St. Matthew Lutheran
Work of the Spirit

Rev. Bryce Rosche • Senior Pastor
June 1, 2026

13 Minute Read

As we know, all scripture is given by the inspiration of the Holy Spirit, the divine agent who led the authors of our biblical texts to write God-breathed words (2 Peter 1:21, 2 Tim 3:16-17). When New Testament writers describe the work of the Holy Spirit, we are given many accounts of the apostles and their associates proclaiming and teaching Jesus Christ in the Spirit, or in more familiar language by the power of the Spirit.[1] It is preaching Christ crucified and risen for you.


In the language of Gerhard O. Forde – proclamation of the gospel is doing the Holy Spirit to hearers,[2] whereby the living voice of the gospel, as conveyed through the Word of God (Scripture) and Sacraments (Confession/Absolution, Baptism, Lord’s Supper), becomes the means by which the Holy Spirt implants faith and develops us as disciples in and for Christ (the process we call sanctification). Christ’s death atoned for humankind’s sin, and His resurrection conquered the power of Satan and death over us, making us heirs to eternal life. In our doctrine we refer to this main essential teaching of the Lutheran Faith as our “material principle,”[3] namely that we are justified in the sight of God and placed in a right relationship with God by grace through faith in Christ alone for the forgiveness of our sins – and where there is forgiveness of sins, there is a new life in Christ and eternal salvation.


One of the common misconceptions about the Holy Spirit is that we can think of Him or treat Him as a free agent, independently of the Son and the Father. It is of course possible to think and speak about the Holy Spirit per se and even make room for a doctrinal place for the one who has been called at times the forgotten or half-known person of the Trinity. More fundamentally, the Spirit is the one in and by whom the church proclaims and teaches the Son as our righteousness before the Father. [4]


The Spirit is the one in whom the church lives and worships the Father through the intercession of the Son. In simpler language, scriptural exegete Edward Schweizer once said: “Long before the Spirit was a theme of doctrine, He was a fact in the experience of the community.”[5] The point is the same. If the church can talk at all about the Holy Spirit, it is only because this Spirit has had His way with the church in the first place, only because the church already proclaims, teaches, lives, and worships in the Spirit of the Father and the Son. The Holy Spirit has His unique way of doing business, of having His way with us and bringing us into His holy presence and activity.


For some Christians, the Holy Spirit is not always top of mind, and we may make Him what J. I. Packer once called the Cinderella of Christian theology who was left behind and never made it to the ball with the other two persons. Having said that, we must also recognize that the Spirit Himself typically chooses to become self-effacing in comparison to, and in His relationship with, the Son and the Father and us. In other words, the Holy Spirit assumes a sort of modest, behind-the-scenes identity, in that He does not ordinarily draw great attention to Himself but prefers pointing people to another one for life and salvation, namely, tile Son of God. Similarly, when it comes to holiness, sanctification, vocation, or the Christian life, the Holy Spirit does not point us to ourselves, does not draw great attention to His presence in us, but rather points us to our neighbor, whom God has placed in our midst.[6]


Avoiding “Spirit Only” and “Spirit Void” Heresies


A trinitarian approach to the person and work of the Holy Spirit that respects the centrality of Jesus Christ in the history of salvation, and the self-effacement of the Spirit in leading us to the Son and through Him to the Father as well as to the neighbor, will avoid the dangers of “Spirit only” and Spirit void” spiritualities that often lead respectively to what can be referred to as emotionalism and rationalism, or an extreme focus on the work and gifts of the Holy Spirit that we see in some charismatic church movements. It is not a problem within the Lutheran Church Missouri Synod but something we should be aware of. Take Christ and the Father away from the Holy Spirit and you end up with humanly designed forms of spirituality that are neither law nor gospel. A move toward ‘a “Spirit only” theology will most certainly yield forms of spirituality that are neither commanded by God the Father nor centered in Christ’s gospel and sacraments.


Luther and the Lutheran confessors in the Book of Concord are critical of what they called “enthusiasm,” which is seeking God’s Spirit or having a spiritual life apart from or without reference to God’s own Word – this can be called God-within-ism. "Enthusiasm" (from the Greek enthousiasmos) refers to the theological error of expecting the Holy Spirit's guidance, personal revelation, or conversion directly from God without the use of the external, written Word and Sacraments. The Formula of Concord explicitly defines enthusiasts as "those who expect the heavenly illumination of the Spirit... without the preaching of God’s Word". In the Smalcald Articles, Martin Luther warns against those who boast that they have the Spirit without and before the Word". These individuals judge, alter, or ignore Scripture based on their own "spirit" or personal feelings. The Book of Concord maintains that God works exclusively through and with the outward Word (the preached Gospel and the Sacraments), rejecting the idea that God grants grace through inward, private feelings or mystical experiences alone.[7]


The Apostle Paul dealt with this inward focused “enthusiasm” in his church in Corinth, Greece when he expressed concern regarding the abuse of the Holy Spirit’s spiritual gifts to them. The Corinthians were using them for selfish display, personal status, and chaotic worship rather than building up the church community. Instead of banning the gifts altogether, Paul dedicated three full chapters—1 Corinthians 12, 13, and 14—to correcting these abuses by establishing that all spiritual expressions must be grounded in love, order, and mutual edification. The city of Corinth was a heavily pluralistic and pagan environment. Many believers also brought their old cultural habits into the newly formed Christian church.

  • Pagan Syncretism: Prior to converting, many Corinthians participated in mystery cults where religious ecstasy, frantic spiritual frenzies, and uncontrolled, ecstatic speech were seen as signs of divine possession.
  • The Hallmark of Godliness: Believers began treating the gift of speaking in tongues as the ultimate status symbol of supreme spirituality.
  • Chaotic Worship: Church gatherings descended into a competitive, rowdy atmosphere where multiple people shouted out uninterpreted tongues simultaneously to show off, rendering the service unintelligible to regular attendees and visitors.


To avoid the “Spirit only” move, the Holy Spirit and the Son must be seen as inseparable companions. working together in a joint mission to bring sinners into communion with God the Father and then also into conformity with the Father’s will.


Saint Basil the Great (330–379 AD), Bishop of Caesarea, was a towering Church Father and theologian of the early Christian era. He is celebrated for his work in the language of the third article of the Nicene Creed and formulating orthodox Trinitarian doctrine. Basil argued that the Holy Spirit is not just at work only after Christ’s death and resurrection but already in and through Christ’s own life and mission. It is because the Holy Spirit is united inseparably to Christ in His incarnation that Christ also could be said to be united inseparably to the Spirit after His death and resurrection. Referring to God’s gracious plans to save humankind in Jesus Christ, Basil asks rhetorically,


Who will deny that it was all made possible through the grace of the Spirit? Everything that happened since the Lord’s Corning in the flesh, it all comes to pass through the Spirit. In the first place, the Lord was anointed with the Holy Spirit at His baptism, who would henceforth he inseparably united to His very flesh (here Basil cites parts of texts on the baptism. namely, Jn 1:33, Mt 3:17. and Acts 10:38). After His baptism. the Holy Spirit was present in every action that Christ performed. He was there when the Lord was tempted by the devil (citing Mt 12:28). The Spirit was united with Jesus when He performed miracles (citing Mt 12:28). Nor did the Spirit leave’ Him after His resurrection from the dead (citing Jn 20:22-23).


For Basil, there is a joint mission of the Son and Spirit in the Father’s plan of salvation.


The Joint Mission of the Son and the Spirit


John 1:33-34 conveys from the vantage point of the New Testament prophet John the Baptist hat the privileged place of the Holy Spirit is Jesus - Christ bears the Spirit (Spirit Christology) and gives the Spirit to the Church in a life of faith – (Christological Pneumatology). Let me unpack this below without a further direct reference to the theological terminology.


Basil makes a profound statement when he speaks of the Spirit as being “inseparably united to the Lord in His very flesh.” [8] From the very first moment of the Son human life, the Holy Spirit appears in the story of salvation. The Gospels attribute the conception and holiness of the Virgin’s child to the Holy Spirit (Mt 1:18-20; Lk 1:35). At the Jordan Jesus is anointed with the Spirit as the Suffering Servant that the prophet Isaiah spoke of (Is.42,49,50,52-53), the rejected one who takes upon Himself our sins. As the Servant, Jesus gives His life as a ransom for many (Mk 10:45). Jesus describes His suffering unto death as a baptism (Mark 10:38—39: Lk 12:50). His baptism in water at the Jordan leads to His baptism in blood at Golgotha. Through the eternal Spirit Jesus offers His sinless life to the Father on the cross to cleanse us from our sins and render us fit to worship God (Heb 9:14). But the Suffering Servant is also highly exalted. The Father establishes Jesus as Son of God in power according to the Spirit of holiness by raising Him from the dead (Rom 1:4)-. In the Spirit, the Son dies and is raised to new life.


There is of course a distinct difference between Christ and the Spirit-led prophets. The Old Testament prophets and John the Baptist of the New Testament pointed to the Christ who was to come (1 Pt 1:10—11), but the words of Christ point to Himself. As St. John puts it, the incarnate Son speaks Spirit-breathed words that lead to faith and eternal life in Him because God the Father has given Him the Spirit without measure (Jn 3:34; 6:40, 63-69).

One can see an unbreakable link in the Scriptures between Christ’s bearing and giving of the Spirit. The Gospel writers are of one accord in teaching that the Son on whom the Spirit descends and remains is the One who baptizes with the Spirit (Jn 1:3 3; Lk 3:16; Mt 3:11; Mk 1:8). Indeed, the incarnate Son bears the Holy Spirit for Himself from conception. But that indwelling of the Holy Spirit from conception is unique to Christ.


From the days of Adam, we are born in sin and without the Holy Spirit. How then are we to receive the Spirit whom Christ bears? Our conversion occurs through hearing the proclamation of the gospel and in Baptism and the additional means of grace in confession/absolution and Holy Communion reinforce our forgiveness of sins in Christ. After Christ’s coming in the flesh, His anointing unto death becomes a condition in the Father’s plan of salvation for the universal giving’ of the Spirit on Pentecost. In other words, Jesus is anointed with the Spirit in His baptism so that we too might receive upon completion of His redemptive mission, His Spirit or anointing in our baptism. For Luke, from Pentecost onwards every baptism in the name of the Father, Son, and Holy Spirit becomes a “little Pentecost,” a means of grace through which the exalted Jesus forgives our sins and sends the gift of the Spirit from the Father to dwell in us (Acts 2:3,8-39). This leads to us bearing the fruit of the Spirit in our interactions with our neighbor. I believe in the Holy Spirit, the holy Christian church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.[9]


What does this mean?


I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. In the same way He calls, gathers, enlightens, and sanctifies the whole Christian church on earth, and keeps it with Jesus Christ in the one true faith. In this Christian church He daily and richly forgives all my sins and the sins of all believers. On the Last Day He will raise me and all the dead and give eternal life to me and all believers in Christ. This is most certainly true.


This Pentecost season, we pray Come Holy Spirit and manifest your power, fill us with your gifts and fruit, and guide us to be more like Christ day by day.

[1] Leopoldo A. Sanchez M., Pneumatology: Key to Understanding the Trinity, Congress on the Lutheran Confessions, 2009.

[2] Gerhard 0. Forde, Theology is for Proclamation (Minneapolis: Fortress, 1990).

[3] Stephen P. Mueller, Called to Believe, Teach, and Confess – An Introduction to Doctrinal Theology, Vol 3 (Wipf & Stock Publishers, Eugene, Oregon, 2005).

[4] Leopoldo A. Sanchez M., Pneumatology: Key to Understanding the Trinity, Congress on the Lutheran Confessions, 2009.

[5] See Eduard Schweizer’s discussion of Greek πνεῦμα (pneúma), which can mean “spirit,” and πνευματικός (pneumatikós) meaning “pertaining to the spirit” in Gerhard Kittel and G. Friedrich, eds, Theological Dictionary of the New Testament, vol 6 (Grand Rapids, MI: Wm. B. Eerdmans. 1964), 396.

[6] Leopoldo A. Sanchez M., Pneumatology: Key to Understanding the Trinity, Congress on the Lutheran Confessions, 2009.

[7] Robert Kolb, Timothy J. Wengert, and Charles P. Arand, The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress Press, 2000).

[8] ’ St. Basil the Great. On the Holy Spirit (Crestwood. NY: St. Vladimir’s Seminary Press, 1QQ7’. 65 (1 6.3). Emphasis added.

[9] Luther, Luther’s Small Catechism with Explanation (St. Louis, MO: Concordia Publishing House, 2017), 222.

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June 1, 2026 • 13 Minute Read
Work of the Spirit
As we know, all scripture is given by the inspiration of the Holy Spirit, the divine agent who led the authors of our biblical texts to write God-breathed words (2 Peter 1:21, 2 Tim 3:16-17). When New Testament writers describe the work of the Holy Spirit, we are given many accounts of the apostles and their associates proclaiming and teaching Jesus Christ in the Spirit, or in more familiar language by the power of the Spirit.[1] It is preaching Christ crucified and risen for you. In the language of Gerhard O. Forde – proclamation of the gospel is doing the Holy Spirit to hearers,[2] whereby the living voice of the gospel, as conveyed through the Word of God (Scripture) and Sacraments (Confession/Absolution, Baptism, Lord’s Supper), becomes the means by which the Holy Spirt implants faith and develops us as disciples in and for Christ (the process we call sanctification). Christ’s death atoned for humankind’s sin, and His resurrection conquered the power of Satan and death over us, making us heirs to eternal life. In our doctrine we refer to this main essential teaching of the Lutheran Faith as our “material principle,”[3] namely that we are justified in the sight of God and placed in a right relationship with God by grace through faith in Christ alone for the forgiveness of our sins – and where there is forgiveness of sins, there is a new life in Christ and eternal salvation. One of the common misconceptions about the Holy Spirit is that we can think of Him or treat Him as a free agent, independently of the Son and the Father. It is of course possible to think and speak about the Holy Spirit per se and even make room for a doctrinal place for the one who has been called at times the forgotten or half-known person of the Trinity. More fundamentally, the Spirit is the one in and by whom the church proclaims and teaches the Son as our righteousness before the Father. [4] The Spirit is the one in whom the church lives and worships the Father through the intercession of the Son. In simpler language, scriptural exegete Edward Schweizer once said: “Long before the Spirit was a theme of doctrine, He was a fact in the experience of the community.”[5] The point is the same. If the church can talk at all about the Holy Spirit, it is only because this Spirit has had His way with the church in the first place, only because the church already proclaims, teaches, lives, and worships in the Spirit of the Father and the Son. The Holy Spirit has His unique way of doing business, of having His way with us and bringing us into His holy presence and activity. For some Christians, the Holy Spirit is not always top of mind, and we may make Him what J. I. Packer once called the Cinderella of Christian theology who was left behind and never made it to the ball with the other two persons. Having said that, we must also recognize that the Spirit Himself typically chooses to become self-effacing in comparison to, and in His relationship with, the Son and the Father and us. In other words, the Holy Spirit assumes a sort of modest, behind-the-scenes identity, in that He does not ordinarily draw great attention to Himself but prefers pointing people to another one for life and salvation, namely, tile Son of God. Similarly, when it comes to holiness, sanctification, vocation, or the Christian life, the Holy Spirit does not point us to ourselves, does not draw great attention to His presence in us, but rather points us to our neighbor, whom God has placed in our midst.[6] Avoiding “Spirit Only” and “Spirit Void” Heresies A trinitarian approach to the person and work of the Holy Spirit that respects the centrality of Jesus Christ in the history of salvation, and the self-effacement of the Spirit in leading us to the Son and through Him to the Father as well as to the neighbor, will avoid the dangers of “Spirit only” and Spirit void” spiritualities that often lead respectively to what can be referred to as emotionalism and rationalism, or an extreme focus on the work and gifts of the Holy Spirit that we see in some charismatic church movements. It is not a problem within the Lutheran Church Missouri Synod but something we should be aware of. Take Christ and the Father away from the Holy Spirit and you end up with humanly designed forms of spirituality that are neither law nor gospel. A move toward ‘a “Spirit only” theology will most certainly yield forms of spirituality that are neither commanded by God the Father nor centered in Christ’s gospel and sacraments. Luther and the Lutheran confessors in the Book of Concord are critical of what they called “enthusiasm,” which is seeking God’s Spirit or having a spiritual life apart from or without reference to God’s own Word – this can be called God-within-ism. "Enthusiasm" (from the Greek enthousiasmos) refers to the theological error of expecting the Holy Spirit's guidance, personal revelation, or conversion directly from God without the use of the external, written Word and Sacraments. The Formula of Concord explicitly defines enthusiasts as "those who expect the heavenly illumination of the Spirit... without the preaching of God’s Word". In the Smalcald Articles, Martin Luther warns against those who boast that they have the Spirit without and before the Word". These individuals judge, alter, or ignore Scripture based on their own "spirit" or personal feelings. The Book of Concord maintains that God works exclusively through and with the outward Word (the preached Gospel and the Sacraments), rejecting the idea that God grants grace through inward, private feelings or mystical experiences alone.[7] The Apostle Paul dealt with this inward focused “enthusiasm” in his church in Corinth, Greece when he expressed concern regarding the abuse of the Holy Spirit’s spiritual gifts to them. The Corinthians were using them for selfish display, personal status, and chaotic worship rather than building up the church community. Instead of banning the gifts altogether, Paul dedicated three full chapters—1 Corinthians 12, 13, and 14—to correcting these abuses by establishing that all spiritual expressions must be grounded in love, order, and mutual edification. The city of Corinth was a heavily pluralistic and pagan environment. Many believers also brought their old cultural habits into the newly formed Christian church. Pagan Syncretism: Prior to converting, many Corinthians participated in mystery cults where religious ecstasy, frantic spiritual frenzies, and uncontrolled, ecstatic speech were seen as signs of divine possession. The Hallmark of Godliness: Believers began treating the gift of speaking in tongues as the ultimate status symbol of supreme spirituality. Chaotic Worship: Church gatherings descended into a competitive, rowdy atmosphere where multiple people shouted out uninterpreted tongues simultaneously to show off, rendering the service unintelligible to regular attendees and visitors. To avoid the “Spirit only” move, the Holy Spirit and the Son must be seen as inseparable companions. working together in a joint mission to bring sinners into communion with God the Father and then also into conformity with the Father’s will. Saint Basil the Great (330–379 AD), Bishop of Caesarea, was a towering Church Father and theologian of the early Christian era. He is celebrated for his work in the language of the third article of the Nicene Creed and formulating orthodox Trinitarian doctrine. Basil argued that the Holy Spirit is not just at work only after Christ’s death and resurrection but already in and through Christ’s own life and mission. It is because the Holy Spirit is united inseparably to Christ in His incarnation that Christ also could be said to be united inseparably to the Spirit after His death and resurrection. Referring to God’s gracious plans to save humankind in Jesus Christ, Basil asks rhetorically, Who will deny that it was all made possible through the grace of the Spirit? Everything that happened since the Lord’s Corning in the flesh, it all comes to pass through the Spirit. In the first place, the Lord was anointed with the Holy Spirit at His baptism, who would henceforth he inseparably united to His very flesh (here Basil cites parts of texts on the baptism. namely, Jn 1:33, Mt 3:17. and Acts 10:38). After His baptism. the Holy Spirit was present in every action that Christ performed. He was there when the Lord was tempted by the devil (citing Mt 12:28). The Spirit was united with Jesus when He performed miracles (citing Mt 12:28). Nor did the Spirit leave’ Him after His resurrection from the dead (citing Jn 20:22-23). For Basil, there is a joint mission of the Son and Spirit in the Father’s plan of salvation. The Joint Mission of the Son and the Spirit John 1:33-34 conveys from the vantage point of the New Testament prophet John the Baptist hat the privileged place of the Holy Spirit is Jesus - Christ bears the Spirit (Spirit Christology) and gives the Spirit to the Church in a life of faith – (Christological Pneumatology). Let me unpack this below without a further direct reference to the theological terminology. Basil makes a profound statement when he speaks of the Spirit as being “inseparably united to the Lord in His very flesh.” [8] From the very first moment of the Son human life, the Holy Spirit appears in the story of salvation. The Gospels attribute the conception and holiness of the Virgin’s child to the Holy Spirit (Mt 1:18-20; Lk 1:35). At the Jordan Jesus is anointed with the Spirit as the Suffering Servant that the prophet Isaiah spoke of (Is.42,49,50,52-53), the rejected one who takes upon Himself our sins. As the Servant, Jesus gives His life as a ransom for many (Mk 10:45). Jesus describes His suffering unto death as a baptism (Mark 10:38—39: Lk 12:50). His baptism in water at the Jordan leads to His baptism in blood at Golgotha. Through the eternal Spirit Jesus offers His sinless life to the Father on the cross to cleanse us from our sins and render us fit to worship God (Heb 9:14). But the Suffering Servant is also highly exalted. The Father establishes Jesus as Son of God in power according to the Spirit of holiness by raising Him from the dead (Rom 1:4)-. In the Spirit, the Son dies and is raised to new life. There is of course a distinct difference between Christ and the Spirit-led prophets. The Old Testament prophets and John the Baptist of the New Testament pointed to the Christ who was to come (1 Pt 1:10—11), but the words of Christ point to Himself. As St. John puts it, the incarnate Son speaks Spirit-breathed words that lead to faith and eternal life in Him because God the Father has given Him the Spirit without measure (Jn 3:34; 6:40, 63-69). One can see an unbreakable link in the Scriptures between Christ’s bearing and giving of the Spirit. The Gospel writers are of one accord in teaching that the Son on whom the Spirit descends and remains is the One who baptizes with the Spirit (Jn 1:3 3; Lk 3:16; Mt 3:11; Mk 1:8). Indeed, the incarnate Son bears the Holy Spirit for Himself from conception. But that indwelling of the Holy Spirit from conception is unique to Christ. From the days of Adam, we are born in sin and without the Holy Spirit. How then are we to receive the Spirit whom Christ bears? Our conversion occurs through hearing the proclamation of the gospel and in Baptism and the additional means of grace in confession/absolution and Holy Communion reinforce our forgiveness of sins in Christ. After Christ’s coming in the flesh, His anointing unto death becomes a condition in the Father’s plan of salvation for the universal giving’ of the Spirit on Pentecost. In other words, Jesus is anointed with the Spirit in His baptism so that we too might receive upon completion of His redemptive mission, His Spirit or anointing in our baptism. For Luke, from Pentecost onwards every baptism in the name of the Father, Son, and Holy Spirit becomes a “little Pentecost,” a means of grace through which the exalted Jesus forgives our sins and sends the gift of the Spirit from the Father to dwell in us (Acts 2:3,8-39). This leads to us bearing the fruit of the Spirit in our interactions with our neighbor. I believe in the Holy Spirit, the holy Christian church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.[9] What does this mean? I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. In the same way He calls, gathers, enlightens, and sanctifies the whole Christian church on earth, and keeps it with Jesus Christ in the one true faith. In this Christian church He daily and richly forgives all my sins and the sins of all believers. On the Last Day He will raise me and all the dead and give eternal life to me and all believers in Christ. This is most certainly true. This Pentecost season, we pray Come Holy Spirit and manifest your power, fill us with your gifts and fruit, and guide us to be more like Christ day by day. [1] Leopoldo A. Sanchez M., Pneumatology: Key to Understanding the Trinity, Congress on the Lutheran Confessions, 2009. [2] Gerhard 0. Forde, Theology is for Proclamation (Minneapolis: Fortress, 1990). [3] Stephen P. Mueller, Called to Believe, Teach, and Confess – An Introduction to Doctrinal Theology, Vol 3 (Wipf & Stock Publishers, Eugene, Oregon, 2005). [4] Leopoldo A. Sanchez M., Pneumatology: Key to Understanding the Trinity, Congress on the Lutheran Confessions, 2009. [5] See Eduard Schweizer’s discussion of Greek πνεῦμα (pneúma), which can mean “spirit,” and πνευματικός (pneumatikós) meaning “pertaining to the spirit” in Gerhard Kittel and G. Friedrich, eds, Theological Dictionary of the New Testament, vol 6 (Grand Rapids, MI: Wm. B. Eerdmans. 1964), 396. [6] Leopoldo A. Sanchez M., Pneumatology: Key to Understanding the Trinity, Congress on the Lutheran Confessions, 2009. [7] Robert Kolb, Timothy J. Wengert, and Charles P. Arand, The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress Press, 2000). [8] ’ St. Basil the Great. On the Holy Spirit (Crestwood. NY: St. Vladimir’s Seminary Press, 1QQ7’. 65 (1 6.3). Emphasis added. [9] Luther, Luther’s Small Catechism with Explanation (St. Louis, MO: Concordia Publishing House, 2017), 222.

Rev. Bryce Rosche

Senior Pastor

April 4, 2026 • 10 Minute Read
The Impact of Easter
As Joshua once led the people of Israel across the Jordan River and into the Promised Land (see Joshua 3–4), so Jesus Christ crossed the river of death by His death and resurrection and leads us to the promised land of heaven, which never ends. God’s people now recognize two realities by faith. On the one hand, we recognize that even though the promised land of eternal life is pledged, we do not yet experience heaven in all its fullness nor are able to fully grasp what the new earth will be like at the second coming of Christ as we still live now amid sin, death, and Satan in our world. On the other hand, still on this side of heaven, we trust and believe that God is so gracious to us in Jesus Christ, our resurrected and ascended Lord, that we receive a taste of heaven every time Jesus Christ is preached and every time His divine meal of Holy Communion is served. Easter is the feast of all feasts, because Jesus Christ has risen from the dead to give eternal life to all who believe in Him. That is also why we worship every Sunday; it is a little Easter. “In joyful remembrance of His victory the faithful observe a weekly commemoration which has not displaced but only emphasized the annual observance. (Sunday) is a day of greatest and holiest joy.”[i] Since all of life, hope, and peace is secured by the Lord Jesus, He continues to pass on to us the forgiveness of all our sins, the promise that our body will rise from the grave someday, and the assurance that all who believe in Him will inherit an eternal promised land of a new heaven and new earth. For the Early Church Fathers, this idea of a family reunion, or pilgrimage from Lent toward Easter, was always in mind. Just as Israel of old pilgrimaged for Passover, so does the Church today, from Lent to Easter. The Promised Land was always the hope and goal for the people of Israel, as is eternity for all in the Church today. However, the eternal promised land is not temporal but timeless. The resurrection of Christ and His ascension changed everything in all creation and the entire universe. The Apostle Paul’s message of thanksgiving and hope to his Ephesian congregation is what I echo back to each of each of you as members of St. Matthew Lutheran Church – it is the impact of Easter: 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all (Ephesians 1:16-23). Christ’s resurrection from the dead “shattered the normal boundaries of time.”[ii] So in the Divine Service when the Sacrament of Christ’s body and blood are served, the entire Church Triumphant and all angels also join the Church Militant in a fantastic feast, a foretaste of the eternal banquet of heaven. Because He is now risen from the dead and lives and reigns to all eternity, all who believe in Him will overcome sin and death and will rise again to new life. Therefore, with angels and archangels and with all the company of heaven we laud and magnify Your glorious name, ever more praising You and saying:[iii] In the Old Testament, God set aside Saturday as a day of rest for his people to worship and ponder the power and goodness of God in His work of creation and the graciousness of God’s work of redemption.[iv] Shabbat (Sabbath), the Jewish day of rest, is a weekly 25-hour period from Friday sunset to Saturday nightfall, commemorating His third commandment, “Remember the Sabbath by keeping it holy” (Exodus 20:8-11; Deuteronomy 5:1,15). "Shabbat Shalom" is a Hebrew phrase translating to "Sabbath of Peace" or "peaceful Sabbath," used as a greeting from Friday afternoon through Saturday evening to wish others a restful, harmonious, and complete rest on the Jewish day of rest. It signifies spiritual wholeness and a peaceful, tranquil day. The Early Church of the New Testament shifted the celebration of the Sabbath from Saturday to Sunday to worship on the day that Jesus rose from the dead (Acts 20:7; John20:19-31). Martin Luther in his small catechism says the following about the Third Commandment’s meaning to us: Although God no longer requires us to observe the Sabbath day (Saturday) and other particular holy days of the Old Testament, this commandment continues to apply to our Christian life and worship (Colossians 2:16-17). We should fear and love God so that we do not despise preaching and His Word but hold it sacred and gladly hear and learn it. The central thought is that God invites us to rest, reflect on His Word, and receive His forgiveness in order to strengthen our faith in Him.[v] The Early Church also emphasized eternal feasting in the eternal promised land of heaven for those who were having their first Communion. So immediately prior to receiving the body and blood of Christ, the new catechumen received a cup mixed with water (symbolizing Baptism’s lasting power) and milk and honey (the food of the Promised Land) to show them that they were entering upon an eternal feast of the promised land by receiving the body and blood of Christ.[vi] The Resurrection of Jesus Christ has received false theoretical interpretations over time (see Figure 1), beginning with the soldiers at the Tomb, who religious leaders instructed to spread the rumor that Jesus’ body was stolen by his disciples at night while the guards were asleep (Matthew 28:11-15). We, however, hold true to the four gospel accounts and the one reality of the authentic resurrection of Jesus Christ! Easter is unlike other feasts because it is one of the highest of the Church Year. Jesus Christ conquered sin, death, and hell through His resurrection from the dead! Now we can partake with the eternal Lamb in a feast of rich foods. Just as Israel longed for the abundant milk and honey of the Promised Land in Canaan, so the Church longs for the eternal feast in our promised land of heaven. We long to be delivered from sin, death, anxiety, and pain. Although we are not there yet, God gives us now a foretaste of that feast in the Lord’s Supper. Christ is the victor, and “to the victor goes the spoils!” Easter breakfast, brunch, and Easter dinners are precious, and they produce enjoyable memories when gathering with family or fellow Christians to celebrate Christ’s resurrection, but God offers each of us something to eat in the Divine Service that is far better than anything else we can gain in the world. Here, you taste the fruit of the promised land itself, milk, and honey. Christ is risen! He is risen indeed! Alleluia! Your risen Lord Jesus gives you His life-giving Word and feeds your hungry soul with His body and blood. Remember the meal of Holy Communion is the feast of the promised land, giving you the foretaste of heaven, and the entirety Scripture can be read in light of the resurrection! Richard Hayes in his text “The Art of Reading Scripture” says the following: When we read Scripture in light of the resurrection, we read it as a story about the power of God who gives life to the dead and calls into existence the things that do not exist. It is not a story about self-help, not a story about human wisdom, not a story about shaping our own identity. It is a story about God - a God who has revealed himself definitively through a mighty act beyond all human capacity, raising Jesus from the dead and transforming the Cosmos. When we read scripture in light of the resurrection, we understand Scripture as testimony to the life-giving power of God. The resurrection of Jesus is not an isolated miracle, but a disclosure of God's purpose finally to subdue death and to embrace us within the life of the resurrection. “As all die in Adam, so all will be made alive in Christ (1 Corinthians 15:22). The God with whom we have to do is the God who wills life and wholeness for us. If we read the biblical story rightly as a story about this God, we will learn to read it in hopeful trust, open to joyous surprises. We will read with hearts open to the divine power disclosed in the resurrection - a power that overthrows all human systems of violence and oppression (see Ephesians 1:17-23). The New Testament resurrection accounts teach us to read the Old Testament as Christian scripture and as figural reading. Figural reading means that the Old Testament’ pointers to the resurrection of Christ are largely indirect and symbolic in character. The Sadducees of Jesus day denied the resurrection, and they were considered literalists when interpreting the Old Testament, but God seems to have delighted in veiled anticipations of the gospel.[viii] To read Scripture in light of the resurrection is to read with emphasis on eschatological (end-times) hope, where we as believers will be raised from the dead with glorious imperishable bodies (1 Corinthians 15:40-45) , united holistically in body and soul – fully human as our God intended us to be as he comes to be with His people on a new earth with new heavens (Revelation 21:1-5). [i] Fred H. Lindemann, The Sermon and the Proper’s, vol. 2, Pre-Lent to Pentecost (Concordia Publishing House: St. Louis, 1958), 127. [ii] Thomas M. Finn, Early Christian Baptism and the Catechumenate, vol. 6, Italy, North Africa, and Egypt (The Liturgical Press: Collegeville, MN, 1992), 10 [iii] LSB, p. 208 [iv] Luther, Luther’s Small Catechism with Explanation (St. Louis, MO: Concordia Publishing House, 2017), pp.77,74. [v] IBID, p.74 [vi] Thomas M. Finn, Early Christian Baptism and the Catechumenate, vol. 5, West and East Syria (The Liturgical Press: Collegeville, MN, 1992), 17. [vii] Nelson’s Complete Book of the Bible Maps and Charts 1993 by Thomas Nelson, Inc. [vii] Davis, Ellen F. & Hayes, Richard B.; The Art of Reading Scripture, William B. Eerdmans Publishing Company, Grand Rapids, MI / Cambridge, U.K., pp.

Rev. Bryce Rosche

Senior Pastor

May 7, 2026 • 5 Minute Read
Grieving with Hope in the Light of Easter
“I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live.” John 11:25 (ESV) The Easter season arrives each year with triumphant proclamation: Alleluia Christ is risen! He is risen indeed Alleluia! Yet for many Christians, this joy is mingled with quiet sorrow. Empty chairs at family tables, memories that resurface in springtime light, and the lingering ache of loss can make Easter feel bittersweet. The Church does not ignore this tension. Instead, she speaks a deeper word—one that holds grief honestly while anchoring hope firmly in the resurrection of Jesus Christ. The Reality of Grief in the Christian Life Grief is not a sign of weak faith; it is a human response to love and loss in a fallen world. Even our Lord Jesus wept at the tomb of Lazarus (John 11:35). As Martin Luther himself experienced profound sorrow through the deaths of loved ones, he wrote candidly about the pain of loss while clinging to Christ’s promises. In “Grieving with Hope,” Rev. Dr. Matthew C. Harrison, synodical president of the Lutheran Church Missouri Synod, reflects on Luther’s struggles, reminding believers that grief and faith are not opposites. Rather, faith gives grief its direction—toward Christ and His promises.[1] Understanding the Movement of Grief It can be helpful to consider the Modified Kübler-Ross Model of Grief [2], which describes common experiences people may encounter as they go through a grieving process: These stages are not linear or universal, but they offer language for what many experience internally. Scripture itself reflects similar emotional depth—lament psalms, for example, move from anguish to trust (Psalm 13). The Many Manifestations of Grief Grief touches the whole person. As outlined by PositivePsychology.com, its manifestations can include: • Spiritual: struggles with faith, anger toward God, or renewed seeking of meaning • Emotional: sadness, anxiety, guilt, numbness, or even anger • Physical: fatigue, sleep disruption, bodily pain, or appetite changes • Behavioral: withdrawal, difficulty concentrating, or changes in daily habits These experiences remind us that grief is not merely emotional—it is holistic. The Church’s care must therefore be holistic as well: Word, Sacrament, community, and compassionate presence. Easter: The Defining Answer to Grief Into this complex reality, Easter speaks a decisive and unshakable truth: death does not have the final word. St. Paul writes, “If Christ has not been raised, your faith is futile… But in fact Christ has been raised from the dead” (1 Corinthians 15:17, 20). The resurrection of Jesus is not symbolic comfort—it is a historical and cosmic victory over sin, death, and Satan. Because Christ died for us and was raised for our justification (Romans 4:25), those who belong to Him share in that victory. This means: • Our grief is real, but not hopeless (1 Thessalonians 4:13). • Death is an enemy, but a defeated one (1 Corinthians 15:54–57). • Separation is temporary, not eternal. The Comfort of the Resurrection Promise Easter assures believers that they will see their loved ones again—not as vague memory, but in bodily resurrection. Jesus promises: “Because I live, you also will live” (John 14:19). This hope rests not in human optimism but in the saving work of the Triune God—Father, Son, and Holy Spirit. Luther captured this beautifully when he wrote that for Christians, death is “only a sleep.” Though the pain of separation remains, it is framed by certainty: Christ will call His people forth from the grave. Living Between Grief and Hope So how do Christians live during Easter while still grieving? • Bring grief honestly before God (Psalm 62:8). • Remain in Word and Sacrament, where Christ meets His people with forgiveness and life. • Lean on the communion of saints, the Church that bears one another’s burdens (Galatians 6:2). • Hold fast to the resurrection promise, even when emotions lag. • Know that in challenging times, Christ, the good Shepherd pursues you: Jesus laid down His life for you – His Sheep (John 10:11– the atonement for your sin – and He was raised for your salvation! His goodness and mercy will follow/pursue you all the days of your life – even as you grieve and struggle in this life (Psalm 23). Grief may linger, but it does not define the Christian’s future. Easter does. Individual grief support resources and grief support groups are available through ministries such Stephen Ministries (www.stephenminitries.org) and GriefShare (www.griefshare.org), not-for-profit Christian educational organizations that offer help, hope, and healing. Conclusion In this season of resurrection joy, the Church does not demand that sorrow disappear. Instead, she proclaims something stronger: Christ entered into death on the cross and overcame it as our Risen Savior. Therefore, those who grieve do so with hope—a hope grounded in the empty tomb and the promise of the final resurrection, where all who have died in the faith, are justified by God’s grace through faith in Christ alone for the forgiveness of their sins. And where there is forgiveness of sins there is a new life in Christ and eternal salvation whereby their souls will be united with glorified, imperishable, and resurrected bodies (1 Corinthians 15:42), as God comes to be with His people on a new earth and there will be no more death, sorrow or crying (Revelation 21:1-4). Christ is risen—and because He lives, so shall we, and so shall all who have died in Him. ________________________________________ Endnotes 1. Matthew C. Harrison, “Grieving with Hope,” The Lutheran Witness, 2017. 2. Elisabeth Kübler-Ross, On Death and Dying (New York: Macmillan, 1969); adapted “Modified Kübler-Ross Model of Grief.” 3. “Manifestations of Grief,” PositivePsychology.com, accessed for summary categories (spiritual, emotional, physical, behavioral). 4. The Holy Bible, English Standard Version (ESV): John 11:25–35; Romans 4:25; 1 Corinthians 15; 1 Thessalonians 4:13–18; John 14:19; Psalm 13; Psalm 62:8. 5. Martin Luther, various pastoral writings and letters on death and consolation (16th century).

Rev. Bryce Rosche

Senior Pastor