23RD SUNDAY AFTER TRINITY

The grace of our Lord and Savior Jesus Christ, the love of God, and the communion of the Holy Spirit be with you all. Amen.

Dear friends in Christ Jesus.

From of old the objection has been raised against those who were faithful servants of God, that they were enemies and disturbers of the general community welfare. When King Ahab after a long vain search found the Prophet Elijah who had reproved the sins and idolatry of the people, he immediately yelled at him, "Art thou he that troubleth Israel?" Elijah, however, boldly and fearlessly replied, "I have not troubled Israel, but thou, and thy father's house, in that

ye have forsaken the commandments of the Lord, and thou hast followed Baalim." 1 Kings 18:17,18. The Prophet Amos experienced the very same; when he announced God's judgment upon the land of Israel, in anger the priest Amaziah said to King Jeroboam, "Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear, all his words." Amos 7:10.

Even Christ the Son of God was not free from the charge of this reproach. When he stood before Pilate, the chief priests raised the accusation against him, "He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." Lk 23:5. The insult with which Christ was once slandered in the world all his faithful followers must also bear after him. It went no better for the apostles. When Paul and Silas had preached the Gospel of peace in Philippi, they were led before the leaders of the city and were accused,"These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans." Acts 16:20,21.

Though this charge that the teaching of the Gospel would cause an uproar and upset the city was unfounded, in later times this was always the charge raised against Christians and used as a powerful weapon against them. Because they could not obey the prohibition not to preach Christ, they were called rebels; because they did not want to burn incense before the picture of the emperor,which was a sign of divine honor, they were called guilty of les majesty; because they did not participate in the general merry-making of the people, in the public spectacles, and the like, they were branded as gloomy enemies of the whole human race. In order to preserve and nourish these thoughts regarding the first Christians among the heathen, Nero caused the city of Rome to be set on fire and then accused the Christians of this fearful act of arson.

Every time the Gospel was preached in its divine purity and power in the world, that old objection was also renewed against faithful Christians. This happened also at the time of the Reformation. Luther and his comrades in the faith were publicly accused of rebellion and the overthrow of all good civil order. Luther writes of his experiences in a preface to his works, "People cry: See, you yourself confess and lament that much uproar has arisen; but who else has given cause for it than you with your teaching? That is," Luther continues, "now their art so that they can overthrow Luther's doctrine, as they regard it. If one should imitate the affected wisdom of their high art, all prophets must also have been rebels, for thus they have been regarded, blamed, persecuted, and all usually executed by their own people. Even Christ the Lord himself had tohear the same from his Jews and was also finally put to death on the cross as a rebel. The apostles and disciples fared no better than their Lord and Master. Is it any wonder," Luther concludes, "that also we who now preach and confess Christ in these last terrible times are condemned as rebels in the same way as they?"

My dear brethren, we, therefore, dare be amazed even less that the unbelievers of our new fatherland still come up publicly with the claim that Christianity is harmful to the well-being of this state, that it will prepare the downfall of the United States, since it gnaws like a worm at the root of the tree of freedom; in short, that zealous Christians cannot possibly be good citizens as well.

Is this reproach perhaps not so completely unjust? should the Gospel actually oppose the wholesome laws of a land? should Christ's Church actually endanger the state? should the rulers of the world really have to fear Christ, the King of truth, fear for their people and government? can a good Christian not be a good citizen as well? Of this, etc.

The text. Matthew 22:15-22.

"Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's." v.21, is the decision which Christ once gave to the question whether it was right to pay taxes to Caesar or not. In these few words Christ clearly said that the kingdom of the world rightfully exists alongside God's kingdom and that, therefore, one can be a Christian and at the same time a good citizen. On this basis permit me to present to you:

THE CORRELATION OF THE CHRISTIAN AND THE CITIZEN

We will learn two things:

I. That One can be, yes. Must Necessarily be, a Christian and at the Same Time a Good Citizen,

II. But that there is More to being a True Christian than in Being Merely a Good Citizen.

Lord Jesus, eternal King, it is indeed your will that your Christians here be subject to people with their works, but it is also your will that they surrender and subject their heart to no other lord than you. We, therefore, ask you, give us grace to be subject to all human ordinances for your sake in free love; above all we ask you, take possession of our heart, dwell in it, rule in it, be King in it, and remain in it until we leave the visible kingdom of this world and hereafter worship at your feet in the invisible kingdom of your glory forever and ever. Amen.

I.

In the section of the Gospel story preceding our text we are told that Christ presented his kingdom under the picture of a royal wedding and thus indicated how most of the Jews despised, the invitation to it, yes, how some of this nation would seize, ridicule, and kill the inviters, but how God would destroy these murderers, burn up their city, and invite the heathen to the wedding in their stead. With suppressed wrath the Pharisees heard this. Not only was this most offensive that Christ compared his kingdom to a worldly realm and thus called himself the Messiah; they also knew very well that by the murderers Christ meant them and no one else. What did they do? They met and took counsel on how they would trap Christ in his talk. They decided to strike a mortal blow against Christ by enticing him to commit ap offence by his words against the emperor; thereupon they hoped to be able to prepare the way for his fall as an offender against the king. They thought that since Christ presented his kingdom as a worldly kingdom, he certainly cannot be a friend of the Caesar who at that time ruled over the Jewish nation. To be on the safe side, the Pharisees themselves did not go to Christ but sent their disciples to him accompanied by servants of King Herod who should immediately arrest Christ the moment he would have committed an offence in words against the highest authority in the land.

The disciples actually began very cleverly. With a friendly and respectful mien they say, "Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men." V. 16. With,these flattering words they hope to make Christ secure and entice out of him his supposedly secret thoughts against the existing government. Seemingly without malice they,therefore, also add, "Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?" V. 17.

What did Christ do? We read, "But Jesus perceived their wickedness, and said, Why tempt ye me, ve hypocrites?" V. 18, How these wretches should have been frightened at these words! In spite of all their cunning they saw their secret betrayed against their expectation. Christ continues, "Shew me the tribute money. And they brought unto him a penny. And he saith unto them. Whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's. When they had heard these words, they marvelled, and left him, and went their way." Vv.19-22. What was the point of Christ's answer? This: since Caesar's tribute money was used among the Jews, one can conclude that they owe Caesar tribute and are subject to him; therefore, every upright Israelite is obligated and bound to give Caesar what is Caesar's, that is, tribute, taxes, honor, obedience, and the like, and this does not in the least prevent one from giving also God what is God's.

In these words Christ also decided the question whether a person can live as a Christian in his kingdom and at the same time be, yes, must be a good citizen. Christ answered this with a decided yes.

The first reason for this lies in the nature of Christ's kingdom and the kingdom of this world. It is true: if Christ had as his purpose to conquer lands with his kingdom, and if he also used physical power to spread it, then indeed states might refuse to accept Christians as citizens and fear treachery and mischief from them. But that is not the case. The nature of Christ's kingdom and of the kingdoms of this world is completely different. Christ's kingdom is an invisible, spiritual kingdom, worldly kingdoms are visible, physical kingdoms; Christ wants to rule only over the souls of men, worldly kingdoms rule over their bodies; in Christ's kingdom we are concerned with heavenly treasures, in the kingdoms of the world with earthly; Christ's kingdom has eternal life and heaven as its goal, the worldly kingdom temporal life and this world as theirs in Christ's kingdom the only weapons are God's Word, prayer, and tears, in worldly kingdoms, on the other hand, one uses weapons of iron and steel; in Christ's kingdom he is the greatest who serves others the most humbly, and he is the most glorious conqueror who endures and suffers with the least reluctance; in worldly kingdoms, on the other hand, he is the greatest who rules the most people, and he is the conqueror who suppresses others.

Accordingly, should the state have to fear the Church, civil arrangements fear Christianity, the kingdoms of this world fear Christ's kingdom? No! Where Christ enters with his Word, there he builds his kingdom alone in the hearts of men; he desires no tribute money, no physical tax, no earthly throne, no visible fortress, no castle, no fortified city, and no armed mercenaries who should fight for the protection or the spread of his kingdom; he desires only man's heart, a spiritual mind, a heavenly disposition, faith, and trust. Nor does he promise his subjects places of honor in this world, nor earthly wealth, nor good days, but disgrace, poverty, tribulation, persecution, and not until after death eternal life."

As little as it, therefore, hinders citizens from being at the same time fathers, mothers, sons, daughters, and united in families, so little does it hinder citizens from being at the same time Christians, and moreover having their citizenship in heaven. As little as the light destroys and disarranges matters when it enters into cities and homes, so little does the invisible kingdom of Christ disturb and disarrange matters if it enters among a nation. When Christ comes into a country with Word and sacrament, he does not come in order to bring about a change in the state but in man's heart; then he says to every

one, "Let every man abide in the same calling wherein he was called." 1 Cor 7: 20. Secretly and unnoticed by human eyes Christ conquers entire states, but he lets the king on his throne, the state officials have the powers and honors,the judges their benches, the land its laws, the republic its freedom, the cities their privileges.

Yes, Christ does not want to have the kingdoms of the world ruled according to his Gospel. In his kingdom reconciliation and forgiveness of sins, even the greatest, even that of a murderer, should rule; in the kingdom of the world vengeance and punishment; there the law should be: An eye for an eye, a tooth for a tooth. In Christ's kingdom no believer should desire interest and no debtor should be pressed for repayment; on the other hand, in the kingdoms of this world the judge should sternly demand payment of the debt with interest and force its payment with punishment. In Christ's kingdom there should be no divorce except for adultery; in the kingdoms of the world, on the other hand, in order to guard against greater harm, authorities according to Moses' example dare to permit the godless to separate also for other reasons. In short, whilst Christ in his kingdom provides only for eternal life, in worldly kingdoms government officials, even if they are Christians, should above all provide for the welfare of this life.

And we must add. Christianity places this commandment especially upon Christians, which makes it their duty, to be faithful citizens. Christianity commands them to honor the worldly government as a divine power on earth, to regard its laws as God's laws, to be obedient to its laws, and to pay their taxes, in short, to distinguish themselves in all civil virtues. God's Word says to them, "Let every soul be subject unto the higher powers. For there is no power but of God; the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receive unto themselves damnation. For he beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath but also for conscience sake. Render therefore to all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor." Rom 13:1. 2,4b.5,7. Christians should let themselves be used even for military service; for when Roman soldiers came to John the Baptist and asked him, "And what shall we do?" this forerunner of Christ did not command them to leave their calling as an unchristian one but approved of it and said, "Do violence to no man, neither accuse any falsely, and be content with your wages." Lk 3:15. In a word, God's Word commands Christians to do everything on their part so that the welfare of the state is promoted and to turn aside everything which could do it harm. Therefore, when the Israelites had been led captive to Babylon, they received God's command through the Prophet Jeremiah, "Seek the peace of the city whither I have caused: you to be carried away captives,, and pray unto the Lord for it; for in the peace thereof shall ye have peace." Jer 29:7.

Therefore, blessed is the kingdom in which Christ also invisibly sets, up the throne of his kingdom; the foundation of its welfare has then been laid. Blessed the state whose citizens are true Christians; in the peace of the country they will be solid pillars and in war the best protecting walls of the nation. As in a realm they protect the throne of the prince, so in a republic they asfree men nourish, guard, and protect the tree of freedom.

II.

Now that we have seen that one can be a Christian and a good citizen at the same time, yes, must necessarily be at the same time, let us now in the second place see that more belongs to being a true Christian than being a good citizen.

My friends, considering also this is very necessary and important. Most so-called Christians live in the dangerous delusion that if they are subject to the government which has power over them, if they obey the civil laws and ordinances of their country, if they unquestioningly pay their taxes, if they honor their government officials, if they are amicable and helpful neighbors, if by their diligence and industry they deserve well of a state or city, if they never give cause to be hauled into court, if everywhere they are praised and highly honored as faithful, blameless, and virtuous people, then they certainly are also upright Christians.

As was said, this is nothing but a delusion. He who makes this boast may indeed be a good citizen, but he is not at all for that reason a citizen of the kingdom of heaven or a true Christian. This person indeed gives Caesar what is Caesar's; but when Christ wants to describe the obligation of his Christians, he not only says, "Render unto Caesar the things which are Caesar's," but he also adds, "And unto God the things that are God's."

It is clear from this, as I have mentioned above: the world's kingdoms and

God's or Christ's kingdom are two different kingdoms. Therefore, one can prove himself a good citizen of the first without being a citizen of Christ's kingdom. Therefore, note the difference well.

One becomes a citizen of a state by his physical birth and by the petition to be accepted in the civil rolls; that way one never becomes a citizen of Christ's kingdom; this happens by holy baptism; there one is born spiritually and thereupon written into the lists of the kingdom of heaven. The citizen of a state must keep his certificate of citizenship and thus identify himself as being the one who he really is; this certificate of citizenship has no validity in the kingdom of heaven; rather a citizen of the kingdom of heaven must prove by the keeping of his baptismal covenant, by daily drowning the 0Id:Man and daily renewing himself in the Spirit, that he is still a Christian. The citizen of a state is unhesitatingly obedient to its laws and ordinances; this obedience has no validity before the King of all kings; a citizen of the kingdom of heaven must rather be subject to God's Word in unconditional obedience; that is the true Lawbook of the Most High. The citizen of a state pays those taxes to his government which it demands; with this tax a person does not pay up what God demands of his subjects; there is a tax in God's kingdom - the human heart; that, that is what God wants to have from his subjects.

Examine yourselves on the basis of this, my hearers: If you have the reputation of being a good citizen, blessed are you! But do not imagine that for this reason you are already a Christian. If you want to be Christians, then tell me: where is your certificate of citizenship in the invisible kingdom of heaven? You say: we are baptized; good; but have you also preserved this certificate by daily repentance? Do you thus daily drown the Old Man with all its sins and evil lusts, and do you daily arise as a New Man which lives in righteousness and purity before God?

If you want to be Christians, I also ask you: Are you perhaps satisfied if your works agree only with the laws of the land? Bear in mind: Christians have another Lawbook than those who want to be citizens only of the kingdom of the world; the Lawbook which Christians follow is God's holy Word. What God's Word forbids, that Christians stop doing even if it is not forbidden in any law of the land; and what God's Word demands of them, that they do even if no laws of the world demand it of them.

Finally, if you wish to be Christians, I ask you: Do you also give him your whole heart? Is God's honor, God's pleasure the ultimate reason for all your deeds? Are you, bear in mind what I ask you, are you completely in earnest in

giving yourself to God, living to him, suffering for him, dying to him?

These, these alone are the signs whether you are not only good citizens of a state but also good Christians.

Oh, that none of us might deceive himself in these matters! For woe to him who here indeed lives praised as a good citizen and still does not belong to the invisible spiritual kingdom of Jesus Christ. A day will come when God will separate, those merely citizens from those who are Christians; then even the most honorable and most blameless will not stand; then their reputation before men will turn into disgrace; for "the world passeth away and the lusts therefore," with its righteousness, with its virtues, with its honor, "but he that doeth the will of God abideth forever." 1 Jn 2:17. "Render therefore unto Caesar the things which are Caesar's, and unto God that things that are God's." Amen.

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