Midweek Lenten Service
This series covers five midweek services during the season of Lent. Over the course of these five services, the entire Passion account from St. Luke’s Gospel will be read. The sermon starter ideas cannot possibly cover every detail of the Passion, but they instead focus on key aspects of our Lord’s Passion.
This series will also utilize six psalms that the Jews have traditionally associated with Passover (Psalms 113–118). The Christian Church joyfully confesses that Christ is the fulfillment of all the Old Testament types and figures, and so these psalms are entirely fitting to be prayed in connection with the sacrificial death of Christ, our Passover Lamb (1 Cor. 5:7).
The unique services of the Lenten season — Ash Wednesday, Maundy Thursday and Good Friday — are not part of this series, as the themes and readings for those days stand alone and carry their own weight.
April 1, 2025 (Wednesday after Lent 4)
Opening: LSB 836, “O God of Light”
Psalm: 116
Office: LSB 531, “Hail, Thou Once Despised Jesus”
Reading: Luke 23:1–12
Psalm: 117 (chanted or read between readings)
Reading: Luke 23:13–25
Closing: LSB 718, “Jesus, Lead Thou On”
Service “Theme”: Christ’s Passion: The Costly Silence
Theme Verse: “So [Herod] questioned [Jesus] at some length, but He made no answer” (Luke 23:9).
“Christ’s Passion: The Costly Silence”
Outline/exegetical notes:
- The portion of the Passion for this week takes place before Herod and Pilate. Whereas last week we considered the confession of Jesus, this week we consider His silence. This is especially brought out by Luke’s account of Jesus before Herod, who “questioned [Jesus] at some length, but He made no answer” (Luke 23:9).
- Neither Pilate nor Herod can find any fault in Jesus. Pilate speaks truly when he gives the verdict, “I find no guilt in this man” (23:4), and again, “nothing deserving death has been done by Him” (23:15). This is truer than Pilate can know as Jesus is the sinless one.
- Jesus though, makes no attempt to justify Himself. He doesn’t appeal the charges leveled against Him. Nor does He demonstrate the truth of His claims through signs and wonders. Both would have been easily within His power. Why does He stay silent?
- The shock of this silence can be highlighted by the consideration of how eager we are to justify ourselves when under accusation, whether rightly or wrongly. We find all kinds of justifications and loopholes for our own behaviors when we want to escape punishment, even when we know we are guilty. The famous suffering servant prophecy of Isaiah 52 comes to mind: “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth” (Isaiah 53:7).
- Where does such silence in the face of suffering come from? Silence can be an admission of guilt. But in Jesus’ case, we know this can’t be. Pilate rules it out a third time: “Why? What evil has He done? I have found in Him no guilt deserving death” (Luke 23:23).
- Silence might also be a sign of despair. Perhaps Jesus has given up any hope of escape and has simply resigned Himself to an unjust death, saying in effect, “It is what it is.”
- But silence can also be a sign of innocence and hope. Those who make no defense of themselves might trust that someone else will stand up for them. This is the way Jesus’ silence should be understood. He is leaving His justification in the hands of His Father, as He will testify to on the cross: “Father, into Your hands I commit My spirit!” (Luke 23:46).
- Jesus’ silence speaks volumes. He accepts the accusations, though they are false. The great exchange is clearly seen here as Jesus silently takes the place of sinners, making no protests or attempts to get out of it. He takes our place so that we may take His. His silence comes from entrusting Himself to the higher court of His Father rather than to Pilate or Herod’s power to justify Him. The result of this is the justification of the ungodly.
- The sermon for this text can show that the silence of Jesus before Pilate and Herod, and in the face of the vehement death cries of the Jews, provides the basis for our own justification. “God put [Him] forward as a propitiation by His blood, to be received by faith. This was to show God’s righteousness, because in His divine forbearance He had passed over former sins. It was to show His righteousness at the present time, so that He might be just and the justifier of the one who has faith in Jesus” (Rom. 3:25–26).
- Just as the confession of Jesus inspires bold confession in His disciples, so also the silence of Jesus provides the basis for our quiet confidence. We do not need to justify ourselves because we know that our heavenly Father will justify us. Now we have this by faith, and in the end we will have it by sight.
A proposed sermon outline might go as follows:
I. The silence of Jesus described
- a. In Pilate’s house
- i. No attempts to explain away or justify Himself
- b. In Herod’s house
- i. No attempts to vindicate with signs and wonders
II. What does Jesus’ silence say?
- a. He has accepted His guilt?
- i. Give illustrations for when silence = guilt
- b. He has given up hope?
- i. Give illustrations of times when silence = despair
- c. He has hope for a verdict outside of Himself
- i. “Father, into Your hands I commit My spirit!”
III. What does the silence of Jesus do for us?
- a. Gives us the foundation for our justification outside ourselves
- i. Romans 3:25–26 and Isaiah 53:7
- b. Gives us a quiet and silent conscience before the Father
- i. Blessings of a quiet conscience in life
- ii. Blessings of a quiet conscience in death
Connections to the other propers, psalm and hymn(s):
- Psalm 116 speaks of the confidence of a Christian in the face of all enemies, especially death. As a psalm spoken in the person of Christ, this psalm shows us the source of Christ’s silence in the face of His trial, “I love the Lord, because He has heard my voice and my pleas for mercy.”
- LSB 531, “Hail, Thou Once Despised Jesus,” sings wonderfully of the great exchange all through the hymn. Christ is called “Bearer of our sin and shame” in stanza 1. In stanza 2, we sing, “All our sins on Thee were laid.” In stanza 3, we hear how “There Thou dost our place prepare.” The final stanza is one of pure praise and joy for all that Christ has done for us.
March 26, 2025 (Wednesday after Lent 3)
Opening: LSB 685, “Let Us Ever Walk with Jesus”
Psalm: 115
Office: LSB 429, “We Sing the Praise of Him Who Died”
Reading: Luke 22:54–71 (At the home of the High Priest and the Sanhedrin)
Closing: LSB 745, “In God, My Faithful God”
Service “Theme”: Christ’s Passion: The Costly Confession
Theme Verse: “But from now on the Son of Man shall be seated at the right hand of the power of God” (Luke 22:69).
“Christ’s Passion: The Costly Confession”
Luke 22:54–71
Outline/exegetical notes:
The portion of the Passion for this week takes place at the house of the high priest. In the courtyard, Peter denies any connection to Jesus in order to avoid suffering. Inside the house, Jesus is mocked and beaten. He then makes a costly confession when asked if He is the Christ. It is suggested that a comparison between Peter’s denial and Christ’s confession serve as the unifying principal of the sermon.
• Peter’s denial is triple. This is sadly reminiscent of the stipulation of the Law which says, “Only on the evidence of two witnesses or of three witnesses shall a charge be established” (Deut. 19:15). All three of the accusations of Peter are about his connection to Jesus (“with Him,” “one of them” and “certainly … with Him”). The crowing rooster and the look of Jesus bring the memory of Christ’s prophetic words to Peter’s mind, and he leaves and weeps bitterly.
None of the Gospel texts give us an explicit insight into the motivations behind the denials of Peter. But the implicit explanation is ready at hand. Association with Jesus, “with Him” and His band, is sure to lead to the same or similar treatment as Jesus is getting. That is a cost Peter is afraid to pay. His “success” in avoiding suffering at the hands of his accusers comes at the bitter cost of separation from being with Jesus in His sufferings. Peter’s fear leads him into the outer darkness where there is weeping and gnashing of teeth.
Jesus’ confession is two-fold. The minds of His questioners are already made up. Nevertheless, they ask for His confession about His status as the “Christ” and the “Son of God.” The aim of their question is to find further evidence for a blasphemy charge against Him. And Jesus obliges them. He answers both of their questions in the affirmative, though not with a simple “yes.” Jesus’ answer to the question of His claim to be the Christ is an allusion to Daniel 7:13– 14 and the vision of the kingdom of the Son of Man over and against the kingdoms of the four beasts. While He is not answering with a simple “yes,” His answer is not an attempt to avoid the question. The clear implication is that Jesus is the lynchpin in the arrival of this kingdom. In fact, even His crucifixion is going to be a necessary part of that kingdom’s arrival.
Jesus’ answer to the question of His status as the “Son of God” is, at first glance, seemingly cryptic. However, consider how we, in English, often turn a statement of fact, like “You are the Son of God,” into a question by raising the inflection of our voices at the end of the statement. The same thing happens in other languages. Jesus then takes their question as a statement of fact and affirms it by saying, “You have just said so.”
The title “Son of God” in the New Testament carries royal weight. Psalm 2:7 and 2 Samuel 7:12–14 are prime background texts that prophesy of the Davidic son being God’s own Son. The chief priests and scribes and council understand the meaning of this being blasphemous and deserving of death.
It is important to emphasize that Jesus knows what His questioners will do with His answers before He gives them. He knows that they are not asking in good faith. He knows that if He answers openly and honestly, it will mean His death. But rather than trying to walk anything back or avoid their questions, Jesus gives a faithful confession. One that will mean His own suffering.
He is willing not only to talk the talk but to walk the walk. These words will cost Him, and cost Him dearly. But such is the price He is willing to pay for our redemption. His bold confession and subsequent suffering accomplishes our salvation and inspires the same kind of boldness in His disciples, even if it means we must undergo our own suffering. And there is even hope for Peter, as Christ Himself had said, “I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers” (Luke 22:32).
A proposed sermon outline might go something like this:
- Peter’s denial
- Its cause (fear of association with Jesus and His band)
- Its result (weeping bitterly)
- Christ’s costly confession
- His claim:
- Daniel 7:13–14
- Psalm 2:7; 2 Samuel 7:13–14 b.
- Its result:
- “What further testimony do we need?” blasphemy charge
- The Son of Man and Son of God’s kingdom comes through the cross
- His claim:
- The effect of Christ’s confession
- For Himself: suffering and resurrection
- For Peter: forgiveness and restoration of the apostle
- For all disciples: making the good confession in the face of suffering
Connections to the other propers, psalm and hymn(s):
Psalm 115 speaks of the connection between what a man worships and what he becomes. We might summarize it this way: You become like what you worship. This is true of idolatry and also of true worship. So then, the disciples of Jesus Christ, the bold confessor, will make the good confession in turn.
In the hymn “We Sing the Praise of Him Who Died” (LSB 429), we sing of the emboldening effect of Christ’s cross especially in stanza 4: “It makes the coward spirit brave / And nerves the feeble arm for fight; / It takes the terror from the grave / And gilds the bed of death with light.”
March 19, 2025 (Wednesday after Lent 2)
Opening: LSB 423, “Jesus, Refuge of the Weary”
Psalm: 114
Office: LSB 436, “Go to Dark Gethsemane”
Reading: Luke 22:39–53 (The Garden)
Closing: LSB 661, “The Son of God Goes Forth to War”
Service “Theme”: Christ’s Passion: The Sweat of His Brow
Theme Verse: “And being in agony He prayed more earnestly; and His sweat became like great drops of blood falling down to the ground” (Luke 22:44)
“Christ’s Passion: The Sweat of His Brow”
The portion of the Passion to be read this week takes place on the Mount of Olives. From the other Gospels, we can more specifically say that it was in the Garden of Gethsemane. Luke alone records the vivid description of the sweat of Christ that falls to the ground as drops of blood. He is also alone in describing what is happening in Gethsemane as Christ being “in agony.” Because of the vividness and uniqueness of this within the Gospel accounts of Christ’s Passion, it is suggested that the sermon focus on the “agony and bloody sweat” (a phrase that will be familiar for those who make use of the Litany). Gethsemane’s agony might be connected with Golgotha’s cross as bookends on a shelf.
The “second half” of the reading records the kiss of betrayal, the cutting off of the ear and its healing, as well as Christ’s response to all of this. One way to relate these two “halves” is by connecting what happens in Christ’s private agony with His calm confidence in facing betrayal and arrest. We would expect things to be the other way around. The time of prayer being calm and the time of betrayal and arrest being agonizing. The reversal of what we would expect shows us the path our Lord takes for us and calls us to follow.
Outline/exegetical notes:
A proposed sermon outline might be structured as follows:
I. Its cause
a. The curse of Adam’s sweat (Gen. 3:19) and its cause
b. The cup of just wrath He was about to drink (e.g., Jer. 25:15ff; Isaiah 51:17; Psalm 75:8)
II. Its resolution
a. The double petitionary prayer of Jesus to the Father
b. The Father’s answer: a strengthening angel to conquer the agony
III. Its effect
a. For Him: Christ’s calm in the face of betrayal and arrest
b. For us: Christ’s offering for us on Golgotha’s cross (vicarious satisfaction)
c. In us:
i. Life with a clear conscience
ii. The example of private prayer giving strength for public faithfulness
Luke 22:39–46
The location is specified as the Mount of Olives. You can consult a good Bible atlas to find the potential route that Jesus and His disciples walked to leave Jerusalem and arrive in Gethsemane.
The key words in this section are “temptation” and “agony.” The command to pray that they not enter into temptation is an echo of the Sixth Petition. It is also an acknowledgement of the weakness of the disciples when left to themselves. They need strength from outside themselves, which is what prayer to the Father seeks.
The prayer of Jesus has two petitions. First comes the petition for the removal of a cup. This cup is commonly referred to by the prophets as a cup of wrath (see Jer. 25 for the longest description of this cup). It is the just judgment of God on sin. Any interpretation that sets Jesus at odds with the Father ought to be avoided. There is no disagreement within the Trinity (compare John 12:27). However, this prayer does powerfully express the impending suffering that Jesus knows looms on the horizon. The preacher might employ a distinction such as that of strategy and tactics. The prayer affirms the strategy of saving the world, but it is asking if there is any other possible tactic to accomplish that strategy.
The second petition of Christ’s prayer subordinates the first one to itself. Jesus is here expressing that His ultimate will is to do the will of the Father, even if it means drinking the cup of woe. The preacher will note that the Father’s immediate answer to this prayer appears in the sending of a strengthening angel. Recall the devil’s temptation for Christ to cast Himself off the temple to test and see if God will send Him angelic help. In Gethsemane, we find that the Father does attend the Son with His angels, not to avoid the cross, but to endure it.
The bloody sweat of Christ recalls the sweat of Adam’s brow that was one sign of God’s curse on Adam’s sin. Without attributing sin to Christ, we can see here that He is given to us as a new Adam. Adam’s son and Adam’s Lord now agonizes in Adam’s stead and under Adam’s curse to save the Adamic race of man. The expenditure of such effort for our salvation conveys something of the immeasurable depth and height, breadth and width, and of Christ’s love for us. His agony is the greatest motivator of our response of love and service in return.
· This is the only use of the word “agony” in its noun form in the New Testament. The verbal form is used elsewhere to connote an immense struggle. For further study of this word and its significance, you can consult the Theological Dictionary of the New Testament Vol. 1, pages 134–140.
Luke 22:47–53
The remainder of the reading is not without its own drama. Here we begin to see in earnest what is entailed in the cup that Christ must drink. Comparisons abound. Compare the Father’s angelic help with Judas’ kiss of betrayal and recall the words of Proverbs 27:6, “Faithful are the wounds of a friend; profuse are the kisses of an enemy.” The disciples of Christ stand ready to fight for Him, but He is willing to be arrested without a fight. Jesus stands calmly in the face of hostile sword-edge and spear-point while His disciples vainly and franticly lash out to no avail. Where does such confidence come from? It can only come from the resolution gained by prayer and the help of the Father.
The final words of Jesus imply another powerful contrast. The betrayal and show of force from His enemies demonstrate the “authority of darkness.” They suppose that Christ must be taken by fear and by force. But He shows no sign of fearing them and trying to preserve His own skin; instead, He shows a steadfast disposition to do what the Father requires. “No one takes [My life] from Me, but I lay it down of My own accord” (John 10:18).
March 12 (Wednesday after Lent 1)
Opening: LSB 630, “Now, My Tongue, the Mystery Telling”
Psalm: 113
Office: LSB 440, “Jesus, I Will Ponder Now” (sts. 1–3 as office hymn; sts. 4–6 after first Passion reading)
Reading: Luke 22:1–38 (The Upper Room)
Closing: LSB 422, “On My Heart Imprint Your Image”
Service “Theme”: Christ’s Passion: To Prepare a Table
Theme Verse: “For who is greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves” (Luke 22:27). If the whole verse is too long, just use the second half: “But I am among you as the one who serves.”
“Christ’s Passion: To Prepare a Table”
Because this series of services for the Wednesdays in Lent are expounding the “Passion of our Lord Jesus Christ according to St. Luke,” it is necessary at the outset to clarify what “Passion” means. In common usage, “passion” means something like “a strongly or deeply felt emotion.” We say that we feel passionate about any number of things we fear and/or love. But when referring to the “Passion” account of Christ, we mean more specifically “that which He suffered.” The link between these two meanings comes when we see that our fears and loves overwhelm us and so we suffer them.
Luke 22:15 — “And He said to them, ‘I have earnestly desired to eat this Passover with you before I suffer’” — brings these two meaning together in one concise sentence. The preacher can highlight the general and specific meaning of our English term “passion” by reframing this quotation in something like the following: “I am passionately passionate (general sense) to eat this Passover with you before My Passion (specific sense).” The upshot of this discussion is to highlight our Lord’s zeal to accomplish our redemption, even and especially at the cost of His own suffering. See how He has loved us with such a costly love.
Most of the words and actions recorded in the readings for this week take place in preparation for or at the table of the Last Supper. For this reason, the theme of the service is that Christ’s Passion prepares a table for us. It is integral to note that the table of the Last Supper is also the table for the First Supper. Then and there, the Lord institutes what the Christian Church here and now is gathered around. The price of this table is gladly and willingly paid by Jesus.
One final overview note is that the preacher will likely need to emphasize both the narrow and more general benefits of the new table that our Lord establishes. Narrowly speaking, the table is where He provides the holy food of His own body and blood for the forgiveness of sins. But consider more generally what else takes place at the table of Jesus. He is not silent at the meal but teaches from the table. In addition to communion with Him, He provides fellow companions for us around the table. At the table, there is time for us to speak to Him in praise of His goodness as well as in petition for our fellow guests and those who are not yet around His table.
A helpful analogy may be to the role of the family table in the home. Certainly, our bodily life is sustained by the nutritional value of the food. But there is much more that takes place around the table to sustain the family’s life. So too, the preacher can expound any and all of the ways that the individual and congregational holy life of faith and love is nourished around Christ’s table.
Outline/exegetical notes:
· Luke 22:1–6 — The Satanic “table” is set; it seeks to put Jesus to death, fears the people and gives bribes to a betrayer.
Luke 22:7–13 — Jesus has prepared His table in advance, which demonstrates that He is the all-providing host. It is not entirely clear whether Jesus had made plans with the owner of the house prior to all of this or whether He is speaking prophetically with divine foreknowledge. In either case, He is shown to be the host of this Last/First Supper.
Luke 22:14–23 — Jesus institutes the Lord’s Supper. In addition to the instituting mandate, “Do this,” notice that He twice refers to a future meal with a double “until”:
“I will not eat it until…” and
“I will not drink of the fruit of the vine until…”
This meal is established at the cost of Christ’s suffering as can be seen by the reference to His body being “given” and His blood being “shed.” Additionally, Jesus notes His impending betrayal with the reference to the hand of His betrayer being at the table.
· Luke 22:24–30 — The disciples’ dispute about their own greatness is answered by Jesus’ own personal example. He, the great Lord, stands at the table to serve while they, his guests, are reclining at table. Once again, He speaks of His mission to establish a table, linking it to His kingdom.
· Luke 22:31–34 — Peter’s predicted denial highlights the impending Passion/suffering that Jesus will enter into. But once again, we hear Christ speaking of the good that will come of all — even this — as Peter’s turn and strengthening of his brethren is predicted.
· Luke 22:35–38 — The memory of His previous temporary sending of the disciples now serves as the background for a bigger sending. The new sending will be a greater one, as evidenced by the taking of what was previously left behind. But the new sending comes from the same Sender, and so the disciples are given confidence. The words around the table close with a final quotation that powerfully sums up the vicarious/substitutionary nature of Christ’s Passion. He is being numbered with transgressors though He has never committed a single transgression.
Connections to the psalm and hymn(s):
·Note the “sitting” language of the psalm. Psalm 113 speaks of the majesty of the Lord our God, who is “seated” on high. And yet His gracious condescension is shown in how He deals with the lowly and “[makes] them sit” with princes. This provides a great bridge to the table that Jesus has suffered to gather us around.
LSB 440 sings beautifully of the double reality of Christ’s sufferings. It is a wonderful hymn of the great exchange! On the one hand, my sins are the cause of His suffering. He is numbered among transgressors like me, though He committed none. On the other hand, the result of that suffering is that my sins are paid for and forgiveness is now granted for Christ’s sake.
For further reflection:
For an introduction to and overview of the significance of Jesus’ table fellowship, see the excursus “Jesus’ Table Fellowship” (pages 231–241) in the Concordia Commentary series volume on Luke 1:1–9:50 by Arthur Just Jr.
Youtube Channel: youtube.com/@HCLC19119
Instagram: Holycrosslutheranchurch_500
Please visit our church Gofundme page and donate towards repairs that are needed.
We need your consent to load the translations
We use a third-party service to translate the website content that may collect data about your activity. Please review the details in the privacy policy and accept the service to view the translations.