Pray to the Father, who loves you

Posted on May 25, 2025 by Rev. Paul Rydecki
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Sermon for Easter 5 – Rogate

James 1:22-27  +  John 16:23-30

We’re focused on prayer today. There are countless examples of prayer in the Bible, and many passages in the Gospels in which Jesus teaches His disciples to pray, and how to pray. We have a wonderful teaching tool concerning prayer in the 3rd Chief Part of Luther’s Small Catechism, the part on the Lord’s Prayer. But this 5th Sunday after Easter, Rogate Sunday, is the only Sunday in the historic Church year whose Gospel touches on prayer. So we’ll use this opportunity both to hear again what Jesus teaches us about prayer, and to take to heart His encouragement to pray and to ask.

Let’s start with how we use certain words. The word “pray” in Scripture has a couple of different uses. It can mean simply to “ask.” I pray God for a pleasant outcome. I pray you for a glass of water. There are certain words in Hebrew and Greek that simply mean, “ask.” But that’s not how we normally use the word in English anymore, nor is it the main word for prayer in the Bible. Normally, “to pray” means to speak to God, which is the same as “calling upon” God or upon the name of God, for any and every purpose. And there are three basic purposes for praying to God. To confess one’s sins to God, to praise and thank God, and to ask God for something, either for ourselves or on behalf of others.

Psalm 51 gives us an example of confession within a prayer. David cries out to God, “For I acknowledge my transgressions, and my sin is always before me. Against You, You only, have I sinned, and done this evil in Your sight.”

Jesus shows us how to give thanks in a prayer. He says in Matthew 11, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Yes, Father, for so it seemed good in Your sight.”

Then there are those many, many examples of prayers that ask God for something, making requests of God. “Lord, have mercy!” is the simplest but most all-encompassing request a person can make. All seven petitions of the Lord’s Prayer fall into this category, where we approach our Father in heaven with seven short and simple requests, where we ask Him for things that we need. A single prayer may well include all three things: a confession of our sins, a request for God’s mercy and forgiveness, and a word of praise for God’s abundant mercy, faithfulness, and forgiveness in Christ.

To whom should we pray? When the word means simply to “ask” someone for something, that word is used in the Bible for both God and men. You can ask God for mercy, you can ask the king for mercy. Elijah could ask God to send rain, or Jesus could ask the Samaritan woman for a drink of water. But the regular word used for “prayer” in Scripture, for calling upon the name of someone, for “invocation,” is always and only used for praying to God (or to false gods). In the Old Testament, it was always and only the LORD to whom Israel was supposed to pray. In the New Testament, Jesus teaches us to pray to “our Father in heaven,” and the vast majority of examples of prayer in the New Testament are prayers to God, in general, or to God the Father in particular. But prayers to Jesus are also prayers to God, so occasionally the apostles also speak of “calling on the name of Jesus Christ, our Lord.” Either way, “to pray,” in Scripture, is to call upon the name of God—or someone whom you perceive to be God. And it’s, therefore, by definition, an act of worship.

This is important, so we we’re going to spend some time on it. You know that, some time after the Scriptures were written, some teachers arose within the Christian Church who began to teach Christians to pray not only to God, but also to others, to the souls of certain saints in heaven. Here are the reasons why that’s a problem:

First, the Scriptures, and Jesus Himself, already taught us to whom we should address all our prayers: to the LORD God alone, to our Father in heaven, or to the Lord Jesus, who is also God, and the one Mediator between God and man. All prayers, like all forms of worship, are to be given to God.

Second, we have no command or permission from God to call upon the name of anyone else.

Third, we do have commands from God forbidding any attempted communication with the dead. The Bible refers to that as witchcraft or sorcery or necromancy, and God says that He hates all such practices.

Now, the argument is made that praying to Mary for help, or asking for her intercession, is no different than asking your Christian friend for help, or to pray for you. Paul asks the Ephesian Christians to pray for him, doesn’t he? But Paul doesn’t pray to the Ephesians to ask for their prayers. He writes them a letter, which they can read with their eyes and hear with their ears, where they can read of his request and then pray to God for him. That’s vastly different than trying to communicate with someone who has died. And the argument is made that the souls of the departed are not dead but alive! Well, that was just as true in the Old Testament, as Jesus says about Abraham, Isaac, and Jacob, and yet, through Moses, God still forbade His people from trying to communicate with Abraham, Isaac, and Jacob.

Fourth, we have no reason to believe that any departed brother or sister in Christ is able to hear a single prayer or request, much less the prayers of Christians from around the world. Think about that. Why can God hear the prayers and petitions of Christians anywhere in the world? Because of His divine attributes. Because God sees the heart. He is omniscient, omnipresent, and eternal, which means He’s outside of time. As the Psalm says, O LORD, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways. Even before a word is on my tongue, behold, O LORD, you know it altogether. But none of that is true of our departed brothers and sisters, including Mary, including the apostles. To imagine that a departed brother or sister can hear the whispers from a single person’s lips, or can (simultaneously!) hear the prayers of thousands of Christians around the world, is to ascribe divine attributes to that departed brother or sister, and that is nothing short of turning them into gods, which is nothing short of idolatry.

But finally, praying to or invoking anyone besides God is a waste of time, because we have God’s own repeated promises to hear our prayers and to help us in the day of trouble. And that’s the part of today’s Gospel that I would have you focus on. Jesus says to His disciples: Truly, truly I tell you, whatever you ask of the Father in my name, he will give you. Until now you have not asked for anything in my name. Ask, and you will receive, that your joy may be full. Ask the Father, Jesus says. Ask Him! Ask Him directly! Only do it “in My name.”

What does that mean? It doesn’t mean just adding a perfunctory, “In Jesus’ name” to the beginning or end of a prayer. It means praying to God the Father as one who believes in the name of Jesus, who trusts in Jesus as the Christ, the Son of the living God, sent by God the Father to be the Savior of the world and the one Mediator between God and man. It means holding up to God the Father not a single work of our own, not a bit of worthiness on our part, but only the merit of Jesus as the basis for His mercy and help. It means approaching God the Father as Jesus Himself approached His Father, with heartfelt thankfulness, with perfect trust in His will, asking for the things that Jesus taught us to ask for, as in the Lord’s Prayer, and also asking for things that we want, but only if it’s what He wants for us, as our wise and gracious Father. All of that is included in praying in Jesus’ name.

And why will the Almighty God and Father hear us and grant our requests? (This may be the most amazing part.) Because the Father himself loves you. The word for love here is special. It’s not that usual Greek word for love, agape, the word for God’s heartfelt care and concern for people, as in, God so loved the world. No, here it’s the Greek word philos, the love of friendship, the love of finding something attractive in another person, not in a romantic way, but in a friendly way, where people share common interests, where you like to be around certain people because of their character, or their good reputation, or their personality. What is it that makes God the Father like to be around us? Jesus told His disciples. The Father loves you, because you have loved me and have believed that I came forth from God. God the Father gave His most precious gift to the world, His beloved, only-begotten Son, to be our Savior, to teach us who God is and, most of all, to reveal His mercy and love toward sinners, and His fervent desire that all men should be saved, saved through faith in Christ Jesus. The Father is the One who drew us to Jesus in the first place, through His Word, by His Spirit, and who persuaded us to believe in Him, and to love Him. And then, amazingly, because the Father has first drawn us to Jesus, the Father is now drawn to us in love as those who love Jesus, because everything centers around Him.

Now, because the Father loves you, who love Jesus, that’s why you should ask Him. That’s why you should pray to Him. Because He’s not some distant, hard-to-please, needs-to-be-convinced-to-care kind of God. He loves you! He’s eager to hear from you! He’s just waiting to answer your prayer, to give you what you ask for in Jesus’ name. What’s more, He deserves an apology from you when you sin against Him, doesn’t He? Have you ever thought about it that way, about what God deserves? He also deserves your praise and thanksgiving. He deserves your worship. He deserves your prayers.

And so, because of our great need, because of the great needs of those for whom we pray, because of the powerful enemies we have in this world, because of God’s command and promise, because of God’s love for you who believe in His Son, and because God deserves our worship, our prayers, and our praise, pray, dear Christians! Pray to the Father who loves you! Ask, and you shall receive, that your joy may be full! Amen.

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Yes, sing to the Lord!

Posted on May 21, 2025 by Rev. Paul Rydecki
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Sermon for Midweek of Easter 4 – Cantate

Isaiah 12:1-6  +  2 Corinthians 5:14-21

This last Sunday, the 4th Sunday after Easter, was called Cantate Sunday. Cantate—sing!, from the Introit, Oh, sing to the Lord a new song, for He has done marvelous things. In line with that, in the reading you heard this evening from Isaiah 12, the prophet also calls upon Israel, including Christians, to “sing to the Lord.” And he spends the six short verses of this chapter giving us the inspiration behind the song.

He begins, In that day you will say. In what day? In the day he just described in chapter 11. In the day when there comes forth a Rod from the stump of Jesse, when a Branch grows from his roots, upon whom the Spirit of the Lord would rest in fullest measure. This Rod, this Branch, this “Root of Jesse” would grow, and would judge in favor of the poor and the meek. He would slay the wicked with the breath of His mouth, and rule over God’s people in righteousness and in peace. Not only that. He would also stand as a banner, as a tall flag, summoning people, gathering people to Himself from all the nations, Jews and Gentiles, all coming together and rallying around Him, resting in Him, and conquering all their enemies through Him.

“The day” Isaiah is talking about is this entire New Testament era, the era that began with the birth of the Rod, the Root, the Branch of Jesse, the Lord Jesus, who was born of Mary, descended from and a legal heir of David, the son of Jesse. He’s talking about how the Spirit would rest on Jesus. He’s talking about what St. Paul wrote to the Corinthians about in tonight’s second lesson, how God was in Christ, reconciling the world to Himself, not counting their sins against them. That’s a reference both to the suffering and death of Christ, which were the reconciling price required to reconcile sinners with God (in other words, the atonement that Christ made for sin), and it’s a reference to the ministry that Jesus carried out, calling sinners to repent and to come to Him for rest. He is the Reconciler of God and man. He is the One who brings us God, the offended party, and man, the offending party, back into harmony, back into fellowship. His sacrifice as our Substitute was the price of reconciliation. His ministry of inviting sinners to be reconciled to God through Him is the manner of reconciliation.

And that’s a ministry that goes on and on until Christ comes again. The “day” of Isaiah is still happening as the ministry of reconciliation continues, as Christ continues to serve as a banner for the nations, as He continues to gather people from every nation into His Holy Christian Church. The “day” is still happening, when Christ reigns over His Church in righteousness. And the “day” will be complete when Jesus comes back to destroy all the enemies of His people, and to bring us into the perfect rest of the new heavens and the new earth.

That’s “the day.” And in that day, Isaiah says, you will say: O LORD, I will praise You; Though You were angry with me, Your anger is turned away, and You comfort me. Behold, God is my salvation, I will trust and not be afraid; ‘For YAH, the LORD, is my strength and song; He also has become my salvation.’ ” Therefore with joy you will draw water From the wells of salvation.

Who is the “you”? It’s those with whom the Lord was angry. That applies to the impenitent sinners in Israel, but also to the rest of the world. As Paul writes to the Ephesians, we were all dead in sins and trespasses. We were all “children of wrath” by nature. But because of Christ’s sacrifice and because of Christ’s ministry of reconciliation, God is no longer angry with those who take refuge in His Son. Instead, He comforts them. He has saved them, by grace, through faith in the Lord Jesus. These are the ones who will praise the LORD in that “day” of salvation. These are the ones who will sing to the LORD, because they know Him, we know Him, to be our strength and our song. We know Him to be our Savior from sin, death, and the devil, who willingly suffered and died for our sins, who reigns in righteousness now and who will soon return to redeem us from every evil. This is the reason why Christians sing to the Lord.

Isaiah not only tells us why we will sing. He also gives us some of the lyrics of the song. In that day you will say: “Praise the LORD, call upon His name; Declare His deeds among the peoples, Make mention that His name is exalted. Sing to the LORD, For He has done excellent things; This is known in all the earth. Cry out and shout, O inhabitant of Zion, For great is the Holy One of Israel in your midst!”

What do we sing? What message do Christians proclaim? “His deeds.” God’s deeds. That includes His great deeds of creation, providence, and preservation. It also includes His deeds of salvation, Christ’s deeds of suffering and dying for all men, God’s desire that all men should be saved and come to a knowledge of the truth. And, yes, it also includes His deeds of judgment against the enemies of His blood-bought people.

And where do we proclaim His deeds? “Among the peoples.” Among the nations. Wherever you live. Declare the excellent things that God has done, and declare it, not as a chore, not as a heartless lesson for the lecture halls, but with joy. The joy of the Gospel must accompany our song. If we stop and think about the destruction toward which we were headed, and the lengths to which our God has gone to make sure we were saved from it, if we stop and think about the love of Christ for sinners like us who deserve nothing from Him but wrath and condemnation, then we won’t be able to help but sing for joy for the marvelous deeds of the Lord. Amen.

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The Holy Spirit will be your Advocate

Posted on May 18, 2025 by Rev. Paul Rydecki
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Sermon for Easter 4 – Cantate

James 1:16-21  +  John 16:5-15

On the night before He died, Jesus told His disciples that He would be going away, referring to His ascension. They had spent the last three years or so by His side, being led by Him, being instructed by Him. All they had to do was listen, learn, obey, and follow. But all that would change after Jesus’ ascended into heaven. After that, they would graduate from the seminary, as it were. They would be the ones doing all the teaching and preaching. They would be the ones interpreting Scripture and explaining the will of God, explaining the things Jesus Himself had said—things which they often didn’t understand themselves while He was with them! And they would be doing it, not only among their fellow Israelites in their homeland of Israel, where people at least had a knowledge of the Old Testament and were awaiting the promised Messiah, but also in foreign lands, among the Gentiles, who had a completely different—and wrong!—understanding of who God is, who practiced a false and pagan religion. How on earth could they possibly take over this ministry if Jesus was going away?

I tell you the truth: It is to your advantage that I go away. For if I do not go away, the Helper will not come to you. But if I go, I will send him to you. Jesus promises His apostles a Helper, the Helper, whom He Himself would send to them after His ascension, a Helper who would take over for Jesus, in a sense, except that, instead of preaching to the world directly, as Jesus had done, the Helper would be working through the preaching and through the ministry of the apostles. The Helper, sent by Jesus, would be the One doing the actual building of the Holy Christian Church.

Let’s talk about the title “Helper,” since this is the first time we’re running into that name in our lectionary this year. It’s a word used only by the Apostle John, in his Gospel and in his first Epistle. In 1 John, he actually uses the word for Jesus, where it’s usually translated, “Advocate”: If anyone sins, we have an Advocate with the Father, Jesus Christ the righteous One. The imagery of the word is of someone who is called to your side to help you, to speak up for you, like an advocate or an attorney does in the courtroom, who counsels and encourages you, who advocates for you, someone who’s both by your side and on your side.

In heaven, we have an Advocate like that, as John says. Jesus is that Advocate. He died for our sins. And He rose again in order to justify before God all who believe in Him. He is also at the right hand of God, interceding for us before the Father. But here on earth, the One who speaks for us, the One who Advocates for us, the One who is on our side, is the Holy Spirit—the Spirit whom Jesus poured out on His apostles on the day of Pentecost. We’re going to be hearing more about the Spirit over the coming weeks. For now, we focus on the help Jesus promised in today’s Gospel.

He will show the world its fault concerning sin, and concerning righteousness, and concerning judgment. Concerning sin, because they do not believe in me; concerning righteousness, because I go to my Father and you will not see me any longer; concerning judgment, because the prince of this world is judged

He will show the world its fault. Other translations of that word are “convict” or “reprove” or “rebuke.” I like the simplicity of showing someone his fault. The Helper will show the world its fault, will show the world where the world (as in, the unbelieving world into which the apostles were being sent) is wrong, wrong in three specific ways.

He’ll show the world where it’s wrong concerning sin, because they do not believe in me. People are generally wrong about sin. They tend to think of sin as some terrible thing that other people do. They think they can engage in every kind of immorality, nastiness, violence, adultery, selfishness, etc., but it’s what “those other people are doing” that’s truly sinful. They think they get to define what sin is, and they think they can avoid having their sins charged to them if they do enough good things to outweigh the bad things. But the Helper will show the world where it’s wrong concerning sin, how God is the One who defines sin in His Word, how sin infects everything they do, and even who they are by nature. They’ll deny it, but the Spirit will not relent. He’ll show them where they’re wrong, and most of all, because they do not believe in Jesus. He’s the only One who wipes out sin. The one who repents of his sins and believes in Jesus has no sins counted against him, because he’s justified not by his own works but through faith in Christ Jesus. On the other hand, every human being who does not believe in Christ Jesus for the forgiveness of sins is and will be charged by God with sin. And as the Scripture says, the soul that sins shall die.

He’ll show the world where it’s wrong concerning righteousness, because I go to my Father and you will not see me any longer. People are generally wrong about righteousness. Most people tend to think of themselves as righteous people, at least righteous enough. They think that just about any actions they do are justified, because they have good reasons for the things they do, or because their feelings led them to it. How can their feelings be wrong? They think their righteousness before God is something they already have, or is something they can achieve. But the Helper shows them where they’re wrong. Jesus is mankind’s only Righteousness. We have none of our own. And He has gone to the Father; He has ascended into heaven. So man’s only access to righteousness, man’s only access to God is through the ministry that Jesus has left behind here on earth, the ministry of the Spirit, the ministry of the Gospel, where God has decided to bestow righteousness on us through Holy Baptism and through faith in His Son, where God has decided to grant us access to Him through Holy Communion, where the body and blood of His Son are truly present. You want righteousness? You can’t have it apart from Jesus, and that means, you can’t have it outside of His Holy Christian Church, where the ascended Christ has placed the ministry of Word and Sacrament.

Finally, He’ll show the world where it’s wrong concerning judgment, because the prince of this world is judged. People are worried about all sorts of things, but not nearly worried enough about God’s judgment. They think they’ll escape it. Many think it will never even happen. They’ve aligned themselves with this world and live for this world. But what they don’t realize, what the Helper reveals, is that the devil is the prince of this world, and that all who live for this world, will also die with this world, and will be punished eternally, together with the devil himself. The only hope of escaping the judgment that’s coming on the world is through repentance and faith in Christ, now, while there’s still time. People aren’t afraid enough of the day of judgment that’s coming. But the Helper will show them where they’re wrong.

But, as I said, He doesn’t do that directly, He does it through the preaching of the Word of God that the Church began to carry out on the day of Pentecost and has been carrying out ever since. It doesn’t mean that the world will accept the Spirit’s rebuke. For the most part, it won’t. Nevertheless, the rebuke must go out. And the Christian Church must and will continue to teach the truth concerning sin, and righteousness, and judgment, even if the preachers of the truth should be again as few as they were at the beginning, where only eleven men in that upper room with Jesus on Maundy Thursday were charged with bringing this truth to the world. Think about that, how impossible it would have been, except for the help of their Advocate, the Holy Spirit of God.

Jesus speaks in our Gospel of another way the Helper would help His apostles. Not only would He help them to preach to the world. He would also help them to understand the truth that had to be preached. When he, the Spirit of truth, comes, he will guide you into all truth. What an important promise that was! As we said, the disciples often didn’t understand the things Jesus taught them. How could they teach others? The Spirit, the Advocate, the Helper would guide them.

Now, this was, first and foremost, a promise made to the eleven apostles. They would form the foundation of the New Testament Church. Their teaching would dictate the doctrine that all Christians are to believe and confess until Jesus returns. So in their preaching and teaching, and, just as importantly, in their writings, they had the promise of divine guidance and inspiration from the Holy Spirit.

That’s why the true Church has always believed in the principle of Sola Scriptura, that Scripture alone—the inspired writings of the Old Testament prophets and New Testament apostles—are the only source of Christian teaching and the only standard by which all other teachings must be judged. That’s why we reject any teachings that don’t have the inspired teaching of the apostles as their source.

But, as the apostle Peter promised, all baptized Christians would also receive the gift of the Holy Spirit, not to contradict the apostles, not to add teachings that the apostles never taught, but to grasp the meaning of the truth that the apostles left behind for us, guided as they were by the Holy Spirit.

Of course, as you know, Christians now exist in dozens of “denominations” and have broad disagreements about what that meaning is, when it comes to several articles of doctrine. Those disagreements never come from the Holy Spirit. He is always pointing toward the truth, and pointing, specifically, toward Jesus to glorify Him. No, all those disagreements always come from the outside, always come from the devil, trying to sow discord and false doctrine into the truth of the Holy Spirit, as men either refuse to believe, in context, the words as they are written, or insist on adding content of their own that isn’t derived from Scripture.

How can we deal with such a situation? How can we identify and cling to the truth? Only by relying on the help of our Advocate, the Holy Spirit of God, who has been given to us, too, as Jesus promised. We have diligently studied the words that the Spirit inspired, and also the witness of the Church from the beginning, and, by the Spirit’s help and guidance, we have come to know that which we believe, teach, and confess, and we’ve also identified many of the teachings that do not agree with the Scriptures, and, therefore, cannot come from the Spirit of God.

Still, it’s a daunting task, to confess the truth in a world that promotes so much that is false, to show the world where it’s wrong, when even many “Christian” churches insist that we’re wrong, to be a tiny little church, with a quiet little voice in the world. It feels very lonely at times. That’s why it’s essential that we cling to Jesus’ promise in today’s Gospel. Because He hasn’t left us alone in the world. He has given us an Advocate, to speak up for us, to guide, comfort, and encourage us—an invisible Advocate, yes, whose voice you can’t hear with your ears. But if you believe in the risen Lord Jesus, whom you can’t see, then believe also in the Advocate whom He promised to send. Our work in this world is simply to believe and to confess the truth that has been revealed to us in the Word of God. The Holy Spirt is the One who will work through it, as He sees fit, to glorify God in Christ, and to build His Holy Church. Amen.

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Hope for the sorrowful

Posted on May 14, 2025 by Rev. Paul Rydecki
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Sermon for Midweek of Easter 3

Lamentations 3:18-26

A little while and you will not see Me. And again a little while and you will see Me…You will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will be turned into joy. We heard on Sunday how Jesus prophesied to His beloved apostles the sorrow they would experience for a little while, followed by joy that would be far greater than the sorrow ever was and that would, at least eventually, be permanent.

Sorrow is nothing new for mankind. Sorrow is nothing new for the Christian. Since the Fall into Sin in the Garden of Eden, sorrow is part of the divinely pronounced curse on mankind. The final and complete remedy for sorrow will come when the risen Lord Jesus comes again. Until then, sorrow will still exist, and we learn from the words of the prophets and apostles, not how to escape it, but how to deal with it, and how to look beyond it.

Sorrow is something that the prophet Jeremiah knew all too well. He lived at one of the worst times a believer could ever live in, during the years leading up to and including the destruction of Jerusalem. He witnessed the nation of Israel, which, at that time, was synonymous with the Church of God on earth, utterly disintegrate from within—spiritually, politically, morally, and socially, and then he watched it fall to foreign invaders. And all the while he found himself in a very small minority of people who were still faithful to the God of Israel, while practically all his neighbors had turned away, and were tired of hearing his preaching. Even as I describe Jeremiah’s situation, it strikes me how similar it sounds to our situation today, as we live in the dying days of a republic, and, really, of the world.

And so we get into Jeremiah’s book of Lamentations, which includes three separate laments. The first two chapters are the lament of Jerusalem for herself, Jerusalem personified as a woman, as a virgin daughter who is being justly punished for the sins of her children. So Jerusalem’s lament isn’t a complaint. It’s simply a recognition of how badly things have gone for her because of her own sins and transgressions. She recounts all the disgrace and shame and ruin that she has suffered from unfaithful people within and from unbelieving Babylonians without. This is what it looks like to receive just punishment for one’s sins: utter devastation, being on the receiving end of mockery, abuse, and ridicule; homes in ruin; people literally starving in the streets; dead bodies everywhere.

But that was Jerusalem’s lament for herself, because her people, including her kings and priests, had abandoned the Lord God and turned to idolatry and “self-help” solutions, away from God and His Word. Jerusalem’s lament applies especially to those Christians who have actually abandoned the faith, who have become Christians in name only, or to those Christians who are suffering because of their own sins.

As for Jeremiah, his personal lament begins in chapter three, where our verses are taken from. Jeremiah had been a faithful prophet. He had not abandoned the ways of the Lord. He had not followed the people into idolatry or apostasy. And yet he, too, was suffering greatly. He, too, had to live through the fall of a nation, even though he wasn’t to blame for it, and in addition to that, he had to suffer shame and persecution for preaching the truth God sent him to preach. So his words apply especially to those Christians who are suffering, not directly because of their own sins, but because of the sins of others.

That doesn’t mean they’re sinless, or that they don’t deserve to suffer. The only sinless One who ever suffered was the Lord Jesus. No one’s heart is pure by nature. All people have earned eternal condemnation. But not all suffering and sorrow are punishment for sins. When we suffer because of the sins of others, we call it “discipline” or “testing.” And when we suffer for Christ’s sake, we call it “the cross.”

So it’s in that context of a believer in God, a child of God, being sorrowful and having to suffer for the sins of others, that our text begins. Jeremiah writes: And I said, “My strength and my hope Have perished from the LORD.” He said that after recounting, in the first 17 verses of chapter 3, the many ways in which the Lord had caused him to suffer. And, yes, even though it was the fault of the impenitent and unbelieving, it was still the Lord who caused Jeremiah to pass through it rather than rescue him from it. At the end of it, Jeremiah felt like he had no strength left, no hope left from the Lord. He was near despair, which is utter hopelessness. That’s how he felt.

But he also knew that what he felt wasn’t quite true (which is often the case!). If it were true, then there would be no point in going on, and certainly no point in praying. But he does go on to pray: Remember my affliction and roaming, the wormwood and the gall (that is, the bitterness I have had to endure). Remember! It’s not as if the Lord forgot anything. He isn’t capable of forgetting. The cry for the Lord to remember something is a cry for sympathy, a cry for compassion. Because, of all the attributes of the Lord, mercy or compassion is the one that is triggered by us, triggered by our wretchedness, or by our need and our inability to help ourselves in our need. Asking God to remember our neediness or our wretchedness is a way of asking Him to have mercy on us.

My soul still remembers and sinks within me. Jeremiah can’t forget the things he has been through. He remembers, and it still pains him, how the pagan Babylonians had ravaged the capital city of God’s kingdom, how his fellow Israelites laughed at him, rejected the word that God gave him to preach, and then persecuted him and threw him in a pit, and eventually dragged him off to Egypt instead of letting him live in peace under the Babylonians. He doesn’t deny the suffering he’s been through. He remembers, and his soul sinks.

But, again, he knows it’s not the whole story. This I recall to my mind, Therefore I have hope. Through the LORD’s mercies we are not consumed, because His compassions fail not. They are new every morning; Great is Your faithfulness. This is the answer to sorrow. This is the remedy and that which restores hope, to recall to our minds the LORD’s mercies, the Lord’s compassions. Plural. Because it’s not just His attribute of being merciful and compassionate, which He is, but it’s all the many evidences of His mercy and compassion throughout history and throughout our lives. Those mercies are inexhaustible. They’re new every morning. Many of them have been recorded in Holy Scripture. Some of them we have witnessed here together at Emmanuel. And some of them you have individually seen in your own life, how the Lord has shown mercy to you, how He has upheld you in hard times and brought you through them in His faithfulness to His baptismal promise to you, to forgive you your sins, to save you, to be your God, and to work all things together for your good.

“The LORD is my portion,” says my soul, “Therefore I hope in Him!” My “portion” is hard for us to grasp without understanding what a portion meant to an Old Testament Israelite. An Israelite’s portion was the piece of land in Israel, in the territory of the Promised Land, that each person or each family received as an inheritance. It belonged to no one else, only to that family. It was given to them by God as part of the inheritance He had promised to Abraham, Isaac and Jacob, given through Moses and Joshua, for that family to live there forever. They had a claim to it. It was their most treasured possession. It was their heritage that they received and then passed on to the coming generations. Well, here Jeremiah speaks as the Psalmists often speak. He calls the LORD Yahweh His portion, which is like saying his treasure, the thing he treasures more than anything else in the world. He has the LORD as his own God, the God of his past, present, and future, the God who has promised that the sorrow will soon be replaced with everlasting joy. Therefore I will hope in Him!

Therefore you should hope in Him, too, because, in Holy Baptism, the same LORD gave Himself to you as your portion, as your heritage. You can call Him your own, even as He calls you His own beloved child. And if He is your true treasure, and if no one can take Him away from you, then even if you lose everything else, you still have your true treasure. And so you have reason to hope, and to rejoice.

The LORD is good to those who wait for Him, To the soul who seeks Him. It is good that one should hope and wait quietly For the salvation of the LORD. Yes, a part of hope, by definition, is waiting. Waiting for the Lord to do what He has promised to do. Waiting for the sorrow to be turned into joy. Waiting is hard. Waiting quietly is perhaps even harder. But sometimes there’s nothing you can do about a problem, and waiting is all you can do. Well, it turns out that waiting is all you need to do. Waiting, and seeking the LORD while you wait for His help. Seeking Him in His Word and Sacraments. Seeking Him by seeking to walk according to commandments while you wait for His salvation to be revealed. You may have to wait a while, but remember what Jesus said in Sunday’s Gospel. It will only be “a little while.” And then you will see Him. And your heart will rejoice. Amen.

 

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The pattern of sorrow followed by joy

Posted on May 11, 2025 by Rev. Paul Rydecki
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Sermon for Easter 3 – Jubilate

1 Peter 2:11-20  +  John 16:16-23

We spent Holy Week listening to the apostle John recount Jesus’ words and deeds during that climactic week of His earthly ministry. Today we begin a series of five Sundays in the Church’s lectionary in which the same apostle walks us through some of Jesus’ final instructions to His apostles in the upper room in Jerusalem, before they set out for the Garden of Gethsemane. Some of the things He said applied to the immediate future, but mostly, He was preparing them for the time after His ascension, for those crucial decades when these men would be laying the foundation of the Christian Church, carrying the Gospel to the world, beginning with Jerusalem. It would be a trying time for them, with plenty of sorrow, so He encouraged them with the words of our Gospel. But He was also leaving behind words for St. John to record for our benefit so that we have the encouragement we need, in our time, to face the sorrowful times ahead, so that we, too, may have a reason to rejoice.

“A little while, and you will not see me. And again, a little while, and you will see me, because I am going to the Father.” They didn’t understand what He was talking about, and they were afraid to ask, so He goes on to explain, although still somewhat mysteriously. Jesus said to them, “You are asking one another about what I said, ‘A little while, and you will not see me. And again, a little while, and you will see me.’ Truly, truly, I tell you, you will weep and mourn, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy.

There is a fulfillment of these words in Jesus’ suffering and resurrection. Within a few hours, Jesus would be taken away from them, arrested, tried, tortured, convicted, crucified, and buried. During that time, Jesus’ disciples would be sorrowful. They would be sad, right up until the moment Jesus appeared to them again, in that same upper room, on Easter Sunday evening. Then they rejoiced when they saw the Lord, just as He said they would.

But on that evening, when Jesus talked about going away, He wasn’t mainly talking about going away to death and the grave. He was talking, as He said, about going away to His Father in heaven. He was talking about leaving the earth and ascending into heaven, after which they would never see Him again in this life. In a little while, that is, in 43 short days, they wouldn’t see Him anymore. And during that time, for the rest of their earthly lives, they would know many times of sorrow, as those men, one after the other, were persecuted and put to death for their preaching of Christ, and as they watched their brothers and sisters in Christ be tortured and killed for their faith, too. During that time, the world would rejoice, because the world would think it had gotten rid of Jesus for good, thought it would get away with doing as it pleased with the Christians who still live in the world.

And yet, Jesus says that, in a little while, His disciples would see Him, and that their sorrow would be turned into joy. The Easter fulfillment of that saying, when the sorrow of not seeing Jesus for a little while was replaced with great joy in seeing Him again, set a pattern for the future. It had another fulfillment, when they closed their eyes in the sleep of Christian death, and their souls were taken to Paradise, where they saw Jesus again after the sorrow of this life was done. And it will have another fulfillment, when Jesus returns at the end of the age, when all things reach their goal, and evil is destroyed, and death is swallowed up forever, when God will put an end to all sorrow and wipe away every tear from every believer’s eyes.

That’s three fulfillments of Jesus’ saying: at the time of Easter Sunday (for the original disciples), at the time of their earthly death, and at the end of the age which is still to come. But there is yet a fourth fulfillment of Jesus’ mysterious statement.

After Jesus’ ascension, the disciples didn’t see Him with their eyes, and they experienced sorrow, as we said. But by His Holy Spirit, the Holy Spirit whom Jesus would pour out on His Church on the Day of Pentecost, Jesus enabled His apostles, and all of His believers, to “see Him” in another way, to see Him by faith, and to rejoice. By His Spirit, after they had experienced a little while of toil and sorrow—and near despair, as the apostle Paul describes it to the Corinthians—Jesus would fill them again with the assurance that their labor in the Lord was not in vain, that Christ really was reigning on His throne, that God was truly working all things together for their good. After they had experienced a little while of sorrow, Jesus would comfort them again by His Spirit, would testify to their hearts by His Spirit that they were beloved children of God, and so would enable them to rejoice.

We have an example of that in the apostles, after the Day of Pentecost. They were arrested by the Jews and beaten for preaching the Gospel of Christ. But as soon as they were released, it says that the apostles rejoiced that they were counted worthy to suffer shame for His name. That’s not a manmade rejoicing. It’s the joy that Jesus gave them by His Spirit, teaching them a brand new way to view suffering—not as something to be feared, not as something to make them despair, but as something that is even cause for rejoicing.

The apostle Peter taught Christians the same lesson in chapter 1 of his first epistle: Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time. In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ.

As Christians, you’ve surely experienced this strange mixture of joy and sorrow. At times the sorrow of feeling abandoned by God is stronger, while at other times the joy of knowing for certain in your heart that the Lord Jesus, who died for you, also rose again, and reigns at the right hand of God, and will never leave you or forsake you—that joy is renewed and strengthened. It’s all part of the pattern that Jesus spoke of in today’s Gospel, a pattern of sorrow followed by joy.

But they are not equal. There is not an equal amount of joy for the sorrow you go through. No, Jesus makes it clear that the joy is far greater. It weighs far more than the sorrow does. He compares it to childbirth in our Gospel—and how appropriate for Mother’s Day! There’s plenty of sorrow, plenty of pain, but in the end, the joy of bringing a child into the world is far, far greater than the sorrow ever was, as all moms will attest.

The pain and sorrow are, of course, a result of sin. Your sins, other people’s sins, the sinful condition of a world that is cursed. But this is why Jesus came, came into our sorrow, came to share in our pain, came to bear our sins, so that, by paying for our sins on the cross, and by defeating death in His glorious resurrection, He might break the pattern of sorrow followed by only more sorrow, the pattern of sorrow followed by only death, and create a new pattern. A pattern of sorrow followed by joy—true joy, joy in seeing Him now by faith, joy in the Paradise that believers will enter when we die, and the final, perfect joy of the resurrection at the end of the age.

You don’t need to see Jesus now, with your eyes, in order to experience this joy. The Lord is risen, whether you see Him or not. The Lord is risen, whether you experience the joy of it or not. And His promises remain true, even when you’re going through a time of sorrow. The Lord promises that, soon enough, you will see Him. And your heart will rejoice, and no one will take your joy away from you. And as Peter also wrote, Though you have not seen Jesus, you love Him. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, receiving the goal of your faith—the salvation of your souls. May these words, inspired by the Spirit of God, sustain you in all the times of sorrow you must still face in this life, and may they also grant you the sure hope of the joy that will most certainly come. Amen.

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