Tattoos

     At To Tattoo or Not Tattoo? A Levitical Question a visitor to that blog asked a very thoughtful question, one in which the reader actually answered the question with a very well reasoned answer that flowed from faith.

     Sadly, the answer given by the responding pastor was not well reasoned nor from faith. Rather, it was typical of modern Lutheran permissive practice. As I consider this pastor’s response and reasoning I find myself wondering whether I would have recognized the weakness of the response as late as even ten years ago.

     Here is the “layperson’s” comment:

Thoughts on tattoos? A lot of opposition uses Leviticus 19:28, but reading it in context seems to talk more about cultic practices than an outright prohibition of tattoos. There’s also the issue of the body as a temple; does this factor in and if so how? Is there anything else to be said in this conversation? Have you ever dealt with tattoos? Is it even worth one’s time, or chalk it up to Christian freedom, and thinking carefully about what you decide to permanently add to your body?

     This truly is a thoughtful comment, one that shows that the person was reflecting upon the intent of people’s choices and how this either involves or excludes true faith.

     In the pastor’s response after addressing various Scriptures, he says in conclusion:

Yes, Christian freedom does apply here. But as with all things under “Christian freedom.” We ought to remember that Christ didn’t free us to do whatever we want with ourselves or others. He freed us to be his Children and heirs to His kingdom, and he freed us to love and serve one another. If a Tattoo is desired, and can be gotten by someone without violating that understanding of Christian freedom, than by all means, go for it.

     This is very disturbing, for it truly shows the underlying and prevailing motivation of the pastor’s contemplations. His theology is on display through the response: “then by all means, go for it.”

     The inquirer concluded with the very careful consideration: “and thinking carefully about what you decide to permanently add to your body?”

     This is quite a striking contrast of thought and theological grounding. The difference is that the inquirer is truly considering the greater context both of the Leviticus 19 passage as well as of the whole counsel of God declared in the Scriptures. While the inquirer may not have succeeded in identifying clearly what was perceived in the conscience, it is nevertheless demonstrated in the final question.

     What indeed is being asked by the inquirer regarding careful consideration about what choices a person makes regarding changes to one’s body? What is causing this person to feel uncomfortable with the choice of changing one’s bodily appearance through tattoos?

     Dr. Luther addresses this with his commentary in his Preface to the Old Testament in volume 35 of Luther’s Works.

     Notice with what power Moses conducts and performs this office of his. For in order to put human nature to the utmost shame, he not only gives laws like the Ten Commandments that speak of natural and true sins, but he also makes sins of things that are in their nature not sins. Moses thus forces and presses sins upon them in heaps. For unbelief and evil desire are in their nature sins, and worthy of death. But to eat leavened bread at the Passover [Exodus 12–13] and to eat an unclean animal [Leviticus 11, Deuteronomy 14] or make a mark on the body [Lev. 19:28, Deut. 14:1], and all those things that the Levitical priesthood deals with as sin—these are not in their nature sinful and evil. Rather they became sins only because they are forbidden by the law. This law can be done away. The Ten Commandments, however, cannot be done away, for here there really is sin, even if there were no commandments, or if they were not known—just as the unbelief of the heathen is sin, even though they do not know or think that it is sin.

     Therefore we see that these many laws of Moses were given not only to prevent anyone from choosing ways of his own for doing good and living aright, as was said above, but rather that sins might simply become numerous and be heaped up beyond measure. The purpose was to burden the conscience so that the hardened blindness would have to recognize itself, and feel its own inability and nothingness in the achieving of good. Such blindness must be thus compelled and forced by the law to seek something beyond the law and its own ability, namely, the grace of God promised in the Christ who was to come. Every law of God is good and right [Rom. 7:7–16], even if it only bids men to carry dung or to gather straw. Accordingly, whoever does not keep this good law—or keeps it unwillingly—cannot be righteous or good in his heart. But human nature cannot keep it otherwise than unwillingly. It must therefore, through this good law of God, recognize and feel its wickedness, and sigh and long for the aid of divine grace in Christ.

     For this reason then, when Christ comes the law ceases, especially the Levitical law which, as has been said, makes sins of things that in their nature are not sins. The Ten Commandments also cease, not in the sense that they are no longer to be kept or fulfilled, but in the sense that the office of Moses in them ceases; it no longer increases sin [Rom. 5:20] by the Ten Commandments, and sin is no longer the sting of death [I Cor. 15:56]. For through Christ sin is forgiven, God is reconciled, and man’s heart has begun to feel kindly toward the law. The office of Moses can no longer rebuke the heart and make it to be sin for not having kept the commandments and for being guilty of death, as it did prior to grace, before Christ came.

     Is it then permissible for a person to alter one’s appearance with tattoos? Is this really the question? Is not the real question one that asks why a person desires to do such a thing?

     Why will a person observe the marvel of one’s own body and desire to change its design? What is one saying by this concerning God’s work of creation? Does such a desire come from fear, love, and trust in God above all things? Does such a desire flow from the desire that God’s name be hallowed among us? Does such a desire match the sanctifying of the Sabbath or Holy Day with which the Lord marked the fullness of His creative work? Does such a desire demonstrate the contentment of resting in the peace of God in Christ? What is the motivation of the desire to mark one’s body in the way that is done with tattoos?

     It seems clear to me that if one asks these questions that a heart filled with the faith generated by the indwelling of the Holy Spirit will be moved to fall to one’s knees in the awareness that true acknowledgment of God’s goodness is not the motivation of such desires.

     It seems worthy of consideration that the only outward mark that the Lord puts upon His children of the New Testament Church is the mark of the washing of regeneration and renewal of the Holy Spirit. Through Baptism the Lord calls His people to the outward marks of the Church, namely, the preaching and administration of the pure Word and Sacraments. If these are the marks that a person desires by the motivation of the Holy Spirit’s urging, what other marks would a person seek except the marks of a life of faith and true worship of the Lord?

     When a person chooses to put other marks upon one’s body, what is this person telling the world by this action? What does this tell the world regarding the holy mark of Baptism and the marks of the means of grace? If one is marked with God’s own mark of Baptism and of the means of grace, if these are the marks by which one knows oneself, will that person have any desire to be identified by other markings?

     It seems to me that the inquirer’s contemplative remark is much more valuable than the pastor’s permissive response. After all, does the new man born of water and Spirit ask, “What is permissible for me?” Or does the child of faith ask, “What is best in keeping with the holy and gracious will of our God and Father?” Will the Christian who desires that all who observe the person will observe the grace, mercy, and peace of God at work in the person mark onself with tattoos that leave people with the immediate response of “Why? What does this mean?”

+ + +

Funny Bunnies

This pair of bunnies appears not to mind at all that our lawn is overdue for mowing.

I continue to be amazed that bunnies like these manage to survive in the city. There are numerous cats that prowl freely throughout our yard and the entire neighborhood. These little bunnies roam the same territory.

How do they evade being killed and eaten?

Their primary survival skill seems to be patience. When even a hint of danger is sensed, they crouch down and become very, very still. They don’t move a muscle. They do not even twitch their ears. Total silence seems to be their defense.

Perhaps there is a lesson to be learned from these tender little creatures.

Certainly there are times when remaining quiet and still is the best thing to do.

. . .

. . .

. . .

However, people are not little bunnies who have no responsibilities in the world. People have been declared by God to be the gods of this world. People have been given dominion over all that exists in this world.

Most especially, those who have heard the Gospel so as to be made to be members of the body of Christ, the Church, these souls who in many ways appear to be poor little bunnies in a world full of cats and other predators, have been given a message to share.

But how is that message given? How is that precious good news ordained to be shared? How has Christ Himself ordained that this message is to be told?

First and foremost, this blessed good news is poured out in the gathering of the saints, the holy communion of saints, the Church. Through the regular congregating to the pure administration of the means of grace, the little innocent saints are kept alive. They quietly respond to the calling of the Holy Spirit to be nurtured and fed within the gathering that the Holy Spirit creates.

Within this gathering the little babies are baptized into the body of Christ, the kingdom of God. Through the continual catechesis of the divine liturgy and the sermons and the hymns and especially through the Holy Supper, the gentle children of God are preserved and fed and strengthened and kept safe.

But God’s little bunnies, His beloved children, do not stay hidden. He brings them forth into the world through their daily activities where all the world sees them for who they are. Sometimes people ask about the life that is observed. Sometimes the Lord’s children speak out on issues or even directly confront their neighbors and friends and coworkers. Mostly they live their lives, gently and quietly performing their various duties within their various vocations. Their mealtime prayers, their regular attendance in the gatherings for the divine services, their visitation of the sick and shut-ins, their kind words and actions toward those who are hurting or needy, these all announce their peculiar identity in connection with Christ.

Sometimes God’s children do simply have to be quiet and still and let the world go by them. They are not empowered to attack. They have been empowered with gentleness and peace. They have no worldly sword or armor. Their armor is the Word of God, Jesus. Their armor is spiritual armor, designed to keep them safe from that which destroys not only the body but also the soul. Unlike the little bunnies in the yard, God’s children are safe regardless of what bodily harm that they may encounter. They have been baptized into the one who is the way, the truth, and the life. They have been brought into the life that never ends. They have been incorporated into the one who is the Resurrection and the Life. Thus like the one into whom they have been buried and raised, so they also bear the world’s scorn and ridicule and slander and attacks and persecution, knowing and believing that none of these things, not even death, can harm them.

Observing the little bunnies in the yard, I cannot imagine anyone ever even considering the possibility of counting them as anything but gentle creatures. Such also is the witness of the true Church on earth.


† † †

What does being a Christian mean?

The name of Christian, what does it mean? Do you have a clear definition and understanding of this name? How do people define and understand this name?

Luke records in Acts 11:26 that the disciples were first called Christians in Antioch. The term Christian is used again in Acts 26:28 and in 1 Peter 4:16. In Acts 26:28 it is used by an unbeliever, mocking the attempts of St. Paul to explain the faith. In 1 Peter 4:16 it is used with reference to the suffering that the disciples of Christ endure because of this name.

Most people who consider themselves to be Christians today define this name according to what they practice. Most people who consider themselves to be Christian express that being Christian means to believe in Jesus.

In John 8 Jesus defines being His disciples with these words:

As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free. (John 8:30-32)

What words did Jesus say to them that moved these hearers to believe on Jesus?

Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. (John 8:28-29)

But when Jesus continued to explain to them that they were not free by their own actions and that their believing in Him alone did not set them free, when He explained that knowing the truth is what would set them free, they recoiled and retorted that they were not slaves.

Jesus explained the matter to them more fully. See John 8:28-59.

Those who say that they believe in Jesus today, like those whom Jesus addresses in this text, imagine that they can be true disciples of Jesus without knowing the fullness of the truth that Jesus here explains. Notice what these people did when Jesus expanded their understanding of what they thought that He said.

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by. (John 8:58-59)

How many of those who call themselves Christians today also become angry when confronted with the fullness of what Jesus says? How many today likewise claim that they are not slaves who need to be set free? How many today continue to follow the traditions of their parents and grandparents, remaining in communion with those who attack those who proclaim the truth?

What moved these people to “believe” in Jesus? Interestingly, the text actually says that they believed “into” Jesus. Into what did they enter? What were they trusting and desiring? What did Jesus say that moved them to look to Him as one in whom they desired to believe?

Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. (John 8:28-29)

What did they understand from the words, “When ye have lifted up the Son of man”?

Most people today use terms like “sovereignty” and “Lord” and the catch phrase “LordandSaviorJesusChrist.” What it means is the one that they choose to lift up according to what they expect and desire. But when they are challenged to understand what Lord and Savior and Jesus and Christ really mean, especially regarding the fact that they are helpless slaves to their sin and false understanding and pseudo-belief, their displays of “love” and “tolerance” violently turn to displays of anger and rejection.

If you would like to test this, just step into any Lutheran congregation, for example, and explain to those who founded the congregation that their worship and expression of faith is lacking and that their acts of devotion are sinful and that they desperately need God’s forgiveness for their half-hearted faith and love. Tell them with insistence that they need to repent of their devotion to God. Tell them that they need to fall to their knees and receive forgiveness for the sins that they are committing in their worship.

No matter who the congregation is, the Scriptures plainly teach that their worship is sin. The Scriptures plainly teach that all of their righteousnesses are bloody rags. Isaiah 64:6.

And if this is true for those who call themselves Lutheran, what about those who do not even acknowledge the means of grace for what the Scriptures tell us?

Yes, we are slaves of sin, all of us. Even our best actions are corrupt according to our own efforts. All of our righteousnesses, that is, all of our demonstrations of faith and love and devotion, are filth to be cast away. Only by the merits of Christ applied to us in Baptism and in the Holy Supper are we made to be counted as true believers and true disciples of Jesus. This is what the Lord says through His prophets and apostles.

When people truly receive this as the truth, they are set free from all reliance upon themselves and their own reason and strength. Then the testimony that they give is not how Jesus has changed their lives and not upon their sacrifices and actions and devotion and love or even their faith. Rather, their testimony is the mercy of God that is bestowed in and through the pure means of grace. Where this is the testimony of those who gather into the name of Jesus, the name Christian points not to the people, but to the one in whom they trust.


† † †

First Love

The other day in a conversation I became aware of my use of the phrase “my first love” in that conversation.  I was mildly surprised to realize that I use this phrase rather regularly.

We were talking about matters of the Christian faith.  Once I become engaged in such a conversation regarding the doctrine of the Scriptures and the blessed hope of everlasting life that this doctrine teaches, I find myself hoping that I am not pressing too hard and for too long.  I find myself excusing my enthusiasm and fearing that I am demonstrating verbosity, and I say something like, “Well, this is my favorite subject and my first love.”

While the Lord Jesus uses this language in Revelation 2:4, still it caused me a degree of amazement to hear this coming from my lips in regular conversation.  Yet it is true.  I would rather speak the Gospel than do anything else.  It is not from a sense of obligation as though I speak it as a duty.  Rather, it is the source of my joy in life.  To share this source of joy and peace and comfort is what I find myself most wanting to do.  I am built up in the sharing and I desire the same for everyone else.

Some people imagine the sharing of the Gospel to be kingdom building or witnessing for the Lord or mission work and such things.  For me, it is simply who I am and what I love most in life.  For me it is simply the most natural thing to be doing, at home, with customers, with people in line at the store, on a blog or web site, wherever and whenever.

The Gospel is Life.  The Gospel is Hope.  The Gospel is Peace.  While it is mildly surprising to hear it flow from my lips in regular conversation, it is also pleasing to know that the Gospel is my first love.  I cannot imagine anything better or more worthy of my devotion.

Truth and Consequences

Telling the truth has consequences, both positive and negative. At least so we are inclined to perceive. However, this is not really true. Is it? Does telling the truth ever have a negative consequence?

Well, the truth can be told in a way that is not in keeping with the truth. Those who live as reconciled to God are moved by the Holy Spirit to speak the truth in love. (Ephesians 4:15) Such speaking of the truth often has painful effect, but is presented for good and not for evil, for ultimate healing and not for ultimate harm. Such speaking of the truth is not rooted in anger or vindictiveness but in compassion and concern.

The problem is that we are sinners, corrupted through and through according to our sinful nature. This corruption is complete, so that even when we speak the truth in love, our sin shows through. Not only is the sin of the speaker at issue, but also of the hearer.

For someone like me, this makes me hurt when I speak the truth to someone who feels hurt by what I say. Then I examine and reexamine my statement. And even when I am confident that I have spoken the truth, and even when I am confident that I spoke the truth with loving intentions, I still encounter my own sinfulness and weakness.

In the post below in the comments I stated: “It seems to me that in the future I should only make direct reference publicly to posts with which I agree, and address other matters simply as observations. Perhaps this would not give the impression of a personal attack on the writer.”

Sadly, even this is corrupted by sin. Having stated such, having reflected upon it further, I realize that I am shrinking back on account of my own feelings of pain. I hate pain. I hate knowing that in some way I have caused pain, especially to someone for whom I care deeply. And since love is the motivation for speaking the painful truth, the hurting person’s pain makes me hurt. My own sinful nature leaves me always in doubt as to the pureness of my motivation. The fact is that I can never claim pureness of my thoughts, words, and deeds.

I must always confess sin and look to my God and Savior for absolution, even concerning what I count as my best efforts. And this is the reason that a Christian addresses painful issues with others, that they may hear of their need for God’s healing forgiveness and walk in the freedom of the truth. Therefore, how can one who walks in the love of Christ remain silent about matters of spiritual concern? How can one comment only on things with which he agrees? Will the love of God remain silent in the face of that which needs to be confronted?

In matters such as this, Luther’s response was that one must act in accord with one’s Spirit guided conscience and sin boldly. One must acknowledge that in this corrupt and evil generation that all of our actions according to their own merit are sinful, and therefore that one must go ahead and act in accord with one’s conscience even though the stain of sin will still show through in even the actions that flow from the best of intentions.

Thus my conclusion is that I must continue to post regarding those things that I believe are wrong as well as those things with which I agree, but that I very much need always to challenge my motives and my words. Love does not stand by silently observing that which is harmful and destructive. Yet neither does love speak out without taking into account how the words may be received. Love cares regarding both matters.

Reaching People

On the home page of a congregational web site that I visited this evening the following was stated:



In case the text is hard to read here it is again:

Reaching People.... Changing Lives

We are here to serve our community with God's Word, and to make a difference in people's lives for eternity!

I am not supplying a link to the web page as I do not wish to make the congregation itself the focus, but rather to address the “mission statement.”

If we examine this mission statement we can perceive the misunderstandings that are prevailing in churches today, misunderstandings that are turning Christianity upside down and inside out.

The first phrase of this statement is very revealing. When reading the Scriptures, whom are we commanded to serve? Are we ever commanded to serve the community? Are we not commanded: “Thou shalt worship the Lord thy God and Him only shalt thou serve”? (Matthew 4:10)

Regarding serving the Word of the Lord to people, to whom are we commanded to do this and in what setting? Is this not to the Church, the communion of the saints, that the Word is to be served, and thus we speak of the divine service of Word and Sacrament?

It certainly is true that we are commanded to love our neighbor as ourselves, and thus we will be of service to our neighbors. But whom are we serving in doing this? Who is our master that is being served? Who therefore is the one to whom we look for the definition of such service to neighbor?

The second phrase is also revealing. In what way do the Scriptures say that the Church and the churches and the saints who are of the churches to make a difference in people’s lives? Do the Scriptures speak of the Church as being sent to the world to “reach out” to the world? Or do the Scriptures speak of the Church as a light set on a hill to which the people of the world will draw near? Moreover, what light enlightens the Church so as to make it a light to the world? What are the means by which people are served?

Regarding the Church’s world view, is the Church commanded by Christ to reach out to the world or to avoid the world?

Regarding those who do not repent but seek to mingle worldly elements with the life of the Church, how does the Lord Jesus say that such people are to be regarded by the Church? (Hint: Matthew 18:17 ; Romans 16:17)

In Matthew 18 the Lord Jesus teaches that the purpose of the office of the keys is to lead sinners to repentance. The purpose of the Church is the administration of the means of grace, which are the means of forgiveness and life. The Church is not about what we do but about what God does for us and for all who observe what God is doing for us and amongst us so that they come to be converted to be recipients of His grace, too. This can only happen when the Church stands apart as those who have called out of the world.

Sadly the churches have forgotten this and have actually ceased being the Church, the called out. Today the churches imagine that they are the ones who are to call out, rather than being the called out. They imagine that being witnesses is equal to being those who have the power to call people to faith. Then they imagine that they also have the authority to determine how the calling out is to be done.

When this shift occurs in the focus of the churches and the members they themselves become the focus of their witness. Their works and their efforts and their love is what rules the hearts and minds of the congregation.

The message of the Gospel is the proclamation of the works and efforts and love of God in Christ. It is the proclamation of Jesus Christ and Him crucified, proclaimed in words and deeds, more accurately, in God’s words and deeds, that is, in the words of Christ expounded purely and in the right administration of the Sacraments.

Looking back to the “mission statement”, whose mission statement is this? Are the words of Christ even mentioned? Are the Sacraments that He ordained mentioned? Is this not upside down and inside out from what Christ says of His Church and of the meaning of being His witnesses?

Beautiful Feet for Epiphany

Epiphany seems like a good time to reflect upon beautiful feet. For how did the Magi hear of the one whose star they saw in the East? Someone came to them and told them long ago. Perhaps it was even the sweet little captive maid of Naaman’s wife whose witness is recorded in 2 Kings 5.

Through the prophet Isaiah the Lord declares:

Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! (Isaiah 52:6-7)

St. Paul quotes Isaiah, saying:

For whosoever shall call upon the name of the Lord shall be saved.

How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

So then faith cometh by hearing, and hearing by the word of God. (Romans 10:13-17)

It is curious, is it not, that only feet are mentioned and praised as beautiful?

There is a reason for this. The cause of the joy is not the messenger, but the message. The cause of joy that fills the ears and heart and mouth and eyes with beauty is the message of good tidings.

Thus, it is not the mouth or the head or any other part of the messenger that is beautiful, except for the feet by which the message was carried and delivered.

Feet are quite industrious and hardy. However, they don’t think for themselves. They simply serve, doing what the head tells them to do. They carry heavy burdens, often over difficult terrain. Up hills and down, through hot sand and cold snow, onward the feet carry the body so that the message can be delivered. The feet do not interpret the message. The feet do not even touch the message. They simply do the bidding of the messenger who is sent with the message.

How beautiful are the feet!

Even the little maid who had been taken captive from Israel to Syria so that she was the servant of Naaman’s wife, who lovingly desired for her master to know about the prophet of the Lord who could administer healing for Naaman’s leprosy, even as this little maid is beautiful, yet she is unnamed in the Scriptures. She is beautiful in heart and soul but she remains unnamed, for her beauty is not what matters. Only the message mattered, the message of what the Lord would do for Naaman.

Likewise neither the Magi nor those who spoke of Jesus to the Magi are named in the Gospel account. But the message is clearly proclaimed and reiterated throughout the generations so that it has gone forth into all the world and even to us.

How beautiful are the feet!

This is the Lord’s message. As Isaiah declares, it is the Lord who speaks it. He sends it forth through His quiet messengers. Their feet carry them here and there and wherever their feet carry them, they recite the good news that they themselves have heard. They do not interpret the message. They recite it as it has been told by the Lord.

The messengers come and go. They stay long enough to tell the message. Their names are known by the One who has written them in the Book of Life. Yet to those who receive the blessed glad tidings their names are often unknown. Yet thanks and praise sound forth to the One from whom the good news has been sent. The hymns and praises resound throughout the world and they shall continue even forevermore.


Praise be to God for His beautiful feet!

Evangelism and the Eighth Commandment

Thou shalt not bear false witness against thy neighbor.

Depending on the method of numbering the Ten Words or Ten Commandments, this is counted as either the Eighth or the Ninth Commandment. Since the numbering is purely an arbitrary assignment by those who honor these declarations of the Lord, and not a numbering by the Lord Himself, the number does not really matter. The content, however, does matter. The intended meaning is a matter of life and death, everlasting life and death.

This is especially true because of the impact that it has upon the Church’s witness unto the Gospel. The Gospel, or the euangelion, is the good message that bears witness to the fullness of God’s grace in Christ Jesus. The Gospel is the good message that gives life to hearts that are dead in sin. The Gospel is the message that revitalizes lives that have become buried in the worries and troubles that a sin filled world piles up over all who struggle to survive in this world.

The Gospel is Good News!

The Gospel is the good news concerning the salvation that is in and through Christ Jesus.

End of story.

Sadly, this is not where we leave it. Rather than trusting in the power of the Gospel, we turn away from this power and seek to make it about what we do. Those who claim to be the most “evangelical” are usually the ones who twist the Gospel in on itself so that instead of being the good news of Jesus Christ it becomes impossible to recognize and rather resembles a heavy burden that must somehow be carried by those who should be set free from all heavy burdens.

Often, the promoters of evangelism are the worst about this horrible abuse against the saints of God. Often the promoters of evangelism are the very worst violators of the Eighth Commandment, bearing the very worst and most horrible False Witness against their neighbors, and worse, against their brethren.

Yes. Sadly, very sadly, those who promote Evangelism and Personal Witnessing are often the worst of all those who bear false witness against their neighbors.

It is common to have a preacher or another church leader or organizer lay heavy burdens upon the hearts of the saints who gather to hear the Gospel. Rather than building them up in the knowledge of the Lord and all that the Lord serves in His Holy Communion, rather than lifting burdens from those who are drowning in their sinfulness, rather than reviving those whose ears and hearts have grown weary and need to be opened again to the precious good news of forgiveness and renewal, rather than fulfilling the office of the keys they turn to the people with a message of what they must do to be good Christians and what they must do to be good witnesses.

Of course, this is not a singular fault. The people share in this, too. They forget the power of the Gospel and turn back to their own efforts, efforts that surely fail them and leave them without true hope. Then they seek programs and training to become better witnesses in their lives and in their associations. They torment themselves over what they consider to be lost opportunities and blundered sharing attempts.

This is sad, very sad, from both perspectives. For this is not what Christ instituted for His Church. This is not the life to which our dear Lord has called us.

Jesus speaks of knowing the truth which sets us free.

What is this truth? Jesus, Himself, is this truth. We need to know Jesus and what He has done and continues to do for us through the life of the Church. We need to be reminded continually that He is the True Witness, and that we are the ones who are to are to receive His witness.

How does this miracle occur? How do we receive Jesus and the full knowledge of Him in our lives? He tells us plainly: Baptism and the Holy Communion.

This is the witness to which we are called.

Notice that I did not say the witness that we are to give. For this is the reception of God. This is how we receive Jesus, and with Jesus the fullness of God, namely, the Father and the Son and the Holy Spirit. In Baptism, with the Word of God, that is, Jesus, we receive the name of God and with His name we receive the Father and the Son and the Holy Spirit. In Baptism God Himself bears witness to us and to all the world that He is our God and that He claims us as His children as coheirs with Jesus.

When I was a child, I never needed to tell anyone that I was the son of Louis Otto Siems and Helen Ruth Siems. People knew. How? I lived with them and under their care. I received my life from them. I also wrote and spoke their name and address as my own. I lived in dependence upon them and in the protection of their care. Therefore people knew who I was in connection with them.

This is the witness that Christians are to bear, also. To bear means to carry in or on one’s person and body. Mary was the theotokos, the God-bearer, because God used her as the vessel through whom He came into the world. She did nothing to make this happen. It was worked through the Word of God that was spoken to her through the mouth of Gabriel, God’s specially appointed heavenly messenger or angel. Aside from not having an abortion, what did the blessed virgin do? When we say it like this, even from this perspective she did nothing. She did not abort the Son of God from her body. She simply acknowledged the will of God that had been spoken to her and carried the Son of Salvation until the time to be delivered came.

This is what the Church does as well. The Church carries the Son of God in her body. This is not something that she chooses to do. The Church is the blessed virgin through whom Jesus is carried in the world. Jesus lives in the Church. Like Mary, the Church simply lives as the theotokos, the God-bearer.

As the Theotokos, the Church bears The Witness, Jesus. As the saints gather to the pure administration of Jesus, that is, The Word and Sacraments of the Word, they are the Church, the presence of Jesus. This is why the assembling must not be forsaken, as is the practice of some. The Church or Ecclesia is the gathering of the communion of the saints. If there is no gathering, there is no Church.

But this Ecclesia is a special gathering. It is not a gathering of the kind that men promote. Rather, it is the gathering that is accomplished by the calling of the Holy Spirit. The Holy Spirit calls, gathers, enlightens, and sanctifies the holy Christian Church. He calls sinners to gather unto Jesus to receive what He gives through the theotokos. Namely, He gives Himself, the Word of Life. As the assembled receive Jesus into their ears they are renewed in Him in His body, the Church. Through Baptism they receive the washing of regeneration and renewal of the Holy Spirit. Through the Holy Communion they eat and drink the very body of this Holy Communion and drink the very blood of their salvation and life.

This is all God’s work. This is all God’s doing. This is all God’s Witness.

As St. Paul writes, “for as often as ye eat of this bread and drink of this cup ye do shew the Lord’s death till He come.”

This is the witness that we bear to the world. It is not OUR witness, except from the perspective that it is the Witness that we have received in Baptism and again and again in the Holy Communion.

This is God’s definition of Evangelism. It is pure. It is simple. It is easy. Why? Because it is His Witness, Jesus, at work reconciling the world unto Himself.

We do not need to make evangelism our work. That is why St. Paul tells Timothy to do the work of an evangelist. He did not tell the congregation under Timothy’s pastoral care to do the work of evangelists, but he told Timothy to do the work of an evangelist. Timothy served Christ to the congregation in preaching and in the Sacraments.

As the congregation gathers to the means of grace, this is the fulfillment of what we often label as the Great Commission of Matthew 28:18-20. If you read what Jesus says carefully, you will find that it really is this simple and easy.

So then, what about our personal witness?

Were you listening?

This IS our witness, even Jesus Christ. As we gather unto Him, we do give witness unto Him.

When this is our understanding of Evangelism, it becomes very, VERY easy and straightforward. All that we need to do is to tell people where Jesus is to be found. As we live in the freedom of the Gospel ourselves, people notice. When people ask, we simply tell what God has done for us and continues to do for us in Christ. When they ask how they can receive this for themselves, we invite them to come with us to meet Jesus. We invite them to “come and see.” As they observe the unity of the body of Christ, confessing with one mouth the great confession of the one true faith and receiving together the life of Christ’s blood, then they too may be baptized into the Holy Communion to live the life of freedom that the Truth provides.

Sharing the Gospel is not a burden. It is a joy. It is a privilege. No one who receives healing from a terrible disease finds it difficult to share with others. Perhaps the best example is the restoration of sight that some have received through medications or other treatments. No one who has suffered reduced or impaired vision or even blindness who has subsequently had that vision restored ever has any trouble telling the good news of what was done for him.

That is really the problem with how we approach evangelism. Instead of joyously telling what has been done for us, we imagine that we must do something for others. We forget that we are nothing more than witnesses unto what has already been done and what is promised by the One who has done it. We forget that this is not our work, but His. Is it any wonder that when we imagine ourselves be under the burden that only God can carry that we find ourselves struggling and totally unequal to the task?

Rather, let’s do as our Lord has commanded. Let’s gather to the washing of regeneration and renewal of the Holy Spirit and eat and drink the Supper of our Lord’s body and blood for our nurturing as His body and for our forgiveness and restoration in His blood. Let’s leave salvation to the Savior, and then, joyously tell others what He has done.

What do you think? Could this actually work?

He says it does. Moreover, He commands it. We don’t even have to figure it out for ourselves. This is His way. This is what He has ordained and commanded.

But this seems to be hard for us to acknowledge. So let’s hear it straight from the mouth of our Lord Jesus. In Acts 1:8, Luke records it in crystal clear language that cannot be misunderstood, yet our stubborn hearts often choose to misinterpret what Jesus says, as do many of our translations. Nevertheless, Luke accurately records the declaration of the Lord for us.

But you-all shall receive power of overcoming of the Holy Spirit over you-all, and you-all shall be My witnesses . . .

If we pay attention, we find that the Lord says exactly the opposite of what we usually take from this. We are inclined to hear this as what we are to make of ourselves and what we are to be determined to be and to do. But this is not what the Lord says.

He says that the Holy Spirit will overpower us and make witnesses of us. Jesus says that the Holy Spirit shall overpower us so that we cease to be witnesses of our own design and to recreate us as the witnesses that Jesus has placed in various locations in the world. HIS witnesses.

This is like the signs that a real estate agent places in locations that are under his authority. He puts up signs saying here is what I am doing. Then, when the property has been sold or rented, another sign indicating that the work has been accomplished is added, a little sign saying “SOLD”.

Jesus says that by the power of the Holy Spirit we will be His “SOLD” signs. Our hearts are the property that was for sale. He purchased us with His own life and blood. In Baptism He puts His “SOLD” sign upon us and sets us up for everyone to see. This is what He says of us when He says that we shall be His witnesses. We are His little signs throughout the world by which He tells the world what He has done.

So then, let’s not change this into a false witness. Let’s not change His witness to the world into our sinful and corrupt witness. Let’s not bear false witness unto our neighbor, not when we have already been made to be His witnesses, His pure and holy witnesses, washed and regenerated and renewed to eat and drink and live in His grace, mercy and peace. Let us be content, and more than content, let us Eucharist or Give Thanks as those who have been made to be His witnesses as members of His Holy Communion. Let’s let this be the Witness that the world sees and hears. Then both we and all who ask us will know what the Lord means when He says:

Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. (Matt 11:28-30)

The Faithful and True Witness

Evangelism programs abound! Training for being good witnesses is promulgated throughout the many that gather claiming to be of Christ. Many people exert great efforts to become good witnesses.

Yet the Scriptures direct us to a different understanding:

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. (Revelation 3:14)

The angel of the church of the Laodiceans is the pastor. To this pastor the Alpha and the Omega, the beginning of the creation of God, the one who was in the beginning and through whom all of creation came to be, declares that He alone is the faithful and true witness.

St. Paul writes to the churches in Galatia:

For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:19-21)

What these Scriptures teach us is that going forth as witnesses unto the Lord and His grace is not so much a matter of a special activity of witnessing, but rather primarily a matter of vocation. Being good witnesses is not a specific activity, but an identity placed upon us by the faithful and true witness.

When parents bring their newborn children to be baptized, this is the life of witness to which they are called. When they furthermore make certain that the body and blood of the Lord is received by their entire family regularly in the one true body of Christ where they may eat and drink together truly as one, this is the life of witness to which they are called. In these ways, as St. Paul declares concerning the true gathering where the Sacrament of the Altar is administered and received rightly discerning the Lord’s body, we do proclaim the Lord’s death till He comes.

When people truly trust that Jesus comes to His Church with mercy and grace, pouring out forgiveness and life with which His little ones are nourished and preserved everlastingly, when this is their complete dependence, then they are changed people and this dependence shows in their lives. Truly is it no longer they that live but Christ living in them. When this is the life of the one professing to be a Christian, it shows.

This is the witness that the world cannot help but notice and stand in awe. This is what causes people to wonder what makes these people different. This is what moves outsiders to approach and ask for an answer to the hope that such Christians have. And when the Christian is living in true communion with and depending upon the means of grace for one’s life, that person is fully prepared to give answer for the reason of the hope that is counted as life itself. That person points to the preaching of Christ crucified and the gracious outpouring of everlasting blessings in the Sacrament.

Sadly this is not what is commonly taught in the churches of our day. Being a witness unto Christ is the easiest thing in the world, so easy in fact, that it really requires no effort at all. Being a witness unto the grace of God in Christ is as easy as hearing the words: “I baptize you into the name of the Father and of the Son and of the Holy Spirit,” and responding by continuing in this pronouncement by evermore gathering to the Holy Communion of the Saints to receive the holy absolution and the body and blood of Jesus.

When this is the witness that Christians give, they truly are witnesses of the one who is the faithful and true witness, who declares, “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6)

Do you want to be an effective and powerful witness unto the Lord Jesus and the salvation that He has won for us all? If so, then examine your life so that you hunger and thirst for the body and blood of your Savior. Examine yourself to be certain that you and your family are gathering in a congregation where there is no adulteration of the things of Christ. This is your life. This is your witness. Is it a true witness or is it in some way mingled with things other than what Christ has commanded for His Church? When the communion in the bread and the cup is your life, then your witness will be the one who is faithful and true, and everyone will know it. If when you open your mouth concerning Jesus, it is opened first to receive Him, then He is what will be proclaimed when you open it to speak to others, too.