Preachrblog

Sermon - Epiphany 4 - Deuteronomy 18:15-20

2012-01-29T14:31:00.000-08:00

Epiphany4 – January 29, 2012

Deuteronomy18:15-20

WhatWould Moses Do?

Mosessays, in his farewell address: “The Lord will raise up a prophetlike me from among you”. Well first there's the history.

The40 years of wandering in the desert was coming to an end. God wouldlead his people across the Jordan River and into the Promised Land. Moses had been their leader, well, their human leader, all this time. From the Exodus and the Passover, through the parting of the Red Seato Mt. Sinai and the giving of the 10 commandments, the establishmentof the Tabernacle and the whole sacrificial system. Moses was theguy. And now as he approached 120 years old, it was time for thepeople to enter Canaan. And Moses wouldn't be going with them. Itwas time for a new leader.

Mosesdied just across the border. Mount Nebo. He never set foot on theearthly promised land (at least until he met Jesus at the mount ofTransfiguration). Instead, it was Joshua, son of Nun, who would takeover the mantle. Joshua was a mighty leader, too. He lead theconquest at Jericho and many other Canaanite cities, as the peoplecame into possession of the land. Through Moses, God had done greatthings. Through Joshua God was about to do great things. So Joshuamust have been who Moses meant when he said, “The Lord will raiseup a prophet like me from among you”. Right? Not entirely.

OldTestament prophecy can often be seen as having multiple layers offulfillment. The near fulfillment, the historical thing thathappened back then for people to see, and the ultimate fulfillment,which sometimes points even to the last day itself. The promisedland, for instance, was promised to Abraham, and delivered to God'speople in Joshua. But the true promised land of Heaven is theultimate fulfillment.

Sotoo with this prophet of whom Moses speaks. Joshua was great andall, but he was still not the imposing figure that Moses was. Moses,after all, met God and lived. Moses saw the plagues and the passoverand the parting of the sea. Moses received the Ten Commandments andwrote the Torah! Moses! Who can be as great a prophet as he!? No,Joshua, whose Hebrew name was “Yeshua” stood in the shadow ofthis giant of faith, Moses. But there would be another Joshua, orYeshua, or as you know him, “Jesus”.

JesusChrist is the ultimate fulfillment of Moses' words of prophecy here. But to appreciate it, let's compare the two.

Moseswas the great law-giver. He brought the Ten Commandments, the moralcode by which God's people were to order their lives.

Jesuswas also a law-giver. Not only a law-giver, but certainly he didthat. He taught us to love God, and love our neighbor. He showed byexample of washing feet how we out to serve one another. How beinggreat in his kingdom meant being the least. In fact, he evenexpounded and expanded the Law of Moses - “You've heard it said, donot commit adultery, but I say... lust is adultery in your heart! Moses taught you, 'do not murder', but I say that hatred of anotheris like murder in your heart! Moses let you get a divorce, but thatwas only because of your hardened hearts. From the beginning, Godhas joined men and women together in marriage. And what God hasjoined together, let man not separate!”

Theproblem for us, is that we break the law of Moses, and we break thelaw of Jesus. Neither the 10 commandments of Moses, nor any of thecommandments of Jesus are attainable for us sinners. So Jesus is aprophet like Moses. But Jesus is even greater.

Moseswas a deliverer. Through him, God brought the people of Israel outof slavery in Egypt. He plagued their enemies and rescued them fromthe angel of Death. He regarded the blood of the lamb, the lambwithout blemish, as a sacrifice sufficient to save each household. And then he brought the people through the sea, and drowned Pharaoh'shost which pursued them in those same waters. The memory of thissalvation established the Israelites as a nation. It gave them theirvery identity. It made them who they were. Moses led them throughall this.

ButJesus is a deliverer to exceed even Moses. Moses was a faint shadowof this true deliverer. Jesus brought us out of the bondage of sin,and into the freedom of the Gospel. Jesus rescues us from death bydying and rising, himself. Jesus is the lamb of God who is slainfrom the foundation of the world, and who takes away the sin of theworld, and has mercy on us. Jesus is the one who delivers us by hisgift of Holy Baptism, bringing us safely through the water to newlife in him, and drowning our old Adam, our sinful nature, daily,through repentance and faith. Jesus makes us who we are, his people,his church. Built by him and on him and in him, sustained by HisSpirit, and promised a future paradise that will never end.

AndJesus is the only law-fulfiller. He does all things well. Heperfectly, obediently obeys the will of the Father, and fulfills allrighteousness by living entirely without sin. And he does this, notfor himself, but for you. To give you the credit for his perfectlife. To give you a righteousness only he could earn. His holy lifeovershadows your mess of sin, just as his perfect death takes youfrom under the shadow of sin and death.

Whatwould Moses Do? Well, whatever Moses did, Jesus did it better. Heis truly the prophet God raised up like Moses, but even better. Heis the perfect law giver, and law-fulfiller. He is the one truedeliverer of the world, and of you and me individually. He is theone who brought us through the waters, and establishes us in hiskingdom forever.

Hailto Jesus Christ, the one with authority, the Holy One of God, the newand greater Moses, the Prophet who speaks God's word, who is theliving word, our leader, our champion, our savior. In His Name,Amen.

Sermon - Epiphany 2 - John 1:43-53

2012-01-16T14:24:00.000-08:00

Epiphany2 – January 15, 2012

John1:43-53

YouAin't Seen Nothin' Yet

Thereis much to learn about Jesus from the calling of Nathanael.

“Cananything good come from Nazareth?”

Nathanaelstarts his interaction with Jesus with a mild insult. Really. Imean. Phillip, you're telling me that the Messiah is from thatback-water town? They're a suburb of nowhere.

ButPhillip tells Nathanael to come and see, and for some reason, hedoes. Skeptical, probably frumping along to humor his friend. Nathanael was expecting another crackpot, some false Messiah like somany that had come before.

“Cananything good come from Nazareth?” Well, the answer to that,theologically, is “no.” Nothing good can come from Nazareth, orfrom Jerusalem, or Rome. Nothing good can come from New York, orChicago, or Green Bay, or Racine. Nothing good can come fromanywhere, especially from anyone in this sinful, broken, messed upworld.

Andthat means nothing good can come from you or me, either. Out of theheart come our evil thoughts. From our unclean lips come uncleanwords. And our blood-stained hands can do only the filthy works ofsin. We are corrupt through and through. Can anything good comefrom me? No. For I am just as much a part of this sinful world asthe next guy. And so are you.

Cananything good come from Nazareth? No. But Jesus is not fromNazareth.

WhenJesus sees Nathanael he rattles his cage of pre-conceived notions. He shows a little of that divine knowledge that only he could have. He saw Nathanael under the fig tree, before Phillip called him. Andhe returns Nathanael's insult with a compliment, “Here is a trueIsraelite, in whom there is no deceit!”

Whatdoes Jesus mean? That Nathanael is without sin? Surely not. For ifwe say we have no sin we deceive ourselves and the truth is not inus. Perhaps Jesus is here commending Nathanael for having enoughhonesty to call a sin a sin where he sees it. For having the guts toask what good can come from Nazareth, and having the humility to knowthat the sins of his own past make him no better.

Jesusknows our past, too. He calls us before we know who he is. He savesus before we know we need saving. He knew you before you were born,after all. Yes, he knows your deep, dark secrets. No sin or shamecan escape him. But he puts all that away. He chooses to deal withyour sins by taking the condemnation you deserve. Jesus knows youbetter than you even know yourself. He knows who you really are –who he has made you to be in your baptism. He knows the plans he hasfor you, the place he's preparing for you.

Backto the story. This little bit of a show of omniscience by Jesusleads Nathanael to confess a great truth. To recognize the folly ofhis insult. “Rabbi,youare the Son of God! You are the King of Israel!”

Ah,yes, true. We can confess the same with Nathanael. We know whoJesus is. We know, not on our own, but because he tells us and showsus. We know from his word, that he is true God and true man. Thathe is without sin, yet takes on our sin. That he is our greatprophet, our high priest, and our true king. Nathanael would come tolearn in more and better and deeper ways just who this Jesus was andwhat he came to do. Nathanael would come to see even greater thingsthan a prophet from Nazareth.

“Youthink it's a big deal that I saw you under the fig tree, Nathanael? Well you aint seen nothin' yet!”

Andhe would. And we do. For Nathanael and for us, the minor miraclewas Jesus seeing him under the fig tree. The greater miracle is usseeing Jesus on the tree of the cross.

Thecross is that touchstone between heaven and earth. Jesus hangsthere, right in the middle, the God-Man, between God and Man. Hesuffers and dies there to bridge the chasm of sin. To bring God toman and man to God. In Jesus heaven itself is open to us.

Jesusis Jacob's ladder – the stairway to heaven. Only through him doesGod come to be with us, to cleanse us and call us. Only in him do wehave access to the Father and to eternal life.

Onlyat the tree of the cross can Nathanael and Phillip and all the otherapostles and disciples find the true Son of God and King of Israel. Only in his cross can we see Jesus for who he is. He didn't come todo parlor tricks. He didn't come to wow us with miraculousfireworks. He came to die. To conquer death. And to speak goodnews to us, his people.

Andlike Nathanael and Phillip, he calls us to follow. To have no deceitabout our sins, but to bring them to the tree of the cross. To hearand see him, Jesus, for all that he is and does. And to trust andbelieve and live in him, forever.

Andwith Jesus, we can still say, “You aint seen nothin' yet.” Yes,once again, we will see heaven opened, when he comes again in glory. Yet again will Jesus descend, now in glory. That day, that greatEpiphany is coming soon. May he keep us faithful, so that at thelast we too can stand and confess him, Jesus, the Son of God, and theKing of Israel, our savior. In his holy name, Amen.

Jesus the Sponge?

2012-01-08T15:18:00.000-08:00

While leading Bible Study at church today I was amazed, as I often am, by the theological acumen of some of our attendees. We were discussing the readings for the Baptism of Our Lord (Mark 1 in particular), and the idea that in his baptism, Jesus "takes our sins" upon himself. Almost a sort of "Reverse-Baptism".

One comment from the class, was that it was as if all the people who were baptized there by John had washed their sins into the water, and Jesus comes in, like a sponge, and takes them all to himself. This, of course, culminates in the cross, where "it is finished". But you could argue that it begins, in a public way, when he takes our sins upon himself in the Jordan.

Another comment, in a similar vein, was from someone who traveled to Israel with me in 2007. Of course we saw there the Sea of Galilee, the large freshwater lake that was for many in the land over the years, a very important source of life. The Jordan river flows from there, and afterward to the Dead Sea. So the picture was that life comes from the clean water of Baptism, and is washed down and away with death itself. A very cool observation!

Issues Etc. may have the "smartest listeners in radio", but I may have some of the smartest Bible Class members around!

Sermon - Christmas 1 - Luke 2:22-40

2012-01-02T06:45:00.001-08:00

Christmas1 – January 1^st2012

Luke2:22-40

TheFirstborn Redeemer

Forthe world, Christmas is over. For the Church, it's only just begun. We are one week in to our Christmas season, which will follow withEpiphany, and several Sundays after. While the world is on toValentine's Day, we continue to dwell on Christ, our newborn King.

Todaya reading from Luke which tells an episode from Jesus' infancy. 40days after birth, observant Jews performed the redemption of thefirstborn, according to Exodus 13, our Old Testament reading. Forevery firstborn male a sacrifice was made – to redeem him, to buyhim back. This itself was a sign pointing to Christ, the firstbornof Mary and the only-begotten Son of God. The New Adam who came toredeem the Old Adam in all of us.

SoJesus is brought to his, yes, his temple. Like his circumcision andhis baptism, Jesus participates in all these rituals – though hehas no need to be redeemed from sin himself. Yet he is our priest,our representative to God, and does all this and more in our place. Jesus is redeemed, in this ritual sense, even as he is your redeemer. Mary and Joseph make the ritual sacrifice of two turtledoves, forthey couldn't afford the lamb. But the true lamb of sacrifice wasthe babe in their arms.

Therethey meet old Simeon, who sings a song, called the “Nunc Dimmitis”,Latin for “Now Dismiss”. Having seen and even held Jesus, thepromised savior, his redeemer, he can go – he can die in peace. The glory of the Lord, that is also the glory of Israel – which haddeparted from the temple long ago – had now returned. The light tothe gentiles, the one who brings light to all nations – had dawnedupon the earth. “My eyes have seen thy salvation” - Simeon istalking about Jesus Christ!

Wesing that song, too. We sing it when we, too, have seen and held theChrist – even more, after we eat his body and drink his blood. Wesee the salvation of God, the glory of Israel, the light to thenations. And with our sins forgiven, and our souls nourished, we tooare at peace. We can now be dismissed. We are ready, even fordeath, having received Jesus and his gifts.

Ican't tell you how many dying Christians I've spoken or sung thesewords to. For in the word, in our baptism, in the Supper – we seeGod's salvation and our promised rest. Simeon's song is the song ofevery Christian, every believer in Christ. We can go in peace.

Simeonand Anna remind me of Adam and Eve. People acquainted with death. Simeon was well up in years, waiting to die. Anna knew the death ofher husband at an early age; death had shaped the course of her life. Like Adam and Eve who died the day they ate of the fruit, but whosebodies lived in sin and death for years to come. Simeon and Annaboth awaited the fulfillment of the promises to Adam and Eve and allthe other men and women of old. That the seed of the woman wouldcrush the serpent's head. Only Simeon and Anna lived to see itunfolding in this infant Christ.

Evethought her firstborn son, Cain, would be the one. But he, too,became known for bringing only death. It would take anotherfirstborn to do the job. A firstborn of a virgin. Redeemed underthe law of Moses at the temple, but redeeming all of Adam and Eve'schildren from death by his blood.

Youand I are people acquainted with death. Our culture tries to make usnumb to it, but death is always breathing down our necks. We arefragile. We could all go at any time. You don't have to be old likeSimeon and Anna to realize this. You don't have to suffer from achesand pains or debilitating diseases to see death's shadow over life. Change and decay happen in so many ways. Things and people we lovego away, deteriorate, yes, even die. Relationships fracture. Allgood things, they say, must come to an end. So it is in our world ofdeath. Not only life, but everything in it is subject to the wagesof sin. Well, almost everything.

Deathmeets its death in the Babe of Bethlehem. Death meets its death inChrist on the cross. When he says, “it is finished”, he declaredthe victory. He, the Son of God and Son of Man did exactly what hecame to do.

Andyes, Jesus died, a sword pierced his soul when he suffered for oursins and gave his life as a ransom for many. He died. But Jesus isalso the firstborn... of the dead. He burst from the tomb in aglorious resurrection to never die again. And the firstborn of thedead is no only child. His brothers and sisters will follow, when hecalls us forth from death. He does it, already, in our baptism. He'll do it for our bodies as well on the last day.

Simeoncan go in peace from the temple, though Adam had to go in bitternessfrom the garden. An angel barred the way back to the tree, toparadise. But angels announce the restoration of life to us all, “heis risen, he is not here”. And angel trumpets will announce hisreturn in glory on that triumphant day.

Wesee that in Christ, everything old is made new again. He even saysso, in Revelation “Behold, I make all things new”. He renews oldSimeon and Anna. He restores paradise. He renews and cleanses histemple, and the temples of our bodies. He brings glory where it hasdeparted. He brings life where there was only death. And he bringssinners to God who had been exiled long ago. He brings righteousnessand holiness and life to us who were so lost.

Wecan, and we do, depart in peace, according to his word. We know theFirstborn Redeemer. Our eyes have seen his salvation. Our ears haveheard. Our hearts believe. Our lips confess, even sing, withSimeon, with Anna, with all the believers of old, with all the saintsalready departed, and with those who wait for him on earth.

Lord,now let your servants depart in peace, according to your word, forour eyes have seen your salvation in Jesus Christ, our Lord, amen.

Sermon - Christmas Day - Isaiah 52:7-10

2011-12-26T10:40:00.000-08:00

ChristmasDay 2011

Isaiah52:7–10

“AllI Want for Christmas are Beautiful Feet”

Ablessed Christmas day to you, dear Christians. I hope and pray yourcelebration of our Lord's birth has been, and will be joyous. I hopeyou share some time with friends and family. I hope you get somegood food to eat. Maybe we can even watch some good footballtonight. But most of all I hope you got a nice gift this year. Yes,I know we all did. We always do.

Didyou get any socks? Now there's a gift. What's more practical andboring than socks? What's more everyday? What says that specialtime of year less than socks? Something that goes on your feet –every day. Socks – not the pretty stockings with all the candy andgoodies. Socks that cover a rather inglorious part of your body. Ican't think of anything I'd rather get, anything less exciting thansocks. Socks are boring. Feet are every-day. Except for a day liketoday.

Isaiahwrites: “Howbeautiful upon the mountains arethe feet of him who brings good news, who publishes peace, who brings good news of happiness”

Picturethis. Jerusalem has been at war. It's been a long fought battle. The enemy is relentless. The city is under the cloud of doom. Thesoldiers march off to battle. The outcome is unknown. The women andchildren wait in the safety of the city walls – waiting to hearword. Over the mountain, someone will appear. Will it be the enemyflag, raised high in conquering might? Will it be our own bedraggledand defeated soldiers, retreating for one last desperate stand? No.

It'sa lone messenger. And he's running. He's exuberant and ebullient. His message is urgent. His news is good. He brings good tidings ofgreat joy. Peace! Victory! The warfare is over. The people aresafe. The champion has won! Death does not win the day.

Thewatchmen on the city walls see him, and they know what it means! They start to sing together – a song of joy – a song that hasn'tbeen heard since this terrible war started. Soon the women andchildren join in and the whole city raises its voice together, “OurGod reigns! He has given us the victory!”

Butit all started with those feet. The feet of the messenger. Whenthey crossed the mountaintop. Feet, which are usually dirty anddusty and smelly. But feet which bring good news are a blessed,beautiful sight for sore and weary and fearful eyes.

JesusChrist is born. He takes on human flesh. He takes a human body. Eyes, ears, mouth, nose, hands, legs... feet. Those precious babyfeet stick out of the manger, and they are such good news for us. More innocent than any human babe ever born, this holy one of God isthe bearer of the best news ever to touch any mountain or valley. His arrival is the beginning of the good news. God has come to save. To comfort Jerusalem. To redeem his people.

Butthose baby feet would grow. They would walk the walk of a perfectlife, treading where we cannot, though we stumble every day. Thethong of his sandal John isn't worthy to untie. But still he walksinto the river to be baptized for us. His feet carry him to thewilderness for us. He would go up to Jerusalem for us. His feetwould be anointed with a woman's tears and perfume for burial. Andthose feet would be nailed to a cross for us. But they would alsowalk him out of the grave for us. And they would ascend in glory forus.

Yes,the serpent bruised his heel, but that same foot would crush the headof our old foe, destroying him and his power over us forever. Thewarfare is over. Jesus' feet bring peace. They are beautiful feet,indeed.

AllI want for Christmas are the beautiful feet of him who brings goodnews. And that's just what I get, and so do you. All I want is theGospel, the message of salvation in Jesus Christ, and that is enough. All the presents under the tree will pass away. Moth and rust willdo their work. But the word of God stands forever, the promise ofChrist stands forever, and we, with our humble but faithful feet, canalways stand on that sure rock, forever.

Todaywe hear that word. Today, and each time we gather in his house, wehear the good news of great joy. We hear it from humble servantswhose feet aren't anything special but the message they bring is sosweet. And whether it's the beautiful feet of pastors, teachers,parents or friend, God provides feet to keep his message coming. Hesends the messengers to keep bringing that message of salvation inJesus Christ our Lord. And no matter how gnarly and dirty and smellythe feet, the feet that bring Christ are beautiful feet indeed.

Ourbaptism washes us, and not just our filthy feet, but our head andhands, also. And the Lord's Supper feeds us – body and soul –giving strength to believe and live as Christ has promised. Forgivenand freed, we follow his example, and wash feet – serve ourneighbor – love one another.

Somaybe socks aren't so bad. Maybe feet aren't so everyday. For feetthat bring good news like this are beautiful feet. This doesn'thappen everyday. Christ is born for us. His work on earth beganthat day in Bethlehem, and would lead to Calvary and cross. But itis finished. Christ is risen. He has done all things well. So liftup your voices in the victory song, for our God reigns, and gives usall good things. Amen.

"Hallelujah" New Lyrics

2011-12-23T13:03:00.000-08:00

A while ago I mentioned this song, "Hallelujah" as a favorite of mine. My kids like it because it was in the movie "Shrek". I like it because it's pretty and soulful, but the lyrics made no sense to me. So I re-wrote my own version, the words below. Here's an instrumental version of it the original song.

The serpent and forbidden tree
Thefruit was good to eat, you see
You want to know both good andevil, do you?
She took a look; She took a bite
He ate alongthen dark as night
The shadow came upon themHallelujah

Hallelujah, Hallelujah
Hallelujah,Hallelujah

As they fumbled for a leaf to hide

They heard the footsteps, heard himchide

You ate the fruit, you know you'renaked do you?
To serpent then the Father said,
You'll bruisehis heel, he'll crush your head
A promise ne'er forgottenHallelujah

Hallelujah, Hallelujah
Hallelujah,Hallelujah

Pharaoh let my people go
But you chased them tothe sea to show
That pharaohs don't give up so easy, do you?
Heraised his staff, he stretched his hand
My people walked upon dryland
Then I washed away the chariots Hallelujah

Hallelujah,Hallelujah
Hallelujah, Hallelujah

On a quiet night inBethlehem
A baby born, the son of man,
But you don't even havea crib, now do you?
As she wrapped you in your swaddlingclothes
The angels sang, the shepherds rose
To come and see andsing their Hallelujahs

Hallelujah, Hallelujah
Hallelujah,Hallelujah

Hosanna, save us, so they sing,
Palm branchesfor the coming king,
In your city, Son of David, yeah, they knewyou.
You came to bring a perfect lamb,
A sacrifice of your ownhand,

Oh Lord Jesus Christ, Hosanna,Hallelujah

Hallelujah, Hallelujah
Hallelujah,Hallelujah

The crowd they chanted crucify,
The womenwailed, the darkened sky,
The nails and spear the soldiers piercedright through you.
The bitter drink, the crown of thorns,
SoPeter weeps and Mary mourns,
And you shouted “it is finished!”Hallelujah

Hallelujah, Hallelujah
Hallelujah,Hallelujah

They find a tomb to lay your clay
And seal itfor the Sabbath day
But you don't plan to stay there too long, doyou?
When Sunday comes, you've had your rest
The angel voicewould say it best,
He isn't here, He's risenHallelujah

Hallelujah, Hallelujah
Hallelujah,Hallelujah
Hallelujah, Hallelujah
Hallelujah,Hallelujah
Hallelujah, Hallelujah
Hallelujah,Hallelujah
Hallelujah, Hallelujah
Hallelujah,Hallelujah
Hallelujah

Sermon - Midweek Advent 4 - Luke 1:26-55

2011-12-23T12:46:00.001-08:00

“AdventBeginnings”

MidweekAdvent 4, December 21^st2011

Luke1:26-55

Jesusthe Son of Mary and Son of God

We'veheard from 3 of the 4 Gospels already in this Advent series, on thebeginnings of the Jesus story. Mark begins abruptly, and emphasizesrepentance. John begins profoundly, showing Jesus the Word madeflesh. Matthew gives attention to prophecy – and Jesus as itsfulfillment. Now finally, Luke. The most “Christmas-y” of theGospels. We'll actually wait until Christmas Eve to hear Luke'snativity account, that well-loved text that tells of the census, themanger, the angels, the shepherds, and the birth of God's own Son inBethlehem.

Today,we look more closely at what happens right before this in Luke'sGospel. Luke, a physician, tells us in Chapter 1 that he undertookto carefully write an orderly account based on the eyewitnesstestimony from the beginning. He has a historian's sense, and youget the impression this was all very thorough and diligent of Luke. So in this Gospel we hear the most detail about Christ's birth andwhat led up to it. And especially important in this is a virgin fromNazareth named Mary.

Inthe three episodes from our reading today, we have the Annunciation,the Visitation, and the Magnificat. Each points us to Christ, tellswho he is and will be. Each is an important part of the orderlyaccount Luke writes. Each lays the groundwork for Christ's birth. So let's briefly survey these as we prepare to celebrate that blessedevent.

TheAnnuciation was this past Sunday's Gospel reading. Pastor Poppehighlighted those words from the Angel Gabriel – that Mary, highlyfavored, would bear the savior, and that David's kingdom would berestored through his eternal reign. Yes, with God all things arepossible. A virgin giving birth. The eternal, omnipotent Godbecoming a finite human being. That one man could die and save allpeople, that his life could count for theirs. It's even possible forJesus to promise resurrection and then deliver. Not just possible,it all happened.

TheAnnuciation reminds us that God alone takes the initiative in oursalvation. No man can claim the credit. God chooses Mary, God grantshis favor. God establishes his kingdom. God brings salvation. Andfaith responds, “let it be to me as you have said”.

Jesuscomes, without our asking, and he brings salvation. He takes it uponhimself, takes our sin upon himself, and he dies, not asking ourpermission. He does the work, finishes the job, and proclaims “itis finished”. Let it be to us all as he has said.

TheVisitation – when Mary then went to visit Elizabeth, herselfpregnant with John the Baptist. And at Mary's greeting, the unbornJohn leapt for joy. Elizabeth, too, confesses faith – that the“mother of her Lord” should come and visit her. “Blessed areyou among women, and blessed is the fruit of your womb!” We canlearn from Elizabeth and John – to confess in words and actions ourfaith in the Son of Mary, and the Son of God. Jesus comes to visitus still, today, brought not in a womb, but by our mother the church– through the vehicles of word and sacrament. This brings usundeserving sinners great joy! This good news compels us to confessall he has done for us.

Andfor Mary's part, she sings a song. We call it the Magnificat, fromthe first word in Latin, “Magnify”. “My soul magnifies theLord...”. Mary's song is worthy of repetition, and so the churchechos it forth to this day, just as all generations call her blessed. In this song, she confesses her lowly standing, her humble estate. Mary knew she was a sinner. She needed a savior, too. But lowlyMary believed in the God who spoke to her through the angel andthrough the prophets of old. She believed the promise of her savior,her son yet unborn. He who is mighty and does great things for hispeople.

Luke'sGospel, all throughout, takes great care to show Jesus as savior ofthe whole world, and especially the lowly. Old barren Elizabeth. Humble Mary. Even unborn John the Baptist. The women, the poor, thewidow and orphan, the leper and the Samaritan and Roman. All have aplace in the kingdom of Christ, this Son of Mary and Son of God.

Weare lowly, too. Oh maybe we're better off than others financially. And maybe our health is in better shape. Maybe we've been around theblock enough to know many things in this world. But we're all,still, lowly. We are humble beggars who deserve nothing of God'sgoodness. Our best works are filthy rags. Our good deeds aretarnished and tainted. Our holiness is a thing of the past – wehumans are born into sin and death. We can't reach up and grasp God,even if we wanted to. We are lowly. Poor. Humble. Pathetic. Weare sinners. And we need a savior.

Fromhis humble beginnings, we can see that he comes down to be lowly andsave the lowly. Laid in a manger, no crib for a bed. He becomes sinto save the sinners. He bears God's wrath to save us from God'swrath. The Story of Jesus beginnings is the story of our beginning,in a way. The beginning of our salvation, and reunion with God.

TheAnnunciaiton – the Visitation – the Magnificat. In these shortepisodes Luke begins to tell the story of Jesus our savior. WithMary, we too confess faith in our magnificent God, who has done greatthings for us in Christ – Mary's Son, and Son of God, our savior.

Andnow with Advent coming to a close, and Christmas Eve just a coupledays away, we take a breath and anticipate the celebration of hisbirth for us lowly sinners. May your soul also magnify the Lord thisChristmas and always. In Jesus' holy name.

Sermon - Midweek Advent 3 - Matthew 1:1-25

2011-12-15T13:08:00.001-08:00

“Advent Beginnings”

Midweek Advent 3, December 14^th2011

Matthew 1:1-25

Jesus the Fulfillment of Prophecy

Savior of the nations come, Virgin'sson, make here your home. Marvel now, O heav'n and earth, that theLord chose such a birth. Amen.

We've been lookingat the beginning of each Gospel this Advent series, and examining howthe evangelists begin their accounts about Jesus. Mark's beginningis abrupt, and he emphasizes the call to repentance preached by Johnthe baptist. In John's Gospel, the deep and profound mystery of theWord made flesh is revealed, and we see Jesus' as divine with eternalorigins.

Today we considerMatthew's beginning, and as Christmas draws nearer so does a morefamiliar Christmas Gospel. Matthew tells of the birth of Jesus,though not as extensively as Luke does. And as each Gospel writerbrings a certain emphasis to the story, a unique perspective, we cansee the same with Matthew. Here Jesus is presented as thefulfillment of messianic prophecy.

First Matthewoffers a genealogy of Jesus. Luke contains a genealogy, too, whichgoes back to Adam, and to God. But Matthew's genealogy traces Jesusas far back as Abraham, Issac and Jacob. Matthew is likely writtenprimarily to Jewish Christians, or at least to those early Christianswho knew their Old Testament scriptures well. And so Matthew paysattention to show how Jesus is the promised Messiah, the seed ofAbraham, the one whose coming has been so long awaited.

He is alsodescended from David, another giant of the Old Testament, a king andman after God's own heart. Jesus is later hailed as the Son ofDavid, and rightly, for David's son is David's Lord. Though Jesus'kingdom is not of this world, King David pointed forward to the birthof this king of kings.

Why is all thisimportant? Do we really need to know the names of Azor the father ofZadok, the father of Achim, etc? Well, for one, it sets Jesus in areal historical context. These things actually happened. But italso shows how faithful God is in keeping his promise to Abraham thatall nations would be blessed through his offspring. And how faithfulbelievers clung to that promise through the generations.

So for us. Thoughwe are children of Adam, conceived and born in sin, we are childrenof Abraham, by faith in Christ, the promised and fulfilled offspringof Abraham. We are part of the “all nations” who have foundblessing in Jesus Christ. And just as the Old Testament believerswaited in faith for the fulfillment of God's promises, so do we holdfast to the promises we have yet to see come due. Jesus will comeagain. We will rise to live in glory. This broken world will passaway, and a new heaven and earth will come forth. These, and so manyother promises, we can believe – because we've seen how God kepthis promises all along.

And then takeMatthew's narrative account of Jesus' birth. He summarizes the keypoints which we'll see fleshed out even more in Luke. But Matthewrelates the virgin birth, and Joseph's dream about it. Very simply,Matthew shows again how Jesus fulfills the word of the prophet (fromIsaiah chapter 7) that “the virgin shall conceive and bear a son,and they shall call his name Immanuel” (which means, God with us).

Was it unbelievablethat God could bring any descendants from old Abraham and Sarah? Sure. Even nations? More unbelievable. Even the savior of theworld? Nigh impossible. Except with God, who keeps his promises.

Was it unbelievablethat a virgin could conceive a child? Sure. That the child would befrom the Holy Spirit? Amazing. But that the child would be the veryson of God, God made flesh, God with us – Immanuel? Only possibleif God keeps his promises, which he does.

Jesus, too, wouldfulfill all prophecies. Everything laid out for him to do, he did. Even down to his declaration, “I thirst”. Matthew's Gospelcontains some 68 references to fulfillment of scripture, by onecount. Maybe there's even more. The wise men, the flight to Egypt,the slaughter of the innocents, John the Baptist, Jesus ministry inthe North, the many healings and miracles, even his triumphal entryto Jerusalem on Palm Sunday. All of this was promised, and fulfilled. He foretells Peter's denial in dramatic fashion. He even foretoldthe destruction of the temple, which would happen within a generationfrom his prediction.

But best of all,was his primary work – also promised and fulfilled, by his ownmouth. That the son of man would be handed over, that he wouldsuffer, be crucified, and rise on the third day. All of this Jesusdoes, just as he promised, it is fulfilled. All of this, for you,dear sinner now saint.

And yes, hispromises continue. He will come again, like a thief, with power andgreat glory. He will gather his elect from the four winds, he willwelcome his people, the sheep, into their rest.

And Matthew'sGospel ends on another note of promise, “I will be with you always,to the end of the age”. That promise is fulfilled when he is withus in Baptism, when we gather around his word, and when we kneeltogether at his altar. He is with us, in real ways, fulfilling hispromises, and strengthening us in faith to look for the fulfillmentof them all.

Though he may seemfar off, though he may seem deaf to your prayers, though it mayappear that God has forgotten or cast you off – remember hispromises. Remember how he brought them to fulfillment in Christ. Look to history, and see him working, for years, centuries, even –and he still did what he said he would. And know that he will notforget his promises to you in your short life.

Jesus was born. Son of Abraham. Child of a virgin. Fulfillment of prophecy. Hewould continue, and still continues to bring his promises tofruition. And one day he will bring them all to conclusion, when hecomes again in glory. Come, Lord Jesus. Come and fulfill yourpromises in full. We await and watch in faith. Amen.

Sermon - Midweek Advent 2 - John 1:1-14

2011-12-09T11:36:00.001-08:00

“Advent Beginnings”

Midweek Advent 2, December 7^th2011

John 1:1-14

Jesus the Word Made Flesh

If Mark's Gospelbeginning is abrupt, then John's Gospel beginning is mysterious,ponderous, and profound. Neither Mark nor John offers us anythingabout Jesus' early life. But what John does is he goes back muchfurther. Into eternity. He echoes the opening words of Genesis, “inthe beginning” but brings to them even greater meaning. He showshow Jesus Christ is the eternal, living, word of God made flesh. This is a great and wonderful truth to ponder.

How can a word bealive? To us, words are just things – vessels of meaning thrownaround and given little thought. According to one study, the averageperson speaks about 16,000 words per day. I'm not sure if pastorswere included in that or not. But how often do we think about words. They are vessels of meaning. They are agents of our thoughts andintentions. They communicate. They inform. They sometimes even dothings.

Ah, but the word ofGod is in its own class. Here is a perfect and powerful word. Aword of creation – first of all. It's from John's Gospel that welearn of Jesus as the agent of all creation: “through him allthings were made”. God spoke his word, and that living word wasGod, and was Christ. But it gets even more profound.

How a word can bealive is mind-bending enough. How can a word become flesh? Something invisible becomes visible. Something infinite becomesfinite. This is God we're talking about, and he can do what hewants. So his will is this – to send his living word, his own son,to take on human flesh and “tabernacle' or pitch his tent among us.

One of theChristmas hymn-writers wrestled with this mystery, in the secondverse of “What Child Is This”. You know the familiar words:

Why lies He in suchmean estate

Where ox and ass are feeding?

Good Christian, fear: for sinners here

The silent Word is pleading.

The silent word – the word made flesh – the babe of Bethlehem. Yes, Jesus Christ our Lord is all of these and much more. But that same hymn verse gets to the even more profound truth behind this word becoming flesh:

Nails, spear shall pierce him through,

The Cross be borne for me, for you;

Hail, hail the Word Made Flesh,

The babe, the son of Mary!

The word became flesh to redeem all flesh. The word became flesh to sacrifice himself for us. The word became flesh to bring a word of comfort, hope and peace – a word of forgiveness – to lost sinners like you and me.

For our flesh is corrupt and dead. You don't have to be 80 or 90 to start with the aches and pains, the bumps and bruises of a flesh that is corrupted by sin. Disease and death don't just take the elderly among us. Even infants are subject to death's dread shadow – because all are conceived and born in sin. We are born into a sort of living death – separated from God, one foot in the grave and another on a banana peel, if you will. Life is short. Sin brings death. None of us can escape it.

And our words are false and failing. We don't say what we mean and mean what we say, so often are our words filled with half-truths and wholesale lies. We use our words for selfish purposes, to cut and hurt and destroy. We gossip under the guise of concern. We boast to inflate our own sense of self. We speak without thinking. We waste our words. And we don't say what we should, or pray as we should. There's a reason the epistle of James compares the tongue to a wild beast and a fire, that it's full of deadly poison.

But the Word made Flesh redeems our corrupt flesh with its wicked words. He proclaims a word of forgiveness, because he declared “it is finished”. He speaks his word even today, through his pastors, absolving sins in his stead and by his command. And his word of promise is our future hope – individually and together, for life forever with God.

A resurrection of the body. Our hope is not simply to die and go to heaven. The resurrection of his flesh shows the future of ours. Death has no hold over him, nor will it on us. When Christ comes in his second advent, and all flesh rises for judgment, and we are made to be like him in our resurrected bodies. Then these temples once profaned by sin will be finally swept clean forever, made holy forever, and will live with him forever in perfect bliss.

The word became flesh. Not just for a time, but forever. Jesus is still, to this day, true God and true man. He united himself with us for eternity.

He is also the true light, the light that enlightens all men. The light the darkness has not and will not overcome.

Such a simple word, light, an everyday thing. But yet so mysterious. Scientists are still struggling to figure out the mysteries of created light, but no one can fathom the fullness of the light of light. We simply bask in his glory, the glory of the one and only son of the Father. By his light alone can we see grace and truth.

Light. There's a Christmas theme, anyway. So let that bring us back. As we hang lights on houses and doors and trees, and prepare to celebrate the birth of the true light, may his word continue to enlighten our lives. He overcomes the darkness of sin and death, now and forever. For he became flesh and dwelt among us, and he offered that flesh on the cross for us. And in him there is and will be life for us, for his word of promise endures. After all, he is the living word. In Jesus' name, amen.

A Parent's Prayer

2011-12-05T13:54:00.001-08:00

On my oldest daughter's 10th birthday, a prayer from Starck's Prayer Book:
--

Lord, almighty God, Father of mercies, among other gifts of Your grace You have given me my children, and for such a blessing I heartily praise and magnify You. Yet I regard these children of mine as precious pledges, and know that You have entrusted them to me and will require them at my hand. I regard them as souls that Jesus has purchased with His holy blood, the Holy Spirit has sanctified in Holy Baptism, and You have adopted as Your own children. I am, then, concerned lest any of them be lost through my own fault. You tell me and all parents: Take care of this child; if it is missed, your soul shall answer for its soul.

And so, O Father of all grace, I come to You and in heartfelt prayer commend to you my children. I will do what I can: I will bring them up for Your honor, admonish them, correct them, instruct them, and pray for them. But, O Lord, in all my efforts You must perform the most important part. Immediately after their natural birth I placed them into the arms of Your mercy in Holy Baptism. Behold, I now do the same in my prayer. Bless my children. Attend them at their going out and their coming in. Keep them in Your holy fear, that they may never burden their conscience with sins, nor offend You, nor worst of all, fall from Your grace. Give them believing, humble, obedient and godly hearts, that, like the child Jesus, they may increase in stature, wisdom, and favor with God and men. Imprint on their hearts the image of Jesus in order that they may always keep, until their blessed end, a gracious God and an unstained conscience.

Let my children be devout at their prayers, well-grounded in their Christian faith, steadfast and zealous in worship, chaste in their living, godly in their conversation, so that by their words and actions they may give offense to no one and thus bring upon themselves a fearful judgment. Preserve them from temptations and evil company. By Your Holy Spirit keep them constantly in mind of Your most holy presence, so that they remember that You are with them at home and away, in their room, by day and by night, in company with others and when they are alone. Let Your holy angel be with them when they go out and when they come in. Let Your angel guard them when they travel, pursuing their business, or journeying to foreign lands. Give them Your holy angels as their companions, as You did to young Tobit. By their aid rescue them from dangers, as You did with Lot. Let them, like Jacob, live under the angels’ watchful care.

But if it should please You to make my children a cross to me, either by their sickness, or death, or any other calamity that I might have to see them suffer, grant me patience in such affliction, and remind me that nothing happens without Your divine direction, that my children were Yours before they were mine, and that You have sovereign power to take them again to Yourself. But if it is Your design by the suffering, misfortune, and death of my children to draw me to You, in order that I may recognize also in them that Your visible gifts are perishable, to stir me up to love You alone, the true and perfect Good, keep me while traveling this thorny path in firm confidence and hope in Your almighty power, which can end and mend all things, even the crosses of my children.

Impart Your blessing to them also in their temporal affairs. Care for them, provide for them, give them food and clothing, and deal with them as their mighty heavenly Father. Be their Helper in dangers and calamities, their Physician in sickness, and their Counselor whenever they are in need of good advice. Give to my children a pious soul, a healthy body, and a sound mind, and let them live in Your sight, in order that they may at all times honor and praise You. Implant in their hearts true godliness and continue Your blessing on them that I may have comfort and joy in them.

O God, hear my prayer, and remember that they are Your children as well as mine. Therefore be pleased to hear my supplication on their behalf at the throne of Your grace. Preserve me, O God, from being brought into shame by my children, either during my lifetime or after my death. On the last day let me stand at Your right hand with all my children and say to the praise of Your holy name: “Behold, here I am, my God, and the children which You have given to me; I have lost none of them.” Yes, my God, grant me Your divine favor to this end, that none of my children may be lost, but that they may all enter with me, and I with them, into Your glory.

HT: Weedon's Blog

Sermon - Midweek Advent 1 - Mark 1:1-15

2011-11-30T20:13:00.001-08:00

“Advent Beginnings”

Midweek Advent 1, November 30^th2011

Mark 1:1-15

Abrupt. If I hadto pick one word to describe the beginning of Mark's Gospel, it wouldbe “Abrupt”. There's no baby Jesus. There's no backgroundbuild-up. No Shepherds, wise men or star. No angels in the fieldssinging their praises. None of that. Just, “the beginning of theGood News of Jesus Christ, the Son of God”. And then we jump rightin to John the Baptist.

John is the onewritten about in Isaiah, the messenger sent before the Lord, toprepare his way. And just as abruptly, Mark writes, “Johnappeared”. We know the back story from Luke's Gospel, but Mark isconcerned with getting right to the main action. John prepares theway for Jesus.

And isn't this howGod works? For a time it seems to us he is silent, far off, doingnothing. Then suddenly, he appears. The angels come out of nowhereand shake up the shepherds' silent night. It came upon a midnightclear, ya know? Or there was nothing, and then God spoke, and itwas. Or there was a cold, quiet tomb, and then suddenly anearthquake and resurrection. Always at the right time, God acts. And so Christ's promise to return like a thief – suddenly, withoutwarning. This is all very Advent-y type stuff.

So John appears inMark's Gospel. Boom! Out of nowhere. And that's just fine. Because Mark isn't so concerned with where John came from as whatJohn is doing. He's the forerunner of someone even more important. He prepares the way for the Christ. He brings a baptism and amessage. But his most important point is to point to the greater oneto come.

And so Jesus breaksonto the scene, just as suddenly. He is baptized. Immediatelyheaven is open to him. A voice from heaven declares, “You are mybeloved Son, with whom I am well pleased”. It all happens so fast. And we are left to reflect on what just happened.

Then immediately,(Mark's favorite word), the Spirit drives Jesus into the wilderness. There the action slows, as Jesus himself prepares for further action. 40 days of fasting and prayer. We know what happened there, butMark doesn't mention it.

Finally,John is arrested, and Jesus re-appears, again abruptly his message isstated: "The time is fulfilled, and the kingdom of Godis at hand; repent and believe in the gospel."

Perhaps it's the message, too, that isa bit abrupt. “Shooting from the hip” as we might call it,today. Jesus speaks bluntly, as did John. He minces no words. Hedoesn't soften the blow. He doesn't smooth the rough edges. Repent. Repent! The kingdom of God is at hand! The time is now! Turn fromyour sin. Fall on your knees and beg God's forgiveness.

The truth is, it's always a good timeto repent. We don't need to wait, nor should we. Turn from yoursins, today, and confess them. God wouldn't have you wait until thetime is right. “Oh, we'll just live together in sin until we haveenough money to get married” Or, “Oh, I've been meaning to getaround to taking better care of myself, but I'll wait till after theholidays”, or “Oh, I'll love my neighbor, but only when theystart respecting me”, or “I'll stop being so greedy, once I get abetter job” and so on, and so on. We sinners are great at findingexcuses for putting off our repentance to a better time. But thetime is always right. Repent, today, for the kingdom of God is athand!

But know that repentance means morethan just turning away from sin. Both Jesus and John say so. Johnpreaches a baptism of repentance for the forgiveness of sins. And Jesus proclaims, " repent and believe in the gospel."

See, it's not the turning from sin thatis the thing. It's believing in the Gospel. It's trusting in hisforgiveness. It's faith in the one whose blood was shed on the crossfor you. Here is the victory over sin. Here is the slate wipedclean. Here Jesus drops the boom on sin, death, and devil. Not inyour work of turning away, but in his work of turning you intosomething, someone new.

The cross, that one brief moment intime, on which all history turns. The cross, the plan of God fromthe foundation of the world, thousands of years to prepare, but a fewshort hours to execute. And just as suddenly as Adam told God todrop dead, Jesus did, and in him, it is finished.

And though your sins are many, anddaily, and repentance is always the call – the proclamation of yourforgiveness breaks in and sets things right. The name of God placedon you in baptism breaks death's hold, and grants new life. Asabruptly as the cold water splashed upon you, so did God's grace washover you, and new life supplant your death.

Likewise, his word, just a word, anabrupt word - forgives. There's no monumental labors or 12 stepprocess for spiritual renewal that you need to follow. There's nomountain for you to climb, or tower to build to God. In JesusChrist, God comes to you, speaks to you, forgives you. Just likethat. The time is now. You are forgiven in Christ.

Mark's story ofJesus' beginnings may be a bit abrupt. Jesus bursts onto the sceneand the action never stops. But that's ok, because Jesus has burstinto our lives, both in his call to repent, and in his promise toforgive. And though his work of salvation is finished, he stillbrings us the benefits of the cross each day.

As we wait andprepare, even at the beginning of this Advent season, it may seem Godis far off from you, but he's not. He's at hand. He's pointing yourto your baptism, and to his word – repent, and believe – in JesusChrist, for his own sake, Amen.

Sermon - Advent 1 - 1 Corinthians 1:3-9

2011-11-28T07:18:00.001-08:00

1Corinthians 1:3-9

Advent1, 2011

“AsYou Wait”

I give thanks to my God always foryou because of the grace of God that was given you in Christ Jesus,that in every way you were enriched in him in all speech and allknowledge— even as the testimony about Christ was confirmed amongyou— so that you are not lacking in any gift, as you wait for therevealing of our Lord Jesus Christ, who will sustain you to the end,guiltless in the day of our Lord Jesus Christ. God is faithful, bywhom you were called into the fellowship of his Son, Jesus Christ ourLord.

We Americans don't like waiting. Waiting on the phone, waiting in line at the store, waiting in thedoctor's office where they even have a room for waiting. But thechurch is always waiting. And Advent reminds us of this clearly.

The waiting has begun. Advent is aseason of preparation, of expectation and even somewhat of penitence. But it is also a season of waiting. Waiting for Christmas, ofcourse. Waiting to celebrate. But we also remember that Christiansare waiting, still, for our Lord's second coming. We wait then, asthey waited back then, in the first century, when St. Paul wrote tothe Corinthians.

They waited for the revealing of ourLord Jesus Christ. Revealing, perhaps, because in a way he is stillwith us, though, hidden. He is hidden in the word, in the water, andunder the bread and wine. He is with us always, even though he hasascended to heaven. And so his second coming isn't as much of anentrance as a revealing, of him who was there all along. Christ ashe truly is – all eyes will see him.

They waited. They waited for thebridegroom, thinking he'd return soon. And as they waited, especiallyin those early years of the church, you'd expect they were on theirbest behavior. Eagerly awaiting and expecting that day – andknowing that it would be soon – and knowing that it could be anyday. You'd think they'd live holy lives and love one another andflee from sin, and act like Christians, etc, etc. But that's notreally how it went.

By Paul's greeting here you'd think hewas writing to a bunch of super-Christians. He thanks God for them. He says they've been enriched in speech and knowledge. That Christ'stestimony was confirmed among them. That they lack no gift, and thatthey share in the fellowship of Christ. Sounds great. Butsomething's rotten in Corinth.

They wrote to Paul about some of theseproblems: Questions about marriage, food sacrificed to idols, andspiritual gifts. Other problems Paul had heard about: Divisions inthe church, boasting, immorality. Doctrinal problems - people theresurrection of the dead. And to top it off, they were taking eachother to court. If you read all of Paul's letter to the Corinthians,they sound like a deeply troubled congregation. Not a church thatyou'd want to join. Not a place you'd expect when you hear Paul'sgreeting. Not a bunch of people waiting patiently, with their eyesfixed on Christ, and their hands busy serving one another.

And so, with us, even as we wait. Onemight look at Grace Lutheran Church, and see our congregation for whowe appear to be. A gathering of people – various ages andbackgrounds, but one thing in common. We aren't super-Christianseither. We break the rules, we forget what's really important. Welive like God doesn't care what we do, like Sunday is the only day hematters, but only for an hour or so. In fact, I bet for many of usit would be hard to tell, just by looking at our everyday life, thatwe are a “royal priesthood” and a “holy people”. We probablydon't give the impression that we're eagerly awaiting Christ'srevealing, and the conclusion of history. And we're certainly nosuper-Christians.

That may be who we appear to be, butthat isn't who are. That's not how St. Paul would see us. Andthat's not what the Lord says about us. We're not too different fromthe church in Corinth, in its troubles, or in its gifts.

They weren't lacking any gift. Andneither are we. But here Paul doesn't mean speaking in tongues orhealing or miracles. Those were actually the lesser gifts. Thegreater gifts, given to all Christians, are found in Word andSacrament, as the Spirit works faith and sustains faith. They had thegifts that mattered, as do we.

They were enriched in speech andknowledge. We too, have the treasure of God's word, and manyopportunities to study it. The better we know that word, the betterwe know Christ. The more we hear his promises, the greater comfortand peace we have. And the more our speech is conformed to his will,as his words are on our lips, enriching them.

They knew the grace of God in JesusChrist, and that's our greatest treasure, too. They were sustainedby God, they were held guiltless by God, as are we. No sins are heldagainst the sinner who trusts in Christ. No guilt can bear uponthose whose savior has born all guilt. When his day comes, we willstand with them, stand before our Lord together, and stand on hismerits alone.

They were called into the fellowship ofGod's Son, Jesus Christ, a fellowship of saints into which we alsohave been called. We participate in that same fellowship, that samecommunion, here at table, here in his gifts of himself. Here wegather with angels and archangels and all the company of heaven, thatis, all the saints who have gone before us. Even those troubled, yetgifted Corinthian Christians.

For the testimony about Christ isconfirmed among us, again and again, as we hear his Gospel. ThatJesus Christ, born of the virgin Mary, suffered under Pontius Pilate,was crucified, died and was buried, and that on the third day he roseagain from the dead. And all this, for us.

And so they waited, and so we wait. They looked forward to the fulfillment of all the promises, and so dowe. They hoped in a God who is faithful, our very same Lord. Andso they waited with hope, they waited in peace, they waited eagerlyfor the revealing of Christ who has done so much for us, and will doso much more. A blessed Advent, as we wait together.

In Jesus Christ, Amen.

Sermon - Thanksgiving Day - 1 Chronicles 16:34

2011-11-25T11:23:00.001-08:00

1Chronicles 16:34 (et al)

NationalDay of Thanksgiving, 2011

“GivingThanks for Hesed”

“Ohgive thanks unto the Lord, for he is good. His steadfast loveendures forever.”

Thissimple and common prayer of thanks is found numerous times in the OldTestament – from 1 Chronicles to the Psalms to Isaiah and Jeremiah. Christians often use it today as a meal prayer. You've probablyheard these words many times.

“Ohgive thanks unto the Lord, for he is good. His steadfast loveendures forever.”

I wantto focus on one word today – not so much the word “thanks”, butthe word “Steadfast Love”. At least that's how it's oftentranslated into English. But the Hebrew word behind it is “hesed”. Give thanks unto the Lord, for he is good. His “hesed” enduresforever.

God'shesed, his steadfast love, is also translated as his loving-kindness,his goodness, or his mercy. God's hesed is the rationale for givingthanks in so many of these Old Testament prayers. They gave thanksbecause of his hesed.

Godshows his hesed by what he does – saving his people from theirenemies, from disaster, from famine and plague. He shows his hesedby bringing them into a good land, a land flowing with milk andhoney, and promising it to them forever. And so they prayed,

“Ohgive thanks unto the Lord, for he is good. His steadfast loveendures forever.”

God'shesed is undeserved. It is pure and free gift. Think about it, wedon't really thank our employers for a wage – we earned it, and itis rightfully ours. You might thank your boss for your paycheck, butyou'd just be polite. It's not expected. But a gift is a differentstory. A gift elicits thanks. Maybe a word, maybe a hand-writtennote. How much more does the free gift of God merit our thanks! Wedon't do anything to deserve his hesed.

In fact,we do the opposite. We deserve anything but loving-kindness, orsteadfast love, or mercy or goodness. Our sins deserve punishment,now and forever.

What'sworse, is that we're not even all that thankful most of the time forwhat we do get. We take God's gifts, even his hesed, for granted. We act like we deserve them, like he owes all this to us. We arespoiled children, but the spoiling is our own fault, not his. We areungrateful and selfish and thoughtless and, well, sinners.

Butthat's what makes hesed so much more amazing. Steadfast love wouldbe a whole lot easier to give to people who deserved it. But to yourenemies? To people who hate you? To people who want your job andwant you dead? To love them?

For Godso loved the world, that he sent his only Son. For God so loved you,that he sent Jesus. Jesus who is the ultimate expression of God'shesed. Jesus, to whom the law and the prophets testify. Jesus, whobrings what the Old Testament calls hesed, and the New Testamentcalls grace.

“Ohgive thanks unto the Lord, for he is good. His grace enduresforever.”

A bunchof Lutherans in 1919 thought that God's Grace was important enough toname a church after it. And ever since, we've been preaching God'sgrace in Jesus Christ here in this place. And like the hesed of theOld Testament, the grace of the New Testament, all rooted in andflowing from Jesus Christ, endures forever.

Hishesed endures forever. Because he, Jesus, endures forever. Becausehis word of promise endures forever. Because his Gospel is eternal. Because his life, once given up, can never be taken again.

“Ohgive thanks unto the Lord, for he is good. His hesed enduresforever.”

Hesedthat endures over against your sins, and mine. Hesed that doesn'tcount all that against you. Hesed that points you to the cross ofJesus and says, here, sinner, is your salvation. Free and clear, itis finished. You don't bring anything to the table, Jesus did it allfor you. You don't deserve this free gift, but receive it in faithand be thankful.

Ofcourse, God's hesed is so great that he doesn't just stop withsalvation. He gives and gives and gives – blessings too numerousto count. All these, just as undeserved. Food. Clothing. Shelter. Friends and family. Your health. Your earthly wealth. Yourreasons and all your senses. Your reputation. Good government. Peace. And those are just for starters.

Buthesed always brings you back to Christ, the greatest and fullestexpression of God's undeserved love for you. The basis for these andall other gifts he gives. He's been giving them since word one ofcreation. And he'll be giving them into the countless ages ofeternity. For even after this world passes away, after the judgmentday and the glorious kingdom is ushered in, God's hesed will stillendure, in Jesus Christ our Lord. He'll still be giving good things. Undeserved things. Steadfastly, forever.

And forthat, we give him thanks, today and always.

“Ohgive thanks unto the Lord, for he is good. His steadfast loveendures forever.”

In JesusChrist, Amen.

Last image of Walther?

2011-11-14T08:03:00.001-08:00

These were given to me by one of our parishioners, a great-grandson of Rev. H. Ruhland. Rev. Ruhland was a seminary student at the time when he made these sketches of his professors.

Since the sketch of Walther is dated in 1886, it it likely the last picture of him since he died the following year.

Originally printed in the Concordia Historical Institute Quarterly, the sketches also contain pictures of Craemer, Erdmann, and Stoeckhardt, among other notable LCMS theologians.

Sermon - Matthew 11: - Pentecost 22

2011-11-14T08:01:00.001-08:00

Matthew 11:12-19

Pentecost 22

November 13th, 2011

“A Hard Man, A Generous Master”

The church calendar is winding down. With the beginning of December, and the season of Advent, we startour new year – but in these last few weeks of November, thelectionary brings into focus the last day – the second coming ofChrist – the judgment day.

Today, a parable of Jesus concerningthat day. The parable of the talents. And while a parable is anearthly story with a heavenly meaning, it's easy to get that heavenlymeaning wrong. One bad interpretation goes something like this:

“When Jesus comes again, he willsettle accounts, and those who have used their time, their talents,their money wisely – for things he'd endorse, will do well. Youknow, the people who give lots of money to church, the people who arealways volunteering for this or that. And the people who generallydo what God wants – be like them. Not those other people who justbury their talents, and keep everything to themselves. Don't be soselfish and fearful, or you will be condemned!” We might eventhink of the bumper sticker that says it succinctly, “Jesus iscoming. Look busy!”

But there's all kinds of problems withthis interpretation. For one, it makes your salvation about you andyour works. But we know that salvation depends on Christ alone. That interpretation can't be so good, because who among us is a goodsteward and invests wisely? If you have any regrets in lifewhatsoever, or any small fear that God could call you out in the end– you know you're not a very good steward of his gifts. If thepoint of this parable is, “get to work!” then we are all onshaky ground at best, and lost at worst. If we look at ourselves,our own works, we'll surely despair.

But let me direct you instead, awayfrom yourself. Consider the character of the Master in the parable. He is a hard man, to be sure. He reaps where he doesn't sow. Heexpects a lot of his servants! Perfect obedience, yes. And for sucha small sin of just keeping his money safe and not losing it (and intoday's economy, that's not so bad, is it?). But the Master isn'tsatisfied. He calls that servant wicked and lazy, and casts him intoweeping and teeth-gnashing. And you think YOUR boss is bad?

But this is the same Master, who beforehe goes, gives generous, lavish, even crazy amounts of money to hisservants. Without asking qualifications or interviewing them. Without collateral or contact. He throws his wealth around withabandon. He gives recklessly. And when his servants are faithful,in the end, he says, “that was only a drop in the bucket! You'vebeen faithful with a little, I will set you over much” What'swrong with this master?

He is divine. The Master in theparable is, of course, God. He whose justice is perfect, whoserighteousness is most righteous, who is holy, holy, holy. He whoestablishes the law – and holds sinners to it. He who decreed thatsin means death, now and eternally, and who knows every sin you'vecommitted in thought, word and deed. He is the ultimate, terrible,fearsome judge, whose harsh condemnation will stand forever againstthe objects of his wrath. God means business.

But He is also the one who gives. Hewho gives even more generously, freely, and fully than any characterin a parable. He gives us life, and breath and health and wealth. He gives house and home, wife and children, land, animals and all Ihave. But most of all, and best of all, he gives salvation in Christ. He sends his son to live and die and rise for you.

He, Jesus, stands in the gap betweenyou and the fire of God's wrath, and he, Jesus is consumed instead. He stands before the bench of God's jurisprudence and bears thesentence of death in your place. He suffers the punishment, thetorments of hell for your sin and all sin of all time – at thecross. And. It. Is. Finished. He dies, but death cannot hold him. And his new life is your new life, too.

We in no way deserve all this. We'reuntrustworthy and unqualified and wicked and slothful servants –but by the working of the Spirit, and in the power of his Word, hemakes us faithful. He looks at you and says, “Well done! Here's areward!” because when he looks at you he sees only Christ.

So don't let this parable scare you. Only those who don't know the true character of the Master need fear. For while according to the Law, our God is a fearful judge –according to the Gospel, he is a kind and loving Father. So look tohis Gospel promises in Christ.

And what about those talents? Whatabout the gifts that he gives you!? You don't have to, but you getto – put them to work. But how? How does one “invest” thetreasures of God?

For one, by faith. By the word andsacraments are our spiritual treasures. Don't bury them in the yard,but plant them deep in your heart. And there they will bear fruitthat will not stay buried. The Confessions say, “cling to God'sWord, pray diligently, abide in God's goodness and faithfully use thegifts...received.” Receive and cherish his gifts, and they willgrow in you. Love God with all your heart.

But also love your neighbor. Love himby helping him in bodily needs. Love him by showing kindness andrespect. Love him by telling him the truth, even sharing your faith. Love him, even if it means dying for him, for that's how you've beenloved. Love him by using whatever gifts God has given you, time,talent, treasure. Love him, or her, or them... as best you can, eventhe least of these, and you do it unto Christ.

A tall order. We'll need God'scontinued grace all the while. But in Christ, we are blessed to loveGod and one another, empowered by his Spirit. And when he comes tosettle accounts, we have nothing to fear. The gifts will keep oncoming, as ever greater surprises are unveiled. For Christ is ours,and we are his, forever. Amen.

Lord, Save Us

2011-11-07T17:35:00.000-08:00

Lord, save us from generic faith in generic God. Convict us of sin and grant forgiveness in Christ, specifically.

Lord, save us from "Jesus as example" and teach us Jesus crucified for sinners.

Lord, save us from the Bible as a rulebook for victorious living, and teach us your word of suffering, cross, and Christ victorious for us.

Lord, save us from ourselves, our own ideas, our own words, our own works. Let us fix our eyes on Jesus, the author and fulfiller of our faith.

Lord, save us from faith in ourselves, for our best is but filthy rags. Clothe us with your righteousness in Christ.

Lord, save us from false teaching even in what we consider it unimportant. Instill in us a keen ear for every word that proceeds from your mouth.

Lord, save us from mere feelings, which in sinful man so often deceive. Give us ears to hear your word, both law and gospel, no matter the moment's emotions.

Dalai Lama on Google+

2011-11-02T07:13:00.000-07:00

One of the "trending items" on Google+ was this blurb from the Dalai Lama:

"Human beings are not intrinsically selfish, which isolates us from others. We are essentially social animals who depend on others to meet our needs. We achieve happiness, prosperity and progress through social interaction. Therefore, having a kind and helpful attitude contributes to our own and others' happiness."

Not selfish? I first thought of original sin, and began to dismiss his blurb as just another sappy, idealistic sentiment. But he's not talking about that, really. When he says "selfish", he means, "to one's self". And I think he's onto something. Is it possible for false teachers, even non-Christians, to tap into truth? Sure!

Christians would affirm that Man was created to be in relationships. It is "not good for man to be alone", God says in Genesis. So he created woman, and so he places us in families, communities, etc. Jesus Christ, true God and perfect man, demonstrated this himself with his many heartfelt and personal social interactions. "The disciple whom Jesus loved", for instance, or the calling of the 12 disciples and the special place of the 3 - all these give us clues to the nature of human social relationships as God intends them.

Jesus goes on to teach about love for the neighbor, "Do unto others" and "Love one another as I have loved you" and "Greater love has no one than that he lay down his life for his friend". And here is the clue toward what the Dalai Lama is missing.

Just as we are not "intrinsically selfish", or isolated from other humans, we are not "intrinsically selfish" and isolated from our God. We are not created to be apart from him, but with him. We are meant to be together. We are, after all, made in his image. But sin breaks this connection, separates us from God, and shatters His image in us. If we are "social animals" we are first and foremost "social" when it comes to the almighty.

In Jesus Christ, all this is made whole again. Jesus restores the broken relationship to a right one. He makes us, once more, who we were meant to be. Children of the Heavenly Father. And only Jesus can do it.

And He calls us into a "social network" known as the church. In Christ, we join the communion of all the saints, in faith toward God and in love toward one another. We receive his gifts together. We bear one another's burdens. We submit to one another out of love.
To the extent that a Christian has the right "attitude" toward others, is kind, loving or helpful to others - it is in response to the exceedingly great love God first had for us in Christ. It is the working of God's Spirit within us that drives us to fulfill the law of love. But we don't do it for our own benefit or happiness. Indeed, sometimes we even die for one another - figuratively or literally. But it's because Christ died for us first. His love forms us, and reforms us.

Sermon - Matthew 11:12-19 - Reformation Day (observed)

2011-10-31T07:15:00.000-07:00

Matthew 11:12-19

Reformation Day

October 30th, 2011

“Dirges and Flutes”

A blessed Reformation day to you. Today is that one day in the church year that we Lutherans,especially, highlight our heritage. Beginning in the 1500's, withthe German monk Martin Luther, the Western church began to reform. We went back to the Bible as our only source and norm of faith andlife. We saw the error of many of our ways. The abuses of Rome werecorrected, the false practices that had crept in over the centurieswere abolished. And most importantly, the doctrine – the truth –that we are saved by grace alone, through faith alone, in JesusChrist alone!

This message, the Gospel, we stillpreach today! It is the good news of Jesus Christ, crucified forsinners like you and me. It is good news, but it's not particularlynew. It is a good news, that has long been rejected.

Jesus teaches that the prophets hadbeen preaching the word and God had been working in the world,establishing his kingdom, from the beginning. Even John the Baptist,the most recent prophet to appear – his message was nothing new. Nor was its rejection. It's always been this way. Whether John theBaptist or Jesus, Martin Luther or C.F.W. Walther, modern pastor, OldTestament prophet. Not all have ears to hear. Not all appreciate,receive and believe in this good news.

Well, part of the good news is the badnews. And John preached that well. In fact, he prepared the way forthe good news of Jesus with a harsh word of law. “Repent!” Johncried, “You brood of vipers!” Today we might call that a“downer”. Politically incorrect. Not the feel-good message thatlifts your spirits and puts a spring in your step. John preached afierce law, unfettered from niceties. He didn't care who he offendedwhen he called out sin, and sinners. And if he were here today, he'dlikely do the same. He'd point right out at you in the pews, and mein the pulpit. He'd rub your nose in your sin and make you smell itafresh. Such was John's preaching. And not all had ears to hear. Some rejected.

But as a preacher of the law, John hada greater goal in mind. He preached “a baptism of repentance forthe forgiveness of sins”. You see, John prepared the way. Heshowed, clearly, exposed and laid bare sin – so that we wouldrejoice all the more at the coming of the Messiah. The Lamb of Godwho takes away the sin of the world. The one who John isn't worthyto stoop down and touch his sandals, the one who we are not worthy toworship or pray to or believe in.

But we do, by his own invitation andthrough his own Spirit. We who know our sin, know our savior. Jesus, the lamb who once was slain for us. The savior whose shedblood makes us clean. Who gives us gifts at font and altar, concretegrace and rock-solid promise. But not all have ears to hear. Somewould hear of Jesus, and reject.

Jesus uses a children's rhyme toillustrate his point.

“We played the flute for you, and youdid not dance;

we sang a dirge, and you did notmourn.”

He's not talking about music styleshere, how the church worships. He's lamenting that some would hearneither the law nor the gospel.

They won't mourn at the dirge – thatis – they won't grieve over their sins. This is central to being aChristian – sorrow for sin. I don't know how many Christians todaydownplay the seriousness of sin. Some won't even say the word! Theymay think of it as a mere challenge, or problem, a hurdle toovercome. But sin is death! It's your funeral! It's worse! Sinseparates you from God, and from him eternally. What a senseless,shameful, ugly thing is sin. Your sin is worth mourning. And sincewe sin daily, and sin much, the Christian lives in daily repentance. I pray that you have ears to hear the funeral dirge of the law –it's not someone else's, some other sinner's funeral – it's yours!

But also have ears for the gospel. Dance when that flute is played. Not literally, I mean, we areLutherans after all. But rejoice in the good news of Jesus Christ –who danced on his own grave so that you will one day dance on yours. He is the author and fulfiller of your faith. He is the priest andthe sacrifice for sin. He is the one who walked the walk youcouldn't, died the death you should've, and promises you a blessedand glorious future forever. Friend, best friend, of tax collectors,prostitutes, gentiles, lepers, and all kinds of sinners, even sinnerslike you and me.

We are Lutherans. We sing the dirge,and we play the flute. We cherish both the Law of God and the Gospelof Jesus Christ. We know our need for both.

If we tried to get by on just the law,there would be no hope. We'd either be lost on the endless treadmillof good works, or more honestly despair our inability to do enough,our constant failures. No the law alone will not do. It eitherleaves us self-righteous or just plain broken.

Nor will the Gospel alone suffice. Forgiveness is meaningless without sins to be forgiven. The GoodNews isn't that good, unless we clearly see what needs fixing. Sothe Gospel without the law is meaningless sentiment, an empty smile –or it morphs into another kind of law, the tyranny of love.

We need the righteousness apart fromthe law. We need the righteousness from outside ourselves, thesalvation accomplished for us by Jesus, at the cross. Only this willdo.

We are baptized by him. We are fedtogether at his meal, by him. We gather to hear him, receive him,and respond in faith to him by his spirit. But it is all by hisgrace, and no merit of our own.

We need to sing the dirge and play theflute – to hear John's call to repent, and Jesus' call to faith. To know our sin well, and also our Savior. To repent daily, and turnto Jesus in faith. To have ears to hear both important words of God.

That's what John the Baptist taught. That's what Luther taught. That's what Walther taught. That's whatJesus taught. And that's what we believe. On this Reformation Dayand always, Amen.

Sermon - Matthew 22:15-22 - Pentecost 18

2011-10-18T06:50:00.000-07:00

Matthew 22:15-22

Pentecost 18

October 16th, 2011

“Christ and Caesar”

The foolish Pharisees. Trying toensnare Jesus in his words. He, the living Word of God, the creatorof words. The arrogance. But if they could trip him up – maybethe Romans would take care of this Jesus problem and they wouldn'thave to get their hands dirty.

So they send a delegation – withquestions. But first, compliments. And the false praise here isplain blasphemous. For they neither consider him truthful or of God. If so, they would have listened to him long ago. They wouldn't behere to challenge him. But the question is still a good question. And Jesus answer is even better.

Is it lawful to pay taxes to Caesar? And in this short question is packed a load of dynamite. You see,the Romans were occupiers, outsiders, and their grip was as cold andcruel as it was strong. The Jews longed for the glory days when theygoverned themselves, chose their own way. When they could worshipfreely without the pollution of a pagan power. Purity! Freedom! Self-determination! They despised the Roman authorities, andrebelled here and there. And that coin with the emperor's likeness –no good Jew could suffer graven images, but to make it worse, theinscription hailed Caesar as the “Son of God”. Blasphemy. Soto pay taxes to Caesar was not only economically uncomfortable, itwas nauseating and repugnant to a good Jew.

We have our caesars today. We have ourown governments and powers that be, to whom we must answer, andagainst whom we may feel powerless. Even in a nation which cherishesliberty and justice for all, and which extends rights and privilegesto its citizens unique in the history of nations – still we are thesame. The powerful are corrupted. The little guy feels left out. We choose our sides and work for what we think is best, and complainabout what we think is wrong. Maybe we've even got some good points. And we'd love to be free of taxation, not only for the bottom lineon our checkbook, but because it's our money, and we want it spentour way!

So it's a clever trap, by humanstandards, that the Pharisees lay for Jesus. If he says it it lawfulto pay taxes, he risks offending the Jews. If he says not to pay, hesurely brings down the wrath of the Romans.

But Jesus will not be fooled. Hisanswer is so magnificent that it disarms his opponents instantly, andteaches us a valuable lesson even today. Render to Caesar what isCaesar's, and to God what is God's. A simple principle. A beautifulway to understand God's proper ordering of things, even today. Let'sunpack his meaning:

God gives us earthly government for ourgood. Jesus never supports anarchy, for that would only give sinfreer reign. Good government brings order, keeps peace, and providesa measure of safety for God's people. Jesus commends soldiers fortheir faith, and never tells them to quit their jobs. Heacknowledges the authorities as having true authority, though givenfrom above. Yes, all rightful earthly authority falls under the 4thcommandment – honor your father and mother – for we answer toauthorities in all spheres of life.

Even though no human authority iswithout sin. But this is no excuse for us to be lawless. Caesar wasdue his taxes, and so is Uncle Sam. A Christian is to obey theauthorities, even corrupt ones, to the extent that he can withoutsin. This is what we Lutherans call the teaching of the Left-HandKingdom. It's the idea that all earthly, even secular authority, isGod's authority – a way in which he rules the world for ourbenefit.

And it is in our sinful, human natureto balk at authority. To rebel. To challenge and push and testthose limits. We disdain those who are over us, thinking we could doa better job. We question our parents, ridicule our boss, and makesnide remarks about our politicians. But those who are placed overus are over us for our good, and they serve God in that role. Todespise authority, whether parent or government, or boss, orteacher... is to despise the ultimate authority. And we've beendoing it as long as we've been sinners. Our old nature is arebellious nature, set against God and those who rule as hisrepresentatives in our lives.

Yet there is another hand of God –the right hand. That hand which is not about justice, but mercy. Not physical force, but the power of the word and Spirit. And God isright-handed. Here, in the church, he deals with us according to hislove and grace in Jesus Christ. Here the real power is not inpunishing, but forgiving sins. Here God rules you by the Gospel –the good news of salvation in Jesus.

So render unto Caesar what is Caesar's,and to God what is God's. Which begs the question. What is God's? If money is the tax we pay in the Left hand kingdom, and obedience toauthority, then what does God expect of us in spiritual terms? Whatare our spiritual dues?

Some would say moral behavior, orupright living. That if we simply try hard not to sin, that's whatGod wants of us. And according to the law, that's true. But it'salso impossible. It's a tax no one could pay. Our debt, too high. You think the IRS is bad?

No, like so many things in this righthand kingdom, God's ways are so different than the world. He knowsour inability to pay, and so he pays for us. He sends the true Sonof God. The true image of God, not in the form of a coin, but in theflesh of a man. His perfect life earns us a credit on the heavenlyledger. He restores us, by his holiness, to the perfect and holyimage of God we shattered in the Garden of Eden.

And what's more, Jesus rendered untoCaesar his very life: suffered under Pontius Pilate, was crucified,died and was buried. Jesus gave what was due for our sins, his bloodfor ours, the only currency that could cover it. And now he offersus his body and blood free, without price.

And what does he require of us? Whatshould we render God? Simply, our faith and trust. Simply tobelieve his word of forgiveness and promise. Nothing, really, exceptto receive what he gives. To give God what is God's doesn't meanfirst to do, but to believe. This is the highest and truest worshipof God. The doing follows. The works flow from that faith that isgiven.

That we have such a God, and suchgrace, makes it easier to render to Caesar. Jesus shows that thecoin is worth little compared to the riches of God. Psh. Don't getso caught up in it. There's bigger and better things to think about.

So pay your taxes. Obey your leaders. Respect those in authority. But more than that, render to God whatis God's. Trust in the author and perfecter of your faith, JesusChrist. He is the king of kings, who serves you even to death. Hegives you all good things, for free.

Definition #3?

2011-10-14T12:39:00.000-07:00

Or, "Another 'Is Mormonism a Cult" Blog Post"

No one denies that Mormonism and Traditional Christianity are different. But, perhaps because of some high-profile national political figures, many Christians have taken to calling Mormonism a "cult". Is this true? Is it good for us to do so?

I won't take time to build the case that Mormonism is far different from traditional Christianity. Others have done that sufficiently well. Check here, for one good summary. So I guess we could say, it's fairly straightforward to define "what is a Mormon". They have certain stated beliefs.

But the word that causes heartburn is "cult". It's a loaded term with lots of pejorative connotations. Is Mormonism a cult?

I think for most of us, we associate the term with some of the infamous cults, like Heaven's Gate, Jim Jones & co. Small groups of brainwashed followers with a manipulative leader. The cult leader abuses, even sexually abuses, his followers and cuts them off from family and the outside world. He becomes the center of worship, the sole arbiter of truth - and often the cultists claim to be the only "true believers" while all other religion is corrupt. Sometimes suicide or self destructive behavior ensues. David Koresh and the Branch Davidians. But that's the picture in our minds.

Certainly modern, mainstream Mormonism doesn't fit this picture. Honest Christians will note a distinction between the above paragraph and the "Church of Jesus Christ of Latter-Day Saints". Most Mormons are fully integrated members of society, fairly sane, decent people just like the rest of us. They don't seclude themselves, and they are about to kill themselves and catch the next comet that passes by.

But not so fast. A careful study of Mormonism's origins, and of its founder, Joseph Smith, tells a different story. Smith's questionable character, polygamous lifestyle, dubious and conflicting accounts of his miraculous visions and experiences are just the beginning. Early Mormonism matched the cult-like connotations we've described far better than it does today. And honest Mormons should be willing to take a fair look at this history - from sources that don't simply parrot a white-washed party line.

So one might make the case, that while Mormonism began as a cult - under our working definition of such - it has grown into something -else. Isn't it now a full-fledged religious system?

While thinking about the always helpful "definition of terms", I came to the dictionary definition of the word "cult". You might be surprised to find several definitions, including:

1: formal religious veneration : worship

2: a system of religious beliefs and ritual; also : its body of adherents

3: a religion regarded as unorthodox or spurious; also : its body of adherents

By the dictionary definitions 1 and 2, even Christians would be considered a cult!

But it's definition #3 that may be most applicable. Here we could define any false-teaching religion. Here we have to get into the nitty-gritty of what is false and what is true. Here is where one's confession of faith and doctrinal assertions come to bear. Is Mormonism a cult? By definition #3, a right-teaching Christian would say, yes. But is this really helpful?

And the related question - "Are Mormons Christians?"... well, likewise, it depends on your definition of terms. Are they a religion that believes in Jesus? Yes. Do they follow his teachings? They think they do. And so they think of themselves as Christians. Traditional Christians would disagree, and point to the many ways Mormons get Jesus wrong. "You can't have the word Christian," we argue, "it's ours."

What I suggest is that neither of these arguments are fruitful in most public discourse. Many people don't know what a "cult" is or isn't. And which definition is in play? Even Christians can't always agree on what it means to be a Christian.

Do these arguments - whether they are a cult, and whether they are Christian - really help the discussion? Are these the real issues? Or do they amount to a form of name-calling that distract from the real issues?

I think the real issue is this: Mormonism, whatever you call it, is different. It is a distinctly different religion than traditional Christianity. And that's a good enough starting point for me.

Of course I think they get it wrong. As a confessional Lutheran, I believe I get it right. But maybe there are better ways for Christians to bring all this up in the public square - ways which don't needlessly offend with questionably applicable categories.

It's offensive enough to tell someone they are wrong these days, without calling him a cultist.

Three Reactions to the Law

2011-10-10T11:52:00.000-07:00

We've often talked about the three functions or uses of the law, Curb, Mirror and Guide. I suppose this discussion would fall under function number 2, the Mirror. In terms of how the law shows us our sin, or, what we see in the mirror when we look. There are three ways of looking.

When the law is preached, or applied to the sinner, and it does not go in one ear and out the other, we can observe three distinct products or reactions:

1) Self-righteous hypocrisy
Some hear the law and say, "I have kept this", much like the rich young man (Mark 10) who questioned Jesus. But wanting to justify himself, he couldn't see that he actually broke the law. The law, to him, was a weak shadow of the true law. This was not because of a lack in the preacher (Jesus), but the hardness of his heart and the rationalization of his mind kept him from hearing the law's perfect demands.

To be sure, some preachers lend this kind of law all on their own, however. A de-fanged, de-clawed law that doesn't kill but only roughs you up a bit before you dust yourself off and feel even more righteous. This reaction to the law is poisonous to faith, because it obscures our need for a savior, it covers our true depravity with a fig leaf of supposed good works, and it leaves the sinner in self-deception that he is right with God on his own merits.

2) Despair and unbelief
Truly sad is the sinner who sees his sin, and perhaps even feels sorry for it, but sees no hope of remedy. If we look only within ourselves, it's true, we are doomed. We can't hope to repay God for our misdeeds. We can't hope to straighten up from here on out. We are blind, dead, and at war with our very creator. Truly seeing behind the veneer of a self-righteous hypocrisy might lead one to utter despair. The conscience bears down on you like a boulder on your heart, such a worm, so despicable.

The hopelessness of this despair reminds us of Judas, who felt sorry for his sin, but having no faith or hope in Christ, hanged himself. Despair and unbelief are worse - a kind of spiritual suicide.

3) Contrition which seeks Christ for forgiveness
The great blessing of the law though, is that it drives us to despair - but in preparation for the hope and joy of the Gospel! To die, only to know the life he brings. Yes, without knowing our sin, how could we know our savior? Without knowing the severity of our sin, how could we appreciate the depth of his forgiveness? Without a daily, hard, cold look in the mirror, and a true view of the ugliness of our own sin, how can we daily know the forgiveness that flows from our baptism? This is the great blessing of the law - that it prepares us for the Gospel. It is the diagnosis before the treatment, the plowing of the dead field before the seed is planted and flourishes. The law lowers us down into the grave and shovels on the dirt, only for the trumpet call of Christ to bust our tombs open and burst death open into life.

Here our biblical example is King David, who, called out for his sin with Bathsheba - confessed it and looked to God for mercy. The words of Psalm 51, "create in me a clean heart, oh God, and renew a right spirit within me" are the words of a penitent but faithful man who looks to a merciful God for forgiveness. In other words, a Christian.

Thanks be to God for the Law, holy and perfect, which shows us our sin, wretched and vile as it is. And thanks be to God for the Gospel of Jesus Christ, whose holy and perfect life and death make us holy and perfect by grace through faith in him.

Sermon - Matthew 21:23-32 - Pentecost 15

2011-09-26T07:01:00.000-07:00

Matthew 21:23-32
Pentecost 15
September 25th, 2011
“Mind Changing”

Today's Gospel reading from Matthewtakes place during Holy Week. It was after the Triumphal Entry onPalm Sunday, when Jesus rode on a donkey and signaled with powerfulsymbolic action his arrival as the Messiah. It was also after hiscleansing of the temple, driving out the money-changers. And whilethere he also healed some who were blind and lame. By word and deedJesus was exerting his authority, his rightful authority, as the Sonof Man and the Son of God come to His holy city.

Oh, and those of human authority didn'tlike it too much. The scribes and pharisees tried to trick him, triphim up in his words. Instead they showed themselves to be the fools. Outfoxed by the creator of foxes and pharisees. Jesus has authorityto do these things and much more. He even has authority to lay downhis life and take it up again, as he soon would. He has authority toforgive sins, and delegates that to his church and her pastors. Buthe doesn't answer to human blowhards and pompous men who thinkthemselves something when they are nothing. He will not be fooled.

But Jesus still doesn't write them offentirely. He tells them a parable, which, had they ears to hear,would have set them in the right direction: The owner of a vineyardhas two sons, and tells them both to go work in the vineyard. Thefirst son says he won't, but changes his mind and goes. The secondson says he will go, but never does. Now which of the two did thewill of his Father?

The question behind the question isn'tabout the 2 sons, it's about what it means to be a son in thevineyard. It's about what it means for you to do the will of God,and to be a child of God. It's a comparison between people who thinkthey have their act together, like the pharisees and scribes, andthose those who change their minds and actually do God's will.

The pharisees were all talk. If you'dask them how well they keep God's law, they'd likely tell you aboutall their good works. They'd tell you how they carefully keep thelaw and live a holy life. They give what the law requires, do whatthe law demands, learn it, know it, and follow it. Theirself-assured piety and arrogant self-righteousness would hardly knowany bounds. And they certainly would have given themselves goodmarks compared with the tax collectors and prostitutes.

But for all the appearance of goodnessand holiness, that's not what was in their hearts. And that's nothow God saw them. And that's not what they looked like compared withthe perfect standard of his law.

You can see where we're going, cantyou? What good church going member of Grace Lutheran wouldn't alsotell you all about their credentials? I go to church, I volunteer, Igive what I can. I try to be nice to people. I'm not perfect, butI'm better than those perverts and criminals. I don't beat my wife. I pay my bills. I'm a good citizen. And while all those things arenice and fine, they amount to little more than talk, talk. For thatperfect standard of God's law leaves us nowhere to hide our sins. The darkness of our hearts isn't dark enough to disguise the evilthat lurks within, and often peaks out into out lives. We may do apretty good job of keeping up appearances, but what sinner doesn'tsay one thing and do another – when it comes to our ownrighteousness.

Jesus compares the two sons, and whatdo we see? the one who says the right thing – who appears to betogether – who tells his Father what he wants to hear – but thendoes his own thing. But then there's that other who says he won'tbut later changes his mind and does his father's will. Changes hismind. In other words, repents.

That's what repent means – to turnaround, do an about face, to change one's mind, indeed, one's wholeorientation. It's not about doing penance, or making up for yourwrongs. It's a change of attitude or spirit – a turning away fromsin and toward Christ in faith. A turning from death to life. Aturning from falsehood to truth, from self-righteousness to God-givenrighteousness.

This is why the tax collectors andprostitutes are better off. Not because of their sin, but because oftheir repentance. The pharisees had no repentance. John the Baptistmade it plain to them – Repent! Still, they didn't think they hadsins to repent for. But many big-time sinners who came to faith inJesus did. They came crawling and crying in humble faith, to theonly one who could and would forgive their grievous sins.

So which son did the Father's will? The first. That they got right. But which kind of son will you be?

The one that is talk, talk? The onethat claims a righteousness of your own? The one that says, “Ikeep the commandments” and lives such a lie?

Or will you be honest that youhaven't, that you don't, that you can't do God's will? Will youadmit your sins, your wicked thoughts and words and deeds, and bringthem to where they belong? To the cross of Jesus Christ? Repent. Change your mind. Let go, turn away from those sins, and turn infaith toward Christ who is our only righteousness.

And he will, and he does forgive you! This is his will. This is God's will. That sinners repent andbelieve in Christ. You want to do the will of God? It's not aboutthe illusion that you can keep his commands. It's about therepentance and faith that comes as a gift from God himself – thathe changes us, changes our minds and hearts and spirits – fromutterly lost sinners to dearly beloved children. From dead menwalking to eternally living.

Oh, and one other thing. Jesus stillshares a table with repentant sinners. Come receive his gifts today,child of God, here at his altar. Amen.

Sermon - Matthew 20:1-16 - Pentecost 14

2011-09-18T18:35:00.000-07:00

Matthew 20:1-16
Pentecost 14
September 18th, 2011
“It's Not Fair!”

The first will be last, and the lastwill be first, Jesus often says. God has a way of doing theunexpected, the opposite of what we think should be. He turns thingsbackwards. Or maybe we are the ones who have things backwards.

In the parable of the workers in thevineyard, the workers find it all so unfair. When the master paysthem the same as those who haven't worked as long, they whine andcomplain. They find the master's sense of justice doesn't alwaysline up with their own. And we can relate.

For from an early age we gain a senseof what is far. How many times a day do my children tell me myparental policy or decision is “not fair”?

There's an online bank that runscommercials these days which use humor to show that “even a kidknows it's not fair...” the way some other banks treat theircustomers.

But when we find ourselves in a placeto question divine justice, it's no laughing matter.

Since the days of Job and well before,humans have questioned God's sense of fair play. Today the militantatheists love to engage Christians in debate over how a supposedlygood God can allow so much evil in the world. If you ever have achance to engage such a person, beware – for they come to thebattle well-armed. They are skilled at putting God on trial, puttinghis governance under the microscope, and revel in pronouncing himguilty of malevolent rule, that is, right before they deny he exists.

Even we believers question God fromtime to time. And often those questions come from suffering – ourown, or someone we care about. Why does God let it happen this way? And if there has to be evil in the world, why does it come to mydoor? Why here, and now? We might be led to the conclusion that wedid something particularly wrong or bad – worse than all the rest. But that's not so. We might be led to think that God simply forgetsabout us, but we know that isn't the case either. So is God just afickle master? Giving and withholding his blessings here and there,with no rhyme or reason? And face it, don't we all think we would bea better judge of what is fair?

But who are we to turn our human senseof fairness against God? Yet that's what we do. When troubles come. When suffering finds us. When tragedy strikes. “It's not fairGod!” we cry. At least in our hearts.

We, too, try to subject the Almighty toour own limited, sinful, self-deluded sense of fair play. But thankGod you are not God! Thank God he, in his ultimate wisdom, and inhis mysterious judgment, is the one who calls the shots. His waysare above our ways. His thoughts are higher than our thoughts.

The master in the parable scolds theservants who think that he hasn't been fair. After all, it's hismoney, his right to do with it as he sees fit. And he knows betterthan those servants do.

Likewise with us. If God were trulyjust with us, and treated us as we deserve - according to our sins,we would all receive the same for our day's work. We'd get “fired”,and I don't mean Donald Trump style. We would face temporal andeternal punishment. We'd go straight to Hell, do not pass go. Thatwould be fair. For he set the rules up long ago – the soul thatsins shall die. And we poor souls do a lot of sinning, and deservedeath by the boatload.

But God is not only just, he ismerciful. He must punish sin, and hold to his word, there is a priceof blood – but the merciful God does not desire the death ofsinners. So he provides for our salvation. He sends Jesus to paythe price – the wages of sin – death – the cross. There, Jesusbears the fires of hell. He swallows death whole and spits out thebones. He takes all the bad we deserve, and gives us all the good wedon't deserve. Jesus blows fair play to smithereens, at least whenit comes to us poor miserable sinners.

God doesn't pay rewards, so much as hebestows gifts – by his grace and mercy, for the sake of Christ. Weall deserve the same – nothing, and worse. He gives us all thesame – Christ, and all blessings.

And it doesn't really matter how longor hard we work. It doesn't matter how much scripture we'vememorized, or whether we've gone to seminary, or whether we've had aconversion experience. It doesn't matter how little you think yousin, or how much you love your neighbor. Whether you volunteer at asoup kitchen, or deliver meals on wheels, or wash feet or wipenoses.. You need to do all those good works because he commands andbecause, well, you should. But they won't get you your spiritualpayday.

Don't let all of that be a distractionfrom the real denarius – the gift of God's grace in Christ. Thewage we didn't really earn. The salary we never ever deserved. Godgives us what is right – not according to our sin – but accordingto his grace in Christ, who earned it all for us. That's his senseof fair play.

Oh, and He doesn't hand it out in thefield or vineyard – but he distributes it here in his presence –in the word preached and proclaimed and in the sacrament given andshed for you. Here you line up with the other laborers in yourcorner of the kingdom. And here you receive the free grace in handand mouth. Jesus Christ is that reward, and all the blessings thatcome with him.

So the next time you find yourselfquestioning God's fairness, do not grow angry or offended at yourkind master, but rejoice. Rejoice that he does not treat us as wedeserve, but for the sake of Christ, that he gives us good giftsgalore. That he forgives our sins, restores our life, and promisesus a future hope forever. And life's ups and downs, even the worstsufferings we face, will find meaning and perspective through Christ. We are here in the vineyard but a short time. But the reward isforever. And thank God it's not fair. In Jesus Christ, Amen.

The Bride

2011-08-25T07:23:00.001-07:00

A friend of mine likes to say, “All men marry up!” In other words, all husbands are made better by their wives, whom they don't deserve. I think there's some worldly wisdom in that, but it made me think deeper. What about the great spiritual marriage of the Lamb and of his Bride the Church?

Jesus Christ is the Bridegroom, and we, the church, are his Bride. So Scripture paints the picture. In Revelation 21, for example, you have the Bride beautifully adorned and presented to her husband:

Then came one of the seven angels who had the seven bowls full of the seven last plagues and spoke to me, saying, “Come, I will show you the Bride, the wife of the Lamb.” And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God... (Rev. 21:9-11a)

Here, the church in her glory is pictured not only as the Bride but also as the Holy City of Jerusalem, but in idealized form. Radiant like a jewel, 12 magnificent gates, streets paved of gold... but no temple. For the Lord God Almighty and the Lamb ARE the temple. There is such perfect union with God, that his people don't need a special place to meet Him. He is with them always, perfectly.

So it's really proper to say, in this case, the Bride “marries up”. He finds His Bride in the gutter, dirty and dead. With all the ugliness and impurity of our sin, helpless and hopeless. But the Bridegroom rescues us from all of that. He restores, renews, even resurrects us and takes us to the altar. He pledges Himself to us forever. Not even death will us part.

We, the church, marry up, not only to a far better bridegroom than we deserve, but we marry up to an blessed eternity and a glorious forever with our God. Because the Bridegroom died and rose. The dowry, the bridal price, is paid in His blood, more precious than all the gold in the world. And yet, like all His gifts, it is given freely.

In other words, YOU are blessed to be a part of that great spiritual marriage. You are part of the Body of Christ, connected to Him in Baptism, sustained at the rail with his own Body and Blood. You are blessed to hear His Word, that life-giving, life-sustaining word of Gospel. And in that Word, the promises abound. The future is bright. In that Word, Heaven is yours.

Sermon - Matthew 16:13-20 - Pentecost 10

2011-08-16T08:42:00.000-07:00

Matthew 16:13-20
Pentecost 10
August 21st , 2011
“Son of the Living God”

Caeserea Phillipi, or what is left of it, is one of the many places we visited on our trip to Israel in 2007. What is left of it, is, frankly, not much.

In Jesus' day, it was a bustling city – the administrative center for Herod the Tetrarch. It was also heavily influenced by the Hellenization of Alexander the Great – who brought his Greek culture with him. Today, the city is gone, the people are all dead of course, and there is some architectural rubble and a tourist site.

There's also a few striking caves. Well, they probably started out as caves, but were long ago carved into squarish openings for purposes of pagan worship. This was a temple dedicated to the god “Pan”. One very large, and many smaller niches were carved out to display the statues of Pan and other pagan gods and goddesses. It was probably all pretty striking in its day.

Jesus takes his disciples to this region, perhaps even standing in front of that large temple, and asks them, “who do men say that I am?” And it's no accident he does that with the pagan gods as his backdrop.

“Who do men say that I am?” The answers are numerous, almost as numerous as the niches and statues of pagan gods. John the Baptist, Jeremiah, Elijah, one of the prophets... The options about Jesus are almost as many as the menu of pagan gods to worship.

Our backdrop today is just as bad, just as pagan, maybe worse. There's a menu of choices out there when it comes to religion. But there are rules to the game. You have to choose for yourself whatever your personal spirituality is about. You worship who you want when you want how you want (or don't worship at all). But the main thing is, you choose.

And the other main thing is – don't be a true Christian. Don't talk about Jesus, specifically. Don't talk about his birth. Certainly don't talk about his death and resurrection. Don't say what he says – that he, Jesus, is the only way to heaven. Don't repeat his offensive gospel. And don't, whatever you do, don't say that Jesus is the only true God, the Son of the Living God!

But that's what Peter did. He stood there looking at Jesus against all these statues and places of worship and false, pagan, inanimate idol gods. And when prompted, it came to him. “Jesus, you are the Christ, the Son of the Living God!” Peter made the good confession. He said about Jesus what God had already said about him, at his baptism. “This is my Son”. He said about Jesus what was the reality from eternity. He said about Jesus what set Jesus apart from all these gods of stone and wood. Jesus is the Son of the Living God. He's different. He's for real. He's alive!

Peter is blessed. Not so much because he got it right, but because he was given this knowledge, this confession, this faith – by God. Like all good things when it comes to God, it was a gift. Even though Peter was a sinner. Even though in 2 minutes Peter would be telling Jesus to forget about all that crazy crucifixion talk. Even though Peter, and the other disciples, and you and I sin and sin and sin again. Still the Living God gives us blessings through his Son, Jesus Christ.

Oh we're all pagan enough. We don't live in Caeserea Phillipi, but we all have little niches carved out for the gods of our life. We give a place to sinful thoughts of pride and greed, a platform for sinful words of gossip and deception and anger, and a grand stand for our actual deeds of evil – and our failures to do good. Every time you depart from God's law and do what seems best to you at the time, you might as well bow down at the altar to Pan or Zeus or Baal.

Or more truthfully, you make yourself to be god. You take the throne, set the rules, call the shots. That's what sinners have wanted to do since Eden – be like God. But you're not God. And trying to be him only leads to death.

But the word of God, the true word of the Living God, calls us away from all of that death. He calls us to repent, to turn, and live. He sets before us Jesus. And Jesus is the Son of the Living God.

He does the Living God's business and brings life to the dead people. He wins that life by dying and rising to life again. He becomes the source of life for all who believe in him. Because he lives, and will never die, we live, and will never die. The Son of the Living God, and he makes us children of God and gives us a share in his eternal life.

And Jesus builds his church. Not hewn out of rock, or converted from a cave. He builds it by baptism and teaching, living stone by living stone, disciple by disciple. He, of course, is the chief cornerstone.

And to his church, he gives the keys to Heaven, the keys which unlock its gates. The authority to forgive sins in his name. The gates of Hell shudder at the thought, for they can never prevail against the church built on Christ.

Maybe in a couple thousand years some archaeologist will dig up the ruins of our civilization. And maybe they'll ponder our strange culture and unusual religious practices (or lack thereof). But long after the religions of man are gone, the Son of the Living God will be alive.

And long after this building crumbles, and Grace Lutheran Church is but a memory, if that, still... The People of God will still be confessing Jesus, the Son of the Living God. And his true church will remain, and will still be unlocking heaven for poor sinners like you and me.

Until that day he has appointed, when all will be changed, and all the fallen temples of our flesh are raised to stand for judgment. But even then, in Christ, we will live – forever. Hell will not prevail. Death will be no more. For Jesus is alive, the Son of the Living God, and his blood covers your sins, forever. Amen.

Sermon - Matthew 15:21-28 - Pentecost 9

2011-08-16T06:57:00.001-07:00

Matthew 15:21-28
Pentecost 9
August 14th, , 2011
“Crumbs, Please!”

The woman's request was urgent. It's one thing to have a need for yourself, but this was for her daughter. Who knows what other avenues she had exhausted. Doctors. Shaman. Folk remedies. Probably just about everything. Nothing had helped so far. She was desperate. She needed help.

What about you? Are you aware of the problem? Do you know what's facing you? Or are you cruising on autopilot? If you do know it, you might even be desperate. Have you tried everything? Have you tried to fix yourself all by yourself? Solve your own problems? Oh the little things we can handle, but the big problem staring at all of us is our own sin. Why can't we just knuckle down and stop sinning? Can't we just think positive? Can't we try harder? No, none of that works. We go on doing the things we hate, breaking God's law. Failing to love him and our neighbor. The inescapable punishment, the wrath of God hangs over the heads of all sinners. That nagging sense of gloom is real. We deserve condemnation. We should be just as desperate as that woman. We need help.

But she had some strikes against her. She was a woman. She was a foreigner. She was a pagan Canaanite. Not even the religious half-blood Samaritan type the Jews so hated. She was entirely an outsider, and perhaps the least likely person to expect a blessing from the Jewish Messiah.

We too, don't have a leg to stand on. In fact our very problem of sin is the same reason we shouldn't expect anything but God's disapproval. He hates sin, and we have lots of it. We aren't a holy people by birth, but original sinners. We are more like Adam and Eve, who spat in God's face and broke the one law he gave. And nothing we can do makes it better. The harder we try to be good, the more we see our shortcomings. We are so far removed from His holiness. It's as hopeless as we are helpless. So we're stuck with sin, and all that sin brings, including its wages. We can sympathize with St. Paul who wondered, “Who will rescue me from this body of death?” We can know how trapped this woman was with her demon possessed daughter. Her enemy was way out of her control. Her problem was way bigger than she was. So is ours.

But she knew who could help. The rumors were telling of a miracle worker. The scuttlebutt was that this Jesus had done all these wonderful things, and that now, for some reason, he was coming to her region, near her home. Hope began to flicker as the possibility of a miracle formed in her mind. All other avenues were exhausted. All other helpers had failed. If there was any hope for her, Jesus was that one last hope.

So she cried out as needy sinners often do to their Savior. But then something strange happens. Jesus puts her off.

We don't know why he does it. Was he teasing her? Was he testing her faith? Making some sort of point? Suffice it to say, while we don't know his motives, as is often the case with God. When you call to him, why doesn't he answer right away? Why does it sometimes seem like he's acting out of character? Why does it seem like he's not keeping his promises?

The only answer to this is faith. And the Canaanite woman has faith in abundance. She is not deterred by the outward appearance of Jesus shutting her down. She persists in trusting the only one who can help her. And he does not disappoint.

She also humbled herself. He calls her a dog – not a nice term by today's standards, and also back then, too. The dogs where the outsiders, the non-Jews, the low-life scum. A dog wasn't seen the way we often treat them – like a member of the family, you see, but was a filthy animal. Far less than human.

Rather than be insulted by such a designation, she embraces it. Rather than be put off by her dog-ness, her faith barks and yaps for table scraps. For even the crumbs from his table are far more precious than gold.

We too, must humble ourselves to receive his gifts. He says we are sinners, and we could act all indignant and offended. He says we deserve death, and we could argue with him how good and worthy we are. But let's not. Let's face the facts. Let's be what we are – poor miserable sinners worthy of temporal and eternal punishment. Let's be who we are, people who actually need help, actually need a Savior. And let him be who he is – the Savior. The one who does come to help, and save.

He could give us crumbs, and we'd be happy with that. But he gives us so much more. He could give us a rich feast, but he gives us so much more. He lives perfection and gives us all the credit. And he dies on the cross in ultimate humility to bring us from the lows to the highest high. To rescue us from sin, death, hell, all the forces of evil. To destroy the demon that possessed that little girl, and to defeat the prince of demons who holds all sinners in his clutches. Jesus give us everything he has – and more.

And he does give us a feast of forgiveness – his own body and blood. Far more than crumbs from the table, but only the best for us, his children.
Here according to his promise, he is present for us. Here, just as he says, we receive forgiveness. And where there is forgiveness, there is always life and salvation. Even for sinners. Even for dogs. For people who see the need, even the desperate. For people who are humble enough to see it, by faith, that we need what he gives. And he gives so much more than we could ask.

On Submitting to One's Husband...

2011-08-15T10:14:00.000-07:00

Conservative Christians who take the Bible seriously and live in modern American society have to wrestle with what it means in Ephesians 5:22-24, where God says through St. Paul "Wives, submit to your husbands as to the Lord".

Most of us pastor types who teach this concept are good at pointing out what "submission" DOESN'T mean. It's not that a cowering wife whimpers in fear of her abusive and misogynistic husband. It's not, "honey, get me a beer and rub my feet", "Oh, yes, dear."

We're also pretty good at pointing to the overall principle of Christians submitting to one another (Eph 5:21) out of reverence for Christ.

The rest of the chapter goes on to talk about the Husband's particular role as Christ to his wife. And what does Christ do for his bride, the church? He loves her, protects, nourishes her, and ultimately dies for her. So there is an emphasis on self-sacrifice for the husband that isn't nearly as culturally upstream as the submission.

But none of that tells us directly what this principle of the submissive wife actually looks like in action.

Michelle Bachmann, when asked about submitting to her husband recently, said it basically means "we respect each other". Thus she dodged the question, really, and reinterpreted the distinction of spousal roles with the equalitarian (and oh-so-American) principle of mutual respect. Maybe a good political tactic, but a dreadful theological answer.

So what DOES it mean to submit? What are some positive examples? What kind of thing is a wife called to do that a husband isn't?

Sermon - Matthew 14:22-33 - Pentecost 8

2011-08-07T13:16:00.000-07:00

Matthew 14:22-33
Pentecost 8
August 7th, , 2011
“Why Did You Doubt?”

It all happened so fast. The disciples were probably still trying to figure out what had happened. Jesus fed 5000 men, plus the women and children, with just 5 loaves and 2 fish. And they had 12 baskets full of leftovers. A miracle. They must have been a-buzz.

Then Jesus dismisses the crowds, puts his disciples in a boat and sends them to the other side of the sea. He goes off alone, to pray. And when night falls, the disciples are probably not thinking about the miraculous feeding anymore. The wind is against them. The waves are lapping the boat. These experienced fishermen know that this isn't ideal sailing weather, but Jesus sent them out here anyway. It seems that one way or another, they usually find trouble out on the sea.

When Jesus sends us out, it is also into a world full of danger an trouble. But more than just wind and waves, and dark of night. We face spiritual forces of evil, the devil, the sinful world. Even the enemy within us. Yes, I believe I am my own worst enemy. My own dark heart provides quite enough for me to contend with, and more. I need more than an ally or a helper in this fight. I need a savior. You need a savior.

But Jesus knows what he's doing. And he miraculously comes to his struggling disciples. Why weren't they expecting him? Because he came in an unexpected way. People don't walk on water. But Jesus is also the Son of God, and the Lord of Creation. He comes to help his people, and he comes how he pleases. No laws of nature or forces of physics stand in his way.

So too, Jesus comes to us, as he pleases and also as he promises. He comes in the strong word of the Gospel, a word which cleanses and creates and gives life to dead sinners like you and me. A far greater miracle than mere water-walking. He comes in the water of holy baptism, a one time washing which lasts forever. And he comes, miraculously, in the bread and wine of his sacrament. He comes to help, to forgive, to bless, to give, and encourage and to save.

But we doubt it. Things get in the way. The disciples didn't think it was really him. They thought it was a ghost. Superstition got in the way. Fear blinded them. They didn't trust him.

Have you ever seen those “trust exercises”? Where someone in the group is told to fall backwards while someone else will catch them? I've never been a fan of those. You couldn't pay me to do it. Besides, the bigger they are, the harder they fall.

But you can always fall back on Jesus. You can always trust him to do what he says, and give what he requires. He asked Peter to do something impossible – walk on water. But he also gave him the ability to do it. Likewise, he calls us to do something impossible – to trust him with our lives, our very eternal lives. But he also gives us the faith to do it.

And when did Peter start to have problems? When he took his eyes off of Jesus. When instead of looking at Jesus, he looked at the wind and wave. When he began to trust rational logic, “uh, men don't walk on water” over the clear word of Jesus. When he doubted Christ and looked to his own devices, he began to fall, to sink, to die.

But his faith knew enough to call out, “Lord, save me!”

Just when it seems the darkest, the most fearful, the most overwhelming wind and wave are about to do you in. Jesus is standing right there, with his strong arm, grabbing you from death's clutches.

The same Jesus who brings Peter up from certain death to the safety of the boat brings us, his people, from certain death to the safety of his church. He pulls us, renewed, out of the water of Baptism. He calms the wind and storm and chases our fears away with his presence and his promise, given in his meal. With Jesus as our Savior, there is nothing to fear.

Even if you should sink down into the grave, it doesn't matter. His promise stands and his strong arm will prevail. This is our hope. This is our confidence. For he went down the the grave. He faced the depths of death for us. And he rose victorious. No small miracle. But even more, he promises us a resurrection like his. We will rise and live, because he is alive!

Jesus gently chides Peter, and us: “Oh you of little faith, why did you doubt?” Yes, we have little faith. We pray for more. We have far more fear and doubt than we want. We pray him to take them away. But more than a lecture, these gentle words of Jesus are a reminder that there's no need for doubt. With him right there, everything was always going to be ok. Why did you doubt? It's a rhetorical question. It's another way of saying, you don't need to doubt. You don't need to fear. I am with you always, to the end of the age.

Notice, the disciples see Jesus, and he's not how they expect him – so they fear. He says fear not. He tells them who he is. Dear, impetuous Peter asks for more proof, and is willing to go out and meet his Lord. But he, too, begins to fear. And Jesus does what Jesus does – he saves. He shows, and he tells – why there is no need for fear.

And so for you, dear Christian. There's no need to fear the wind and wave. There's no need to fear death and punishment. Jesus has already sunk down to the depths of death for you – only to raise you up with him. He has already faced our worst possible fears, and come out victorious. His strong arm will rescue you, too. When they lay your cold clay in the ground, and a doubting world would say you are a goner. Then the same Jesus will take you in his arms and welcome you to the safety oh his eternity. He'll wipe away every tear, and one day return to make all things new – restoring even your body to live and walk again. Maybe he'll even gently chide you, too. “Why did you doubt it?” In Jesus Name, Amen.

The Gentle Art of Eliciting Confession

2011-08-05T08:29:00.000-07:00

A question of pastoral practice. How does one, in a counseling situation, bring someone who is caught in a sin, to confess it as such? Especially for your average church-goer who isn't accustomed to actually confessing his sins before a pastor in person (apart from corporate confession).

I believe it usually takes a gentle approach. It takes a keen sense of where the person is "at" in regard to his sin. Is he just fine with it? Does he even know it's a sin? Would he defend it? I believe this is what Luther meant when he said anyone who could rightly divide Law and Gospel deserved a doctorate in theology. He wasn't talking about in the sermon - but in dealing with the individual sinner.

Often times, however, there's a situation in which the sinner knows his sin, but doesn't know how to put it into words. This is where the pastor can help.

Start with the commandments. Explain, in humility, how all have sinned. But also, gently, show what commandment is being, or has been broken. Body language will often clue you in to the sinner's response to the law. Often times when they don't say anything, you can still see they are stricken. Experience will help the pastor to discern here.

It can be helpful to give them the words. "When I have sinned, I find it helpful to confess, by saying..." or "Would you say that you feel such-and-such?" Acknowledge the awkwardness of this kind of conversation. Be kind. Imagine yourself in the penitent's shoes.

In the end, I don't think we need to burden people by dragging out an actual, verbal, specific confession from THEIR lips (though it would be preferable). I think it's enough to ascertain that they agree with your assessment of it:

"This is how I see it. You have committed a sin. You are here today, having this awkward conversation with your pastor about it. But you seem sorry for it, and you want to do better. Right?" This sort of thing. Basically you're only asking them for an "amen". And if you can, give them the words of the rite of private confession and absolution. But even that won't happen all the time.

After all, the liturgy gives us the words to speak - when we speak our corporate confession. When we confess our faith. We are saying, "amen".

What a blessing it is to pronounce that absolution, "I forgive you your sins..." But an even greater blessing for the penitent to hear. May we help them to receive those words of absolution by helping them to articulate, to verbalize, even if only a little... to confess that sin.

Sermon - Matthew 13:44-51 - Pentecost 6

2011-07-24T15:47:00.000-07:00

Matthew 13:44-51
Pentecost 6
July 24th, 2011
“A Keeper”

Growing up in Baltimore, near the Chesapeake Bay, we would on occasion go “crabbing”. There are various ways to catch Maryland Blue Crabs, but one way is in basket-trap. You bait it, and then you come back later and pull it up.

But you can't just keep whatever you find in that crab-pot. Sometimes you have to throw the females back, during a certain season of the year. And for the males, there's a minimum size of 5 inches from point to point. I'm sure when you go fishing for other kinds of fish, similar rules apply. But when you get that one that meets the requirements, you can consider your fishing or crabbing excursion a success. It's a keeper!

We continue with a series of Jesus' Parables from Matthew 13. Today we have several shorter parables. The Hidden Treasure, the Pearl, the Parable of the Net, and the New Treasures and Old. In all of these, the parable hinges on the idea of a “keeper” - that is, what is so valuable that it is kept – sometimes at great cost.

In the first two parables, which are very similar, a man goes to any possible lengths to obtain that which is so valuable to him. A treasure in the field, or a pearl of great worth. And you can imagine that the man knew to take care of his newly purchased property. It was his keeper.

In the parable of the fish in the net, the good fish are the keepers, and the others are thrown back. Again something of value is found, identified, and kept.

Finally the man who brings out his new and old treasures – he has accumulated these keepers over the years. He wants to show how much he has, how valuable it is. He sets them out on display, for others to enjoy.

What is Jesus getting at here? What are we supposed to take away from these parables about the “keepers”?

One wrong direction often taken here is when the preacher decides that the kingdom of heaven is the great treasure in the story. That we should do whatever it takes to get Jesus, and keep him. That we should sell our possessions, and everything of value, and that our faith is what is really most important. So, come on you people, make God first in your life!

But that doesn't really work. First of all it doesn't work because we can't and don't do it. But more importantly, that's all law talk. And Jesus is getting at so much more.

It's true. We SHOULD put God first in our lives, and we don't. It's true, we do take our faith for granted. We do fail to treasure the treasure that is his forgiveness, life and salvation. We let other things distract us, and we're very good at rationalizing it all away. Yes, we're sinners. Poor and miserable. If we only acted like the people God has made us in baptism. If we'd only live up to that name that has been placed on us. If we could only be like Jesus. But we can't. Which is why we need him.

The real point of these parables, like all of Scripture, is not what you do or should do (even though you fail to do it). The real point is what Jesus Christ does, and does for you.

Jesus finds you. He's the main character here, the one who finds and keeps the thing of value. Just like the shepherd goes looking for the lost sheep. Just like the woman sweeps her house looking for the lost coin. He takes the initiative in finding you. You don't find Jesus. He isn't lost, you are. He seeks you out, finds you, and claims you, not the other way around.

And you are the thing of value to him. No, you have no value in and of yourself. If you look in the mirror, you'll see your sins. You don't see a treasure, you see a pile of dirt. You don't see a pearl, you see something an oyster spat up. But Jesus sees the real value. Not the value intrinsic to you in your sin, but the value he imparts. You are worth everything to him.

So much so, that he “sold all that he had”. Yes, he gave up his heavenly throne. Yes, he gave up earthly pleasures and luxuries, and lived a poor, humble life. And most importantly, he gave up his life. He shed his blood, to purchase and win you from sin, death, and hell. So that you may be his own, and live under him in his kingdom, in perfect righteousness, innocence and blessedness, forever.

You might be wondering, as you read your bulletin today, what that strange picture is next to the Gospel reading. And what is it doing there? I don't know the artist or exactly what he was thinking, but it was the suggested graphic for this reading, and I think I know why. That's a coffin. It's a coffin that has been buried in the field. Presumably there's a body inside it. Maybe it even stinks. But Jesus sees a stinky corpse, like you, and he sees one bought and paid for by his blood. And he doesn't leave you to the grave. He sells everything he has to get you – and to keep you – and to raise you to life and to eternal life. Such is the strangeness of the kingdom of God. So is his wonderful blessing.

And these last two parables – the fish in the net – much like the parable of the weeds from last week. Here we see, again, God separates the keepers from the wicked – and the wicked are cast away. It's another reminder of the coming judgment, and that in that judgment we are not cast away.

And finally, the scribe who is trained, that is, the one who becomes a disciple. He brings out his treasures, new and old. The believer in Christ treasures what Christ has done. Even as Christ has treasured us, loved us, by sacrificing all. Setting out the treasures happens here in the Divine Service, as we read his word, as we receive his sacrament, as we preach and hear the sermon, as sins are forgiven, and hymns and prayers respond. It happens when we live our lives in repentance and faith, and confess in word and action the love he has already shown us.

He has found you and he values you. He treasures you, and gave himself, his all, for you. And he will always keep you. Finders keepers – in Jesus Christ our Lord. Amen.

He Must Be... Hospitable

2011-07-19T07:37:00.000-07:00

1 Timothy 3:2, in the midst of a long list of qualifications for the office of overseer (i.e., bishop, i.e. pastor), mentions that he must be "hospitable". So says the English translation.

In the course of a conversation with my lovely wife, we got to talking about what exactly this means for a pastor and pastor's wife. Perhaps it was my foggy recollection of what life was like in the home of Martin Luther, in which his wife Katie was often frustrated by Martin's liberal hospitality - and on her fell the burden to feed the frequent guests at their table. For instance, there's this passage from the historical fiction novel, "Kitty, My Rib":

Even the mealtime offered no opportunity for them to talk to each other because the table was always surrounded by students and visitors. The discussions at mealtime were nearly always of a theological nature, with Luther talking and the students, wide-eyed, hanging on his every word.

Katherine finally concluded that parsonage life was not conducive to a normal, happy family life. A parsonage couple had to work harder than other married people to remain happy and be close to each other.

Luther would even pawn wedding gifts to give money to the beggars at his door. Today, I doubt many would do the same. Well, my wife would kill me. And rightly so, for such a picture of life in the pastor's home, if accurate, certainly doesn't seem balanced. After all, a pastor has a vocation to be a husband and father as well. "Kitty, My Rib" makes it seem like Dr. Luther got the balance wrong here.

Nevertheless, times do change. Much of what was expected of a pastor then and there is different than here and now. But that doesn't change the words of Holy Scripture. A pastor is to be hospitable. So, Lutherans, "what does this mean?"

The Greek word from 1 Timothy 3, "Philo-nemos" literally means, "lover of strangers". Forms of it are also used in Titus 1:8 (a parallel passage to this one) and Romans 12:13 "contribute to the needs of the saints and seek to show hospitality" (more on this later).

Jesus emphasizes this in Matthew 25 (the Sheep and the Goats), "I was a stranger and you welcomed me". Likewise Abraham showed hospitality to the strangers who visited him. There are other Old Testament examples.

The Lutheran Study Bible offers the following note on the 1 Timothy passage:
"hospitable - Not one who merely likes to entertain, but, in the first century, one who would take in Christian strangers who were traveling or fleeing from persecution".

Professor Buls collects some excellent commentary on "hospitality":

"Entertain strangers" literally means "love of strangers." The world is not inclined to love a stranger. In fact in many cases it is not inclined to love the one who is well known.

Lenski: Public hotels and lodging places were unknown at this time.

Guthrie: In the environment of the early church it was essential, since alternative facilities for travellers were such that Christians would not choose to make use of them. Wayfarer's hostels, where they existed, were notorious for immorality.

Kretzmann: The hospitality of the early Christians was commented upon favorably even by heathen writers.

Bruce: In the New Testament hospitality is incumbent on all Christians, and Christian leaders in particular must be 'given to hospitality, 1 Timothy 3:2, Titus 1:8.

Christians should open their homes to each other. This was a common practice in the early days of the Lutheran Church - Missouri Synod. Pastors, with their whole families, would often stop at each other's houses and even spend the night or two with each other. In those days people would often spend Sunday afternoons visiting each other. Modern living has curtailed much of earlier hospitality.

The second part of verse 2 explains the first part. That is the purpose of the word "for."

Lenski: In Genesis 18:3 Abraham, and in Genesis 19:2, Lot actually entertained angels unawares.

Bruce: The incidents of Gideon, Judges 6:11ff, and Monoah, Judges 13:3ff, and Tobit, Tobit 3:17ff; 5:4ff, at a later date, may also have been in our author's mind.

There are two important points in this verse: kindness to strangers and the blessing which God may have in store for us.

Lenski: It is sufficient to say that, as some were unexpectedly blessed by receiving strangers, so we, too, may be thus blessed. Matthew 25:38, 40.

Bengel: An unknown guest is often more worthy than he appears, and has angels as attendants, although they are unseen. Matthew 25:40, 45.

Love for strangers is not limited to welcoming people into our houses. Love for strangers can be exercised just about any place.

So it seems clear that our modern American connotation of "hospitality", that we would welcome people into our home, doesn't quite get at the heart of it.

Romans 12:13 seems to be the key. Here we have a "this and that" sort of phrase, a polarity - between the "needs of the saints" and "seek to show hospitality". In other words, help those you know, and those you don't. Love the congregation as well as the stranger.

That's hospitality, in the biblical sense. It's not about the people you know, it's about the people you don't. It's just another application of the second greatest commandment, "Love your neighbor as yourself". Only this time it is the neighbor you've just met. The stranger.

Sometimes this might mean opening your home for them to stay. Maybe even feeding or clothing them. But neither is the Christian a doormat, to be taken advantage of by those whose needs aren't real (see 2 Thessalonians 3:10). Today there are many and various ways of "helping the stranger" that do not entail turning one's home into a bed and breakfast. Hospitality might not even have anything to do with your home - for "loving the stranger" can be done out and about in various places we go.

And yet, with all that said, we will still fail. The daunting list of qualifications for a pastor are just as much accusatory as the pointing finger of the Ten Commandments are to every sinner. Here too, the pastor and his family have an opportunity to model Christian living by repentance.

We pray the Lord to forgive our lack of love for strangers, and by His Spirit work to make us more like Christ. That our eyes would be opened to the true needs of others, and how we can serve them.

For Jesus Christ has done us the greatest service, and offers us the ultimate welcome - strangers that we were, separated from him by our sin. In Jesus we go from, "depart from me I never knew you" to "enter into your rest, those who are blessed by my Father". By his cross and resurrection we go from being outsiders, aliens and even enemies - to dearly beloved children of God.

So Lord, help us to love our neighbors - the ones we know, and the ones we don't. Help us, pastors and people, to be hospitable - to love the stranger.

Do I still think it's a good idea for a pastor and his family to be "welcoming"? Yes. Does that mean we are like Luther, with an open house every night? No.
A pastor who is standoffish and inaccessible doesn't serve his sheep as well as he could. But a pastor who is a husband and father must see to his family's needs as well. For everything there is a season, a time, and a purpose under heaven.

Common sense, experience, and your wife's elbow in your ribs (apologies to Kitty) will go a long way to finding the right balance.

Sermon - Matthew 13:24-30,36-43 - Pentecost 5

2011-07-18T06:45:00.000-07:00

Matthew 13:24-30,36-43
Pentecost 5
July 17th, 2011
“Weeds!”

We're in the green season of the church, and the parables are showing it. Last week we heard the parable of the sower – about how the Word of God is spread to all sorts of different “ground”, and received or not received by various people. Some reject, some believe and then fall away, and some receive it and produce a great harvest. By the grace of God alone we count ourselves as part of that harvest, and pray the seed we spread will find more good soil.

Today another agricultural parable about seeds – and this time the point is different. This time more attention is given to the weeds. Again, Jesus decodes the parable for us, he tells us who all the elements represent. And the parable helps to explain to us why things are the way they are in his kingdom. And the parable gives us hope that Christ will sort it out in the end. So let's look at it more closely...

Why so many weeds? I often wonder that when mowing my lawn. I understand the dandelion is an invasive species that came over from Europe – so maybe we can blame it on them. Or maybe I can look into a neighbor's yard and see the creeping charlie creeping over to mine. But what if someone was sneaking into my yard and actually, purposefully, planting them there at night? That's the ridiculous scenario Jesus paints in his parable. It's laughable, but it's true. It's not just an accident of nature that there are weeds in my field. There's an enemy. And he's out to make my life miserable.

Your life is the same. There is someone out to get you. Someone who doesn't like that you belong to Christ. Someone who can't have you, so wants to make your life bitter and painful. Oh he would uproot you and choke away your faith if he could. His misery loves company. But since he can't, he'll settle for what misery he can get for you. He is the old evil foe who seeks to do us deadly woe.

I don't say this to make you paranoid. Nor did Jesus. Nor did St. Paul, when he said, “our struggle is not against flesh and blood”. No, we contend with the spiritual forces of evil. Sin, death and the devil – spreading their seeds of weeds into your life. So the pain may be physical, but the danger is spiritual.

And we look around and are amazed. There's so many weeds around us. But then we wonder, why doesn't God just spray the lawn? Why doesn't he just make sure all the bad people get what's coming to them? And why doesn't he get rid of all the trouble and hardship? Why doesn't he take away my bad memories? Why won't he make my boss treat me nicer? Where's that job I've been praying for? Why won't the cancer treatments work? When will I get over the death of my spouse? Why is it so hard to get out of bed each day? Why doesn't he just stop all evil right now?

Life is short and full of misery. Man is like a flower of the field that comes up one day and is cut down the next. And to make it worse, there's all these weeds around and about. Yes, even in the church, in the kingdom of God.

You'd think that here, at church, would be a haven from weeds. That the people here would always get along and treat our neighbors with love. But we don't. You'd think that only the true believers would hang around, get involved and run the place. But you never know. Sometimes the weeds grow right alongside the good plants. And the thing is – you can't even tell them apart! Only the farmer can.

What's worse is that we all have quite a bit of weed in us. And really what is a weed, anyway, but a plant that you don't want? That which is undesirable. It's an apt metaphor for sin. There is much in us that we don't want. We do the evil we hate, and not the good we desire. Until that final day, the weeds are so close to us, they adhere to us, they are in this sinful nature that constantly struggles against the Spirit.

There is much in us that God doesn't want – and can't stand. He hates sins, and will have no part of it. In the end he takes the sinners - the weeds - and throws them into the fire.

But we are not cast away. Instead, he changes us. He forgives the weed out of us. He washes the sin away from us. He plants the good seed in us, the seed of his word, the seed of the Gospel of Jesus Christ. He waters us in Holy Baptism. He feeds us with Holy Communion. And by his Spirit he grows us and makes us fruitful. We're a changed plant. We are ready for the harvest.

So the new creation begins with us, even now. Jesus Christ dies on the tree of the cross to save us from the pile of weeds to be burned. He endured the fire of God's wrath for all. And his life reclaimed is our life restored. We will never be uprooted, when we are rooted in him. We are grafted into the true vine, who always sustains us.

But there are still weeds. There are those who reject Christ, and persecute his people. Troublemakers and evildoers, yes, even appearing in the midst of the church. Sons of the evil one. God will deal with them when the time is right. And yes, there are the devil and all the spiritual forces of evil. And these too will receive what is coming to them. When we feel the injustice of it all, when we wonder why the wicked prosper while the child of God suffers. Remember this parable. The farmer has a reason.

In the parable, the farmer planned to separate the harvest from the weeds at the end, so as not to accidentally uproot any good plants before the proper time. And in the kingdom, our wise Lord has his reasons for dealing with evil in his way, and on his timetable. We don't know all the whys and wherefores, but we believe that God knows best. Faith trusts him to do all things better than we could. Rather than look at the weeds and despair, trust the sower to grow us and harvest us and keep us always in his possession. He has his reasons, and we have his promise to make it right, at the right time. Trust the farmer. Don't worry about the weeds. In Jesus Christ our Lord, Amen.

Come Slowly, Lord Jesus?

2011-07-14T19:47:00.000-07:00

A question for my fellow pastors, especially:

We regularly use the LCMS "Let Us Pray" resource for our Prayer of the Church.

This Sunday, Pentecost 5 year A, the provided prayer includes this petition:

P For those outside the Christian faith, that God would remain patient with them and delay Judgment Day so that the Holy Spirit may have opportunity to bring them into God’s family of believers, let us pray to the Lord:

C Lord, have mercy.

Does it strike anyone else as possibly inconsistent that we would pray that God would delay the Judgment Day - even for the sake of unbelievers?

Is this another instance of "mission-mindedness" gone overboard, which ignores God's promise that none of the elect will be lost (single predestination)?

Isn't such a sentiment inconsistent with the ancient prayer of the church, echoing the words of Revelation 22:20, "Even so, come quickly, Lord Jesus, Amen"?

Or is this one of those Lutheran paradoxes? Can we pray God's patience for the sake of the unbeliever, while also praying that day to come quickly for the sake of the believer?

Take They Our Wife...

2011-07-11T06:20:00.000-07:00

12 years ago today I was installed as Associate Pastor at Grace Lutheran Church, Racine, Wisconsin.

The time has flown, and yet in some ways has crept. There have been many joys, as well as some times of frustration. Overall I am thankful for the blessings God has bestowed on me, and I pray I have been of service to these people.

As I think back on the day of my installation, I don't remember too much. I know it was a fairly typical installation service (and it was hot!). Then District President Ron Meyer preached, using the "beautiful feet" text from Isaiah. Other clergy members were in attendance, including the one older pastor whose first words to me we're, "You're YOUNG!" And we sang "Thy Strong Word" and "A Mighty Fortress".

I will always remember singing "A Mighty Fortress" on that day - our recessional hymn. These words were especially poignant for me: "Take they our life, goods, fame, child and wife, let these all be gone, they yet have nothing won, the kingdom ours remaineth"

At the time, my wife Brenda wasn't able to attend the installation, as she lay in a hospital bed in St. Louis. Under treatment for cancer, it really was touch and go for a while. The future was uncertain.

But one thing was certain. "The kingdom ours remaineth" in Christ. For me, and for her, this life's troubles were not worth considering, compared to the glory to be revealed.

God is good. Brenda recovered fully. She very soon joined me in Wisconsin and it's been all downhill since. The congregation was very kind to us, and years later, people still inquire particularly about her health. Three children and 12 great years later, we've hardly looked back.

But it's good to remember those moments of uncertainty - when life stands on a precipice. With hindsight, we can more easily see God's hand of blessing at work . And this can help us look forward with faith, and trust his promises. We know that nothing, not height nor depth, nor angels nor demons, nor hospital beds, nor unemployment, nor natural disaster, no not even death itself, can separate us from God's love in Jesus Christ. The kingdom ours remaineth.

“God of the Prophets, Bless the Prophets' Sons”

2011-07-08T12:22:00.000-07:00

-Pastor as Prophet, Priest and King

Introduction

While in many ways the Office of the Holy Ministry is diminished or undermined in modern Christian circles, there are still those of us who cherish this precious gift of Christ to His Church, for the purposes of preaching His word and administering His sacraments. No, everyone is not a minister, at least not everyone holds the Holy Office of the Ministry. Not everyone is given to preach and teach, and exercise the Power of the Keys.

But in seeking to defend the Office, we must not do so for the sake of the Office itself. For the Office only exists to serve Christ and His people, and in service to the Gospel. Therefore it is good to avoid the opposite error of “putting too much into the Office”, or ascribing to it honors and powers which our Lord himself does not. All too often our sinful nature would twist God's good gifts. It's very tempting for the pastor to allow his authority to become “power” and to wield it for selfish purposes.

With that in mind, however, I offer a perspective on the Office which incorporates the three-fold Office of Prophet, Priest, and King. What I mean to demonstrate, is that these Old Testament offices are reflected in the New Testament and modern day Office of the Holy Ministry, not only in its functions, but in its connection to the three-fold Office of Christ himself. This is not to add functions or aspects to the Ministry, but to recognize that which has always been there and draw out connections for a deeper understanding of this precious gift Christ gives to His church.

“God of the Prophets, Bless the Prophet's Sons”

Perhaps at an ordination of installation of a pastor, or on some other occasion, you've sung the 1884 hymn by Reformed pastor Denis Wortman:

God of the prophets! Bless the prophets’ sons,
Elijah's mantle, o'er Elisha cast.
Each age its solemn task may claim but once;
Make each one nobler, stronger, than the last.

Anoint them prophets! Make their ears attent
To Thy divinest speech; their hearts awake
To human need; their lips make eloquent
To gird the right and every evil break.

Anoint them priests! Strong intercessors, they
For pardon, and for charity and peace.
Ah, if with them the world might, now astray,
Find in our Lord from all its woes release!

Anoint them kings; aye, kingly kings, O Lord.
Anoint them with the Spirit of Thy Son.
Theirs not a jeweled crown, a blood stained sword;
Theirs, by sweet love, for Christ a kingdom won.

Make them apostles, heralds of Thy cross,
Forth may they go to tell all realms Thy grace;
Inspired of Thee, may they count all but loss,
And stand at last with joy before Thy face.

O mighty age of prophet kings, return!
O truth, O faith, enrich our urgent time!
Lord Jesus Christ, again with us sojourn;
A weary world awaits Thy reign sublime.

The hymn can be found in the current Lutheran Service Book hymnal at #682. The language has been updated and the last verse omitted, no doubt to avoid any chiliastic confusion:

God of the prophets, bless the prophets' sons;

Elijah's mantle o'er Elisha cast.
Each age its solemn task may claim but once;
Make each one nobler, stronger than the last.

Anoint them prophets, men who are intent
To be your witnesses in word and deed,
Their hearts aflame, their lips made eloquent,
Their eyes awake to every human need.

Anoint them priests, strong intercessors they,
For pardon and for love and hope and peace,
That, through their pleading, guilty sinners may
Find Jesus' mercy and from sin release.

Anoint them kings, yes, kingly kings, O Lord.
Anoint them with the Spirit of Your Son.
Theirs not a jeweled crown, a blood-stained sword;
Theirs, by sweet love, for Christ a kingdom won.

Make them apostles, heralds of your cross;
Forth let them go to tell the world of grace.
Inspired by You, may they count all but loss
And stand at last with joy before Your face.

History of the threefold office distinction

We must note that the three-fold office of Christ, as an idea, does not originate with Lutheran theologians.

E.F. Karl Miller writes:

From the earliest times Jesus has been recognized as the representative of a twofold and yet unitary theocratic function, as king and priest. The spiritual kingdom of the Messiah has its foundation in the sacrifice of his life (Matt. xvi. 16-25, xx. 25-28). This thought may be traced f rom the second century to the time of the Reformation. But as early as Eusebius a threefold office is ascribed to Christ, that of prophet, priest, and king, and this is traceable to Jewish sources.

Miller goes on to explain that at the time of the Reformation, Christ as priest and king was roundly accepted. But John Calvin led the charge in adding the prophetic office back into the formulation. For some time there was debate in Lutheran circles as to the propriety of speaking in terms of the three-fold office. Later Lutherans, particularly Paul Gerhard, began to embrace the framework of the three-fold office.

Today, the casting of Christ in his three-fold office is regularly taught among Calvinists, Roman Catholics and Lutherans, alike.

Luther's Small Catechism with Explanation, published by CPH (and the go-to textbook for most of our LCMS catechetical instruction) devotes several pages to an explanation of the three-fold office of Christ.

Definitions

While I can't disagree with any of our textbook definitions, it might also be helpful to add some other thoughts concerning each office and its role or function:

Prophet – We are shown that Christ preached, and still preaches, through the Gospel. So, the chief function of the prophet is to bear a message. Though modern connotations of prophecy entail “predicting the future”, just as often, prophets speak a word concerning the present reality. In all cases, the prophet speaks what he is given to speak, and therefore serves as a representative.

I've found it useful to use a “downward arrow” in describing the prophet's role of representing (speaking for) God to the people.

Priest – Our textbook explains that Christ is priest, in that he fulfilled the law in our stead, died in our place, and pleads for us before God. All well and good, and again, representative functions. In his active and passive obedience, he is our vicarious Atoner. His intercessory prayer “represents” us to the Father. Indeed, there is but one Mediator between God and man, the man Jesus Christ.

But here, it is an “upward arrow”. As the priest offers up sacrifices and prayers, he also stands between God and man, but this time as representative of people to God.

So in a way, the priest is the opposite of the prophet. Or perhaps we could say they are complementary.

King- Modern American conceptions of monarchy are laden with negative connotations, mostly having to do with the power of law (and, in sinful hands, the abuse of such). Of course, Christ's kingly office holds no such negativity.

Our textbook outlines the “three kingdoms” of power, grace and glory, over which Christ the King reigns. Again, without disagreeing, I offer another understanding of this office through the lens of “Law and Gospel”, informed by the example of the Old Testament kings.

The Law function is obvious – rulership and authority. But how does a king function in a “good news” sort of way? The king, especially in Old Testament times, was expected to defend the kingdom. So David would ride to battle with his armies (and when he shirked this duty found himself in trouble with Bathsheba!) The king would even lay down his life to defend his kingdom, his people, from the enemy.

Likewise, the way Scripture speaks of the Old Testament kings as the “Shepherds of Israel”, clues us in. A shepherd protects the sheep, even as he leads and guides them. He drives off the predators, and provides for the sheep to be well-fed and watered. Here Christ is, of course, rightly seen as the Good Shepherd – a kingly function, for the leading and protecting (Law and Gospel) of His sheep.

One clue then, of Christ's desire for his ministers to reflect these same functions is his charge to Peter, “feed my sheep”. And so Lutheran ministers rightly are called “pastor”, that is, shepherd.

The Office of the Ministry as representative of Christ

Without re-establishing everything Lutherans teach about the Office of the Holy Ministry, we can first approach its exercise of the three-fold office by understanding that the Ministry is derived from Christ's own office(s). The 1981 CTCR document, “The Ministry - Offices, Procedures and Nomenclature” explains:

2. The office of the public ministry is grounded in the ministry of Christ and is an extension of the apostolate established by Him.

The office of the public ministry of the church is rooted and grounded in the ministry of Christ. He was the Suffering Servant, the God-man, who not only taught about God's love but completely satisfied the demands of God's holy Law by vicariously living a perfect life and dying a sacrificial death for our transgressions of God's Law. His priestly, prophetic, and royal actions (emphasis mine) are the essential content and power of the ministry of the church. God not only provided salvation and declared the whole world just for the sake of Christ, but He also provided the means of grace and the ministry of the Word and sacrament "to offer and apply to us this treasure of salvation" (LC II, 38).

Similarly, Jesus says, “he who receives you, receives me”. Also our liturgy confesses this connection when the pastor absolves, “in the stead and by the command of my Lord Jesus Christ...” The pastor is a “little Christ” to his congregation, and in accord with his office, exercises rightful authority. But the authority of Christ is always used to serve others, not self. It is even the call to die for the sheep, if needed.

With all this in mind, let us consider:

The Pastor as Prophet – Perhaps the Old Testament office most easily aligned with the pastor, for its concern to speak the Word of God is the same. While an Old Testament prophet received that Word in “many and various ways”, we constrain ourselves to the canonical books of the Bible. But in his preaching, the faithful, prophetic pastor proclaims that word he is given – for the present and the future – and points always to the ultimate prophet, even the Living Word, himself, Jesus Christ.

The pastor is the under-prophet of the Ultimate Prophet, and always subjects his word to the Living Word.

The Pastor as Priest - “strong intercessors, they” they hymn declares. As priest, the pastor speaks the prayers of the people in representative fashion during the public services, in the liturgy. In fact, any time the pastor faces the altar, back to the congregation, it is not to be rude – but likely to express the priestly character of his actions at that point - representing you to God.

But his intercession does not stop there, as the faithful pastor prays for his sheep in all their troubles and circumstances. There's no indication in Scripture that the prayers of a pastor have any more weight than of the laity (though, “the prayer of a righteous man has great effect”). A pastor must be careful not to play in to this cultural misnomer. But as a man of God called to care for a flock, it only makes sense that he would pay particular attention to prayer on their behalf, whether they know it or not.

And while he can not personally stand in their place, coram deo, for salvation – he does sacrifice worldly comforts to bring the sheep to the great High Priest, who offered Himself on the cross. Here, perhaps, we see the greatest fulfillment of priestliness, a model we do well to reflect in our showing of love to the people in our flock.

The pastor is the under-priest of the Great High Priest, of the Order of Melchizedek.

The Pastor as King – Yes, a pastor is a king. But like Christ, whose kingdom is not of this world. Following Christ, who taught that only the rulers of this world “lord it over” others, but, “not so with you!”. So putting aside our cautions about misused kingly authority, how is a pastor a king?

He handles the law, administering it. He speaks a word that curbs, shows sin, and rules. In his preaching, he points to that which God expects of us, and demands of us. Of course, we fail. And this may incite in us rebellion against the law-giver, killing the messenger because the message so hurts. But no matter. Kings have a solemn duty to uphold the law, and so will a faithful pastor.

But he will also protect the people. He will fight for them. He will identify the enemy (or enemies) and lead the charge. Our enemies are not flesh and blood, but the Devil the world, and our own sinful nature. Our defenses are given only by God (Ephesians 6). The breastplate of righteousness, the shield of faith, the helmet of salvation, etc.

And our only offensive weapon is the sword of his word. As a king, the pastor wields the sword – not of the government to punish wrongdoers (Romans 13), but the sword of the spirit, which is the word of God. It is that sword which issues from the mouth of Christ (Revelation 1). It is the Gospel, the power of God for salvation.

The pastor as king employs both Law and Gospel, in the pulpit, and in his dealings with those of the Kingdom. The pastor is an under-king of the King of Kings, and serves all in accord with His purposes.

Finally, just as with Christ, there is overlap and complementary function in the three offices, so too, it is with the pastor. But that is because the office of pastor is derived from the office of Christ, as a whole, not in three separate parts. These are simply a framework or a lens by which to view what Christ does in Himself, and how He serves His people through the Office He establishes.

Royal Priesthood?

Luther himself emphasized the Royal (kingly) Priesthood of all believers. Unfortunately this has often been used as a club over against the Holy Office. But that's not fair to either Luther or Holy Scripture.

The reality and importance of the Priesthood of All Believers does not negate the reality and importance of the Office of the Holy Ministry.

I would submit that within each Christian's vocation, he too has kingly, priestly, and even prophetic opportunities. But the chief distinction is that the pastor is called to exercise his authority publicly, on behalf of all. The individual Christian operates within the private realm, according to his own calling or station.

You may have occasion to witness (prophetic), or to protect another (kingly). Certainly, the priestly Christian intercedes for others- praying at all times for those in authority, for the sick, for any who are in need, even for unbelievers. In all these things, the same Christ who works through the Public Office works in the lives of his people.

For example, the Christian parent is prophet, priest and king to his child. The Christian husband is the same to his wife. Even as friends and neighbors we can find these Christ-like functions peeking through as we serve others in various ways.

Christ the Apostle/Pastor as Apostle

One final connected idea – brought about by verse 5 of our hymn, apostleship. Here we can find another useful office for understanding Christ, his pastors, and his people. While the narrow definition of “apostle” includes those specifically commissioned by Jesus (the 12, plus St. Paul), still there is an apostolic character to the Office of Pastor. The word, “apostle”, meaning, “sent one”, really should point us first of all to Christ – who was “sent” by the Father on his mission of redemption. Likewise the Holy Spirit is “sent” by the Father and Son according to his purposes, but especially to testify to Christ. The 12 apostles were sent, not only at the Great Commission, but also with authority to preach and cast out demons during Jesus' public ministry. In fact, the Christian church, as a whole, is “apostolic”, not only in its adherence to the teaching of the apostles, but also in that we are “sent” to the world with the Gospel.

So, too, the pastor is apostolic. He is sent. He is sent by God, by the Holy Spirit, by means of the external call of the congregation, to be pastor in a certain place. He is sent, and given an authority that is not his own, but belongs to Christ (as does all authority). He is sent to a certain people, a certain congregation, particularly. And in his sent-ness there is comfort for him, that his labor is not in vain. And in his sent-ness there is comfort for his sheep, that they receive Him who sent him.

Conclusion

Jesus Christ, our prophet, priest, and king – now rules from heaven, intercedes for us before God, and yet still proclaims His word to the lost world He once died to save. Through His pastors, He publicly exercises these same functions, for the good of His people. Lutherans need not shun this way of describing the work of God in our midst, for through the prism of these biblical offices, we gain greater appreciation of Christ who does all things well, and for us, and of the ministers he sends to stand in his stead. And rejoicing in the Gospel, give thanks to Him for these, among so many other good gifts.

Links:

Dr. Carl Fickenscher on Issues, Etc. "The Three-fold Office of Christ: Prophet, Priest and King"

For an Orthodox Presbyterian take on “Pastor as Prophet, Priest and King”

A sermon by Rev. Brian Vos, “Why are You Called a Christian?” (United Reformed Church)

Thoughts on the 4th

2011-07-01T07:23:00.000-07:00

I was reading, again, the Declaration of Independence.

One observation I've often made, as a Lutheran Pastor commenting on the role of civil governments, is that Holy Scripture speaks more in terms of responsibilities than of rights. Perhaps we could even say it more forcefully; Holy Scripture nowhere speaks of our rights.

I suppose it's a matter of orientation. If I am concerned about how I am being treated, I consider my "rights". What I am owed. What belongs to me. If I am concerned, rather, how I should treat my neighbor - then it's not his rights, but my duty or responsibility that matters.

But having said that, what of the "inalienable rights" of the Declaration?

Life - certainly, it is our responsibility to uphold the sanctity of human life. The 5th commandment, "Thou Shalt Not Murder" and its many applications teach this plainly.

Liberty - less certain. While I cherish my freedoms, and would have more not less of them, I don't believe a biblical worldview sees freedom as the ultimate value it has become for American culture. In the Bible, we serve a master (or, one of two masters). And yet there is talk of freedom from sin, death and punishment in Christ. Absolute freedom, expressed as "Do as thou wilt", is the motto of Satanist Aleister Crowley, not the worldview of the Christian.

The Pursuit of Happiness - even less is Scripture concerned with happiness, per se. Still I am taught not to steal from my neighbor, or make his life bitter, but help him and serve him. I suppose restricting his pursuit of happiness could stand in the way of that. But sometimes loving one's neighbor means tough love, and making him un-happy. So this value isn't absolute for the Christian either. I've seen it argued that "the pursuit of happiness" actually means, primarily, property rights. And while Scripture affirms these, they are also not absolute. Much inspired ink is spilled warning about wealth and materialism. Jesus teaches us to pay taxes to Caesar.

The Declaration does say something interesting, also, regarding "self-evident" truths. These truths, these values, need no proof. They speak for themselves. It's obvious that they come from the Creator. (Oh, and so the document affirms Creation, as well!) I wonder how many today would agree with the idea of self-evident, universal moral principles. A Christian would say this is the Law of God written on the heart. A Christian knows "the heavens declare the glory of the Lord".

"All men are created equal" - here I'll quibble less. Equality of personhood, of value, of standing before God as a redeemed sinner bought by the blood of Christ, yes! But God also makes certain distinctions between people, not of value, but of calling. Sometimes a distinction of calling is cast as a devaluing of a person, which is never the case. All are created in the image of God; all have sinned and fall short, and are redeemed freely in Christ. But not all are called to be pastors, fathers, mothers, husbands, wives, government officials, etc.

"Deriving their power from the consent of the governed". Romans 13 teaches that the government is an agent of God, not of the people. That the government official is a servant of God and of the people - to approve of what is good and to punish evil. Perhaps the consent of the governed - as a whole - is important to establish the legitimacy of a governmental authority, but the power derives from God.

I suppose it's analogous to the authority of the pastor. The authority derives from God, and yet is conferred through the church. The church must respect this authority, rightfully exercised. But a pastor is put out of office in cases of persistent false teaching, scandalous life, or neglect/abuse of office.

Does the long list of grievances, which makes up the bulk of the declaration, provide sufficient cause for the government's (the king's) "removal from office"?

Old Sermons...

2011-06-28T07:57:00.000-07:00

Pastors, do you ever look back at your old sermons?

I just finished updating my "Sermon Index" (see the sidebar). I've been blogging my sermons since 2005, and every so often I update the index - it makes it easier to find an old sermon than by slogging through the blog archives.

But in the process of doing so, I had a chance to glance over many of these old sermons. It's been an interesting experience. Sometimes I will be disappointed at the direction I took. Or I'll think a sermon was awful. But then there are some old favorites that I remember fondly.

I suppose it's natural and good to grow in your skills as a preacher, as with any profession. I hope I'm a better preacher today than yesterday.

It's also been interesting to sort of see what texts I have preached on many times, or that I have preached a LOT on John and Luke, for instance.

Hopefully soon I can start uploading audio or maybe video again - we'll be updating our A/V system here at church, soon, too.

Sermon - Revelation 2:12-17 - Midweek Lent 3

2011-06-27T12:11:00.000-07:00

(While indexing my sermons, I realized I never posted this one at the time)
Sermon - Midweek Lent 3 - 2009
Revelation 2:12-17
“Jesus' Letter to Pergamum”

So far we've read the letters to Ephesus and Smyrna. Ephesus was criticized for her lack of love, and Smyrna for fearing persecution. But both at least kept their teachings straight. The Ephesians rightly rejected the false teaching Nicolaitans, and the Church of Smyrna, stood firm against opposition from non-believers.

Today, we come to Pergamum, where all is not rosy. The Christians here had already faced persecution, such that a prominent Christian named Antipas was already put to death for his faith. And yet they remained in the faith... some of them, anyway. Others were caught up in sins and false teachings. Once again Jesus called them to repentance.

Some were holding to the “teaching of Balaam”. And to understand what Jesus means by this, we need to look in our Old Testament. Balaam was an oracle, a seer or fortune teller – that Balak king of Moab wanted to get on his side. He figured if he could get Balaam to curse the Israelites, then he and the Moabites could defeat God's people in battle. But the Lord told Balaam not to do so, and instead to bless the Israelites. Balaam's sin, which Jesus refers to here, is really an attempt to play both sides – to serve two masters. And it will never do. It's a false teaching.

False teaching is dangerous because it leads to false faith and false living. It robs of us the truth, and confuses us with lies. False teaching is insidious and subtle more often than not, lulling us into a comfort zone of self-indulgence or self-importance or self-focus in which we don't sense the danger. It turns us away from Christ as our Lord, Master, and Savior. Jesus holds against this church the false teaching of Balaam and the false teaching of the Nicolaitans.

He's not content to “agree to disagree”. He won't equivocate by saying they have the “main things right” and everything else is just a minor issue. Jesus cares about the doctrine taught in the church of Pergamum and the church everywhere.

The Christians at Pergamum – some of them – sought to have the best of both worlds. They wanted the honor and wealth and approval in the eyes of mankind and at the same time to remain in the Christian faith. But just as Balaam's sin ended in disaster, so to is it disastrous to try and serve both God and money, or to live as a child of God and a child of the world.

This was not a new teaching of Jesus. Perhaps more than any particular sin, Jesus criticized materialism and the love of money as a root of evil. He told the rich young man to sell all his possessions. He told parables which made rich men look like fools, or warned of the dangers of greed.

Not that money or wealth or material things are evil in themselves. Like all things God gives us, there is a good purpose, and a right use. But we abuse these things by making them gods and masters, and therefore turn from our true God and Master.

For no one can serve both God and money. Jesus is so black and white about this, isn't he? We like our little world of gray areas. We like compromise and a middle-ground. It makes us feel enlightened and wise, balanced and sensible to find that balance. Or at least, the idea that we can deceives us. We aren't as good at balancing as we think. When we compromise our faith, we are really just giving it away, and turning our back on God and his way.

Jesus says, “repent”. Turn around. Turn away from that sin, and return to your true Master. The same call to repentance given to all the churches, and to all Christians. Repent.

In this season of Lent, we have lots of reasons to be repentant, for we all have lots of sin. Repentance is a way of life for us Christians, a continual turning and returning to God through a daily visit to the baptismal waters, and a thorough drowning of our Old Adam. In response to his call, we confess our failing and our need. We are sinners. And he is the Savior.

Jesus describes himself here as the one holding the sharp two-edged sword. And this sword symbolizes his authority to judge, and even his very word. Paul uses the sword as a symbol for the word in Ephesians 6. Do the two edges of this sword remind us, even, of Law and Gospel – the two types of teaching in Christ's word? One, a word of judgment against sin – a word of punishment.

But another edge - meant for God's enemies and ours, a word of hope that the victory is ours. The Good News of that Gospel that Jesus calls sinners to repent is the same Jesus who was crucified for sinners. To us he gives the victory that he won over death and the grave.

Two more promises to Pergamum, and to us - “To the one who conquers, I will give of the manna which has been hidden, and I will give to him a white stone, and upon that stone a new name”.

These promises are phrased in language which recalls Jesus' gifts to the church – the sacraments. In Baptism, we receive a new name – the very name of God is placed on us, and our new identity as a child of God is sealed forever. And in his Supper, a hidden-ness – Christ's true body and blood are present, but hidden from view. Still, they are as real and certain as his word of promise, “This is my body... This is my blood”. Just as certain as the forgiveness and life that they bring.

Here in the sacraments he gives us a share in his victory, a hope in time of trouble, and strength to remain in his teaching, faithful to the end.

The letter to Pergamum reminds us to watch our doctrine and our living, and to repent when we need to. It also shows the grace of the one who bears the sword, and gives us a share in his victory, by grace. In Jesus' name, amen.

Sermon - Matthew 10:34-42 - Pentecost 2

2011-06-27T06:27:00.000-07:00

Matthew 10:34-42
Pentecost 2
June 26th, 2011
“Swords and Rewards”

So much of who Jesus is, and what he does is unexpected. Is it because he is mysterious and beyond us, or is it because our sinful flesh has warped expectations of God? Perhaps both. But in today's Gospel reading, Jesus shatters some expectations – at least puts some hard truths before us, concerning “swords and rewards”. But he also gives promise, and hope.

First, the Prince of Peace shocks us with talk of violence. What? Isn't this Jesus who teaches “turn the other cheek”? Isn't this the one who told Peter, “if you live by the sword you will die by the sword”? Isn't this the Jesus who isn't a military messiah but a humble donkey-riding king whose kingdom is not of this world? Yes, to all of that. But how do we reconcile these seemingly contradictory statements? Is he a peace guy or a sword guy?

Perhaps Jesus' own life is a starting point. For though he preached good news, healed the sick, and never thought of rebellion – violent men found him anyway, and pierced him with thorns and nails and spear. He didn't bring the sword, but his words and actions brought the sword down upon him. Like a lamb led to the slaughter, so our Lord was taken. Like a robber they came to arrest him with torches and clubs at night, though he taught openly every day in the temple.

We might be reminded of the momma-always-said bit of wisdom, “no good deed goes un-punished”. Or to put it in more biblical terms, Jesus suffered violence for doing good. He was persecuted for telling the truth. He made enemies by loving people. Who would have thought?

No the world isn't fair that way, because the world is sinful and full of sinners. And if it was that way for Jesus, it will be all the more for us, his people. So he warns us, he came to bring a sword. Following Jesus does not mean peace – at least in the sense of a peaceful coexistence with the sinful world around you. In fact, being a Christian might even mean trouble for you, even in your family. Holding to Christ's word may bring a sword – it may cut you, or cut you off from those you love in ways you don't expect.

Is it any wonder, though, when the Christian is even at odds with himself? St. Paul talks about the struggle between the good that he wants to do and the evil he finds himself doing. Wretched man that I am! We could all say the same. Who will rescue me from this body of death? Jesus Christ alone!
The peace that Christ does bring is a true peace – with God. Not an outward, false peace. Not even an emotional peace. Sometimes it doesn't feel peaceful. But he declares it to be so – and his word of forgiveness is the greater reality. You are forgiven. You are righteous. You belong to God, in Jesus Christ who died for you. You are at peace.

So whoever finds his life will lose it, and whoever loses his life for Christ will gain it. If you think you are just fine, if you think you are without sin, if you think you are at peace – Jesus comes to say otherwise. But if you are lost, if your life is a mess and fading away, if you confess your sin – Jesus brings a peace that passes understanding.

And he brings rewards. Here after all the hard words of warning about sword and trouble and family turmoil – he does not leave us without hope. He never does.

So whoever receives Jesus receives the Father, and whoever receives a prophet, receives the one who sent the prophet – namely, Jesus. This is why we hear the word of God. To receive that reward. To know that blessing. And we receive the righteous person – we care for, and love one another – righteous saints of God, even as we are already righteous in Christ.

Yes, there is reward enough in doing what is right. But when this world rewards your faithfulness with hatred, your trust in Christ with ridicule, and your works of Christian love with derision – know that your reward isn't ultimately here, but in Heaven.

No, we don't deserve these rewards – unlike earthly rewards. These are not dessert for cleaning your plate at dinner, or a paycheck for a hard day's labor. The rewards Christ promises are always of grace.

Our “just desserts” would be scary. We're sinners. But what we truly deserve isn't what he promises. Instead he gives us his own righteousness. His own blessedness. His own life – a resurrection and a glorious eternity. A kingdom that never ends. Another great surprise, eh?

Jesus never said being a Christian would be easy. No, he talks about crosses, and suffering, and swords. There's no promise of peace this side of heaven. But for the faithful, the reward awaits. The hope endures, always, only in him, who by his cross has conquered, and by his word sustains us. Believe in that word, come what may. And look for that reward, for it is sure. In Jesus Christ, Amen.

Sermon - Genesis 1:1 - 2:4 - Holy Trinity Sunday

2011-06-19T18:48:00.000-07:00

Genesis 1:1-2:4
Holy Trinity Sunday
June 19th, 2011
“Creation and Recreation”

A blessed Holy Trinity Sunday to you. The Christian Church sets aside this Sunday, the week after Pentecost, to particularly confess the biblical doctrine of the Holy Trinity. The Bible teaches us about our God – one God in three Persons. And while it is clear enough, it is still a great and wonderful mystery.

The Athanasian Creed is a historical statement of faith the Chruch has used to clarify just what the Bible teaches about our Triune God. It came from a time when the teaching of the Trinity was under assault. There was great confusion that needed to be corrected. Since then, we have regarded this creed as a good and true statement about our God, who he is, and what he does. By the way, this creed uses the word “catholic” with a small “c”, which means “universal”. It's not saying we are Roman Catholic, but that we believe in the Trinity along with the universal, catholic church of all time.

When we talk about the work of the Father, Son, Spirit, we often mention Creation, Redemption and Sanctification – ascribing each person of the Godhead his respective work. But the truth is all three persons are involved in all three of these works. And today, we can see in particular, the Trinue God active in Creation. Our reading from Genesis shows it clearly – God the Father speaking the words of creation. God the Holy Spirit moving over the waters, and breathing life into, especially, the first man, Adam. John chapter 1 describes how God the Son is the agent, the very word of creation, by whom all things were made. And so the Triune God is certainly at work here, even in the beginning.

Perhaps as much as the doctrine of the Trinity used to be under assault, today the doctrine of Creation is much the same. It's something we need to hear more about, especially in the Christian church.

And since four is the biblical number of creation – like the four winds or the four points of the compass – let's consider four problems we have when it comes to creation, and also four blessings from our Triune God in regard to the same.

1) Some of us don't believe it.
Yes, even though the Bible clearly teaches that in the beginning God created the heavens and the earth, and made all things, and made man in his own divine image – some, even some Christians, doubt it. Of course there are those outside the church who put forth theories of godless evolution. But the trouble comes when well-meaning Christians try to shoehorn Genesis into this atheistic worldview of Evolution. They end up with something that is not of Darwin and neither is it of God. If we can't simply believe what the Word of God says about what really happened, then how can we trust that same word to inform us about our own sin, and what death means, and even how these are overcome in Jesus Christ? The first problem with Creation is that some simply don't believe what God says about it. If you are one of those who seeks to compromise, beware! There's no compromising God's clear Word.

2) The second problem with Creation is that some of us mistreat it. We misuse and abuse our environment. We are wasteful and destructive. We don't care as much as we should. Even when it comes to our own bodies, which are part of Creation, we fail and sin. We need repentance.

3) The next problem with Creation is that it's broken. It doesn't work like it should. Disease and disaster and death, grief and sadness, pain and misery – none of these belong in this world. They're not part of the creation God created. They are invaders, interlopers. It's amazing this world still functions at all with all of the brokenness we see around us. Some have even come to the conclusion that this world is a living hell itself. But of course, the ultimate Hell is far worse. Still it's easy to see that creation itself is fallen, and like a woman in labor, has its fits of pain and trouble. And some of that comes home to your own doorstep from time to time.

4) The fourth problem with Creation is that that it's our fault it's broken. No, we can't just lay all the blame at the feet of Adam and Eve (though they certainly started it). But you and I are children of sin, and just as responsible for its perpetuation. Our own sinfulness brings continued brokenness to creation. We share in the blame. We would do no better than anyone else. We are part and parcel of this fallen creation by our own fallen nature of sin. We need something, or someone from outside to come and save us. We need Jesus Christ.

Of course, there's good news when it comes to Creation, too. Here four points will also do.

1) God created! Let's not let it pass by, that God didn't have to make our world. But he who loves and is love, created and object of his great love. And so the heavens declare his handiwork, and we find ourselves here because he made us, gave us life, and gave us this wonderful world to live in.

2) God sustains his creation! He doesn't just wind it up like a clock and walk away. He keeps it going. He keeps US going. He even provides for the wicked. We too receive our daily bread. Though it's a broken world, he still upholds it with his mighty hand. For this we thank and praise Him.

3) Ah, but he doesn't leave our creation broken. He doesn't leave us to our own failed devices. Through Jesus Christ, our Triune God redeems all of creation. Jesus is the Second Adam who fixes what the First Adam broke. Not just our relationship with God, but with each other. Even the physical world which is broken – Jesus died to redeem. He takes away our guilt, shame, and rightful blame. His cross and resurrection do the job. And by the Spirit, he claims again what rightly belongs to him, and to his Father.

4) He promises to re-create it. Jesus says “Behold I make all things new”. We are promised a new heaven and earth after the former things melt away.
Even our sad, fallen, sin-stricken bodies which lay in the dust of the earth will be raised to glory like Christ was raised – to live forever. How much more will he not give us a place to live in that body – a place with himself forever. Some have even seen the fact that Jesus rose from the dead on a Sunday – as a hint of that new creation. Since the first creation began on a Sunday, we now recognize Sunday as the 8th day, or a day of new creation in Christ.

Yes, our Triune God creates, but He also recreates. For Jesus Christ lived and died redeem and to save, to salvage, to make all things new. And that includes, first of all, you. You are recreated by faith in his word, by the water of promise, and in the meal of forgiveness. And he who has begun this good work in you will bring it to completion on the day of our Lord Jesus Christ. God, Father, Son and Holy Spirit, is faithful, and he will do it. Amen.

"Son, you don't know what love is..."

2011-06-15T07:05:00.000-07:00

I was telling our Sunday Bible Class the other day about one of those pearls of wisdom that somehow stick with you over the years....

It was about 1993 when a wise old professor type at Concordia College, Bronxville decided to razz me and my girlfriend at the time, young Miss Brenda Miert. I don't remember the full context of the conversation, but he was teasing us because Brenda was a bit older than I. "Robbing the cradle" or something.

I must have said something like, "Ah, but age doesn't matter when you're in love".

But he certainly said exactly this: "Son, you don't know what love is until you've been married 30 years".

Well today, we're half way there. Happy 15th Anniversary, to my cradle-robbing love!

And that crotchety old guy was kinda right. I think what he was really saying was that love grows. I know our marriage has deepened and grown these 15 years in ways I couldn't have predicted or imagined. Parenthood, too, has added a dimension to marriage that grows that love in grand and sublime fashion.

And I trust it will grow even more in the next 15. I'm looking forward to seeing it. As Brenda said to me the other day, "It still feels like we're just getting started!"

Our God, who instituted and established marriage certainly knew what he was doing. And as the years go by, Brenda and I have found more and more blessings in it, and grown in our love for God and each other. May we continue to do so, by his grace.

And maybe one day, years into the future, I will find some youngster and repeat the quip... "Son, you don't know what love is..."

Sermon - John 17:1-11 - Easter 7

2011-06-05T12:11:00.000-07:00

John 17:1-11
Easter 7
June 5th, 2011
“Jesus Prays”

We usually think it's a little strange when someone talks to himself. So how can God pray to God? Here's another one of the great mysteries of the Christian faith – part of the hidden nature of the Triune God. One God, in three persons, Father, Son, and Holy Spirit. Scripture teaches that both the Holy Spirit and Jesus, God the Son, pray to God the Father on our behalf.

The Holy Spirit does so with “groans that words cannot express” and prays for us when we don't know what to say in our prayers. But he's always been the mysterious person of the Trinity, anyway. Somehow we can shrug when it comes to the Spirit's unsearchable workings.

Jesus, on the other hand, is like us. He is one of us. He is True Man, even while True God. So is it any wonder that he, too, should pray to the Father? That he, too, should petition God for those things he desires? The imagination wonders at Jesus praying in Gethsemane, “Let this cup pass from me, yet not my will, but yours be done?” Or in the solitude of his wilderness temptation, or in some other quiet place.

In John 17, we have the longest prayer of Jesus recorded – we call it his “Great High Priestly Prayer”. Our Gospel reading today is just the first half of it. And yet, it's a prayer so full of truth that sermons could be preached on each verse. Here in this prayer we see teachings about Jesus' relationship with the Father - his glory and what it means – the Divinity of Christ – the election of his people – the truth and power of the Word – the relationship of that truth with faith – the contrast between the world and those that belong to Christ.

Jesus prays for us as a priest. That's what a priest is, someone who represents you before God. As pastors, we serve in that role to some extent – remembering you in our prayers. Often because of a special request, but sometimes when you don't even know it. Your pastors pray for you, our people. (And we don't mind if you return the favor either). But Jesus is our true, our great, our high priest – the one mediator between God and man. All of our priestly prayers are prayed in his name, and for his sake.

You see, without Jesus, we have no access to God anyway. Our sin prevents it. Surely God knows all – even the thoughts and prayers of the most wicked unbeliever. But apart from Christ, why should he hear them favorably? Why should he pay any attention? Why should he answer with anything but punishment and judgment?
But Jesus prays for us, those given to him by the Father. And he prays not simply on the basis of who he is – but also on what he does.

He accomplished the work he was given to do. He healed people and cast out demons. He demonstrated power over nature. He miraculously fed the crowds. He even raised the dead. But best of all – he preached. He brought the good news of the kingdom. The forgiveness of sins. The favor of God. The promise of the Gospel. Only Jesus could accomplish all this – and it is why only Jesus can approach the Father on his merits.

And he was about to accomplish his greatest work – which was to die. To suffer and die for the sins of the world. So that those who believe in him would not perish but have eternal life. His humility would know no boundaries, the depths of sorrow he would see. This, too, is to his priestly credit. For a priest offers sacrifices. And he, the High Priest, is also the Once and For All Sacrifice. The one whose blood counts where all the blood of beasts falls short. A sacrifice, literally, to end all sacrifices.

All this priestly work for you. His life, as your representative. His prayer, as your go-between. His death, in your place. A holy substitute.

In the knowledge and joy of his work for us, we now work for him. Not to gain a thing – all is already ours. But simply because that's what Christians do.

We pray. We pray for ourselves, for others, for the world. We pray for our church and its mission. We pray for people to know the truth and to live in it. We pray for true unity, not based in outward things, but unity in the truth. We follow the example of the Great High Priest in our prayers. We want what he wants – what could be better?

And we sacrifice. Our High Priest gave his all. We strive for the same, halting and failing as we are. We offer sacrifices – not for sin – but sacrifices of praise and thanksgiving. Offerings of joyful response for his sacrifice. Gifts returned from the many gifts we've received. Even our bodies are living sacrifices to him.

And as we believe in him, and as we live for him, Jesus' own prayer is answered! What a thought. That God the Father answers Jesus' prayer each time you repent and are forgiven. Each time someone is baptized. Every time you receive forgiveness in the Sacrament of the Altar. Jesus' prayer is answered. “Keep them in your name... that they may be one”. He does just that. And we are just that – one, in Christ our Lord.

Give thanks to God for Jesus Christ, our Great High Priest. And you, his royal priesthood, live for him, and believe in him always, who has done all things for your good, on your behalf. In Jesus Name, Amen.

Beggars All is back!

2011-05-31T15:45:00.000-07:00

Long-time Lutheran blog readers will remember the inimitable blog, "Beggars All". It's recently come to my attention that the blog has returned!

At least, Tim the Enchanter has....

Sermon - John 14:15-21

2011-05-29T10:47:00.000-07:00

John 14:1-15-21
Easter 6
May 29th 2011
“Goodbye, Jesus?”
(Guest Preaching at Holy Cross, Racine)

Saying goodbye can be a difficult thing. Whether its a recent graduate heading off to college. A good friend who retires and moves to somewhere that actually has a summertime. Or putting that child on the school bus for the very first time. These kinds partings are such sweet sorrow, a mixture of emotions. Even though you'll miss your loved one, there is a joy for their new venture, or phase of life.

Then there are those goodbyes that are not bittersweet, but simply bitter. Getting fired from a job you love. The couple who divorces after years of marriage. Or perhaps worst, death itself. And worst among those, an untimely death. A soldier who goes off to war, and dies, leaving behind a wife and family. A teenager who dies in a car accident the week before prom. Some of the most difficult goodbyes are those we don't expect, and out of which no good seems to come.

Jesus is saying goodbye to his disciples. He is preparing them, by his words, for his departure. He spoke of that departure on the Mount of Transfiguration with Moses and Elijah. He spoke openly about it with his disciples, telling them just what was to come. “The Son of Man is going up to Jerusalem, and he will be handed over to the chief priests and the teachers of the law, and he will be crucified...” The Gospels say he spoke plainly about this. Jesus was going away.

But what sort of departure will this be? Will it be a hopeless goodbye? A senseless tragedy? Or will there be, behind the sorrow, a cause for hope, even joy?

Jesus' words hold out a promise. “I will not leave you as orphans”. What's a worse goodbye than seeing your parents die and leave you behind? What's more hopeless than an Orphan? Perhaps you remember Little Orphan Annie, and her “hard knock life” in the orphanage. No family. No tenderness and concern. No one to tuck her in bed or buy her Christmas gifts. But then the story turns when she is adopted by the wealth Daddy Warbucks, and her whole life goes from rags to riches.

In a way, we've always been orphans. But cut off from our Father by the sin of our own choosing. What a bitter departure it must have been for Adam and Eve to leave the garden. Not just because it was a beautiful paradise, but it meant leaving the place where they walked with God. Since then, we've all been on the outside, looking in. Our sinfulness estranges us from our Lord, and in it, we are dead to him. And every time you, personally, sin, it's as if you say to God, “drop dead, Dad.” We need repentance. We need forgiveness.

But Jesus takes us from our orphanage of sin, our hard-knock life of suffering and death, and brings us to the mansions of heaven where he has prepared a place for us. He comforts us, even now, with that promise, and with his constant word. His Spirit helps us to remember, and to believe in all he has said. And by his grace alone do we live as children of God here in the world.

So no, they won't remain orphans, though now their Lord would be going away for a while. He promises them that even in this departure there would be hope and blessing. He promises them the Holy Spirit. The Helper. The Spirit of Truth. He would help the disciples to remain in the truth, and remember all his commands and promises. And Jesus himself would give them life – because of his life. For even though he was about to die, he would soon rise to life forever. And his resurrection means our resurrection. So there is hope.

And in this departure that is quickly coming, the world will see him no longer, but he promises, “you will see me”. And this is the paradox wrapped in an enigma. Jesus is going, but he is staying. He won't be seen, but he will be seen. He is dying, but he will live and so will his disciples. He is going to the Father, but he will be with you always, even to the end of the age.

This Thursday, the Christian church marks the Ascension of our Lord. He would rise to the heavens in the sight of his apostles. But this wasn't the end either. Now seated in his rightful glory at the throne of God, and the Father's right hand, Jesus rules all things for the good of his people, the church. But even this isn't the end.

He will return, and take us to be with him. Whether that return happens when you pass through the gate of death – or should we all live to see the last day when he comes again in glory – Jesus will not leave us forever. And yet even though he's gone, he is here, among us, in his word, by his Spirit. In our baptism, and at our altars.

There are times when we feel orphaned. Alone in the world. Like even God can't understand our suffering. Maybe especially when we have to say the bitter goodbyes. But for the Christian, there is hope and even joy in such goodbyes.

Or to put it another way: with Christ, there is no goodbye, only a “see you later.” For Christians, there is the same. We look forward to the grand reunion of eternity with all the saints in heaven. And especially with our Father and our Lord Jesus Christ. God will not forsake us. He has already forsaken Christ on the cross. Our sins won't make him hate us, he's already poured out his wrath on Jesus. For us, adopted children of the heavenly Father, there is only love and comfort and peace. There is an eternal home. There are loving arms of embrace. Now and ever, in Jesus Christ our Lord, Amen.

Sermon - John 14:1-6 - Easter 5

2011-05-22T15:38:00.000-07:00

John 14:1-6
Easter 5
May 22nd 2011
“Jesus Only”

You intolerant Christians! You really believe that Jesus is the only way to heaven? You mean to tell me that if a good Muslim or a good Jew or a good Buddhist or even a good atheist dies, that God won't have mercy on him? Come on! What a narrow-minded, exclusivist thing to believe? No wonder so many wars are fought in the name of religion – with people like you running around. This just proves that you are bigoted self-righteous bible thumpers. Jesus is the only way to heaven. Puh-leez.

Sound familiar? Maybe you've heard even just a part of a rant like this. And it's no fun being on the receiving end of such an attack. Words like these are, frankly, of the devil. It's the oldest trick in his book, to question, “Did God really say...?”

But yes, in fact, Jesus really says it. “No one comes to the Father but by me”. There's no way around it. There's no “yeah, but”. His words are simple and plain, and they demand our acknowledgment. Jesus is the only way to heaven. Christianity is an exclusive religion. Sure there are squishy Christians who want to water down our Lord's plain words, or add asterisks and addendums. Sure there are those whose cultural moorings are stronger than their biblical ones. They want everything in Christianity to be tolerant and inclusive and, well, nice. No bad news. It's too much of a downer. So they explain away or twist or just ignore these simple straightforward words. “No one comes to the Father but by me”.

And you do it too. We all do. There are times when even rock-ribbed, harded-headed Missouri Synod Lutherans, yes even pastors, try to find another way to the Father, but by Jesus Christ. We may not do it intentionally or consciously, but rest assured, we are no better than the critics. Our sin leaves us without excuses.

For example, what about the way we sometimes try to bargain with God. If you do this for me, I'll do this for you? That's coming to the Father apart from Christ, isn't it? It's offering our own good works as some form of spiritual barter. But God's not interested in our filthy rags. Only the precious blood of Christ is valuable enough to purchase what we need. And that we can only receive as a gift.

Or what about when we ourselves fall for the cultural lies of tolerance and relativism? What about when we, too, explain away the hard words of Scripture? We feel bad about that unbeliever who rejects the Gospel, and so we imagine another way to salvation for him. We may tell our friends, our children, that God is all-loving and all-accepting, and what we really mean is that these words of Jesus are wrong, “No one comes to the Father but by me”. Yes, we buckle to the pressure of our culture far too often.

Or what about when we come to the Father by Jesus, but a Jesus of our own imagination? One who doesn't bother with calling for repentance (even though the real Jesus does). A Jesus who isn't all that concerned about sin (even though that's the main reason the real Jesus came)? A Jesus who is mainly an example to follow, not the real Jesus who is a substitute for us – doing what we can't do even if we try? Or a Jesus who wants to make you feel good – not the real Jesus who wants to declare you righteous (whether you feel it or not!) A Jesus without the cross?? That's no Jesus at all. That's someone else who can't save you.

There are so many false Jesus-es. And there always have been. From the thieves and robbers who came before him, claiming to be the savior... to the false teachers and charlatan preachers of today who try to get your eye off of the cross, and the Crucified one. The devil constantly asks, “did God really say?” And sometimes we believe it. And sometimes we even say it.

So repent, and believe. Believe in the Jesus who is the only way to the Father – but he IS THE WAY! This is good news! You have a way! You are not lost! Your sins are not the death of you. Jesus died for you, and Jesus lives for you, and Jesus, and only Jesus, but yes, Jesus gives you all that you need.

No one has life but by him. He died that the world would not perish. No one is righteous, not one. But he lived righteousness and gives his righteousness to you. No one can rise from the dead, but he did, and through him we do too. No one can save himself, but Christ saves us all!Jesus is the only way, but what a way he is!

If you want to see God, look to Jesus. If you want to be one with God, be one with Jesus. If you want God's blessings, seek Jesus – even as he has already sought you. If you want to hear the wonderful and precious promises of God, just listen to Jesus. He'll fill you in.

He is the way, the truth, the life. Not one among many, but our one and only. And he is yours, even today.

What an amazing miracle that this one, narrow way to salvation comes to so many, and has come to you! What a blessing that his 2000 year old words still speak and have the power to create faith and save and forgive you! That his sacraments of Baptism and Holy Communion still endure, and still give us access to his grace and mercy, personally, in time and space.

And this exclusive way of salvation is really quite open to all. There is no sinner Jesus didn't die to save, whose sins aren't paid for in divine blood. There is no race or color or socioeconomic exclusivity. No age limit young or old. No lineage or pedigree with greater claim. Even the Buddhists and Muslims are invited to Christ. That means that it's for you, too. Jesus, the only way of salvation, is your way, your truth, and your life. Believe in him, and only him, always. In his name, Amen.

Sermon - Easter 2 - John 20:19-31

2011-05-02T08:06:00.000-07:00

John 20:19-31
Easter 2
May 1st 2011
“The Breath of Life”

This First Sunday after Easter, our Gospel reading takes us to the very first week of Easter. There we see the disciples locked up for fear of the Jews – even though that had seen the risen Jesus already. Even after they had a whole week to sort it out – there was still much unsettled for them. What will the future hold? What does all this mean? Are we safe? Where IS Jesus anyway? To put it simply, they were not at peace.

But then Jesus does what Jesus does. He does a miracle. He speaks a word. And he changes things.

Today we can still recall the Easter celebration as church was packed and trumpets and choirs and processionals all joined to the celebration, and we greeted each other, “Christ is Risen! He is risen indeed, Alleluia!”. But now it's a week later. And life is already getting back to normal. Or is it? We may have some of the same questions as those disciples. We may even have some of their fear.

Maybe we don't feel like Easter has changed all that much. We still sin. We still live like death is in charge. We still act like strangers and enemies of God, every time we break his will for our lives. And we do it every week. Every day. So why did Jesus go to all the trouble? Couldn't he have just skipped the dying and rising and all?

But Jesus still does what Jesus does. He makes his presence known among us. He speaks to us. He changes us.

Jesus appeared to them, miraculously. He didn't sneak in through the back door or window, as John Calvin once suggested. This isn't a group-delusion of those mixed-up and grieving disciples, as some modern scholars would suggest. No, it was the same Jesus who conquered death – he also rules time and space and reality. He does what he wants. He goes where he wants, when he wants.

And he speaks. His first words to those huddled and fearful men who should have known better were not, “you should all know better!” He doesn't scold them or cajole them. He doesn't lay a guilt trip on them for deserting him at Gethsemane. Nor does he give them a pep talk about how it'll all be ok. He gives them his peace.

Now, he's not just saying peaceful words, here. These are words which do something. Jesus words do what they say. When he commands, when he forgives, when he promises – it happens. So these words of peace are not just a kind wish for them, but an extension of his peace. He puts his peace upon them. Just as he does for us.

There's that part of our service, right after the Words of Institution, in which the pastor says, “The Peace of the Lord be with you always”. And most of us well-trained Lutherans want to say right back, “and also with you”. AH! But listen and look carefully. This is not a holy howdy. This is not a greeting from the pastor, but this is the Peace of the Lord himself. This is the peace of Jesus given in his Body and Blood we are about to receive. This is why the proper response at that time is, “Amen”. And yes, I'll be listening.... :)

But Jesus goes on. He brings even more than just peace. He brings proof of who he is – his pierced hands and side – which he would show even to a skeptical Thomas a week later.

He breathes on them. Now you probably wouldn't appreciate your pastor, or anyone, breathing on you. But this is the glorified Jesus, after all. We are instantly reminded of the first time God breathed – it was to bring life to the body of Adam he had formed from the clay. Then there was Elijah's vision in the Valley of Dry Bones – prophesying to the breath – the breath of God which brought life to the lifeless bones of Israel. Now Jesus breathes, and he too brings life.

He who has come back from death, the Living One, he breathes his life upon his people. He breathes his spirit on them – and on us, his holy church. His resurrection, his life, is our only source of life. His breath is our breath. His Spirit is ours. Yes, the word for spirit is the same as the word for wind or breath. All this is ours in Christ.

And along with that Spirit, that Life, that breath, comes forgiveness. He gives his apostles the greatest authority, and the apostolic ministry still exercises it. The power to forgive sins. Your sins. Mine. Far greater than the power to do miracles, or to heal, or even to create. The power to forgive sins is the power to give life. And he gives it to his church, and to his pastors, for the benefit of his people.

When we hear those words of blessing and benediction, “Peace be with you”, Christ is actually giving his peace. When we hear those words, “Your sins are forgiven” he is actually giving his forgiveness. And when he says, “This is my body and blood” it really is too – also for your forgiveness and life.
We don't see him standing here this morning, but as he said to Thomas, even more blessed are those who haven't seen and yet believe. We don't see him in the bread and wine, but we do, by faith. We don't touch his resurrected body, but we receive it in our mouths, by faith.

Even when we are fearful, the risen Jesus still give us his gifts. And so, we are blessed. And so we are at peace. And so we have life, in Jesus Christ our Lord. Amen.

On "Statements of Faith"

2011-04-28T08:41:00.000-07:00

I think it is good for Christians to state their faith. As a Lutheran, I state, or confess, my faith freely and publicly. I say what I believe, for my own benefit and for others. And because, frankly, Jesus Christ tells us to confess him before men (Matthew 10:32, Luke 12:8).

Some Baptists would say, "I make no statement of faith except the Bible". This paradoxical statement is itself a statement of faith, isn't it? Even so, it's not very handy. Shorter confessions of faith help us to define and differentiate what people teach about what the Bible actually says. Does the Bible teach that God is Triune or not? Is Jesus the Son of God, or not?

Others feel free to write their own statements of faith - and while this isn't forbidden (if those statements accord with God's word) - it may not always be most helpful. Isn't it better to subscribe to those time-tested universal Christian confessions known as the Ecumenical Creeds (the Apostle's, Nicene and Athanasian)?

Still many who confess the three Creeds would differ on important points. So we Lutherans subscribe to the Augsburg Confession, for instance, and the Book of Concord. These longer statements of faith express more clearly what we believe God's Word actually says. But we shorthand this confession as well, even by saying, "I'm a Lutheran" or "I'm a Confessional Lutheran".

I've been thinking a bit about the seemingly ubiquitous statements of faith that emerge from generic Evangelical American Christianity. You can see some examples here and here and here. Then there was the Christian Musician who emailed offering to come to our church for a concert.

Well, you get the idea. Once in a while members of our congregation will see these statements and ask me, "Pastor, don't we believe the same?" Of course, the answer isn't always so simple.

As my wife and I have been looking to homeschool beginning next Fall, we came across a local homeschool organization. They also have a "statement of faith" that we'd be required to sign if we join. Here it is:

Statement of Faith:

1.We believe the Bible is the infallible, inerrant Word of God, and it is the supreme and final authority for all matters of faith and life.

2.We believe that there is one God, eternally existent in three persons: Father , Son, and Holy Spirit.

3.We believe in the perfect deity and perfect humanity of our Lord Jesus Christ, His virgin birth, His sinless life, His miracles, His bodily resurrection, His ascension, and His bodily return in power and glory.

4.We believe that man was created in the image of God, but chose to sin and Is therefore lost and only those who put their faith in Jesus Christ alone are saved.

5.We believe that salvation is the gift of God brought to man by grace and is received by personal faith in the Lord Jesus Christ whose substitutionary death on the cross paid the penalty for man's sin, through His shed blood.

6.We believe that the ministry of the Holy Spirit is to convict men of their sin, indwell, guide, instruct, and empower the believer for godly living and service.

7.We believe in the spiritual unity of believers through our common faith in Jesus Christ.

So some further thoughts:

Like many LCMS Lutherans, I find myself largely, if not entirely in agreement with many of these kinds of statements. We share much with conservative, Bible-believing Christians from many other denominations (or non-denominations).

Here's the rub. Notice what is usually conspicuously absent from these statements? If you are a dyed-in-the-wool Lutheran, you'll probably read them and scream in your head, "BUT WHAT ABOUT THE SACRAMENTS?"

I don't know why any one such group or person omits Baptism or the Lord's Supper from a statement of faith like these. But I figure it's one of two reasons. A) To be generic enough to avoid offending those who hold differing views on the sacraments, or B) Because the sacraments just aren't that important to their faith system.

I did note that the Campus Crusade for Christ statement mentioned "ordinances", which is a "red-flag" to a very different theology about Baptism and the Lord's Supper. Even the different terminology (ordinance vs. sacrament) shows this.

A trained theologian can also get a whiff of some other distinctions that may lie behind the statements - but often by what is NOT said as much as by what is.

What is fascinating to me, is that many who put forward such statements do so to differentiate themselves from liberal Christianity and from Mormons and Jehovah's Witnesses. Fair enough. But by the same token they want to minimize distinctions, it seems, within the certain bounds of conservative Christianity. It seems a bit inconsistent.

So, my questions for thought:

Can, or how can, a Lutheran, in good conscience subscribe to or agree with such a statement of faith? Surely it depends somewhat on the specifics of the particular statement. But in general, should we be signing on to something that doesn't fully confess what Lutherans do? That leaves out key teachings for the sake of an outward agreement or the appearance of such?

Could a Lutheran sign something like this with a "p.s., I also believe in the sacraments...." (if the group would allow it)?

...Oh, and I believe the Holy Spirit does all of that.... but His main work is to call us to faith in Christ by the Gospel.

...Oh yes, I believe in the "spiritual unity of all Christians" (we call it the "invisible church" or the Una Sancta), but Scripture also teaches that we are called to flee from error and have nothing to do with false teachers. That's why I belong to a particular denomination that confesses the truth rightly and clearly. Doesn't signing a vague statement which can purposely cover many different views run counter to that?

In fact, Lutherans have gone through this whole debate before. Phillip Melancthon and the Altered Augsburg Confession come to mind. He wanted to make our distinctive confession of the Sacrament more palatable to Calvinist Christians. But the Gnesio (genuine) Lutherans rejected this approach. That's why so many of our congregations bear the "UAC" moniker today - the Unaltered Augsburg Confession. Isn't this the same issue all over again?

Lenten Series - Seven Deadly Sins - All the Links

2011-04-27T06:57:00.000-07:00

Pride - Ash Wednesday

Envy - (I was out of town, Pastor Poppe preached this one, sorry I don't have the text)

Lust - Midweek 3

Anger - Midweek 4

Gluttony - Midweek 5

Greed - Midweek 6

Sloth - Maundy Thursday

Remember Your Baptism!

2011-04-27T06:49:00.001-07:00

Remember your Baptism!

“It will therefore be no small gain to a penitent to remember above all his baptism, and, confidently calling to mind the divine promise which he has forsaken, acknowledge that promise before his lord, rejoicing that he is still within the fortress of salvation because he has been baptized, and abhorring his wicked ingratitude in falling away from its faith and truth. His heart will find wonderful comfort and will be encouraged to hope for mercy when he considers that the promise which God made to him, which cannot possibly lie, is still unbroken and unchanged, and indeed, cannot be changed by sins, as Paul says (II Tim.2:13): 'If we are faithless, he remains faithful – for he cannot deny himself” - Martin Luther.

With Dr. Luther I encourage you to remember your baptism!

I write this note on a rainy April morning. But while April showers bring May flowers, they also remind me of Holy Baptism – like rain, a gift from Heaven. Like rain, a gift we neither control nor may grasp for, but it gratefully received from God. Like rain, it cleanses and gives life. But unlike the passing rain-shower, our Baptism is a constant blessing which remains as sure as God's word of promise.

So many Christians regard their baptism as an event in the past – a right of passage with little value. It's a special time to welcome a baby, or a ceremony that reminds us of God's love, or even a “fire insurance policy” that loses meaning or power once we are adults. But Holy Baptism is so much more.

It is God's promise to you – and that never fails. That promise never becomes irrelevant. You never grow out of it. You may reject it, of course. You may turn away and go astray – but God will never turn his back on you. He will remain faithful despite our unfaithfulness. We are the sinners, but he is the forgiver of sins. We are wayward children, but our patient and loving Father always calls us back to his “fortress of salvation”, and comforts us with those baptismal promises.

Thank God for his Son Jesus Christ our Lord, whose death and resurrection win for us such blessings! Thank God for the gift of Holy Baptism, a great and daily comfort for forgiven sinners like you and me.

Sermon - Matthew 28:1-10 - Easter Sunday

2011-04-24T11:40:00.000-07:00

Matthew 28:1-10
Easter
April 24th, 2011
“Here's What Victory Looks Like”

October 23rd, 2001. Monday Night Football. The New York Jets hosted their divisional rivals, the Miami Dolphins. The nation was watching, and your football obsessed pastor was watching. But it was looking bad for the Jets, as the Dolphins had taken an early lead. Still, some had hope. At Halftime, Arnold Schwarzenegger made an appearance in the announcers' booth and predicted a Jets victory. “The I think as usual the Jets are going to come from behind, you will see... I think the Dolphins have to be terminated.”

Going into the 4th Quarter, the Jets were behind by 30-7, and it seemed so hopeless that fans started to leave the stadium in droves, and even your football obsessed pastor turned off the TV and went to bed. The game finally ended at 1:30 in the morning, in overtime, when the Jets made an amazing comeback. They won with a final score of 40-37. It would go down in history as the “Monday Night Miracle”. And yet so many of us missed it, because we had given up hope.

Today is Easter. Today we celebrate a far greater victory. Today we mark the Sunday Morning Miracle that is the resurrection of our Lord Jesus Christ! He has conquered the enemy. He has terminated death itself. And now that he is risen, our victory is assured! Christ is risen! (He is risen indeed, Alelluia!)

It looked bad. It looked like game over. The Enemy had won. Jesus was defeated. They finally arrested him. But he didn't run away. The questioned him, but he didn't answer their charges. They crucified him, but he didn't deserve it. They mocked him, “Come down from the cross!” but he stayed up there. Why? Because he was doing battle. He was fighting – for you. Yes, by suffering and dying he was conquering death by death. He was destroying sin by becoming sin. He was taking away punishment by taking the punishment we deserved.

And then he died. This wasn't how they thought it would end. They were looking forward to glory, thrones, trumpets, revelry – victory! But in the darkness of a Friday afternoon they took his body down, wrapped it up, hastily buried him in a tomb, sealed it up and went away in despair. What a letdown! What a defeat.

Still under that cloud of sorrow, some women came to finish their job – to give him a proper burial, spices and all. But despair deepened when they saw his body had been stolen - or so they thought. Does it get any worse, any lower, any more insult to injury?

But it's always darkest before the dawn. These women, and those disciples, and now we too – are about to see what victory looks like!

An angel appears – and then another. “Don't be afraid. Jesus isn't here. Yes, I know he was crucified – but he is risen from the dead, just like he said! He's not here because he is alive. He's back. See the place where he lay.”

Yes, look and see – what does victory look like? It looks like an empty tomb. Grave clothes neatly folded up. No stench of death. No sound of mourning. No corpse to see. Jesus leaves death behind, and in that empty tomb we see our victory.

“Go to Galilee, and you will see him” the angel told them. And would they ever! Jesus would spend 40 more days alive on this earth, appearing to his disciples here and there, and in Galilee. He would show them, prove to them, that he was and is alive! This was no delusion of a few crazy women. This was proof positive of his triumph and our life.

And as they went, joyfully, they even met Jesus. They saw him. They worshiped him. And he greeted them with kindness, and told them not to be afraid. And he told them to go and tell others, so that they too would see. And so the women did. Many others saw, and believed.

And while we haven't seen, we still know the victory. We see it with the eyes of faith. Jesus Christ is alive.

Sometimes we may give up hope. Sometimes it seems all is lost. Daily life can be discouraging. Fears and pains are common. Grief is no stranger to us. We know the darkness. And we know our sins. Struggle as we might, we can't escape them. They keep haunting us and plaguing us. We can't get it right, no matter how hard we try. And death is always before us. The clock is ticking. Time is running out. The fans are starting to leave the stadium.

But don't give up hope. For Jesus pulled it off! He has won the victory. Not just for himself, but for you! This is what YOUR victory looks like – an empty tomb. A risen Savior!

When life's troubles threaten us, Jesus lives to protect us! When Satan's lies tempt us, Jesus lives to strengthen us! When death's shadow hovers over us, Jesus lives to shine a light of hope! When our own sins defeat us, Jesus lives and says, “Father forgive them!” When it seems we are finished, Jesus lives and says, “IT IS FINISHED!” Death is finished. Pain, suffering, despair, all the darkness and misery that sin brings.... all of it is finished in Christ our living Lord!

He greets you with kindness in his forgiving Word, today. He feeds you with his risen body and blood, making you a partaker of his life, even today. He takes all your loss and drowns it in baptismal water, raising the new victorious man to live for him each day. And he promises you a resurrection like his – a final victory celebration that will never end.

When defeat stares you in the face, remember the victory we celebrate this day. Jesus lives! This is what victory looks like. The Sunday Morning Miracle. Christ is risen! (He is risen indeed, Alelluia!) Amen.

Sermon - John 13:1-18; 31b-35 - Maundy Thursday

2011-04-22T20:31:00.000-07:00

John 13:1-17; 31b-35
Maundy Thursday
April 21st , 2011
“Sloth”

Pride, Coveting, Lust, Anger, Gluttony and Greed. So now we come to the final deadly sin on our list – Sloth. As we said at the beginning of this series – these 7 sins aren't the only deadly sins. Indeed, each and every sin is deadly to the sinner – apart from Christ. But in Christ, our loving Savior – no deadly sin can keep us away from God. No dark misdeed cannot be forgiven. No sin of thought, word, or deed places us under judgment – for Christ has paid the price by his blood, his suffering, his death.

Sins of thought, word, or deed. That's one way of categorizing sin. But not the only way. We also confess things we have done and have not done. The sins of commission and sins of omission. And here falls our final sin of Sloth. The things we don't do, that we should be doing.

It's more than just laziness, although it includes that. But we sinners are guilty of more sins that we can imagine – partly because we also break God's law by our inaction.

Take the command Jesus gives on Maundy Thursday (by the way, that's what Maundy means, “command”). He says, “Love one another just as I have loved you.” And here we find our failure.

He's not talking about washing each other's feet. But he is talking about loving our neighbor. He's not talking about warm fuzzy feelings of love. He's talking about what you do for your neighbor. Love. It is action. It is humble self-sacrificing service of another. Washing feet. Changing diapers. Giving a ride to the doctor's office. Extending a welcoming hand. Speaking a word of forgiveness.

And so what happens when we don't? What happens when our lazy, sinful nature lets those opportunities pass us by? What about the fact that we could be seeking out opportunities to love our neighbor – but we don't?

This is a hard sin, my friends. It's one thing to see and confess a sin that you actually do. A goof or gaffe that other people might also notice. You hurt someone with your words. You dishonor an authority. You take something that isn't yours. You can point to the sin, confess it, be done with it. God forgave me for that sin and that sin and that sin.

But how do you confess the good deeds you failed to do? How do you enumerate the actions you never got around to doing – and perhaps didn't even know you should have or could have?

Yes, sloth, laziness – it's more than just sitting around. It's missing out on our God-given privilege and duty to love one another. Oh the excuses run freely on this one, don't they. Chief among them, “I'm too busy!”. Maybe it's too hard, or you are too tired, or you just don't want to. Or else we say, “someone else will do it”. Maybe you even know you should, but you'd just rather have a root canal – and so you avoid. And so passes the opportunity to love your neighbor and serve him.

There's that parable Jesus tells about the talents – a king is going away for a long time, and entrusts three servants with different sums of money. The first two get busy – they invest the money and when the king returns present him with even more than he gave them. But the third servant, (perhaps out of laziness?) doesn't use the gifts he is given. He buries the money and sits on it. The king is enraged, and takes away even what that servant already had! A stinging rebuke of the servant's inaction.

Where does this sin leave us? God doesn't just chide us for sins, he threatens punishment – condemnation – even death. Yes, even for those sins of sloth – the things we have left undone. But God doesn't only threaten and judge. Through Christ, he offers life!

Christ was no lazy-bones. He was active and working, working, always for our good. His earthly life of service was far more than foot-washing. He taught his people the truth of God, but was far more than an example. His perfect obedience fulfilled the law. He did what no human had ever done – he didn't sin, and he always did everything he should. Even down to the last details of prophecy, “in order that the scripture might be fulfilled, he said, 'I thirst”. Every T crossed and every I dotted. Surely he has done all things well.

We call this Christ's Active Obedience – and he does it all for you. And then there's his Passive Obedience, also for you.

His Passive Obedience is his humble submission to the Father's will. He gives himself, his life, as a ransom for many. He suffers, he dies. What he doesn't do is save himself. What he doesn't do is find a better way, with less pain and suffering. What he doesn't do is forsake his task, forsake his sheep. Instead he is forsaken by God for us. Jesus doesn't avoid the hard work of the cross.

For us who leave so much undone – Christ does all things – both in his life and death – and does them perfectly. For us who don't even know all the ways we fall short – Christ knows our weakness, and gives us his strength, and his victory over death.

We fail to love. But Jesus never misses an opportunity. And the best opportunity was his cross. Where God so loved the world, that he gave his only Son. That Jesus loved us so much that he gave his life up for his friends.

Deadly sin, we see, is not deadly when we are in Christ. For he faced death and destroyed it. He took sin and conquered it. He does what we do not, and cannot do. He goes where we cannot go. But he returns to take us with him, even to life forever.

This Holy Week, ponder the deadliness of sin – whatever sins you commit, struggle with, and feel the guilt thereof. And see sin meet its death on Calvary, in our Lord's loving sacrifice. And keep an eye on Sunday, for life is coming, and victory is on the horizon.

Sermon - Luke 16:19-31 - Lent Midweek 6

2011-04-13T18:43:00.000-07:00

Luke 16:19-31
Lent Midweek 6
April 13th, 2011
“Greed”

Pride, Coveting, Lust, Anger and Gluttony. We're almost to the end of our excursion into 7 deadly sins. Today we come to greed.

While there's certainly some overlap between Covetousness or Envy and Greed.... here's the difference, perhaps. Coveting or Envy has to do with wanting what someone else has. Jealousy. A sort of spiteful sneer that says, “why do they deserve that nice thing?”. But Greed isn't even concerned with the neighbor at all. Greed just wants things – and lots of them. We can dress it up and call it “materialism”, but really it's just a straightforward idolatry – making created things into God.

In our world, that usually means money. Because it's money that gets us everything else we want – or so we are told. Fast cars, fine dining, a big house, nice clothes. The more money you have, the better you live. So get more money. And often, the more money you have, the more money you want. So get more money. And, what, wait... there's someone else in the world besides me?

Greed is good... so goes a famous movie line. But we Christians would disagree. We see it for the sin that it is. Greed not only takes our eyes of our true God – it also takes them off of our neighbor. When all we are concerned with is accumulating things for ourselves, it's impossible to love God with all our heart, strength, or soul. And we give no thought to loving our neighbor as ourselves.

And we're not talking about some faceless corporation that is often blamed for greediness, though that may often be the case. We're talking about individuals with a greed problem. People like you and me. People who have to answer for their sins before a righteous and holy God – unless some other way can be found...

Take the rich man and Lazarus. The world would look at the two of them and say the rich man was far better off. He had it all! ...

But Lazarus was just the opposite. He lay at the gate, covered in sores. The dirty dogs were his only friends. Bereft of friends and health and wealth. But we do learn something Lazarus has that the rich man doesn't. We learn it when they both die. Lazarus had faith.

Jesus tells this parable not to show that the rich will go to hell and the poor will go to heaven. But there is a warning not-so-thinly veiled here about the danger of greed. Like much of Jesus preaching, where he repeatedly condemns greedy sins – whether committed by tax collectors or pharisees or the rich young man.

Greed is a sin, but it's also a symptom. It is caused by a lack of trust in God's provision. Like another rich man Jesus talks about who wants to build extra barns to keep all his wealth – but then he suddenly dies, and oops, you can't take it with you! But where is the trust that God will give us our daily bread – clothe us, feed us? Don't we believe what Jesus says about the birds of the air and the lilies of the field? No, we don't like we should. We think it's up to us to make it happen. It's up to us to watch out for ourselves – and so we'll do it to a sinful degree if we have to.

Is there a fine line between good stewardship of the gifts he does give us – and a greedy misuse of the same? Of course. God doesn't condemn wealth itself. In fact, he makes it clear to Abraham and David and others – that he MADE them wealthy. He gives all good gifts. But what do we do with what we have? Do we manage it well? Or does it tempt us to want always and only more?

Do we blur and cross and break that line like crazy? Yes. We're sinners, after all, it's what we do with good things. We corrupt them. And we fail in the virtues that are opposite these sins – like the opposite of greed – charity.
Giving freely to someone with less. We hardly do it. When we do it, there's always some impurity of motivation. God still uses our imperfect charity, but it's not like we can claim any righteousness by it.

So once again we are left with no solution to deadly sin that we can find in ourselves. We can't just decide not to be greedy and do a better job with our generosity. There's no point in berating ourselves into cheerful giving and grateful contentedness with what God gives. There's only one answer to deadly sin – the life that comes in Christ.

And by now you can probably guess where we are going. Once more see how Jesus takes this twistedness of ours and straightens everything out. First by his perfect life. He had no greed for gain. He had no earthly wealth, no place to lay his head. Certainly no grand palace or fine clothing, no grand trappings of a king – though he was a king. Though he deserved all the gold, frankincense and myrrh, his cradle was with farm animals. Though he was far above the mighty men – Pilate, Caiaphas, Herod – he slummed it up with fishermen and tax collectors and prostitutes. And Jesus was always the giver – providing fish and loves, wine from water, healing and wholeness and even... life.

But more than just an example of perfect charity and lack of greed – Jesus did all this for us! His life, his work, his righteousness – God counts it as ours. You wonder how, even as a Christian, you can ever do everything God requires – and you realize you can't. But Christ did, for you! In your place. And that's what God sees and reckons as your righteousness.

And best of all, God the Father, in his generosity, gave his only Son. And Jesus, in his generosity, gave his very life. And God the Holy Spirit, gives gifts like crazy – abundant gifts of forgiveness, life, and salvation. Jesus paid for them, after all – on the cross. Not with gold or silver, but with his holy precious blood, and his innocent suffering and death. You were bought with a price. Your salvation, and all the spiritual blessings of his kingdom are yours.

Wealthy or not, the repentant and believing child of God has a place in Abraham's bosom – next to once-poor Lazarus, and all the other recipients of God's grace in Christ. No need for greed where this is concerned – it's all ours by God's grace. And with such treasures in heaven, why clamor for anything less, anything below, any earthly thing that moth and rust will destroy? No, greed is not good. But God is, in Jesus Christ our Lord, for you, always. Amen.

Sermon - Philippians 3:17-21 - Lent Midweek 5

2011-04-07T07:46:00.001-07:00

Philippians 3:17-21
Lent Midweek 5
April 6th, 2011
“Gluttony”

Pride, Coveting, Lust and Anger. We've been examining these deadly sins in our season of repentance. God's word calls us out, points the finger right at us – dead to rights. But then the Gospel does its work – Jesus, our loving savior, takes away sin, defeats death, and by his Spirit creates a new heart in us. He is the only antidote to deadly sin.

Today another sin – Gluttony. All of these deadly sins we've looked at so far can be done largely in the darkness of the heart. They may or may not produce effects to be seen. You can't usually tell if someone is lusting or coveting. Maybe you can see their anger. But gluttony tends to be a different story. We tend to wear this sin on our sleeves – or rather, on our bellies, hips, and thighs.

Some of us, even pastors, are more familiar with this sin than others. Some of us are a walking object lesson in such sins. But counter to some of the mixed messages we get from our culture, let's call this sin a sin, and confront it head on.

Gluttony, like all sins, takes something good – in this case food – and twists it into something it wasn't meant to be. God gives us food to nourish our bodies, and also for enjoyment. Daily bread is a gift. But gluttony falls under, “too much of a good thing”.

It's not just eating too much, either. Drinking too much – now there's a whole different sermon. Or what about misusing our food in other ways? St. Thomas Acquinas categorized 5 ways of being a glutton – including eating food that is too expensive or pretentious or eating at the wrong time, or even eating too eagerly. And this isn't even to mention the other side of the coin – do we neglect to help those who truly are hungry and in need? Does all this “more for me” mean “less for you?” No, misusing food isn't just about eating too much.

Isn't it interesting that the original sin of Adam and Eve had to do with food – a misuse of a food God had given. Oh you can eat from any tree in the garden – just not that one. But they crossed the line God had set. They took, and ate, and they died.

Gluttony is deadly, like all sins, and has spiritual as well as physical dangers. The physical dangers of obesity – well, we hear about them all the time. Heart disease, hypertension, diabetes, the list goes on... But spiritually, the real danger is mentioned in Philippians 3 - that gluttony turns us away from God and makes our own belly our god.

“Their god is their belly, and their destiny is destruction”. Here Paul is talking about those who live as enemies of Christ! And what are they concerned with? What do they value most? What do they worship? Their own full bellies. Unfortunately, that sounds a little too much like many of us. Are we then, destined for destruction? Are we, in fact, enemies of Christ?

According to our old nature, yes! Our old Adam, with his pride and envy and lust and anger and gluttony – must be destroyed. That's what the Christian faith is about. That's what Jesus does. By repentance and faith, destroying enemies and making them into friends. Re-creating us in baptism, raising us from a walking death to an eternal life with him.

Jesus – who fasted 40 days in the wilderness and still had more than enough strength to defeat our enemy the devil. Jesus – who calls himself the bread of life, and give us to eat and drink of his body and blood. Jesus – who on the cross thirsted, but his greatest thirst was for our salvation. He was a glutton for punishment – the punishment for all sins, on the cross. And now death has been swallowed up in his victory over death.

He re-orders our lives by his love. He forgives even our daily sins. And he promises us a future.

Maybe part of what drives gluttony is some kind of fear that we won't have enough – so we better get as much now as we can. But trusting in the one who richly provides for us – we need not worry for tomorrow. Perhaps gluttony is a singular concern for my own pleasure, irrespective of the needs of others. Ah, but the Savior that loves us calls us to love our neighbor, even to feed the hungry. Even as he feeds us with his own self.

The opposite of gluttony, the counterpart virtue, is temperance – that is, restraint or self-control. We could never do such a thing on our own. But we pray the Spirit's guidance, the Spirit's work in our life, to complete the good work he has begun in us – the good work he will bring to completion on that day.

One of the ways Holy Scripture speaks of that kingdom to come is as a marriage feast. The same Jesus who turned water into the finest wine when the host of the banquet ran out. He will, in that day, prepare for us an eternal feast of joy. There will we eat in holiness and righteousness, with all the saints of God forever. There, at the marriage feast of the Lamb in his kingdom which has no end.

Until then, we have a foretaste of the feast to come. A meal unlike other meals – a gathering with all the company of heaven. A food that doesn't tempt us to sin, but absolves our sins. A feast that brings eternal life. A provision that only God can prepare and provide. Here, at the altar. Here at the rail. Here with your fellow sheep, the shepherd feeds you. He prepares a table before you in the presence of the enemy. And in Christ, our cup of blessing overflows.

on Genesis 44

2011-04-06T05:39:00.000-07:00

Today's OT reading from the Treasury of Daily Prayer...you know the passage where Joseph frames his brothers as they are leaving Egypt for home? I couldn't help thinking about how this points to Christ.

Joseph makes his innocent brothers into thieves, to accomplish his purpose.
Jesus makes thieves, like the one on the other cross, into brothers as his divine purpose.

Joseph brings them to Egypt, where they are eventually enslaved.
Jesus frees us from slavery to sin and brings us to the Promised Land of Heaven.

Joseph uses his own silver cup, made of precious metal, to do it.
Jesus uses his own sacramental cup, filled with his precious blood, to do it.

Joseph wants to be reunited with his father.
Jesus wants us to be reunited with His father.

Judah takes the place of his "guilty" brother.
Jesus, descendant of Judah, takes the place of all the guilty.

"Why have you repaid evil for good?" Joseph asks his brothers.
We could ask Jesus, "Why have you repaid good for our evil?"

Sermon - Matthew 5:21-26 - Lent Midweek 4

2011-03-30T19:09:00.000-07:00

Matthew 5:21-26
Lent Midweek 4
March 30th, 2011
“Anger”

So far we've touched on the deadly sins of Pride, Covetousness, and Lust. And we've seen how these sins of thought are, indeed, deadly. And how the only treatment for such heart disease is the antidote of the Gospel – that Jesus Christ, our loving Savior, gave his life for us. He forgives and takes away deadly sin, and gives us his righteousness and life.

Today, our sin is Anger. And the Bible has much to say about anger. For starters, it is one of those sins of thought that bear just as much guilt as sins of deed. Jesus says as much in our reading from Matthew 5. Anger, he teaches, is a kind of murder committed in the heart. And like other thought-sins, it often leads to word-and-deed sins. Anger is a motivation for all kinds of cruelty, violence, and vengeance.

A survey of the many scriptural passages about anger will lead us to some other noteworthy conclusions about this deadly sin. But perhaps first a caveat: not all anger is sin.

Ecclesiastes tells us there's a time to love and a time to hate. Proverbs 15 commends the man who is slow to anger. James 1 tells us to be slow to anger. And Ephesians 4 teaches us to be “angry and do not sin”. There is such thing as righteous anger. A reaction of outrage or indignation at sin or evil. Even Jesus Christ became angry with the moneychangers in the temple.

But be careful. This can all too easily become an excuse for our sinful anger. It's tempting for us to want to justify all our anger. And even if we are rightly angry over some injustice, that doesn't free us to act on our anger. Proverbs 29 says, “A fool gives full vent to his spirit, but a wise man quietly holds it back.” Ephesians 4 warns us to “give no opportunity to the Devil”.

Nevertheless, more often than not our anger is NOT righteous. Almost always, in fact. It is tainted by sin, steeped in sin, forged in the sinful heart.
In this sense, we don't have an “anger management problem”, we have a sin problem. And God's Holy Word calls us to repent!

For who are you, after all, to be angry? Think about it. Most of our anger comes when someone offends us in some way. They say something or do something that causes us to react. An unkind word. A thoughtless inconsideration. Who do they think they are? Don't they know who I am? What nerve that person has! We feel threatened, we feel attacked, and anger whispers, even shouts in our heart, “FIGHT BACK! Don't stand there and take this!”

Jesus says, turn the other check. Anger says, hit back and hit harder! Jesus says pray for your enemies. Anger says, get them, they deserve it! Jesus says anyone who is angry with his brother will be liable to judgment, but anger doesn't care about that. It's too busy being angry at the brother.

When our anger builds within us, and erupts in explosion, we often regret it. When it smolders and festers, it often grows into bitterness. When we carry those grudges, they only weigh us down with hot hatred, amplified by time and the twisted things we tell ourselves.

And so it goes, for us sinners. We don't get our way, someone does something we don't like, and our old nature throws its tantrum. Are we totally beyond help? Are we liable to the judgment fires that burn hotter than our rage and fury?

God could be, and should be righteously angry over our sin. God hates sin, and directs his holy anger at sin – and yes – sinners. In the end, it's not people's sins that will be thrown into hell, but the sinners themselves. And God is totally justified in doing so. In fact, he's the only one whose anger is ever entirely righteous. He has a right to be angry, and yes, even angry with you, and me.

But he is not.

God's anger has been put away, in Christ. God's cup of wrath that would hang over our head like a sword of Damocles, has instead been poured out on Christ. That's what the cross was all about. God punishing sin.

Christ became sin, and God hated him there. Despised him. Turned his back on him. “Why have you forsaken me?” Jesus cried in anguish. But he knew why. Because of your sin, and mine. Because of your hating, angry, spiteful, quarrelsome nature and thoughts and words. Because that person crossed you and you just can't let it go. Because someone pushes your buttons and you snap. Jesus died for all that angry sin – and more.

That's the cup that Jesus drank, that he wanted to pass from him, but “not my will but yours, Father”.

And now, the sun has gone down on his anger. Jesus is raised from the dead by the approving Heavenly Father. And the frown of Friday is turned upside down in Easter joy. But not just for Jesus – for you, too.

On that list of 7 sins remember each sin had a corresponding virtue. And the opposite of Anger is Kindness. That's how God is disposed to us, now, in Christ. The Hebrew word, “Hesed” is often translated, “loving-kindness”. It gets at that same thing. God's not just neutral to you now. He's not just “ok” with you. He loves you. He shows you kindness. The Lord makes his face to shine upon you – in Christ.

He sees you through Christ. He says of you what he says of Christ, “This is my beloved son, with whom I am well-pleased”. There's not a whiff of anger left, only unfathomable, indescribable, eternal love.

Matthew 5 even teaches us to be concerned with those who are angry at us – who have something against us! Go and be reconciled with your brother. Do what is right. Ask for forgiveness. Give them no reason to be angry with you. And do it soon! Leave your gift at the altar! This Christian concern is even more important than our outward religious duties. It is yet another way for us to love our neighbor.

The next time you struggle with anger, perhaps it will help to check yourself. Remember the scriptural warnings. Speak a kind word instead. And repent. For God's anger, that you and I richly deserve, is put away in Christ. In his loving-kindess, we love one another – even those who wrong us. In Jesus' Name. Amen.

Sermon - Luke 11:14-26 - Lent 3

2011-03-28T06:17:00.000-07:00

Luke 11:14-26
Lent 3
March 27th, 2011
“Stronger than the Strong Man”

Jesus' miracles were acts of compassion for those in need, sick, afflicted, cast out from society. Often we are told it is because he “has compassion on them” that he reaches out to heal. But these miracles are also his calling cards, if you will, bright flashing neon signs “The Messiah is Here!”

Some saw the signs and believed – at least to some extent. Others “kept seeking signs”, that is, they refused to believe even when they saw one or more for themselves. So the miraculous sign doesn't guarantee belief. In fact, sometimes Jesus wouldn't or couldn't do a miracle – whether it was for King Herod or the unbelievers in his own home town.

Nonetheless, here in Luke 11, our Gospel for today, Jesus has to defend his miracles of exorcism from unbelieving witnesses. Oh they believed in demons. They even believed that Jesus had cast them out. But they claimed Jesus was working for the Devil – casting out demons by the prince of demons.

Jesus defends his miracles – not with more miracles – but with his words. And his words are really the main thing, anyway. He has a point to make, and it's a simple one – similar to what he's said elsewhere. It's something like this: In spiritual terms – you are either with Jesus or you are against him. There's no middle ground.

If you are against Jesus, then you are under the power of the Devil – whether you are literally possessed by a demon or not – the Devil has hold of you. You are a captive of the “strong man” locked away in his palace, under heavy guard. And this is the condition we were all in. This is the place we were born – into sin. Slaves by birth to a terrible master. Possessed by the forces of darkness for all eternity.

Not that we are terribly opposed to that. Each time we sin, our old nature is gasping and grasping for its old master. There's a part of us that is quite comfortable with evil – to the point that we're numb to it. We can even cast our sins as virtues. You can paint the prison walls pretty, but it's still a prison. And you can pretend that the devil is irrelevant or a figment, and he's just fine with that as long as his hold on you is still strong.

But Jesus is the stronger man who comes to beat up the bully. He not only casts out demons from villagers and peasants – he destroys the prince of demons himself. He shatters the kingdom of the Devil with a cross – his own cross, descending to Hell to announce his victory. He's even stronger than death – rising from the grave to live forever.

All this to bring us to himself. All this to free us from our old master. To break the bonds of sin and death and hell. To create in us a new spirit. And to make us blessed.

When Jesus had finished explaining this to the doubters and the haters, a woman in the crowd shouts out a kind of a complement – blessing even the mother that gave him birth!

Not that Jesus denies it, but he redirects the woman's attention to where true blessing is found. “Blessed rather are those who hear the word of God and keep it”. Yes, it's nice to be around Jesus, to see his miracles, to wonder at the wonders. It's great to see him kicking out demons and taking names, bullying the bully for our sake. But it's even better that we hear the word of God and keep it.

Of course, he speaks that word. It's a word of law – a rebuke of sin. Rules to keep that we don't. But his word is also a word of promise – a good word that cleanses and heals. And this word we keep when we treasure the promises and put our faith in them, and in him.

If we don't hear and don't treasure and don't keep that word – it won't matter what else he does for us. He could even cast out demons and the person who doesn't remain in his word will be taken in again, and be worse off than before.

But Jesus does clean house – when it comes to the temple of our body – the temple of the Holy Spirit. He creates in us a new spirit. He washes us clean with the holy waters of baptism. He continues to cleanse us with his holy body and blood. Christ dwells within us, his Spirit dwells within us – and so there simply is no room for an evil spirit. Christ is our master, how could we serve our old master, Satan? Christ is our strong champion – why should we ever worry about what the old serpent can do to us? For his head has been stomped on by the heel of the Savior. He is crushed.

Blessed are you, who hear his word, in this place. Blessed are you, even though each of us struggles with our own demons – literal or not. Blessed are you because the victory is yours in Christ, his word declares, “it is finished”.

Blessed are you who have been sealed in the water of promise – baptized into his name and kingdom. That gift and those words, are also to be kept – not forgotten – not kept on a shelf – but lived and used and remembered each day.

Blessed are you who keep his words of promise that this bread and wine is his body and blood – who remember these words and do what they say. Who receive these gifts in true faith.

Yes, we are weak but he is strong. Enemies surround us, but he protects us. The devil would have us, but we belong to Christ.

Sermon - Matthew 5:27-30 - Lent Midweek 3

2011-03-24T08:08:00.000-07:00

Matthew 5:27-30
Lent Midweek 3
March 23rd, 2011
“Lust”

One of the benefits of this sermon series on seven deadly sins is we get to talk about things we don't often cover in the lectionary. We get to zero in on particular sins that trouble us, yes, even us Christians – sins that we might not say much about otherwise. We've already heard about pride and coveting. Today another sin of thought – lust.

Jesus makes it crystal clear that lust is a sin. It is a sin of the heart. And yet, it is to be taken seriously. Like all sins, it is deadly. In fact, Jesus speaks very harshly about this sin – likening it to an eye or a hand that causes sin and must be destroyed, lest the whole body be destroyed and thrown into hell. This should grab our attention!

Where we wish to minimize sins like lust, Jesus maximizes them! Or better yet, he unveils their true severity. Take this sin of lust. In our human way of thinking, it's no big deal. A glance. A look. The imagination runs on. To many of us, it's nothing to worry about and it doesn't hurt anyone. In fact, it's often encouraged. Our culture of consumerism uses it to sell countless products from cars and clothes to foods to pharmaceuticals. In a way, everywhere we look it seems lust is creeping, tempting, inviting us in to stay for a while.

But is a sin of thought a big deal? Isn't it better to just look and not touch? What's the harm? For one, we don't need to know the harm of a sin in order to see it as such. Just because something seems to harm no one doesn't make it fine to do. Our standard of law isn't based on the foreseeable damages. We look, instead, to the law. And while sin does have consequences, even if only spiritual consequences, that's not what makes it sin. It's God's command that matters. Thou shalt. Thou shalt not.

The sixth commandment – what does it mean? Here's what our catechism teaches us: We should fear and love God so that we lead a sexually pure and decent life in what we say and do, and husband and wife love and honor each other.

So he says you shall not commit adultery. And of course, we know the damage that sin can do. Tearing apart marriages. Shattering trust. Breaking homes and scarring the children. Divorce often follows. But long before the sins of deed come the sins of word and thought.

Take King David, in his sin with Bathsheba. Sure, he took another man's wife, and then committed murder to cover that sin. But even before it all happened – there was lust. He saw her from his rooftop and sinful thoughts led to sinful actions. Long before he committed adultery, he had committed adultery in his heart. And so it followed with his son Amnon, whose lust for his own sister led to more dark sins.

Not every sin of lust leads immediately to actual adultery, but lust still devalues the gifts God gives us as men and women. When we objectify others, when we see someone only for their sexuality, we treat the very image of God with dishonor. What's in it for me, instead of how can I serve my neighbor? Lust is antithetical to “husband and wife loving and honoring each other”. It seeks only for the self.

So how do we deal with this sin of lust that brings so much deadliness? Simply stop? Be good? Take a cold shower? No. We deal with the sin of lust like all other sins – with repentance and by receiving forgiveness. In this sense there is no distinction. All sins are deadly, and all are destroyed at the cross.

For we could even seek to cut off the hand that causes us to sin, or pluck out the eye – but if our very heart is sinful, how can we live? Instead, Jesus gave his whole self – eyes, hands, feet, pierced side, thorn-crowned head, scourged back – all of himself, for us. He was destroyed so we are not. He was cast away from God so we are not. He suffered hell to save us from hell.

Jesus Christ – the only one ever to lead a sexually pure and decent life – honors his bride the church by dying for her. For you, that is. He is the bridegroom who is preparing, even now, the great marriage feast in his kingdom which has no end. He is the faithful husband to his people Israel of Old, and to the New Israel which His Spirit gathers and sanctifies.

Lay your sins of lust – and all your sins – on him. His desire is to take them away forever. His desire is to make you righteous and holy, pure and decent.

After David had sinned with Bathsheba, a sin which began with lust and grew and grew.... he was confronted by Nathan the prophet. But instead of explaining away his sin, making excuses or minimizing it in any way, he confessed. And God forgave.

It was then that David wrote these familiar words of Psalm 51, words we know well today – words which take on even fuller meaning through Christ.

Have mercy on me, O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and cleanse me from my sin!

3 For I know my transgressions,
and my sin is ever before me.
4 Against you, you only, have I sinned
and done what is evil in your sight,
so that you may be justified in your words
and blameless in your judgment.
5 Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
6 Behold, you delight in truth in the inward being,
and you teach me wisdom in the secret heart.

7 Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
let the bones that you have broken rejoice.
9 Hide your face from my sins,
and blot out all my iniquities.
10 Create in me a clean heart, O God,
and renew a right spirit within me.
11 Cast me not away from your presence,
and take not your Holy Spirit from me.
12 Restore to me the joy of your salvation,
and uphold me with a willing spirit.

Sermon - Proverbs 16:18 - Ash Wednesday

2011-03-10T05:54:00.000-08:00

Proverbs 16:18
Ash Wednesday
March 9th, 2011
“Pride”

Pride goes before destruction,
and a haughty spirit before a fall. Prov. 16:18 (ESV)

And so it begins, our journey to Calvary called Lent. Our 40 days of fasting and contemplation to prepare us for a sober and meaningful observance of Good Friday, and the triumphant joy of Easter to follow. But for now, we put on the purple, put away the Alleluias, and focus all the more closely on our sin and our need for repentance, and for our Savior.

For our midweek series we'll be exploring seven deadly sins. And while the idea of “seven deadly sins” has become part of American culture, it has its roots in the catholic church as far back as the 4th century. So it was taught, and apparently still is, that these 7 sins are “mortal sins”, and that other sins aren't so deadly, but these are the ones you really have to watch out for....

Well not so fast. Lutheran theology sets us straight on sin. All sin is deadly. A biblical view of sin doesn't diminish its danger. “The soul that sins shall perish”, and so in a sense all sins are deadly sins. While some may hold more earthly consequences, and others may harm more obviously – we confess with with the church through all ages that sin is always a problem, a deadly and damnable problem. Sins of thought, word and deed, sins of omission and commission, sins against God and against neighbor and against self. And all sinners are called to repent of these, turning away from death – and turning in faith to Christ our only savior from sin.

With that major disclaimer in mind, still, it's worth exploring these seven sins – not because they are worse or more deadly – but because they are so common among us. It's worth venturing into the dark so that we can shine the light of God's Word on our souls. And and these deadly sins come scurrying out from within, may the Gospel of Jesus Christ stomp each and every one of them. Let these 40 days be a time of deep repentance and strengthening faith for us all. For though we have seven deadly sins – and more – we have one loving Savior, who dies to take them away.

Our first sin is pride. And you might even argue that THE first sin was pride. Proverbs tells us, “Pride goes before destruction, and a haughty spirit before a fall.” Wasn't it pride that the slippery serpent used to tempt Eve into sin? For after all, you eat that fruit and “you will be like God”. And so Eve and Adam and all of us fell – but the pride came first.

What is sinful pride? Perhaps we could define it as thinking more of yourself than you should. Paul says, “if anyone thinks he is something when he is nothing, he deceives himself”. And John says, “if we say we have no sin we deceive ourselves, and the truth is not in us”. And yet how many people would pridefully claim to be without sin? How many would think so much of themselves that they believe they can pass the test of God's probing law and perfect judgment?

Pride – it puffs us up with a false sense of security, or a false sense of our worth and value. It's a lie we tell ourselves to avoid the hard truth – that we really are sinners. That we really are nothing. That our best works are filthy rags. That our “goodness” is a sham. Pride, ultimately, wants to make us our own gods. And then who needs the real God?

The opposite of pride is humility. And many who follow this list of seven deadly sins also point to a list of seven heavenly virtues – opposites to these sins. The idea is that the solution to each sin is to just stop it! And do the opposite. Don't be proud, be humble. Don't be envious, but be kind. Don't be lustful, but be chaste. Etc. Well, easier said than done. In fact, easily said, impossible to do. The solution to deadly sins is not to simply “be good”. It is repentance and faith. It's a turning away from sin, yes, but a turning toward the only Savior from sin.

The only one who was ever truly humble. He even said so, “Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.” (Matthew 11:29)

If I claimed to be humble you'd laugh at me, for the very claim negates it – but not when it comes to Jesus. He, who had every good and right reason to be proud – he who was without sin – he who was God Almighty – he was humble. He humbled himself, he came down to be less than he was, taking the flesh of a human being, born in a stable, raised in a backwater town, reviled by men, betrayed, deserted, convicted, crucified, dead, buried. It doesn't get any lower than Jesus gets. Forsaken by God – it doesn't get any more humble.

Sin was deadly to him, though. All sins were put upon him. He who had no sin became sin for us. And he died. But by his death he destroyed death. He brought haughty Satan to utter ruin. He laid proud death in the grave forever, and rose to life forevermore. And when he finished his course here, and many saw proof that he was alive, he took back his rightful place at the top. He ascended into heaven, and will come again to judge the living and the dead. But his kingdom will have no end.

If we are to be proud at all, in a scriptural sense, if we are to think highly of anyone or anything – it is Christ. “Let him who boasts, boast in the Lord.” For in ourselves we are nothing. But in him who is everything, we are everything. In ourselves there is only sin and death, nothing to be proud of. In him there is righteousness and life – and everything to revel in. Pride goes before destruction, but his destruction brings us back from our own. His humble service, in life and death, offers grace and peace and hope and promise to you – now and for all time.

In this Lenten season, repent. Repent of sinful pride. Remember that you are nothing – and to dust you will return. But also turn in faith the the Humble One, who was raised up, and who lifts us up – and one day will lift up even our bodies from the dust to live with him forever. Believe in him, Jesus, and you will have rest. Amen.

Sermon - Matthew 17:1-9 - Transfiguration

2011-03-06T11:35:00.001-08:00

Matthew 17:1-9
The Transfiguration of our Lord
March 6th, 2011
“Just a Peek”

Transfiguration. Now there's some churchly insider lingo for you. What does it mean? Trans, as in, change – figure, as in figure or appearance. Jesus' appearance changes on the mountain. And we mark this unusual event every year with a special Sunday at the end of the Epiphany season and right before Lent.

So why the change? And what does this have to do with you and me? As the three apostles have front row seats to this miraculous sign, we sit and peek over their shoulder this morning, ponder the meaning of the Transfiguration. And be encouraged with them, for here we come to the mountain, yet we may not remain...

First, let's recall the context of this event. Jesus had less than a week before pointedly revealed to his disciples that he was the Christ! And he immediately started to tell them what that meant – that he would go to Jerusalem, that he would suffer and die. Mark tells us, “he spoke about this plainly”. But the disciples didn't want to hear it, and Peter tried to rebuke him. “Get behind me, Satan!” Jesus told him, “You do not have in mind the things of God, but the things of man!”

And then he told them, “some standing here today will not taste death until they see the Son of Man coming in his kingdom”.

With these words hanging in the air for just 6 days, the very next thing the Gospel writers detail is the Transfiguraiton.

In those six days, we can only wonder what ran through those disciples' minds. Was the truth about Jesus starting to sink in? That he was a suffering Messiah, not a triumphant conqueror? Were they perhaps becoming doubtful about him? What's this crazy talk about death and resurrection, anyway? And what did he mean by they will see him coming in his kingdom?

Have you ever been put off by the word of God? Have you ever struggled to understand, or to believe what the holy scriptures teach? Has a sermon ever not sat that well with you, bothered you – made you churn and squirm? Does the law have its way with you? And are you sometimes not only confused about God, but also yourself – how you fit in with his plan?

Sometimes we get it right, like Peter, “You are the Christ, the Son of the Living God!”. Sometimes we get it wrong like Peter, thinking we know better than our Lord. And sometimes, we just don't get it. Confusion reigns.

We look at ourselves and see something far afield from the glory that shines in Christ. We are bumbling fools in our sins, filthy and slimy. Dark and dull. Twisted and evil. We are are the opposite of the mountaintop, we are the depths and chasms, wallowing in the muck of our miserableness. Oh, to even be in the presence of such glory – we can see why Peter wanted to build some tents and stay awhile. But that wasn't the point either.

So then, the transfiguration. A high mountain, Peter, James and John. Jesus' appearance changes – dazzling white glory – they get a peek behind the veil of his humility. After all, he truly is God of God and Light of Light. Moses and Elijah, representing the law and the prophets, all the Old Testament scriptures testifying to Jesus as Lord. And best of all, the voice from heaven, God's own voice, “This is my beloved Son with whom I am well pleased. Listen to him.” The same voice and the same remarks from Jesus' Baptism, only now he adds, “Listen to Him”. You may see a spectacle here. You may be startstruck by your Old Testament heroes. You may have the image seared on you forever – but listen! Listen to him!

And so what does he say? “The Son of man will go up to Jerusalem, and suffer and die, and be raised again.” He speaks the Gospel!

This great event, this mountaintop experience, this bright shining moment is great and all, but it's nothing compared to the glory yet to come. It's nothing compared to the day, the Friday that Jesus has in mind, and the Sunday morning to follow. There, on that mountain called Calvary, Jesus would come into his kingdom. And John, who had a front row seat to the transfiguration, will also stand at the foot of the cross.

There Jesus will be stripped of all earthly dignity, rather than clothed in glory. There Jesus will be flanked by common thieves, not great men of faith. There darkness will blot out the sun, rather than radiance shining forth. There no one would say, “it is good to be here, let's build some tents and stay a while”. There, God would not consider Jesus his beloved Son with whom he is well pleased, but instead, he would forsake him who was made to become sin for us.

But listen to him. What he says there, on the cross, matters even more. Forgive them. You will be with me in paradise. It is finished.

The transfiguration of our Lord – it shows Jesus glory. It gives the disciples, and us, just a peek of what our eyes cannot see – that this Jesus is indeed the Son of God. The voice of the Father confirms it. But this mountaintop experience isn't the goal. It simply prepares us for that other mountain, where Jesus does what he really came to do – die for sinners like us. Knowing his true identity is important to understanding that death – that the God made flesh dies for all people – it's foundational to our faith. It's the heart and center of it all.

What does the transfiguration mean to us? It means that Jesus Christ is the Light of Light and very God of very God - he has and deserves all the glory. But it means that the cross matters all the more – that his suffering and death for us are all the better – because he is who he is. The transfiguration reminds us that it's not just some guy who dies for us – but God's own Son. The transfiguration, a picture of glory, actually points us away from such glory to the darkness and scandal of the cross. There is God's kind of glory – a power made perfect in weakness – a salvation through suffering – sweet life for all won by bitter death for him.

And finally, the transfiguration gives us a hint of that kingdom that is yet to come – the kingdom of glory, when we will see Christ as he truly is, when he comes to raise us up forever. Then, we too will be like him, glorified. Then, we will be transfigured – changed – made perfect – body and soul forever. The transfiguration is Christ as he truly is – but it's also a glimpse of our future in him.

Until then, the glory remains hidden. The promise is heard but not seen. He comes to us humbly, still – under bread and wine, by the water, in the Gospel. His kingdom comes to you today – forgiving you, renewing you, and transfiguring you, by faith. So receive him, see him, listen to him. In Jesus' Name, Amen.

Sermon - Matthew 6:24-34 - Epiphany 8

2011-02-28T07:16:00.000-08:00

Matthew 6:24-34
Epiphany 8
February 27th, 2011
“What are You Worried About?”

I asked around this week what worries people the most. I suppose most of the answers I got were pretty common worries – worried about losing a loved one, worried about the welfare of one's family, worried about the Christian faith of one's children.

Top ten lists of American worries include things like terrorism and global warming, as well as more personal things like paying the bills and losing a job or getting a job, worries about health and relationships.

I did get one interesting answer – someone said, “I'm worried about being worried”. That is, the person knew exactly what Jesus says in our Gospel reading this morning, “Do not be anxious about anything”. And the person worried that because he worried at all – maybe he wasn't really a Christian!

Today's words of Jesus in the Sermon on the Mount cut both ways. They cut us down with razor-sharp precision, for we all worry. But they also renew and restore with precious promises – and show us why in Christ there's no need for anxiety.

“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.”

Maybe we should take a step back and see where Jesus started here – with anxieties about money. Many of us, perhaps all of us at times, make money our master. And if not money itself – the things money can buy. The material items of life. For you it may not be clothing or food – we're fortunate enough to have most of those needs met. But it may be anxiety about paying off the credit card or the monthly mortgage. It may be about selling your house or paying for your kids' tuition... or soon enough, tax time.

All of these are good things – money and the things it can buy – but they are not to be our master. They are not to rule over us. We cannot serve them and God, our true master. And when we are anxious about them, when we spend our days preoccupied with things – we are not trusting in our true Master as we should. It's a lack of faith that leads to such anxiety. It's a lack of trust in God that leads us to worry about tomorrow.

Well, sure, don't worry about money. And don't worry about food or clothing. So if we can do that, are we off the hook? Most of the things people seem to worry about around here aren't food and clothing – we're more worried about our families, our loved ones. Isn't that a noble form of worry? Ah, but even these can become our masters, our idols, and take the place of our God. For just as God provides food and shelter, and takes care of our life, he knows how to best care for our loved ones.

Jesus tells us not to worry or be anxious for several reasons. For one, it doesn't do any good. It won't add a single day to our life. Instead, we observe, worrying is really not a pleasant experience. It brings troubles real or imagined into the present, where they don't belong. Jesus says each day has enough trouble of its own. He doesn't want us to make ourselves suffer in the futility of worry. It's useless, and ultimately makes us miserable.

But an even better reason to not be anxious is the promise – that God will care for you! Jesus unfolds this in various ways – comparing us to the lilies and the birds, clothed and fed by God without care or worry. And then he says, aren't you worth more than these? Then don't worry – God will care for you all the more!

If you doubt God's care, if you don't trust that he will provide for you. If you are beset by worry and hounded by your anxieties, if you just can't see that God wants what is best for you and will go to great lengths to provide it – then look again to the cross.

Ponder this, “he who did not spare his own Son, but gave him up for us all, how will he not also with him graciously give us all things?”

God provided for our greatest need – our only real eternal need – the salvation of our souls.

If we were still lost in sin, then no amount of food or clothing or money or anything would matter. We would be lost eternally. We would be destined for destruction. We would have bigger worries than these. But Christ has saved us from all this by his blood. He who was impoverished and naked and hungry and thirsty for us – he gives us a robe of righteousness, bread from heaven, the water of life, and the riches of his grace – a crown of glory that will never fade. You think the lilies and the birds have it good? Remember his promises to you! Recall what God has done for you in Christ!

Now, it's true, we don't always see the physical blessings we want when we want them. And it's true that some people do go hungry, and naked, and some people even starve to death. These promises to provide for us are not, ultimately, of this world. For while God does provide for us here, and everything we have here is a gift from him, there will be a day when this life ends. When the lights go out, and no money will help us, no food will keep us alive another day.

But it's that day when we will see the fullness of his promises. Then we will have abundant and eternal provisions beyond our wildest dreams. That day is an end to all worry, anxiety, or any thought of a future that holds any trouble at all.

So don't worry about tomorrow. Instead, trust in the one who provides for you. The one who provided even his own Son. He knows your needs. And he promises to provide for you eternally. Don't worry about tomorrow, but in faith, look further to that glorious day when all his promises come in full, and we share the eternal blessings of heaven.

7 Deadly Sins – 1 Loving Savior

2011-02-22T08:29:00.000-08:00

Grace Lutheran Church, Racine, WI
2011 Lenten Series

7 Deadly Sins – 1 Loving Savior

Theologians in times past developed a list of “7 deadly sins”. These grave sins, they argued, led to the destruction of faith and eternal damnation.

We Lutherans consider all sins deadly, apart from repentance and faith in Christ. Still, these 7 are a useful list to help us reflect on our spiritual shortcomings and explore the many facet's of Christ's forgiving love. Join us for this mid-week Lenten series as we consider how Jesus forgives us of:

Pride - Ash Wednesday – March 9th

Covetousness - March 16th

Lust - March 23rd

Anger - March 30th

Gluttony - April 6th

Envy - April 13th

Sloth - Maundy Thursday – April 21st

Sermon - Matthew 5:21-37 - Epiphany 6

2011-02-13T16:58:00.000-08:00

Matthew 5:21-37
Epiphany 6
February 13th, 2011
“Raising the Bar”

Have you ever murdered someone? No? Have you ever cheated on your spouse? Probably not. Have you ever been angry with your brother? Have you ever called someone an idiot? Have you ever taken an oath, “sworn to God” or on your mother's grave? Have you ever taken a look at someone with less than pure thoughts? If you answer yes to any of these – then Jesus says you are liable for judgment, deserving of condemnation – you've earned your ticket to eternal punishment in Hell.

“Well, good morning to you too, pastor, nice way to start the sermon.” But it's true. In today's Gospel reading Jesus smacks us up and down with the law. He takes what laws and rules people were comfortable with – you know, the ones we can mostly keep – and he blows them up in our faces, showing us how truly impossible it is to keep the law of God.

You may think you're ok because you've never killed someone. But anger is murder in the heart. And that counts too. You may think you're just fine because you've never cheated on your wife, but you have – with your eyes. And that's a damnable sin. You may think that divorce is ok as long as both parties agree it's just not working out – but Jesus says otherwise.

All of these sins, which we think of as “no big deal”, Jesus pulls the rug out from under us. They are a big deal, as big a deal as hell itself.

And don't think that Jesus doesn't mean it. Don't think that he's talking in exaggerated terms here. He's deadly serious.

Nor is he just trying to scare you straight – so that you'll shape up for fear of punishment. It's too late for that anyway. All of us have already earned our own death, and worse. The perfection God demands was never in our reach anyway, and we'd be fools to think we can get there tomorrow.

So why, then? Why does Jesus cut us down with this extreme law? Why does God, for that matter, make it so tough for us to keep it? It's like Jesus is taking our sin and failure here and rubbing our noses in it – pointing out to us in starkest terms just how much the law has us dead to rights.

It's to drive you to despair. It's to show you how hopeless your situation is. It's to lay out for you that there is no way in heaven, earth, or hell, that you can measure up. “You have heard it said...” yes, we've heard a lot about the law, and how we can do this or that. How if we only follow this, or keep that, or just think this way – then the solution is within our grasp. We hear this from false teachers who may even believe it themselves – that we can save ourselves from disaster. That the choice is ours, the power is ours, that we just have to do ______. But it's a lie.

“You have heard it said...” but JESUS says something different. He raises the bar. He makes it harder, he makes it impossible. Rather, he shows the truth that it is impossible to please God with our works, he brings our sins to light, and leaves us in despair, without hope, lost.

But he doesn't leave us there. If we were to look to ourselves, we could sit in a corner and cry about how hopeless it is. But there's somewhere else to look. If we are to keep trying to reach up, to stand up, to rise up to the occasion, we will always fall and fall short. But there's someone who reaches down to us. It's Jesus.

These words aren't the only words Jesus ever said. And scolding us, though we deserve it, isn't the only thing he ever does.

He raises the bar on the law, but he also raises the bar of his cross. This is why he came – the cross. And there he hangs and suffers and dies, to wipe out all our law-breaking. There he is raised, for all to see, the perfect sacrifice, dying for all. There's you're only hope for God's favor, but what a hope it is!

What salvation could be more certain than the one that God himself accomplishes? We, who can do nothing right – we get to rely on him who does everything well. He who was without sin – the only one ever – he became sin for us. The only one who didn't deserve death takes it on for all who do. The only one not subject to death makes himself subject to death for his rebellious subjects, and wins life for us by it.

He shows us our sin, clear as day. But he doesn't just pat us on the head and say, “Close enough. Try harder next time, now run along”. Nor does he leave us in despair. Instead he takes the punishment from us. He descends to the depths for us. He dies our death, takes our cross, and gives us life.

And in doing so, he raises us. Through him, and only through him, do we meet God's standards. In him, we are declared perfect, made perfect. God sees us that way, even now. He works on us, and in us, by his Spirit - he has “begun a good work in us”, and he will “bring it to completion at the day of our Lord Jesus Christ.” What a joy it will be, on that final day, to be fully free from sin in every way.

No we are far from perfect. We fall short of the bar, especially the high bar Jesus sets for us in the Sermon on the Mt. Repentance is a daily struggle. But not a hopeless one.

For Jesus meets every demand of the law, and through his cross, wipes away our transgressions. Newly created in him, by water and word, we are raised to life – now and forever – and perfected by him.

Jesus raises the bar on the law, but he also raises us, even to eternal life. Thanks be to God! Amen.

Sermon - 1 Corinthians 1:18-31 - Epiphany 4

2011-01-30T15:35:00.000-08:00

1 Corinthians 1:18-31
Epiphany 4
January 30th, 2011
“Preaching Foolishness”

“That's the stupidest thing I ever heard!” Anyone ever said that to you, or about something you happen to believe? Is there anything more insulting or disquieting than to have someone question one of the major tenets of your faith – or to suggest that the whole thing is rubbish?

And don't think it doesn't happen. For many of the doctrines of the Christian faith are disturbing to those who don't believe them. Sure there are the live-and-let-live types. But to those who take the time to understand what Christianity actually teaches – they are often angered or offended. And they'll sometimes tell you how foolish they think you are to believe it.

But this isn't a sermon about them. This is a sermon for us. What does it do to us when someone tells us our faith is stupid? That we are fools? Does even a part of us believe it?

We are tempted, not just by such attacks. We are tempted even by our own minds, to place our reason before faith, our own ideas and thoughts before the word of God. And when we do, we usually come to the wrong conclusion.

Luther called reason the “Devil's bride” and the “Greatest enemy of the faith”. One quote attributed to Luther reads, “Reason must be deluded, blinded, and destroyed. Faith must trample underfoot all reason, sense, and understanding, and whatever it sees must be put out of sight and … know nothing but the word of God” He also said, "All the articles of our Christian faith, which God has revealed to us in His Word, are in presence of reason sheerly impossible, absurd, and false."

So Dr. Luther agrees with St. Paul, that the message of the cross is foolishness, a scandal, utterly unreasonable.

But. To us who are being saved.... a different story. To us who
are being saved, Christ is the power of God and the wisdom of God. Still, there's this conflict within us...

Sin often seems so reasonable. Just a little cheating here won't hurt. A little lying there and no one will know. I'll get rid of this inconvenience and I'll ignore that word of God – it's just not practical. God's ways don't make sense to us. Wouldn't it be better to do it my way?

I know God said, “don't eat from that tree”. But it looks so good and I want to be wise. God said, “Honor thy Father and Mother”, but they just don't know what it's like to be a teenager. God said, “do not give up meeting together”, but I could really use a day off this weekend. God said, “pray for your enemies”, but I really hate that guy! God said, “love your neighbor”, but that person doesn't seem worth it... and on and on...

But in reality sin is entirely unreasonable. How many times do we do what's wrong even though we know better. Even though we know we'll get caught, we'll pay the consequences one way or another. Even though we know that sin brings death, and pain, and punishment. And yet we go and sin – for some inexplicable reason.

Reason, human, corrupted, sinful reason, must bow to the foolishness of God. What we think, and what we think we know, must always come after what God says is true. Even if it seems unreasonable.

And thank God for such foolishness. What kind of foolish God would do what he does? Come down from heaven, be born a human. Be mocked. Suffer. Die. Forgive sinners. Love people who hate him. Do it all for people who do everything but his will. Jesus is either the biggest fool who ever lived, or his foolishness is bigger and better than we can imagine.

Paul says God uses the weak things of this world to shame the strong. There's no one stronger in this world than Satan himself. And there's nothing weaker than dying in humility on a cross. And there it is. The foolishness of God. The cross.

So we preach Christ Crucified. It's the only way. It's the only wisdom for us foolish sinners. It's the only power for those of us weakened even to death. Jesus dies, for you and me, for all. The Lord of life dies to bring life. The All-Powerful God submits to petty and unjust human punishments, the judge of all, the king of all, submits to cowardly Pilate.

And in a fit of further foolishness, God turns things upside down again – bringing Jesus from death to life. Back from the dead. Who would ever have thought? What worldly wisdom could have predicted? But no, it's against all reason and wisdom and common sense. But it is by such foolishness that we are saved. In fact without the resurrection, our faith is in vain, as Paul says.

So the next time someone calls you a fool for believing in Jesus, you might agree. But remember that God's foolishness is wiser than man's wisdom. The next time sin seems reasonable to you, repent! And in your weakness turn to the only strength we have – the weakness and foolishness of Christ. We preach Christ Crucified.. for you! The power and wisdom of God are in him, for you.

In his holy name, Amen.

Sermon - John 1:29-42 - Epiphany 2

2011-01-24T08:45:00.001-08:00

John 1:29-42
Epiphany 2
January 16th, 2011
“Behold the Lamb”

We're two Sundays in to the season of Epiphany. And as I say every year, the big question for the Epiphany season is, “who exactly is this Jesus?”

We hear at his baptism – the voice from heaven declares it – he is God's own Son. That same voice will echo in a few weeks at his Transfiguration.

But in-between, we have a number of these Gospel readings which unfold and unpack different aspects of who Jesus is. Through his speech and actions, we get a clearer picture of this one who was born in Bethlehem, of whom angels sang. What is his identity? And if he is the savior, what kind of savior would he be?

Today, John the Baptist chimes in. He declares Jesus to be the “Lamb of God”. The text also calls him Rabbi, the Son of God, and the Messiah, that is, the Christ. All these names or titles tell us something about who Jesus is.

But Lamb of God is perhaps the most unusual name of these. It's a technical term in the Old Testament, having to do with the Passover. There a lamb, a perfect unblemished male lamb was slaughtered, and its blood was used on the doorposts to mark the homes of God's people. When the Angel of Death came for the final plague – to kill all the firstborn of Egypt, he would see the blood of the lamb and pass over that house. The Lamb was also roasted and consumed that night by God's people – a feast which was established then and carried over every year as remembrance of God's mercy to them – how God saved them from slavery in Egypt.

It's easy for us Christians to see how Jesus fits the bill of “Lamb of God”. He was the one, perfect sacrifice without spot or blemish. He is the one who saves by his blood – saves us from death. He is the one who is consumed in the wrath of God over sin, as he suffers its punishments for us. And we even continue to remember this blessed sacrifice in our holy sacrament – which he established, and we feast on him – body and blood, for the forgiveness of our sins.

Did John understand all this when he pointed out Jesus as the “Lamb of God?” Who knows. But he was right to direct our attention to Jesus.

He says, “Behold!” And that little word is important, too. “Take note!” “Look here!” “This is important!” We do well to “behold” Jesus. It might not seem so at first. For a bloody lamb slaughtered and roasted guts-and-all isn't a pretty sight. Nor is the sight of a man beaten and bloodied, shamed and humiliated, hung up on a cross with nails and thorns and sweat and agony.... no, Jesus isn't a pretty picture either. But John says, “Behold!”

The truth is, when we “Behold the Lamb”, and it's not pretty – it's not pretty because of sin. Sin is what's ugly. Sin's consequences – suffering, pain, death – are uglier still. And there on the cross Jesus becomes sin for us, “God made him, who had no sin, to become sin for us.' Oh yes, all well and good, pastor, sin is ugly.

But that's our sin we're talking about. Mine. Yours. When you behold the lamb who was slain, and see the bloody mess that sin makes, that's your mess! Are we accustomed to thinking of our sins in such terms? Are we used to thinking that every time we gossip or fudge the truth or slack off when we should be working – it means blood and death? Do we consider our sins that ugly, or have we become so accustomed to sinning that it's not a big deal anymore?

Sure, we are repulsed by CERTAIN sins – other people's sins, mostly. The child abusers and the drunk drivers. The people who cheat on their husbands or beat their wives. But what about the people whose love is cold? Who are too selfish? Who neglect to do the good that a child of God is called to do? What about people who just think evil thoughts and hold lust in their hearts? Jesus condemns such things too. We're not off the hook. We're just good at beholding other things besides our own sins.

Maybe the Old Testament people had better reminders than we do of this reality. As day after day bulls and lambs and doves were slain and butchered and burned in sacrifice for sin. An endless stream of blood poured out for the endless stream of sin and its wake of death.
And yet, it wasn't, ultimately enough. One hymn puts it well, “Not all the blood of beasts on Jewish altars slain could give the guilty conscience peace or wash away the stain.”

But once you've truly beheld the bloody mess that is your sin, then once again “Behold the Lamb of God...who takes away the sin of the world.” And yes, that includes your sin, too.

Jesus is that lamb. Jesus takes that mess. He suffers for you, and for all people. And he dies. And there is nothing more important for us to behold, to look at, to pay attention to. For there in the Lamb of God, we see God's love for us sinners, and we are forgiven.

And that lamb is slain, only to rise again! We can behold him on the cross, and in the tomb, but we will see him, behold him, face to face one day – for he lives forever, and we will live with him forever. The Lamb is victorious, and he gives us a share in his victory.

Behold him again, today, as he comes in the sacrament. Though we don't see him with our eyes, we behold him by faith – according to his promise. This is his body and blood. Given and shed for you. This, here, is the lamb of God. Behold the lamb. Take eat, take drink, for your forgiveness.

And believe it for Jesus' sake. Amen.

Sermon - Luke 2:41-52 - Christmas 2

2011-01-03T12:22:00.000-08:00

Luke 2:41-52
Christmas 2
January 2nd, 2011
“It is Necessary”

It's a week and a day after Christmas and already Jesus is 12. That's because the New Testament isn't too concerned about the details of his childhood. We are simply told that Jesus was an obedient son. The next we see of him he is 30, and his public ministry begins.

But there's more to this account of the boy Jesus in the temple than to satisfy some of our curiosity about those years between his birth and public ministry. Luke isn't trying to write a biography of Jesus life, but instead to tell us a Gospel account – what is the good news of Jesus Christ? And to that end, this story of Jesus at 12 in the temple – it points toward that good news.

There are some clues here that connect this account with Jesus' later life and deeds – and especially, his passion.

For one, these events take place in Jerusalem – which is where the story of Jesus' work and life begins and ends. It all happens in close proximity to the Passover feast – where the lamb is slain as a sacrifice for sin. So the true Lamb of God would shed his blood, here, as a sacrifice for all sin.

The temple takes center stage, there, and in Jesus' work. For he would cleanse it, teach in it, and destroy the temple of his body to rebuild it in three days. The temple, the house of God, was the place where God dwelt with man. Jesus is the true temple, the ultimate dwelling of God with man. God and man united in one person. God with us, Emmanuel. Old Simeon sings when the “Light to the Gentiles” and the “Glory of Israel” is brought to the temple as an infant. And when the God-man is crucified, the temple curtain is torn in two.

There's a little three-letter Greek word, which means “it is necessary”. Luke uses that word in today's reading, when Jesus says, “it is necessary for me to be in my Father's house”. The same word appears when Jesus speaks of the necessity of him going up to Jerusalem, to suffer and die and rise again. It is necessary. It was a must, for us.

Mary and Joseph would lose their son and find him on the third day, just as in his death he was lost to Mary only for three days, and rose to life on the third. There another Mary would be asked, “why are you looking for Jesus?”

Jesus has work to do. Even at 12, he knew who he was, and he knew where he would be going. In his Father's house, and about his Father's business. Not his will, but the Father's would be done. The obedient son of Joseph and Mary is the obedient Eternal son of God.

For our part, we are disobedient sons and daughters. We disobey our Heavenly Father, and we disregard his earthly representatives – parents and other authorities. We are not about our Father's business as we should be, and we are not in our Father's house as often or as faithfully as he would have us. We are sinners, after all. And in our sins, we are really lost, and do need to be found.

Like Mary and Joseph, and so many other students of the wise Teacher, we don't always understand very well what Jesus is talking about. We hear what we want to hear – even from God's Word. Jesus wants to talk suffering and death. He wants to point us to the cross. But like so many others, we want success and glory instead.

But only in his cross do we find what we need – access to the Father's house in heaven. It's not just the thief next to Jesus there that receives the promise of a place in paradise – but all people who believe in Christ – for us he prepares a place. For us he will come back, to take us home.

From that cross flow all the gifts of God's grace, and we receive them in the Word of God, and in his Sacraments. Baptismal water which makes us his children. Words of teaching which create and nurture faith. Bread and wine that are the true body and blood of the Lamb – and that truly take away sins. And we find all of these, in God's house. And he comes to us here, in this place, and brings us to his Father through these means of grace.

Even as a 12 year old, Jesus is doing things for his people, being who he is, our Savior. Teaching, Amazing, pointing to the cross. Submitting to his parents, in fulfillment of the law – for us. Submitting to his Father, in fulfillment of all righteousness – for us.

Take a page from Mary, who treasured up all these things in her heart. Treasure up the birth and life and work and teachings of Jesus. Sit at the feet of the great teacher, whose wisdom surpasses even Solomon's.

And marvel with the scribes and chief priests, and be amazed with Joseph and Mary. Appreciate all that he is and does for you, the poor sinner. And see how he points you again and again to his cross and resurrection. Amen.