TRINITY SUNDAY

Triune God, Father, Son, and Holy Ghost! We have all been baptized into you; your holy name was placed upon us; at that time you became our dear Father and we your dear children; you forgave us all our sins, washed our souls, made us your temple, caused us to be born again to eternal life, and received us into a new kingdom of grace and salvation. Therefore, oh faithful Covenant-God, look upon us all again today in grace; show those of us who have so far despised your Holy Baptism what a matchless and incomparable good they have despised, and so rule them that with shame and sorrow they return again to the fount of salvation which you have opened for them. Through the word concerning your gracious sacraments you wish to awaken in the rest of us a thirst of soul and a courageous faith to approach daily from now on the free, open fountain against sin and uncleanness, which you have promised and given all citizens of the New Testament Jerusalem. Hear us, oh Triune God. Amen.

Dear friends in Christ Jesus!

As you know, for the past 300 years the chief cause for the separation between the orthodox Evangelical Lutheran Church and the, so-called Protestant churches has been the difference in the doctrine of the Sacraments. Many who now are quite indifferent to the truth look at this point of difference as being of such little importance, that they advise giving up entirely the battle on the differences concerning the Sacraments, disregard them completely, let each one believe what seems best to him, and, since the Protestant churches agree in many other important points, unite in one great "evangelical" church.

If this division would rest upon certain human differences of opinion, who would not accept with a thousand joys the resolution to unite? But, my friends, the doctrine of the Sacraments does not concern human opinions nor even non-fundamental doctrines but the chief points of the Christian faith. The points of difference are therefore of greatest importance.

From God's Word we Lutherans know, and therefore also believe, teach, and confess that the Sacraments, Baptism and Communion, are means of grace through which God actually offers and gives to us who use it in faith that which God has promised in them. On the other hand, other so-called Protestant churches in part expressly, in part in effect, teach that the Sacraments are merely signs and seals of grace whereby a person does not receive the benefits of grace but only makes him certain and seals to him that what he already might have. That briefly is the real subject matter; that is what really separates us from the heterodox churches.

Perhaps many who lack a clear knowledge of the connection between the various doctrines will ask: Is it so important whether the Sacraments actually are means of grace or whether one considers them merely signs of grace? I must answer: Definitely1. This schism concerns the very heart of the true Gospel or the doctrine of the way of salvation. It has to do with the teaching of how a person becomes righteous before God, whether through his works or by God* s works; whether man can lay the first stone in the edifice of his salvation by himself, or whether God must lay it; whether a person is able to soar to God of himself, or whether God must stoop down in order to help him; whether God gives us everything freely, or whether God merely sets his seal of approval upon what we have gotten by ourselves.

That this is true of Holy Baptism we clearly see from what St. Paul says. He has this to say, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior, that being justified by his grace we should be made heirs according to the hope of eternal life." Titus 3:5-7. You see, that in this passage the apostle contrasts receiving salvation by our works and by the washing of regeneration, that is, through Holy Baptism. Here you have incontestable proof that whoever denies the saving power of Baptism bases salvation upon man's work and thus undermines the main pillars of Christianity, our justification alone by grace through faith. Is such an error perhaps an insignificant one which we Christians can easily overlook? Of a truth, not; it would mean considering the very foundation of our salvation as a trifling matter.

Now since our today's Gospel leads us to the important article of Holy Baptism, permit me to speak to you about that in greater detail.

The text. John 3:1-15.

The most important verse in the Gospel just read, around which everything revolves like a circle about its center is this, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." V. 5. This verse today on the festival of the Holy Trinity leads us to consider the Baptism which we have already received in the name of the Father, and of the Son, and of the Holy Ghost, or how we were born again in Baptism. On the basis of this verse I present to you:

BAPTISM, THE POWERFUL MEANS OF REGENERATION

Hear,

I. How It is That at All Times, and

II. How It Becomes That also in Us.

I.

Nicodemus, who is mentioned in our Gospel, was a Pharisee, but he favorably distinguishes himself in many, respects from the other members of his sect. Even though Christ treated the Pharisees roughly, Nicodemus showed himself upright, did not hate Christ for doing that, did not. reject him without first testing him; rather, he sought him out by night, even though he had a high station and was learned, while Christ, on the other hand, was humble and despised, to discuss religion with him, and admitted to him, "Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him." V. 2. Clearly he was an honest, honorable, blameless man.

And yet he thought that Christ was merely a teacher of the Law, that he needed only such a teacher and that God could and must be pleased by a strict observance of the Old Testament Law. Beyond a doubt he was one of those of whom we read, "But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of John," Luke 7:30; for John baptized unto repentance and the forgiveness of sins.

And how did Christ return his greeting? He said to him, "Verily, verily,I say unto you, Except a man be born again, he cannot see the kingdom of God." V. 3. Stiff, very stiff words indeed! Here Christ not only denies him all salvation in his former state, but he also assures him that he is not saved by the works of the Law; they do not help in the least; there must be a change not only in his life but also in his entire person, in a word, he he be born again.

That was an answer which Nicodemus certainly had never expected from Christ. He thought that he had not heard correctly; very astonished he exclaimed, "How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?" V. 4. So, since Nicodemus knew of no other birth than the natural one, the Savior explained it to him more carefully and said, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." V. 5. Thus the Savior says that Baptism works the miracle of regeneration; that means nothing else than that man is . turned from a natural to a spiritual man by Baptism, from a child of wrath to a child of grace, from a child of darkness, sin, death, hell, damnation, and the devil to a child of light, righteousness, life, heaven, salvation, and God; that it is the door into God's kingdom; that it transplants him from this earthly life into the heavenly, eternal life.

"How can these things be?" is what Nicodemus exclaimed in amazement, and that is even now the exclamation of thousands upon thousands when they hear this teaching. "How can water do such great things?" everyone cries out as though with one voice.

We can give no better answer than Luther's in the Fourth Chief part of his Small Catechism, "It is not the water indeed that does them, but the word of God which is in and with the water." To be sure, if God had not commanded it and added his precious promise, we could sprinkle a person a thousand times with water, calling upon the name of the triune God, it would all be in vain; but as certainly as God's Word and promise is in Baptism, so certainly does it produce the great, inexpressible results of working forgiveness of sin, delivering from death and the devil, and giving eternal salvation to all who believe, as the words and promises of God declare. God's Word which is connected with the water makes the water so powerful, gives it such divine power, turns it into a medicine for the soul, a heavenly stream which flows from the sea of divine grace and mercy.

Christ therefore also says to Nicodemus, "Marvel not that I say unto thee,Ye must be born again. The wind bloweth where it listeth, and thou hearest the

sound thereof, but canst not tell whence it cometh and whither it goeth; so is everyone that is born of the Spirit." Vv. 7,8. Christ means to say: as one cannot understand the workings of the wind as it blows, so also in Holy Baptism nothing will be perceived with the senses except the water and the Word; this is what we can perceive, but the moving of the Holy Spirit who accompanies it is above our natural senses.

But, they say, how can I believe that this physical water can wash my soul? no earthly thing has this power. But, my friends, here we cannot ask advice from our reason; it must be offended at God's mysteries; here God's Word alone can decide. It clearly tells us, "The water in Baptism saves us ("not the putting away of the filth of the flesh, but the answer of a good conscience toward God.") 1 Pet 3:21. Therefore, this water will not cleanse our flesh but our souls, and place us into a covenant relation with God. Therefore Ananias says to Saul, "Arise, and be baptized, and wash away thy sins." Acts 22:15. Yes, it is true: mere water cannot do that, but that is why Christ says in our Gospel, "of water and of the SPIRIT;" through the Word the Holy Spirit is connected with the water, as he was connected with the fiery tongues which hovered visibly over the heads of the apostles on Pentecost; that is why Luther calls it a "God-wrought" water.

If we find this impossible to believe, then let us merely turn to the realm of nature; we will find something similar here. Why does bread strengthen and increase our power of life? Only because God has through his Word placed this blessing in bread; for when according to God's counsel the hour of death has come, bread no longer helps to keep the blood circulating. Again, why is the ground so fertile, that without our command it produces bread and all kinds of precious fruits? This happens only because God says, "Let the earth bring forth grass and herbs and fruitful trees." The sun would send its life-giving rays in vain upon the earth if the only fruit-producing sun of divine blessing had not first risen upon our earth.

As God's Word, "Let the earth bring forth," still works and enlivens and creates in this very moment in the kingdom of nature, so Baptism is even now in the kingdom of grace a living and powerful water of regeneration and renewing by virtue of Christ's words, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Mt 28:19. "He that believeth and is baptized shall be saved." Mk 16:16. Therefore when a servant of the church says, "I baptize you in the name of the Triune God," this means: what I now do, I do only as an instrument; it is not really I who do this work of grace; God it is who does it through me and who in this way tears you free from sin, death, and hell, and carries you into his kingdom of grace.

Therefore, my dear friends, do not let yourselves be misled by those who say: all these things are not worked by Baptism but Baptism is merely a sign and a seal. They say: Does not Scripture clearly say that God gave Abraham the Sacrament of circumcision as a sign of his covenant and the seal of the righteousness of faith? But I ask you: what kind of a conclusion is this: Scripture calls a Sacrament a sign and a seal of the covenant, and therefore it must be only a sign and a seal? Can there be a more unreasonable conclusion? It would be as if I concluded: In Holy Scripture man is called dust and ashes, hence he must be dust and ashes and therefore has no reason, no soul, and is not immortal. Would you not consider such reasoning most ridiculous, whose incorrectness even a school boy can demonstrate? But you see, false teachers must present such proofs in order to base their errors at least on the appearance of agreement with Scripture.

But is it not a sacrilege to say: because the Scriptures call the Sacraments a sign and a seal, it means nothing when they call Baptism a washing of

regeneration, a washing from sin, a baptism unto salvation? What miserable men! They want to use God's Word to battle against God's Word!

Of course, it is true that the sacraments are also signs and seals but they are not for that reason empty husks without kernel, nor empty ceremonies without gifts of grace; God does not joke with us by arranging outward ceremonies which are of absolutely no help. God does things which no man can do; when men found a society they also can given signs by which they make themselves known. Therefore, do not let yourselves be deceived but remember: the ark of Noah was also a sign of divine grace, but not that alone, but it helped to deliver from the universal flood and this was also a prototype of Baptism. Thus also the burning bush was a sign of God's presence, but not merely that: God was in truth present in this fire. Thus the pillar of cloud and fire was for Israel a sign of God's gracious guiding hand yet not merely that: God was in that pillar. Finally, thus the dove over Christ was a sign of the Holy Spirit yet not only that, but the Holy Spirit was truly present in the dove.

"Marvel not" Christ says to Nicodemus and thus also to every one of us. Of course, Baptism seems to be much too insignificant to do the great works it is supposed to do; however, we dare not look upon what we should do but upon who has commanded us to do this and has connected such wonderful promises to it. God alone wants to have the praise and honor that we are saved, that is why he has prescribed just such means to use that we cannot boast of a thing. If God would have commanded us to do great, difficult works, we would much more easily believe in what it does; but since he says, Be washed with water in my name and you shall be saved, that is too humiliating to us; then we self-righteously cry out, What should all this be which God demands of us? This should do such great things? If we persist in this proud contempt, we will certainly be lost.

We find a wonderful example which fits here in the fifth chapter of 2 Kings. There we are told that Naaman, the Syrian general, came to Elisha the prophet in order to be healed of his incurable leprosy. Elisha commanded him to bathe himself seven times in the Jordan. When Naaman heard this, he became angry and said, "Behold, are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them and be clean?" V. 12. And thinking that he had received useless advice, he wanted to return home. But then his servants said to him, "If the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?" V. 12. And Naaman washed himself, and behold! suddenly he was cleansed and, awakened to faith, cried out, "There is no God in all the earth, but in Israel." V. 15. You see, at first Naaman thought: Water is water; yes, he thought if it should depend upon water, the waters of Syria would-be more healthy than those in Israel; but finally he learned what a difference there is between water with which the Lord's Word is connected and that which has no promise.

The same is true of the water of Baptism. If they say, "How can water do such great things?" the answer is: "Without the Word of God the water is simple water, and no Baptism; but with the Word of God it is a Baptism, that is, a gracious water of life and a washing of regeneration in the Holy Ghost;" it is that at all times.

II.

Let us now in the second place briefly hear how it should become that also for us.

Christ speak of this at the close of the Gospel when he adds, "No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." V. 13. Here the Lord tells us first of all whence Holy

Baptism, this ladder to heaven, has its blessed power; it comes not from men but from him; he descended from heaven and only by his life, suffering, and death is heaven again earned and opened for us; and from that all the treasures of grace have flowed out and were placed into Holy Baptism; hence, this spring of salvation was really dug on Golgotha.

Now when Christ continued, "And as Moses lifted up the serpent in the wilderness, even so much the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life," w.14,15, he explains how faith makes Baptism a washing of regeneration.

Faith has the same relation to Baptism as to God's Word. The Scriptures clearly say that the Word without faith becomes a savor of death unto death; the Letter to the Hebrews says of many Israelites, "The Word preached did not profit them, not being mixed with faith in them that heard it." Heb 4:2b. Again we read, "So then faith cometh by hearing, and hearing by the Word of God." Rom 10:17. That is also true of Baptism; it is a powerful means of regeneration, and yet without faith we receive no benefit from this blessing.

This also gives you information, my friends, about the objection which is so often raised, If Baptism saves, then faith alone does not save. This is nothing else than as if someone were to say: if the sword killed this or that person, the soldier did not do it! The sword is nothing but the tool with which the soldier does his work; so it is Baptism with its treasures which faith seizes and why it saves; for faith must have God's promises upon which it can rely.

This at the same time rejects another reproach so repeatedly raised against those who state that according to the clear words of Christ and the apostles Baptism is the means for the rebirth. They say, Do you claim that every person is born again who receives Baptism? are therefore all the baptized God's children, no matter how godlessly they may live? Oh, what a soft pillow Baptism is for the most impudent slave of sin!

But that is the way they pervert the pure teaching in order to make it hateful; for the orthodox church has never taught that. Of course, it is true that every child is born again when it is baptized, for children do not yet resist in wilful malice; therefore God can also work faith and the rebirth in their heart in Baptism without doubt arising. But it is something else again in the case of adults; if they resist and do not let themselves be brought to faith, they are not reborn through Baptism. But as certainly as the Word of God remains the powerful seed of the rebirth even though many hearers are not reborn, so also Baptism, even if it takes a rogue in his unbelief and malice.

How does it happen that children give such little evidence that through Baptism they are born again? This happens because the rebirth can be lost again. How many are converted as adults and yet fall away again! Thus many more as children are placed into God's kingdom through Baptism who very soon lose again what they have received. What else can be possible since most children do not learn what glorious things Baptism has given them? Of what profit is it for a child to be brought to Baptism by their parents if they do not teach them God's Word early in life in order to preserve and strengthen their faith? for where faith in the benefits of Baptism dies out, there these treasures are again lost. For Christ says, "If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned." Jn 15:6.

Yet, my friends, Baptism itself is not lost for that reason. As far as God is concerned this covenant of grace stands firm; "if we believe not, yet he abideth faithful; he cannot deny himself." 2 Tim 2:13. Therefore if the person awakens from his lost condition, if through God's Word he comes to the knowledge of his misery and stretches forth his hand of faith for those treasures which he received in Baptism,then Baptism again becomes the powerful means of the rebirth of his soul. Repentance is not, as the Romans say, the lifeboat after the ship of Baptism has suffered shipwreck. No, it is rather the ladder upon which the person climbs back into the ship of Baptism which never: was wrecked.

Oh that everyone of us would let himself be brought to that faith in these promises which once were given him by God in his Baptism! You, who do not believe and yet are baptized, what riches of grace and blessedness God has already given you and, you pay no attention to them nor do you want them! You belong in God's kingdom and yet you wilfully want to remain in the kingdom of darkness! The dove of the Holy Spirit has borne you like an olive branch of peace into the ark of the Christian Church, but you would rather dry up and wither. Oh, open your eyes and return to your baptism, and God is again your God and Father, your sins are again buried in the sea of grace and some day your Baptism will be your door into heaven.

And you who believe, even though in great weakness, know this: in your Baptism you have the most amazing means of becoming strong. Bear in mind: even though everything else may become doubtful and uncertain, your Baptism stands firm; once it has been given, God does not take his Word back. God, as we might say, has made himself your prisoner. Just don't let go of him; do not let go of this covenant of grace; he cannot forsake you. Amen.

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