Tag: Faith

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Justification: The Article upon Which the Church Stands or Falls

Rev. Robert Moeller, Jr.

Click here to listen to this sermon: https://drive.google.com/file/d/1Uj004X2sUFiX3wGqo57neyLaWuUCv7BS/view?usp=sharing

“For all have sinned and fall short of the glory of God, and are justified by His grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by His blood, to be received by faith” (Romans 3:23-25a).

Grace to you and peace from God our Father and the Lord Jesus Christ!

Martin Luther is generally remembered on this Reformation Day for the posting of the 95 Theses, statements for debate on repentance and the sale of indulgences. But a more complete statement of faith prepared by Luther is the Smalcald Articles. It was Luther’s hope that this document would be used for discussion at a general council of the Church or, should he die before such a council was held, that it would be regarded as his “last will and testament.”

The Smalcald Articles clearly establish the differences between Romanism and Lutheranism. Nowhere is this more evident than in Article I. It reads:

The first and chief article is this:

1 Jesus Christ, our God and Lord, died for our sins and was raised again for our justification (Romans 4:24–25).

2 He alone is the Lamb of God who takes away the sins of the world (John 1:29), and God has laid upon Him the iniquities of us all (Isaiah 53:6).

3 All have sinned and are justified freely, without their own works or merits, by His grace, through the redemption that is in Christ Jesus, in His blood (Romans 3:23–25).

4 This is necessary to believe. This cannot be otherwise acquired or grasped by any work, law, or merit. Therefore, it is clear and certain that this faith alone justifies us. As St. Paul says:

For we hold that one is justified by faith apart from works of the law. (Romans 3:28)

That He might be just and the justifier of the one who has faith in Jesus. [Romans 3:26]

5 Nothing of this article can be yielded or surrendered, even though heaven and earth and everything else falls [Mark 13:31].

For there is no other name under heaven given among men by which we must be saved. (Acts 4:12)

And with His stripes we are healed. (Isaiah 53:5)

Upon this article everything that we teach and practice depends, in opposition to the pope, the devil, and the whole world. Therefore, we must be certain and not doubt this doctrine. Otherwise, all is lost, and the pope, the devil, and all adversaries win the victory and the right over us.[i]

Article I is short, to the point, and like Luther himself, pulls no theological punches. Notice how many of the passages cited come from our Epistle, Romans 3:19-28. It is easy to see why this pericope was chosen for Reformation Day.

The key teaching of Lutheranism, “The article upon which the church stands or falls,” is justification—particularly, justification by grace through faith in the work of Christ. “Justification” has to do with being or being made or being declared “just,” or “righteous,” or “right.” Scripture teaches that we are justified by Christ, who took our sin into Himself and atoned for it on the cross and who imputes (or credits) to us His righteousness. When we are united to Christ—which happens by Baptism, in Holy Communion, and when we receive His Word—we are justified, freely, apart from any works of our own. To believe, trust, and depend on the fact that Christ saves us is to be justified by faith.

Now, it might seem that justification is another theological term whose meaning has been lost in today’s secular climate. Christianity is about the forgiveness of sins. But many people today do not think they have need to be made right with God. “Sin” is thought to be an outmoded concept.

And yet people today still search for “justification” for themselves and what they do. They still crave approval, and they want to consider themselves to be good and right. And when they fail to measure up even to their own standards or that of their peers—let alone God’s standards—they tend to construct explanations and  excuses that would exonerate them. It turns out that justification is the article on which we all stand or fall. It’s just a matter of where we look for our justification.

We can look for justification in our political or ideological beliefs: “I am good despite my personal failures, because my cause is just.” Post-modernism can be a way to justify ourselves: “The truth I reject is nothing more than a construction, so I am blameless in rebelling against it.” We can seek justification through atheism: “God does not exist, so no one can condemn me.” Or we can simply seek to justify ourselves by comparison: “Nobody’s perfect, but at least I’m better than so-and-so.” These are all attempts at self-justification. They are endless mental exercises by which we can consider ourselves to be good.

But something is missing in these attempts: a correct understanding of sin and personal culpability for that sin. Many believe there is no such thing as objective morality to sin against. They assume morality is purely subjective, varying from one culture or one person to another. No one has the right to “impose” his personal morality on anyone else. And yet, those who reject the very possibility of moral truth, are constantly making moral judgments of others: demanding social justice, human rights, and ethical approaches to the environment.

We tend to frame conflicts with others as arguments over moral transgressions—“You’re selfish!” “You don’t really love me!” “That’s not fair!”—with both parties accusing each other and defending themselves. Our transgressions still leave us with guilt, which can torment us for the rest of our lives. And yet we still tend to insist that “I am a good person.” If someone else considers us “bad” or “wrong,” we defend ourselves—with excuses and arguments maintaining that our vices are not bad but good, even something to be celebrated. In truth, we do not need to be righteous in order to be self-righteous.

Far from being an outdated theological concept, justification is a preoccupation, if not an obsession, for people today. We always feel the need to show that we are right. At work, online, in our casual conversations, in our relationships with others, we are always seeking approval, scoring points, making excuses, and defending ourselves. At the same time, we are also always accusing and judging others. Often, such criticism is not dispassionate moral analysis, but attempting to cover our own flaws by highlighting the far greater flaws of others. Underlying the need to be justified is our yearning for affirmation, for thinking that our existence matters, for our need to think that our life is worthwhile.

Not only do we judge and justify ourselves and one another; we also judge and justify God. “How can God allow evil and suffering in the world?” both believers and non-believers ask. “He must not be good.” Against that accusation, believers can form arguments to justify God, as if He needs our help to explain His motives and actions. Non-believers, ironically, justify the intellectual concept of a righteous God by concluding that such a being does not actually exist.

But the problems of evil and suffering do not go away even when God’s existence is rejected. No longer is the question “Why does God allow evil and suffering?” but “Why does existence allow evil and suffering?” If God cannot be justified due to the evil and suffering in the world, existence itself cannot be justified for the same reasons. If existence cannot be justified, life is meaningless, absurd, pointless, and (in a tragic number of cases) not worth living.

But what if, instead of having to justify ourselves, God Himself gives us the approval, affirmation, and assurance that our existence matters, that despite our many, obvious shortcomings, our lives have His approval? He does! We do! The incessant desire to justify ourselves is put to rest when we are justified by Christ.

How does Christ justify us? By dying.

The Second Person of the Trinity assumed a human nature. Instead of living in earthly glory as we might expect and as He was certainly entitled to, He chose to be born in poverty and to live a life of homelessness. But He did good works—by healing the sick, raising the dead, reconciling people who had been at each other’s throats—and His teaching blessed the poor in spirit, those who mourn, the persecuted, and so on. Jesus’ goodness was evident to all, even to His enemies, who hated Him for it. He accomplished what other human beings throughout history have always tried to do but failed: He was justified by His good works.  

Nevertheless, Jesus did not escape accusations, judgments, and condemnation. He was, in fact, wrongly convicted and sentenced to death. While others have supposedly died an innocent death, Jesus is the only person to have truly died an innocent death. At His execution, though, He fully exerted His divine power by doing something that defies our capacity to understand or to imagine: He took the evils of the world—that is to say, the sins of the entire human race—into Himself. “He Himself bore our sins in His body on the tree” (1 Peter 2:24). St. Paul put it even more strongly: “For our sake He made Him to be sin who knew no sin, so that in Him we might become the righteousness of God” (2 Corinthians 5:21).

When on the cross Christ “bore our sins in His body,” He also took the punishment that we deserve. “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1). The “wonderful exchange” also means that Christ’s righteousness—along with access to the Father, freedom from guilt, and eternal life—become ours. God the Father now counts our sins as belonging to Christ. He also counts Christ’s righteousness as belonging to us. Thus, when we face the judgment of God the Father, He will consider all of Christ’s good works—His healings, His acts of love, His obedience to the Father, His perfect fulfillment of the Law—to be ours. This is what it means to be justified by Christ.

This is unbelievable, one might think. It would be tremendous if it were true, but how could it be? How could God become a human being? How could anyone—even God—bear another person’s sins, let alone the sins of the entire world? It staggers the mind. It is beyond understanding. Interestingly, Luther agrees. “I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him,” he writes in the Small Catechism. Essentially, Luther admits, “I believe that I cannot… believe.”

Notice how Luther anticipates—and repudiates—the mindset of both the modernist and the postmodernist. “I believe that I cannot by own reason… believe in Jesus Christ, my Lord.” So much for the “Age of Reason.” So much for modernism. Human reason is not how we receive Christ Jesus and His gifts. “I believe that I cannot by my own… strength believe in Jesus Christ, my Lord.” So much for the will to power. So much for postmodernism. Exerting our own power or effort is not how we receive Christ Jesus and His gifts.

So how do we? Luther goes on to explain: “But the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith.” Faith, this belief and trust in Christ, is a gift from outside ourselves. The Holy Spirit, the Third Person of the Trinity, creates our faith. Rather than human reason or power, faith is how we receive Christ Jesus. God does this by calling me through the Gospel, His means of grace—Word and water, body and blood—which creates, sustains and grows faith.

For Lutherans, the doctrine of justification is the “chief article” on which the Church stands or falls. Every other key teaching—the Sacraments, Scripture, worship, vocation, the two kingdoms, prayer, the Christian life—has as its keystone our justification by Christ.

And it is also the chief article on which individuals stand or fall. Restless hearts and anxious minds find peace in justification. Frenetic lives of self-justification have rest in the salvation of Jesus Christ. The incessant need to prove our own worthiness and our failure to ever do so are nailed to the cross, buried in the tomb, and put to death forever. What Good News!

 We confess: “[We] all have sinned and fall short of the glory of God, and are justified by His grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by His blood, to be received by faith” (Romans 3:23-25a). That is to say, by God’s grace, for Jesus’ sake, you are righteous and holy; you are forgiven for all of your sins.

In the name of the Father and of the Son and of the Holy Spirit. Amen

Unless otherwise indicated, all Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

[i] McCain, P. T. (Ed.). (2005). Concordia: The Lutheran Confessions (pp. 262–263). St. Louis, MO: Concordia Publishing House.

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Sermons, Uncategorized

Take Heed Lest You Fall

Rev. Robert Moeller, Jr.

54525147_10161367347230532_6852629245710041088_oClick here to listen to this sermon.

“Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and He will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:12-13).

Grace and peace to you from God our Father and the Lord Jesus Christ.

“You’re only three Sundays away from never going to church again.” I told my own children that many times. They thought I was exaggerating. Or I was just saying that because I’m a pastor, and it would look bad if they didn’t go to church. But I’m serious. Any one of us here may be only three Sundays away from never going to church again. And that includes you five who are being confirmed today. Statistically speaking, you are especially vulnerable.

The names of formerly active members who are no longer in attendance at worship on Sunday morning are scattered on the membership rolls of churches all around the world. Our Saviour’s is no exception. Just look around. There are “holes” in the pews, empty places that used to be filled by particular men, women, and children. Some of them are your family members and friends—all of them are your brothers and sisters in Christ! And the saddest part is that many of them don’t just drop out of a particular congregation, they fall away from the faith completely.

If you asked them, I’m sure most of them would tell you that they never intended for that to happen. They can’t even really tell you how it came to be. It was not a conscious decision. Many of them were very active members. They brought their kids to Sunday School every week, maybe even taught Sunday School or helped with VBS. They came to Bible study regularly and were pillars of the church. Then something happened and they’ve just never made it back.

But even I’m not preaching about those people this morning because I can’t preach to them! They are not here to hear me. But you are—and you and I are not immune from this very thing happening to us, too. Any one of us could be only three Sundays away from never coming here again.

Think about it. You miss one Sunday for whatever reason. Maybe you aren’t feeling well. Perhaps you just want to sleep in. Or you are gone for the weekend. It really doesn’t matter why; the effects can be just the same. If you’re like me, you’ll probably feel a bit out of sorts, like something is missing from your whole week. The next Sunday, it won’t take as much to keep you away from the worship service. And you won’t feel near as empty as you did the week before. By the third Sunday, you might not even feel much of anything at all.

And shortly after that, you might start feeling bad enough about missing that the devil or your own sinful flesh will whisper that people are going to talk if you come back. They might make you uncomfortable by asking where you’ve been. Or even worse, the other members might have just moved on fine without you. The little voice might even tell you: “Why do you want to go there? They don’t seem to care about you! Did any of them even call to see why you were missing?”

No, any one of us could be only three Sundays away from never coming here again. Think it can’t happen to you? Don’t be so sure of yourself! The old Adam is weak and vulnerable to temptation. Heed Paul’s advice from our text, “Let anyone who thinks that he stands take heed lest he fall” (1 Corinthians 10:12).

In our text for today, St. Paul isn’t specifically addressing church attendance. I just use it as an example of one of the common temptations that we all face. But Paul is writing to the Corinthians about misplaced confidence in one’s own strength, rather than trust in Christ. Paul is well aware that such temptation could cause him to be disqualified from the blessings of Christ, even as he proclaims those blessings to others.

For the Corinthians, too, the danger of being “disqualified” is real. So Paul takes them (and us) to the Old Testament for an important spiritual lesson from the history of Israel. Although the Corinthian church consisted mainly of Gentiles, they, like we, had been grafted into the vine of Israel and were therefore entitled to think of the fathers of the Jewish people as “our forefathers” in faith.

Israel’s safe passing though the waters of the Red Sea foreshadows the waters of Baptism. At the Red Sea, all the covenant people “were baptized into Moses.” They submitted to his leadership as he guided them through the waters, and when they saw what the Lord had accomplished there, they “believed in the Lord and in His servant Moses.” Accordingly, Moses was a type of Jesus Christ, the greater mediator of the new covenant, into whom we have been baptized.

Just as these Israelites received a type of Baptism, so they also received a type of the Lord’s Supper. All of them were sustained by the manna, described by the psalmist as the “grain of heaven,” the “bread of angels,” which the Lord “rained… on them to eat.” Its heavenly origin explains why it is called “spiritual food.” It was superior to ordinary bread, just as the “spiritual body” with which the believer will be clothed in the resurrection is superior to the natural body.

Likewise, all the Israelites received “the same spiritual drink,” which was water, but also corresponds to the wine of the Lord’s Supper. Both at the beginning and at the end of their wilderness wanderings, the Lord provided them with the miraculous water from the rock. Paul points to Christ as the true spiritual rock who accompanied Israel, ascribing to him the title “the Rock,” which the Old Testament ascribes to the Lord (Yahweh) as Israel’s great protector.

Five times in the first four verses, the adjective “all” is used to describe the recipients of God’s deliverance of Israel. All of the Israelites received these high privileges as God’s covenant people. All were saved in the exodus. All were sustained in the wilderness. But with the word, “nevertheless,” in verse five, Paul reminds the Corinthians that most of Israelites failed to reach the Promised Land, despite being the recipients of God’s lavish grace. Out of the more than six hundred thousand men who left Egypt, only two—Joshua and Caleb—were able to enter Canaan because they trusted in the promises of the Lord. The others paid the penalty for their disbelief and murmuring. Over forty years of wandering, their corpses were scattered all over the Sinai wilderness.

Paul’s purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians also face the danger of being disqualified from salvation if they engage in false worship or fail to remain in repentance and faith worked by the Holy Spirit through the means of grace—the Word and Sacraments.

The church of all ages faces two equal and opposite temptations. One is the danger to which most of the Israelites and some of the Corinthians fell: the adoption of a complacent, “magical,” view that there is spiritual benefit in simply “going through the motions.” This takes the Sacraments for granted and forgets their purpose is to create and sustain faith, which apprehends God’s grace, the benefits of Christ, His love and forgiveness. Faith should then lead to godly lives and appropriate works. A Christian cannot participate in the Sacraments and then carelessly continue to live in sin. The Corinthians seemed to have the mistaken notion that having participated in the mysteries of Holy Baptism and the Lord’s Supper they were now somehow immune to spiritual danger.

The other danger the church faces in regard to its attitude about the Sacraments is to reduce them to mere symbols. This happens when Christians consider Baptism to be merely a demonstration of our faith, rather than an action of God which confers the forgiveness of sins, life, and salvation. This happens with the Lord’s Supper, when Christians fail to discern Christ’s body and blood in the Sacrament, which bestows the benefits earned by Christ on the cross.

The Old Testament events described in our text are intended to show us that the God who has called us into communion with His Son is the same God. He has bestowed His grace on us, as He bestowed it on Israel, but if we give in to the same sins, we will be punished just as Israel was punished.

Mindful of this, we should not be complacent or arrogant. It is only by humble faith that we continue to stand. So Paul urges, “Take heed lest [you] fall.” Paul’s concern reflects the proverb: “Pride goes before destruction, and a haughty spirit before a fall” (16:18). Christians who pride themselves on their power and freedom in the Spirit should be careful not to fall from grace.

Now, we’ve just heard a ton of Law. There’s a danger that we might find false security in thinking we’re safe. We’ve kept the Law, at least a whole lot better than most people. We might even convince ourselves that we deserve God’s love. There’s also the danger of complacency. We might think that since God has already made us His children, we’re home free. Paul’s strong dose of Law should rid us of any such thoughts. None of us deserve God’s love. Each of us is prone to wander. Each of us can become complacent in our walk of Christian faith.

But we must be aware of another danger as well—having heard such stern Law we might fall into despair. We might be overwhelmed by the challenge of resisting temptation, throw our hands into the air and just give up. To temper this possibility, Paul adds a word of encouragement. “No temptation has overtaken you that is not common to man. God is faithful, and He will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:13-14).

The temptations we encounter are those common to humanity, trials to which all sinners are susceptible. Many of Israelites fell by the same temptations, as they spurned God’s Word and promises. But nevertheless, God remains true to His promises. God is faithful, even when we are not.

All of God’s promises are kept in His Son, Jesus Christ. They are distributed to us through His Word and Sacraments. It is no coincidence that Paul has previously stressed these means of grace, because they are the very means by which we are equipped to resist temptation. They are the means that restore us when we have given in to temptation. They are the “spiritual food” and “spiritual drink” that can sustain you and provide a way out the temptations you face. That is why it is important for you to be here each Sunday. Missing church takes you away from the very means that create and sustain faith. Neglect of God’s Word and Sacraments separates you from God’s promises!

Baptism works forgiveness of sins, rescues you from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare. In the Lord’s Supper, Christ keeps His promise to “be with you always,” and gives you victory over sin and hell. His body and blood strengthens you for the new life in Him.

In His holy Word, Christ who overcame all temptation and defeated sin, death, and the power of the devil with His sacrificial death and victorious resurrection continues to promise: “My sheep listen to My voice; I know them, and they follow Me. I give them eternal life, and they shall never perish; no one can snatch them out of My hand. My Father, who had given them to Me, is great than all; no one can snatch them out of My Father’s hand” (John 10:27-29).

Christ battles for us against temptation as we pray. In the Lord’s Prayer, we pray with Christ that God would guard and keep us so that the devil, the world, and our sinful nature may not deceive us or mislead us into false belief, despair, and other great shame and vice. Although we are attacked by these things, we pray that we may finally overcome them. Remember: God is faithful, and He will not allow you to be tempted beyond your ability to resist temptation.

And even when you are caught in the temptation, the Lord promises to provide a means of escape. What is that means of escape? Contrition and repentance. Confession and absolution. If we say we have no sin, we deceive ourselves; but if we confess our sins, God is faithful and just and will forgive us our sins and cleanse us from all unrighteousness.

So, repent and believe the Good News. Yes, you have given in to temptation. You’ve despised preaching and God’s Word and failed to hold it sacred and gladly hear and learn it. You have indeed sinned and fall short of the glory of God. But in Christ and for Christ’s sake, you are forgiven for of all of your sins.

In the name of the Father and of the Son and of the Holy Spirit. Amen.

Unless otherwise indicated, all Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

 

 

 

Sermons, Uncategorized

Rock That Says My Name

Rev. Robert Moeller, Jr.

my_tombstoneI like to listen to music from a variety of genres, favoring songs that have thoughtful lyrics reflecting a true picture of the human condition with all of its joy and sorrows, challenges and triumphs, its scars and freckles, beauty marks and warts.

Some songs grow on you over time; others connect with you immediately. My current favorite, “Rock That Says My Name,” falls into the latter category. The first time I heard it, I loved it. The more I hear it, the more its message resonates with me. “Rock That Says My Name” was released January 18, 2019 by The Steel Woods, a relatively new band whose music balances heavy blues-rock with Southern poetry, adding a bit of plainspoken outlaw country to the mix. (If you wish to listen to it, you will find a link to the official YouTube version of the song here. Click on “more” to read the lyrics.)

“Rock That Says My Name” is a story told from the point of view of a man who works at a cemetery. A jack-of-all-trades, he keeps the grounds, digs the graves, carves and polishes the gravestones, serves as pall bearer, helps with the burial, and when called upon, is willing to put on a suit and tie so he can join in the mourning. Though it’s not exactly the most glamorous job, it is necessary work, and the man finds great satisfaction and contentment in his job that he’s been doing for fifty years.

What gives this man such satisfaction? I would suggest two things: faith and vocation. This comes out especially in the chorus:

Well I ain’t afraid to die ‘cause I know where I’ll go.
There I’ll live forever on the streets made of gold.
‘Til then I’ll keep on working, you won’t hear me complain
And every day I’ll tip my hat to the rock that says my name.

The man knows his ultimate destination—in heaven to be with the Lord for eternity. This frees him to serve his neighbor as he carries out his calling in life. It enables him to do his work in a way that respects and affirms the dignity of human life even as he daily walks amid death and all its accessories.

As he faithfully follows his vocation, the man recognizes that the day will soon come when it will be his own grave that is dug, his own gravestone that is carved. He and his wife have picked out their own plots right by the cemetery gate, where the sun shines every day. He’s carved his name on the stone. All that’s left is for someone else to add the date of his death next to the date of birth, throw the dirt on top of him, sow some grass seeds and let it grow.

In the meanwhile, the man carries on with his vocation, working each day without complaint. And just so he remembers all this, he says “every day I’ll tip my hat to the rock that says my name.”

I’m reminded of Psalm 90, which I often use when I conduct funerals. After talking about the eternal nature of God and the mortal nature of God’s fallen human creatures, Moses prays:

“Teach us to number our days that we may get a heart of wisdom… Satisfy us in the morning with Your steadfast love, that we may rejoice and be glad all our days. Make us glad for as many days as You have afflicted us, and for as many years as we have seen evil… Let the favor of the Lord our God be upon us, and establish the work of our hands upon us; yes, establish the work of our hands!” (v. 12-17, emphasis added).

Moses’ closing prayer contains two main elements. The first is a plea for understanding and wisdom. As we daily observe death all around us, we are warned to make the most of this time of grace that God has given us, since death is inevitable. We are warned against being like the rich fool who accumulated treasure on earth but forgot about the needs of his soul (Luke 12:13-21). Since we have only one life and that one life is short, we should use it to gain the wisdom that comes from God. That wisdom is the message of the Gospel, through which we gain forgiveness of sins and salvation.

The second part of Moses’ prayer is a plea for mercy. We do not deserve to have our lives prolonged, but we pray that God will give us the time and the wisdom to serve Him faithfully on this earth. Such labor brings joy to all the days of our lives, even to life under the burdens of sin. Only the labor that we do for the Gospel can produce fruits that will endure into eternity. We pray that God will establish and bless our labors for the Gospel so that they will bear fruit for us, for our children, and for others, now and forever.

“Rock That Says My Name” ends with the voice of a Southern preacher reading a fitting portion of Matthew, chapter 6, verses 19-20:

Lay not up for yourselves treasures upon earth,
Where moth and rust doth corrupt
And where thieves break through and steal,
But lay up for yourselves treasures in heaven,
Where neither moth nor rust doth corrupt
And where thieves do not break through nor steal.
For where your treasure is, there will your heart be also.

As beloved children of God, heirs of His kingdom, we have something that lasts long beyond anything that this fleeting world has to offer. We realize how few are the days that we actually have in this present world, and how our only real security and refuge is found in God, through His Son Jesus Christ, our Lord and Savior. We are also reminded that just as the treasures of this earth are only temporary, so are our sorrows and troubles. They will all be forgotten when we come to the eternal joy and glory of being in God’s eternal presence. This proper perspective frees us to live in service our neighbor, living out our vocations joyously without fear or regret, no matter to where or to what God may call us.

By God’s grace, may He make you and I learn to number our days that we may gain hearts of wisdom. May He make us glad for as many days as He has afflicted us, and for as many years as we have seen evil. May the favor of the Lord our God be upon us, and establish the work of our hands upon us! May God grant this to us all.