John 13:34-35 – Bethlehem Lutheran Church

April 6, 2023April 11, 2023

Maundy Thursday

Readings: Exodus 12:1-14 | 1 Corinthians 11:23-32 | John 13:1-15, 34-35

Text: Exodus 12:1-14; John 13:1-15 (34-35)

“The Nearness of God’s Redemption”

In the Passover, God provided salvation from death by the substitute of another. But this couldn’t be the fullness. No lamb could take the place of a person, for how had a lamb sinned and deserved a bloody death? The crude whole-roasted lamb, whose blood set the people free, ultimately could not our place.

At that time, the Lord was present among His people in the pillar of cloud by day and the pillar of fire by night. And even though He mighty acted on behalf of His people, He was still far removed from them, “For man shall not see me and live” (Ex. 33:20).

What mercy God showed in that he didn’t remain as far removed as a lamb is from a person!

The great love of God could not stay distant—God remembered His mercy, He saw our affliction, and God knew [Gen. 8:1; Ex. 2:25]. It moved Him to come near, even more so than seeing the cruelty of the Egyptians.

The Lord, who once delivered His people with a metaphorical “mighty hand and an outstretched arm” (Deut. 5:15) then did so concretely. To His people—suffering in the flesh and harassed by the devil, sin, and death—He came as Immanuel, God with us.

Behold this Lamb of God, by whom He saves not just the sons of Israel, but takes away the sins of the world. He came in our flesh to be condemned for our sin, to suffer our death. For He was not as far removed as a Lamb, but He became our brother, yet without sin. He was like us in every way, except sin (Heb. 2:17). Therefore allegorically, He is the true spotless Lamb whose blood shields us from destruction.

Unlike those bloody sacrificial lambs whose ashes were discarded outside the camp, Christ the Lamb of God has risen over death as its master. This is the Lord God who has joined Himself to us. He says, “I am with you always, even to the end of the age” (Matt. 28:20), and indeed that is truer than it was for His ancient people, Israel. His living Word is spoken in our congregation, His benediction is upon us and our children, His Baptism unites us with His death and resurrection, and—especially on this night—are we comforted and strengthened by His Body and Blood, broken and shed for us.

Here’s how Martin Chemnitz explained this heavenly and saving union:

“Our body is the body of death, but in that same body of ours which the Son of God assumed from us, death was again destroyed. Although our sins have separated us very far from God (Is. 59:2), so that we have been alienated from the grace, righteousness, and life of God (Eph. 2:12), yet the Son of God has brought very close to us those heavenly blessings which had been removed far from us (Eph. 2:13-19)…

Moreover, in His Holy Supper He joins Himself to us in that flesh, so that we may be strengthened by this most certain pledge of the salvation and glorification of our nature; for He does not blush to call us brothers. Therefore, because we are such, He also joins Himself to us in that flesh and blood (Heb. 2:14). Flesh brought death into this world and, again, the flesh of the Son of Man was given for the life of the world in order that he who eats the flesh of Christ may have eternal life. (John 6:54)” (Martin Chemnitz, Two Natures in Christ, pp. 55-56)

And that’s the whole picture of God’s deliverance. It’s not just about Him delivering us from adversity, but that He also dwells with us, giving us His peace, His strength, and His keeping with His mighty saving arm, and His hand once outstretched upon the cross for you and me. Take comfort in this meal because it is not just a symbol of a lamb, but the very Lamb of God who once was slain and now lives and reigns that we might live with Him.

At last this is how He gives us the command: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. ³⁵By this all people will know that you are my disciples, if you have love for one another.” (John 13:34-35) For Israel it was the commandments and the statutes which set them apart, and the Lord who dwelt in the midst of the congregation. But in Christ we have more: We have the Living God, who has made us people for His own possession, living in us and doing His work in the world. He has washed us in the Red Sea of Baptism, making us die to sin and live before Him. To love one another as He has loved us is the result of His dwelling in our midst. Whenever we see a coldness or hard heart in ourselves or our brothers, it must be drowned and die in our Baptism. And living in God’s abundant mercy, people will know that we belong to Him, the Christ, the Son of the Living God.

In the Name + of Jesus. Amen.

April 14, 2022June 13, 2022

Maundy Thursday

Readings: Exodus 12:1–14 | 1 Corinthians 11:23–32 | John 13:1–15

Text: John 13:1-17, 34-35

This Maundy Thursday, I want to address two things: The connection between the Lord’s Supper and the Passover, and why this night we read about Jesus washing the disciples’ feet and commanding them to love one another.

In delivering His people from slavery in Egypt, the Lord could have done it any number of ways. He had chosen nine plagues to display His judgment on Egypt and the false gods. But on this tenth, He did something unique. He didn’t just kill off the firstborn sons of Egypt and preserve the Israelite sons. He gave them something to do: Take a lamb, slaughter it and paint your doorposts with its blood. Then roast it whole with fire and eat it with unleavened bread and bitter herbs. This is the Lord’s Passover for Israel as they came out of Egypt.

But if we were to ask what the main thing in the Passover was—not that the parts of it are meant to be set against each other—it would be the blood of the lamb. “The blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you.” The blood of the lamb in God’s Passover, marked His people.

And this is the foundation upon which the upper room with the disciples is built. Even though we don’t read the account from the holy evangelists Matthew, Mark, Luke, or St. Paul, the Lord’s first Passover sets the stage for what the Lord-in-the-Flesh institutes that night. God has provided a lamb, as He promised Abraham (Gen. 22:1-14), one lamb for all the people. A lamb without blemish, conceived and born by the Holy Spirit of the Virgin Mary—free from sin so that He might free His people from their sin. He shall be killed before the oncoming darkness—“Now from the sixth hour there was darkness over all the land until the ninth hour.” (Matt. 27:45) And it shall be His blood that shall be a mark over the heads of His people to save them from plague and destruction.

As for you, you shall eat the flesh of God’s Lamb who has been roasted as a sin offering. At some later point, not recorded in Scripture, it became the custom to drink wine commemorating God’s four promises in Exodus 6: “I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment. ⁷I will take you to be my people, and I will be your God.” (Exodus 6:6-7) The cup of wine was often a sign of judgment (Ps. 11:6, Isa. 51:17, Ezek. 23:31-33), but it was also one of salvation, as the faithful sing, “I will lift up the cup of salvation and call on the name of the Lord” (Ps. 116:13)

But the Lord on earth embraced this practice and endowed it with significance when He took the 3^rd cup, the “I will redeem you” cup, and said, “Drink of it, all of you, this cup is the New Testament in My blood.” Lamb’s flesh, roasted and eaten, Lamb’s blood, painted on doorposts, now given to you—“Take, eat; Take, drink.” This is the meal which our God-in-the-flesh instituted for us to remember His mighty act of deliverance at Calvary.

“Do this in remembrance of me.” These words adorn many an altar-table dedicated to this holy Meal. The Lord commanded Israel to do the Passover feast in memory of that first Passover and Exodus. However, this is not the memory of our fleeting and fickle minds. It’s akin to when it says in the hymnal at the Invocation, “The sign of the cross T may be made by all in remembrance of their Baptism.” (LSB 151). I have no cognitive memory of my baptism when I was three weeks old, nor would anyone else who was baptized as an infant. The biblical way of remembrance is for faith to lay hold of what God as done, and for that mighty act to be applied to the present.

The Israelites were told, “Remember this day in which you came out from Egypt, out of the house of slavery, for by a strong hand the Lord brought you out from this place.” (Ex. 13:3) Well, by the third generation, none of them would be able to recount that day. Yet, the Lord said, “This day shall be for you a remembrance day, and you shall keep it as a feast to the Lord; throughout your generations” (Ex. 12:14).

Remembrance began with God. God remembered Noah in the ark; He remembered the sons of Israel in Egypt. And when He remembered, it meant that He saw His people through the unilateral covenant He made with them—I will bring you out, I will deliver you, I will redeem you, I will take you to be my people. And when He calls on His people to remember, He is bidding them to see Him through His covenant promise. This remembrance is even It even applies to “Remember the Day of Sabbath, in order that it may be holy.”[1] That’s also how, even Israel or individuals had sinned, when they repented, they would beseech God to remember His steadfast love—His faithfulness to His covenant [Ps. 25:6-7].

In the same way, all who are in Christ, beneficiaries of the New Covenant, eat and drink the Body and Blood of Christ often, in remembrance of what that covenant is: His Body sacrificed on the cross, His blood poured out for the sins of the world (including all of ours, too!). This is the meal of our perfect and true Passover Lamb, which take His eternal covenant—“I will be their God, and they shall be my people…I will forgive their iniquity, and I will remember their sin no more.” (Jer. 31:33-34)

On that night in which He was betrayed, He taught His disciples many things to bring them from the covenant under Moses to the New covenant in His blood. One of those lessons came as an expression of His divine remembrance: “having loved his own who were in the world, he loved them to the end. ²During supper…³Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, ⁴rose from supper.” He got down on His holy hands and knees and did the menial labor of a servant. Then, He said about it, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. ¹⁵For I have given you an example, that you also should do just as I have done to you.”

This is how the God of Abraham, Isaac, and Jacob ultimately remembered His covenant to bless all the families of the earth: He put Himself in the lowest place, the Lord who serves His rebellious enemies, the righteous saving the unrighteous.

At this point, the objection is raised that Jesus commanded foot-washing, so if we take the Lord’s Supper seriously and give it literal interpretation, why do we not literally wash one another’s feet? Good question, but foot-washing and the Eucharist are two different topics. Foot-washing has no Old Testament anti-type, or precedent, and no covenant promise attached to it. If Christians choose to reenact this, well and good because He said, “I have given you an example.” But, the bigger message isn’t the literal scrubbing of toes, but what is said in verses 34-35:

³⁴A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. ³⁵By this all people will know that you are my disciples, if you have love for one another.”

Rather than get hung up on whether we are doing our most exact obedience, the Lord is here commanding something that none of us can do apart from Him. None of us can love as He has loved, unless we are those who know how the Lord has remembered His gracious promises toward sinners. None but the Lord’s people, redeemed and marked by the sign of the blood of the Lamb of God, and having a living faith in those things, can remember God and see Him through His covenant. And remembering our God through His gracious covenant—that God in Christ was reconciling the world to Himself, who tasted death to save man from it [2 Cor. 5:19; Heb. 2:14]—we also look at the rest of the human family without disdain or distaste. If God, according to His own promise, came to serve even the lowest (even us!), how fitting it is that we should love even the lowest and meanest. That’s not just a dirty, mentally unstable homeless person—that is a human being created and redeemed by God. That’s not just a bristly, proud atheist professor—that is a person whom the Lord had in mind as He gave up His final breath.

This do in remembrance of Me—the eating and drinking for your grace and strength, the loving of all mankind. In the Name + of Jesus. Amen.

[1][1] My own translation from the Hebrew, reflecting the construction of what is normally translated “Sabbath day,” as if Sabbath inextricably happened only on the 7^th day. Also, the preposition-verb for “to make holy” is in the passive voice, indicating that the Remembering is to be done for the purpose of letting the Day of Sabbath be holy for them.

April 18, 2019

Maundy Thursday (John 13:1-15, 34-35)

Bethlehem Lutheran Church, Lebanon, OR

Maundy Thursday + April 18, 2019

Text: John 13:1-15, 34-35

When we think about the Lord’s Supper as Christians of the Lutheran confession, we talk a great deal about the nature of the Sacrament (what it is), and how it benefits us personally. And it is necessary for us to know that, but as they say, there’s more to the story. The setting for the institution of the Lord’s Supper is the discourse Jesus has with His disciples on the night in which He was betrayed. Here’s how the story continues after the assigned pericope:[1]

¹⁶Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. ¹⁷If you know these things, blessed are you if you do them. ¹⁸I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’ ¹⁹I am telling you this now, before it takes place, that when it does take place you may believe that I am he. ²⁰Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”

²¹After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” ²²The disciples looked at one another, uncertain of whom he spoke. ²³One of his disciples, whom Jesus loved, was reclining at table at Jesus’ side, ²⁴so Simon Peter motioned to him to ask Jesus of whom he was speaking. ²⁵So that disciple, leaning back against Jesus, said to him, “Lord, who is it?” ²⁶Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. ²⁷Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” ²⁸Now no one at the table knew why he said this to him. ²⁹Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. ³⁰So, after receiving the morsel of bread, he immediately went out. And it was night.

³¹When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. ³²If God is glorified in him, God will also glorify him in himself, and glorify him at once. ³³Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ ³⁴A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.

Love is essential to understanding what Jesus was doing for the disciples that night. It’s also essential to what He expects them and us to continue to do in our continued life together.

Contrary to popular thought, the most insidious thing in God’s sight is not gross immorality; it’s people who call themselves Christians but have no need for a Savior. They may be able to recognize true from false doctrine; they may love conservative practices over clever innovations. But if you truly desire to be a Christian, you must confess yourself a sinner.

Peter says to Jesus, “Lord, you shall never wash my feet!” This is like saying, Thanks for the teaching Rabbi, thanks for giving me a religion to follow on my way to heaven. But you can’t come already clean to Jesus. “If I do not wash you, you have no share with me.” You must know that you are “wretched, pitiable, poor, blind, naked,” (Rev. 3:17) and dirty.

This empty-handed sinner’s confession is central to the Lord’s Supper. As the Lord says in another place, “Those who are well have no need of a physician, but those who are sick.” (Luke 5:32) One who has no need of this medicine and antidote to the poison of their sin has no place at the feet of Jesus. And at His feet, Jesus washes us where we are the filthiest—in our innermost being, in our heart.

But what about love? On the night in which He was betrayed, Jesus says: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. ³⁵By this all people will know that you are my disciples, if you have love for one another.” This is a commandment that cannot be fulfilled merely by outward action. It must begin in the heart. An evil heart, a heart that has not been broken by the weight of sin and healed by the Lord cannot achieve this commandment.

What kind of love is this? It says, “Having loved his own who were in the world, he loved them to the end.” The example that Jesus gave was that He, their Teacher and Lord, humbled Himself as a servant and washed His disciples feet. But that also included loving the very one who would betray Him. The kind of love which our Lord commands us to do is that you give of yourself, even if the only payback you get is betrayal.

But how can we be capable of such love? That brings us back to the Sacrament of the Altar. In Luke 7, Jesus enters the house of a Pharisee, where besides the invited guests, a sinful woman comes and dotes on Jesus in a really embarrassing way: “When she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, ³⁸and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment.” What could have inspired this unabashed love? Jesus says of the woman, “I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little loves little.” (7:47). It’s the forgiveness of sins. When we recognize and appreciate what our Lord has saved us from, we love Him and others that much more.

This is what the Lord’s Body and Blood is capable of doing within us. In it, Jesus releases us from our sins and raises us up with new hearts for loving service. That’s why we often pray after receiving this gift: “We give thanks to You, almighty God, that You have refreshed us through this salutary gift, and we implore You that of Your mercy You would strengthen us through the same in faith toward You and in fervent love toward one another.” (LSB 201)

[1] Periscope means “to cut around” and describes the complete thoughts into which the Bible readings are divided. Many Bibles use subheadings to indicate this.