Paul's Passion, Part 4: Festus

Call to Worship

Psalm 104:31–35 “Let the glory of Yahweh endure forever; Let Yahweh be glad in His works; He looks at the earth, and it trembles; He touches the mountains, and they smoke. I will sing to Yahweh throughout my life; I will sing praise to my God while I have my being. Let my musing be pleasing to Him; As for me, I shall be glad in Yahweh. Let sinners be consumed from the earth And let the wicked be no more. Bless Yahweh, O my soul. Praise Yah!”

Salutation

#329: O Worship the King

Collect Prayer

Father in heaven,

Judge and Ruler of all peoples,

grant that we would rest in your providence;

strengthen us to stand with the truth against the wiles of the Devil;

give us a quietness of mind and a cheerfulness of spirit in the midst of tribulation;

so that the world may know You and Your Christ by Your Spirit.

We pray this in the name of Jesus Christ our Lord. Amen.

Cleansing from Sin

Catechism

#348: Fairest Lord Jesus

Confession of Sin & Absolution

#735: Gloria Patri

Consecration

Sursum Corda

#269: Psalm 134 - Through composed

Law Homily

Introduce the catechism question and answer

Q. 135. What are the duties required in the sixth commandment? A. The duties required in the sixth commandment are, all careful studies, and lawful endeavours, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defence thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreation; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild, and courteous speeches and behavior: forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.

Eph. 5:28-29; 1 Kings 18:4; Jer. 26:15-16; Acts 23:12, 16-17, 21, 27; Eph. 4:26-27; 2 Sam. 2:22; Deut. 22:8; Matt. 4:6-7; Prov. 1:10-11, 15-16; 1 Sam. 24:12; 1 Sam. 26:9-11; Gen. 37:21-22; Ps. 82:4; Prov. 24:11-12; 1 Sam. 14:45; Jas. 5:7-11; Heb. 12:9; 1 Thess. 4:11; 1 Pet. 3:3-4; Ps. 37:8-11; Prov. 17:22; Prov. 25:16, 27; 1 Tim. 5:23; Isa. 38:21; Ps. 127:2; Ecc. 5:12; 2 Thess. 3:10, 12; Prov. 16:26; Ecc. 3:4, 11; 1 Sam. 19:4-5; 1 Sam. 22:13-14; Rom. 13:10; Luke 10:33-34; Col. 3:12-13; Jas. 3:17; 1 Pet. 3:8-11; Prov. 15:1; Judg. 8:1-3; Matt. 5:24; Eph. 4:2, 32; Rom. 12:17, 20-21; 1 Thess. 5:14; Job 31:19-20; Matt. 25:35-36; Prov. 31:8-9.

Generally speaking, this question and answer are pretty straightforward. However, there are some sections that certainly warrant some comment.

Kids, which is the 6th commandment? The 6th commandment is, “Thou shalt not kill.”

And in this commandment, we are not only forbidden from taking life unjustly; we are also commanded to preserve life, in ourselves and in others, by resisting all thoughts, purposes, passions, occasions, temptations, and practices that tend toward the unjust taking away of life. That includes the obvious things: murder, assault, violence, and all the rest. But it also includes the things that lead there. Anger, bitterness, envy, and an uncontrolled temper all belong here as well. Most assaults are crimes of passion. They begin in the heart and with an uncontrolled spirit.

“A sober use of meat, drink, physic, sleep, labor, and recreation...” This makes sense. Gluttony and laziness are breaking the 6th commandment. Overuse of recreation, or laboring too much, or sleeping too much — all of these things break the 6th commandment. And these things are corroborated in the medical literature as what I call the pillars of health: sleep, diet, and exercise. Whether or not you are doing these things is a question of the sixth commandment.

Then there are the positive duties: charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild, and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent. All of these are ways of keeping the sixth commandment. These are not optional extras. These are the life-giving habits that belong to the people of God.

And I just want to say, “courteous speeches and behavior” is manners. Manners are important for life in community. Manners are designed to reduce the number of social annoyances that tend to confront people and cause drama. And they really are a way to keep the 6th commandment — we are considering our neighbor and how we can improve their life.

And then there is this phrase about just defense against violence. That is important, because people often confuse it with the command not to repay evil for evil. But those are not the same thing. When Scripture forbids us from repaying evil for evil, it is condemning personal vengeance. It is not forbidding the lawful defense of life.

If your neighbor does something petty to you, you must not answer wickedness with wickedness. If someone wrongs you in a small way, you do not get to justify yourself by doing wrong back. But if someone is violently attacking you or another person, that is a different matter. That is not a moment for "turning the other cheek;” it is a moment for just defense. The issue is not revenge in that case, but justice.

Then the catechism mentions three things that deserve a little more thought.

First, patient bearing of the hand of God. That makes sense, because God is ultimately the source of life. This commandment is about preserving life, and that means we must not respond to God’s hand with rebellion. If He is testing us, as He tested Job, then we must bear that test patiently and humbly.

Second, quietness of mind. I do not think the authors were making a physiological claim so much as a wisdom claim. The wise person is calm, measured, and controlled. The fool is hasty, rash, and undisciplined. Quietness of spirit belongs to the way of life, while impulsiveness and unrest tend toward death.

Third, cheerfulness of spirit. This is such a wholesome way to think about this commandment. We are to bring life, cheer, and gladness into the world. We have been given life more abundantly in Christ. We should be among the most cheerful and life-giving people on earth.

So my exhortation to you is centered on these three, which is why I reviewed them last: if you are in the midst of testing, bear it patiently and trust in God. He is the source and giver of life. Strive for quietness of mind. Let your thoughts be stayed on the Lord. And practice a cheerful disposition. Even when you do not feel cheerful, remember how blessed you are in Jesus Christ, and let that shape the way you speak, think, and live toward others.

Let’s pray.

Statement of Faith

The Nicene Creed

Old Testament Reading

Genesis 32:22–31

New Testament Reading

Romans 9:1–5

Sermon: Paul’s Passion, Part 4

Festus

Acts 25:1-12

Introduction & Review

Paul in Jerusalem (Acts 21-22)

The Knight of Christ in Jerusalem (21:18-26)​ - Paul arrived in Jerusalem and completes a purification ritual in the Temple.

The Dragon Stirs (21:27-36)​ - The Jews from Asia were stirred up against him.

The Knight's Defense (21:37-22:21)​ - Paul defends himself with the truth.

The Dragon's Rage Renewed (22:22-29)​ - The truth enrages them even more; brought safely into the Roman barracks.

Before the Sanhedrin (Acts 22-23)

Trial at the Dragon’s Head (22:30-23:11)​ - Paul brought before the Sanhedrin.

The Dragon’s Curse (23:12-22)​ - The Jews put themselves under a curse to kill Paul.

Christ’s Defense: the Roman Imperium (23:23-35)​ - The Roman commander brings Paul safely to Caesarea.

Before Felix (Acts 24)

The Dragon's Continued Attack (24:1-9)​ - The Jews come down to Caesarea to accuse Paul.

The Knight's Defense (24:10-21)​ - Paul defends himself with the truth.

Christ's Providential Delay: The Roman Politician (24:22-27) - The spineless beast, Felix, despite his corrupt “politicking” is used by Christ to defend Paul. ​

Before Festus (Acts 25:1-12)

The Politician Confers with the Dragon (25:1-6)​ - Festus succeeds Felix and confers with the Dragon.

The Dragon's Continued Accusations (25:7-8)​ - The Jews continue to accuse Paul.

The Knight's Appeal (25:9-12)​ - Paul appeals to Creaser.

Application:

Corrupted religionists - They value forms, but not justice.

Executive placation - Festus values peace, but not justice.

Christ’s Lordship - Christ overrules both, and Paul’s appeal becomes the means by which God moves him toward Rome.

“Paul defends himself before a Roman governor, and, though the names change, the ecology of empire remains established. Paul is a passive pawn in a political chess game at a worldly level. At the heavenly level, the state is a pawn in the almighty hands of God.” Patrick Schreiner, Acts, ed. E. Ray Clendenen and Brandon D. Smith, Christian Standard Commentary (Holman Reference, 2021), 619.

The Politician Confers with the Dragon

Acts 25:1–6 “Festus then, having arrived in the province, after three days went up to Jerusalem from Caesarea. And the chief priests and the leading men of the Jews brought charges against Paul, and they were pleading with him, requesting a favor against Paul, that he might have him brought to Jerusalem (while they set an ambush to kill him on the way). Festus then answered that Paul was being kept in custody at Caesarea and that he himself was about to leave shortly. “Therefore,” he said, “let the influential men among you go down there with me, and if there is anything wrong about the man, let them accuse him.” And after he had spent not more than eight or ten days among them, he went down to Caesarea, and on the next day he took his seat on the judgment seat and ordered Paul to be brought.”

There is an interesting spatial dynamic here: Festus is going up the holy mountain, where he ought to come into contact with the divine. But instead, he comes in contact with religious corruption. These jews, are wickedly accusing Paul without evidence, and seeking his demise unjustly. So, Festus has gone up, but instead of the divine sanctuary we have a dragon’s keep.

Now, he does not do what they ask, he instead has them come down to Caesarea with him to face Paul directly. And this was in line with what would have been expected. The Romans said that the accused has a right to face his accusers. So far so good. Festus is upholding due process.

But here we see the politician conferring with the dragon up on the mountain, and then coming down from the mountain and sitting on the judgment seat. And I cannot help but think about Moses going up into the holy mountain to commune with God, before coming down from the holy mountain with the 10 commandments and to sit in the judgment seat before the people. I believe that Luke is intentionally drawing this contrast; however, this is an extrapolation. Luke always presents Jerusalem as “up” and everything else as “down.” So, take it with a grain of salt. But, it seems that this corrupted people of God is being shown as upholding the forms of religion without having the true substance. They have forsaken the weightier matters of the law. And instead, they are now a false sanctuary of the divine. The lair of the dragon. They sit in the place of the divine, the presence of Yahweh has left the temple and gone into His New Temple: the ekklessia, the Church.

And more evidence of the lack of heavenly wisdom is given to us when Luke reveals that these “people of God” were actually seeking to unjustly kill Paul even outside of the normal court system. And this just again illustrates their contempt for the Roman Law, even the aspects which were just according to God’s law.

So, the new politician goes up the holy mountain to confer with the leaders of the people of God, and instead, is conferring with the dragon, the corrupted religious leaders in Jerusalem. And afterwards they come down from the high place and Festus sits in the judgment seat.

The Dragon’s Continued Accusation

Acts 25:7–8 “And after Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him which they could not prove, while Paul said in his own defense, “I have committed no sin either against the Law of the Jews or against the temple or against Caesar.””

And then the dragon continues to bring accusation against Paul. They stand around him and bring many and serious charges against him. But Luke tells us that they could not prove these things, and Paul defends himself with the truth: “I have committed no sin.”

We can see our knight, surrounded by the enemy, with fiery darts of the adversary being shot at him, but being protected by the armor of God: breastplate of righteousness, the shield of faith, the helmet of salvation, etc...

And how does Festus respond to these accusations without proof? With political expedience

The Knight’s Appeal

Acts 25:9–12 “But Festus, wishing to do the Jews a favor, answered Paul and said, “Are you willing to go up to Jerusalem and to be tried before me on these matters?” But Paul said, “I am standing before Caesar’s judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also very well know. “If, then, I am a wrongdoer and have committed anything worthy of death, I do not refuse to die; but if none of those things is true of which these men accuse me, no one can hand me over to them. I appeal to Caesar.” Then when Festus had conferred with his council, he answered, “You have appealed to Caesar, to Caesar you shall go.””

“wishing to do the Jews a favor.” This is the same thing we saw from Felix. Rather than upholding justice, we are met with political opportunism. Festus wants to curry some level of favor with these religious elites.

So he asks Paul if he would be willing to go to Jerusalem. Now, if we take Festus at his word later in this chapter, then the reason he asked this is so that he could more easily conduct an investigation. And this is plausible because he could have checked temple records. And you’ll remember that Paul was being accused of defiling the temple while he was, in fact, in the process of a purification ritual. So, that could have been checked. But it was not necessary since the burden of proof is on the accuser. They must produce proof of what they are accusing. And they had none. So this should have stopped the trial, but Festus makes this suggestion as a favor to the Jews.

But, rather than going back to the dragon’s keep, Paul appeals to Caesar. He says, “if none of those things is true of which these men accuse me, no one can hand me over to them. I appeal to Caesar.” In other words, your inability to arrive at justice warrants an appeal to a higher authority who will hopefully see reason. And this happens in our own law system when someone appeals a decision.

Summary & Application

Festus, as a new governor, meets with the local religious elite in Jerusalem, as would be customary for a new ruler. They request a favor that Paul be brought to Jerusalem, and Luke tells us that beneath this request they are already preparing another ambush to kill him on the way.

Festus, being a Roman ruler and committed at least to the forms of justice, declines their request for transfer and initially hears the case in Caesarea. There the Jews stand around Paul, bringing many and weighty charges that they cannot prove, and Festus sees they have no clear legal case. Yet, still wishing to do the Jews a favor, and perhaps hoping that a hearing in Jerusalem might finally settle the matter, he asks Paul if he is willing to go up to Jerusalem to be tried there before him.

Although he knows there is no capital offense, he is still trying to placate the Jews and find a way to satisfy them while maintaining Roman justice. And in response, Paul appeals to the higher authority.

And so, what can we draw from this text?

Corrupted Religionists

First, Luke presents the Jews as seeking their version of justice no matter what: in their minds Paul is guilty of defiling the temple and therefore deserves death, just as Stephen and Jesus before him.

The striking thing in this section of Acts is that the Jewish leadership, who were entrusted with God’s law, now hold Roman law in contempt. Roman law upheld witnesses, due process, and proper hearings, which are all reflective of God’s natural moral law and the dignity of man made in God’s image. True moral justice. But, they are willing to use these forms of law, while actually despising the substance of it. They are willing to go through the legal motions of bringing accusations, having hearings, etc...but really, this is a means to an end they have already adjudicated. That is not justice. They are not being informed by truth, but by zeal without wisdom. They are holding to corrupted forms of religion.

And this illustrates the problem of this religious leadership: they were more concerned with their own priorities than with God’s priorities. They were so concerned with expediency—condemning the man who proclaimed Jesus as the Messiah and who, in their eyes, defiled the temple—that they forgot what God actually required of them: to do justice, love mercy, and walk humbly with their God. Which, if they had been doing, would have resulted in an acceptance of Jesus Christ, their Messiah.

So, first, we see these corrupted religionists. And some practical ways we can think about how this plays out:

A church, for example, that keeps all the right forms, like going through a trial of church discipline, or erecting a committee to examine evidence, all while actually protecting a man who is unrepentant and continuing in sin. They would be following the forms of justice while denying justice itself.

This happens when we care more about appearing orderly, or just, or wise, than actually being orderly, just, or wise. Exhort: Aim for the substance, and the forms will follow. If you have the character, the competency will follow. It does not work the other way. Competency without character is dangerous. And forms without substance are useless.

So, first, corrupted religionists.

Executive Placation

Secondly, Executive Placation. Festus is an interesting character in this text. I kind of sympathize with him: he is a new leader, he is seeking to establish himself with the people that he is charged to govern, and he is met with this case right out of the gate.

And there are some positives: he upholds Roman due process in allowing the accusers and the accused to meet face to face. He gives a reasonable compromise, I presume with the intention that he can investigate more easily in Jerusalem. However, there is still a spineless placation of the elites in this context.

If Festus knew that Paul was innocent and that the Jews had no case, then his duty was clear: Paul should have been released at once. That was required by Roman law, and it was certainly required by God’s law. The charges were unproven, so Festus was effectively holding an innocent man. But justice is not always simple for a politician. For Festus, this case was also leverage—an opportunity to establish himself with the local religious leaders. He could not simply release Paul, because that would anger the Jews. Nor could he hand Paul over to them, because Rome could not, in good conscience, condemn a citizen without evidence. So he looks for a middle path and sends Paul to Caesar. This is unnecessary and playing in the middle of the road. It is better than releasing Paul outright, which would anger the Jews, but it is still short of handing Paul over to them. Being condemned to death is still on the table for Paul, which should placate the Jews to some degree, but it delays the obviously just outcome, which is Paul’s release. So Festus is attempting to keep the peace without promoting true justice.

The clear principle in this passage is that these accusers had no evidence; therefore, the responsibility of the court was to dismiss the case and drive them from the judgment seat. This is what we are called to do. Do not be men-pleasers. In the last passage, we used the label “spineless beasts.” If the cause is just, then fight you must. Do not let it go and do not be afraid of men. We take the consequences as they come. We stand faithfully for truth and justice no matter what.

Don’t be people of expedience. Don’t look for the path of least resistance or maximum profitability. Be people who stand for principle to the glory of Jesus Christ. Take the hard road that is correct. Be men and women of character.

So, first we saw corrupted religionists, and now executive placation. Some practical ways that this could play out:

When a politician supports a bad policy because it is desired by a particular constituency. Our form of government is ripe for this kind of thing. And in our flesh, we tend to think that we should placate and be diplomatic. But in some things, there is not room for diplomacy. If the policy will fix one angry constituency’s problem while creating ten others for other demographics, then we ought not support that policy for the sake of executive placation of a loud group that might opportunistically support us. That is using political authority and power without justice. It is men-pleasing. It is unprincipled and does not please the Lord.

To clarify, I’m not talkin about smashmouth incrementalism. And if you don’t know what I’m talking about, then don’t worry about it. My point is that there are certain cases where a leader will have an opportunity to stand for justice or they will try to play games in the middle. And this typically happens in cases where the leader is not seeing the justice clearly. But in this case, it appears that Festus saw the justice clearly and still did nothing. And we ought not do that. Accept the acute stress caused by a just action rather than delaying the inevitable. Compromise in these cases simply results in two unhappy parties. The Jews are upset that Paul is being sent to Rome, and Paul is upset that he is not released. No one wins.

So, first, corrupted religionists, and second, executive placation...

Christ’s Lordship

Lastly, Christ’s Lordship

When you go to work in your secular workplace, you are often in a situation like Paul in this passage. There is a system—whether corporate, civic, or institutional—that is good in principle because it reflects God’s natural law: hierarchy, justice, efficiency, and order. Like the Roman law system. But these systems can be misused, and misused maliciously. They can be weaponized by corrupt religionists, like the Jews in our text. And they can be weaponized against the innocent for the sake of corporate placation, like Festus in our text. To say it another way without the language of our headings: they can be weaponized for political expedience rather than true justice.

Festus is using his political authority, at Paul’s expense, to curry favor with the Jews. The Jews are trying to use the political system to get Paul executed.

Governments exist to promote justice but Festus and the Jews are using government to undermine justice.

In your workplace, you may encounter systems like this. They may be structurally sound but morally abused, and you may encounter leaders who use those systems to protect themselves, sacrifice the innocent, or advance an ungodly agenda.

I want to highlight two things about this.

First, Festus was accountable to Jesus Christ, the King of kings and Lord of lords, for his political actions. He thought that he was only accountable to Nero the emperor, and therefore sought to maintain peace in the realm rather than uphold true justice. And Paul’s statement, “I have done no wrong to the Jews, as you also very well know,” was an implicit accusation that Festus was not being just.

Similarly, your manager in the workplace is accountable to Jesus Christ for how they are executing their role. They think they are only accountable to their executives, and therefore, they only seek to do what is expedient to that end, not necessarily what is truly just. When we act like Paul, we seek to expose injustice.

And Paul was right to do that. When he later says, “No one can hand me over to them, I appeal to Caesar,” he is leveraging the aspects of Roman law that are in line with Christ’s just rule to force Festus toward justice. It is not truly just, because Festus should let him go; however, it is more just than handing Paul over to the Jews or sending him back into the dragon’s lair, Jerusalem, for a useless trial. Paul is holding Festus accountable to Christ’s rule as it was revealed in Roman law. Just as he had done with the Roman commander who was going to whip him unjustly.

And we do this when we hold our managers accountable to the portions of their own policy and procedure that reflect God’s natural law.

So first, it is appropriate to hold our secular institutions and rulers accountable to Jesus Christ and His rule. We need to demonstrate where the pagan’s own stated principles, which are in line with Christian morality, are being breached, and then introduce a more perfect understanding of justice before the face of Almighty God. That is our Christian duty. This is how we bring truth and light into a dark world. We seek to apply the moral law of God in situations where it can bring about better justice. And we do it while giving credit to Christ’s rule in the Gospel.

If the policy and procedure is only partially just, then we hold our managers accountable to that while at the same time explaining how it could be better. This is how we bring life, as a result of the Gospel, into society.

So, hold your secular institutions and co-workers accountable to God’s moral law.

But secondly, we can rest in the fact that even despite corruption and sin, Christ will work all of it together for good and His ultimate purposes. The Jews are sinfully accusing Paul, Festus is sinfully placating these Jews contrary to Roman law, and yet all of this is being used by Christ to move Paul toward Rome.

We can do everything right personally and still be subject to the whims of a petty ruler and the anxieties of an unjust mob. And that can be extremely frustrating. But Christ is working this for His good pleasure toward something far better.

You might be very perturbed that someone is doing or saying something evil. So do your duty to them in love and tell them that they are breaking God’s law, but know that Christ could be turning this into something far more beautiful than you could have imagined.

Engage as if everything rested with you, but remember and hold to the fact that ultimately everything rests with Jesus. And we can trust Him.

Pastoral Prayer

Salutation & Adoration

Psalm 17:1–5 “Hear a righteous cause, O Yahweh, give heed to my cry of lamentation; Give ear to my prayer, which is not from deceitful lips. May my judgment come from Your presence; May Your eyes behold what is upright. You have tested my heart; You have visited me by night; You have tried me and You find nothing; I have purposed that my mouth will not transgress. As for the deeds of men, by the word of Your lips I have kept from the paths of the violent. My steps have held fast to Your paths. My footsteps have not stumbled.”

Father in heaven, Hear our cause and give heed to our cries, We pray that You would be our Judge, as You are the Judge of all the earth.

Confession

We confess that we take vengeance and judgment on ourselves, We do not wait for You. Please forgive our transgressions in Christ.

Thanksgiving

We give thanks for your church and for your ordinances. We thank you for our daily bread.

Petition & Imprecation

We bring our petitions before you this day: Please help us to wait for You; to be quiet in our minds and cheerful in our spirits.

We pray for every home here represented that each would be characterized by the rule of Jesus Christ. We pray for Covenant Reformed Church, that we would demonstrate what Christ’s rule should look like practically. We pray that we would go forth from here and bring that true authority into our society so that they can enjoy your blessing in Christ.

And we pray all these things in the name of Jesus Christ. Amen.

Communion

Passing of the peace

1 Thessalonians 5:14–18 “And we urge you, brothers, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. Rejoice always; pray without ceasing; in everything give thanks, for this is God’s will for you in Christ Jesus.”

This is a good and practical list for us to meditate on.

Admonish the unruly

Encourage the fainthearted

Help the weak

Be patient with everyone

Do not repay evil for evil - seek good for everyone

Always rejoice

Always pray

Always give thanks

These are marks of the Spirit working in you to will and do of His good pleasure. This is how God has ordained that He, through us, will meet people in this world.

Christ said that as much as you do to the least of people, you are doing to Him. And I think we can apply this in the opposite manner: as representatives of Jesus, when you live in this way, with quietness of mind and cheerfulness of spirit, you are rightly representing Christ.

We must remember who we are and this supper is where we do that. We have been justified by the sacrifice of Jesus Christ the righteous. And every time we meet together to break bread, we are proclaiming that sacrifice, that death, until He comes back. This is our time to be reminded of the peace we have with God in Christ. We can be fed by the sufficiency of Christ’s sacrifice for us. And we can commune with God and with each other.

So, let’s be fed by our Lord so that we may admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone, seek good for everyone, always rejoice, always pray and always give thanks.

If you are baptized in the name of the triune God, and are not harboring sin in your heart toward God or your neighbor, then please, commune with us at this table.

Invite men forward

The Bread

Recite

1 Corinthians 11:23–24 LSB

...the Lord Jesus in the night in which He was being betrayed took bread, and when He had given thanks, He broke it and said, “This is My body, which is for you. Do this in remembrance of Me.”

Give thanks

Share in the bread

Read during distribution: Psalm 17:1–7, 15

The Cup

Recite

1 Corinthians 11:25 LSB

In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.

Give thanks

Share in the wine

Read during distribution: Matthew 14:13–21

1 Corinthians 11:26 LSB

For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until He comes.

#726 The Lord’s Prayer

The Commission

Matthew 28:18–20 LSB

And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to keep all that I commanded you; and behold, I am with you always, even to the end of the age.”

#409a: The God of Abraham Praise

Numbers 6:24–26 LSB

Yahweh bless you, and keep you; Yahweh make His face shine on you, And be gracious to you; Yahweh lift up His face on you, And give you peace.’