Answering the Word with the Word

An interesting insight from the sermon I heard at Pr. Roemke's church this weekend. Preaching on Christ's temptation, he said something like, "When the Devil uses God's Word for his purposes, Jesus answers with God's Word."

We have a hermeneutical principle here! Scripture interprets Scripture! But there's more...

The Devil certainly knows God's Word and uses, or rather, misuses it. One way in which he misuses it is to apply further Law to the penitent, driving him to further despair. Heaping accusations on the guilty, the shame-filled sinner - "Satan" means "Accuser", after all.

Luther experienced this keenly. He personalized his struggle with sin as a struggle with Satan himself. But Jesus stands ready with that other word - of Gospel. The antidote to the devil's barbs and darts of doubt. He speaks to us a different word - a word which puts all accusations away. He reminds us he's paid the price, and our sin is no more.

Does the Devil also misapply the Gospel? Surely so! To those secure in their sins, he gives a "Jesus loves you" pat on the back. What better deception than to bulwark the impenitence of a sinner than by using God's own word to do it!?

And like he tempts Jesus, "doesn't the Word promise, 'you will not strike your foot against a stone?", he also tempts us to believe - inappropriately - in the promises of God. "The threats of the Law don't apply to you, sinner. You will not die."

We understand the proper use of Law and Gospel: The Law for secure sinners. The Gospel for penitent sinners. But Satan, an expert in twisting the Word, must also be an expert in twisting Law and Gospel.

BRTFSSG Clearinghouse

Thanks to Scott Diekmann for putting together a clearinghouse type list of numerous blog posts about the LCMS proposed restructuring: http://stand-firm.blogspot.com/2010/02/blue-ribbon-task-force-on-synod.html

"Casual" Isn't Always Better

If "Casual Fridays" can be taken too far in the workplace - what about the worship-place?

Numerous churches tout their casual or informal worship services, designed to make people more comfortable and at ease. But it's more than casual clothing, it's a casual approach toward God. It's symptomatic of our American culture, but it's not compatible with Lutheran theology.

"Casual worship" sends the wrong message, that sin is no big deal. It also fails to confess well God's presence. As a pastor friend of mine said, "act like God's in the room, because he is!"

Isaiah trembled in fear in the presence of God, "woe to me, I am ruined!" God's presence, his holiness, should first of all make us sinners uncomfortable. I suspect most of us would feel more uneasy in the presence of a famous person than the Lord of Creation.

Where's the awareness of our sin? Adam and Eve sought to hide their shame with fig leaves. But God provided the covering for them. We may seek to hide our shame and imperfections, but God provides all the covering we need in Christ.

Even so, that doesn't mean we should treat God lightly, or casually. Forgiveness doesn't mean we should no longer fear God. We are still the creature, and he the creator. We are still the beggars, pleading for our very lives and trusting in his mercy.

I'm reminded of something Pastor Petersen said once...

There are those among us who think the Gospel is best or most fully expressed as a casual, comfortable relationship with God. For them the resurrection of Jesus Christ means no fussiness, no solemnity, no seriousness, or formality. It is not enough that Jesus is your friend, He must be your bosom buddy. He is the kind of God you could go fishing with. It'd be okay if you hadn't showered and smelled like fish, if you wiped you nose on your sleeve. If you belched He'd laugh. He is the kind of God who likes greasy snack foods and licks His fingers. It is not really the Gospel for these people unless you can say: "Hey, Jesus, pull my finger." For them He is the kind of God you can tease. He understands. That is why they're always telling us He has a sense of humor (His sense, by the way, is always the same as theirs.) The bottom line though is that they find nothing to be afraid of in their God. They do not mean to be disrespectful. It is simply that they are completely and utterly comfortable with Him. It is this theology that creates casualness and unpreparedness in those who lead worship. They are sloppy on purpose. They want to show there is nothing to be uptight or worried about.

Sermon - Epiphany 5 - 1 Corinthians 13:4-8a

1 Corinthians 13:4-8a
Epiphany 5
February 7th, 2009
“Who Loves Like That?”

Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends.


Our sermon today is based on last Sunday's Epistle reading. It's one of the better know passages of the Bible. It's read at countless weddings, hangs on the wall in many Christian homes. It's a favorite of Christians, and for good reason. Love is a great idea. In fact, when all is said and done, when everything else passes away, faith, hope and love remain, but the greatest of these is love.

A shallow and sappy look at the passage may give us a warm fuzzy. Extolling the virtues of love is to Christians what motherhood and apple pie mean to Americans. We even have a holiday in next Sunday which is all about the high ideal of love. Maybe we shouldn't call it Valentine's Day anymore, since no one remembers the Christian St. Valentine. Perhaps “Love Day” would be a better name for how it's celebrated in our culture.

Sure, love is great. But do we just give love a respectful nod and move on? Or do we approach this passage like Lutherans do, looking for law and gospel? And how do we see Jesus in connection to these words of Paul about love?

First, let's remember the Bible uses different words for love. Eros, which is erotic or romantic love between a man and woman. Platonic love - Philos, like Philadelphia, the city of brotherly love. And then there's Agape. Agape is that unique form of Christian love, a self-sacrificing love that is the real aim of Christians. It's this kind of love Paul means in 1 Corinthians.

And as grand and beautiful as Paul's passage about love is, it sets a high bar. In fact, it should leave us asking the question of ourselves, “who loves like this?”

We should look first at ourselves.

Am I patient? Not really. I often lose my patience with my family and friends. I want things to happen on my timetable, and no one else's. If someone else puts me out, makes me wait, then it annoys me. And my impatience is really a form of selfishness. I want it my way, and I don't want to sacrifice my time for someone else.

Am I kind? All too often, I am not. I say words that hurt others. I am insensitive and unkind. I could do a better job.

Am I envious? Or do I grow jealous when someone else gets something nice, receives some blessing, that I think I deserve more? And such envy can lead me to resent my neighbor. That's not loving.

Do I boast? We don't mind other people appreciating us, so why not tell them why they should?

Insisting on my own way. My way or the highway. So common of us sinners. Irritable and resentful, especially when we don't get our way. Arrogant and rude.

And do we rejoice at wrong-doing? Rationalizing what is evil into what is good?

Rejoicing in the truth? My truth, of course. As if what is true is up to me. As if everyone can have their own truth. Or perhaps we admit the truth but only grudgingly. Rejoicing in truth? That'll depend on if it's a truth I want to hear.

Love bears all things, but I don't. Love believes all things, but I doubt. Love hopes all things, but I lose hope. Love endures all things, but I give up.

When it comes to love – self-sacrificing, agape love, we must admit we are not all that loving. In fact the standard of love that Paul sets is an impossible one for us sinners to meet. It's a pie-in-the-sky picture of love, the ideal but not the reality. For after all, who loves like that? Certainly not me. Certainly not you.

But Jesus does. Read the passage again. All those things that love is, Jesus is. All those things that love does, Jesus does. He is patient and kind – with us. He is not envious or boastful for himself. He isn't arrogant or rude. He doesn't even insist on his own way, but submits to his Father's will. He doesn't force us either, when it comes to his love, but calls, invites, encourages.

He certainly doesn't rejoice at wrongdoing, and certainly does rejoice in truth.

And he endures all things. Now there's a truth. Think of all our loving savior endured for us – humiliation – poverty, disgrace, grief, ridicule, injustice, betrayal, flogging, desertion, crucifixion. He even endured the very wrath of God over sin, for you.

No greater love, no greater agape, does anyone have than this, laying down his love for another. Jesus loves you. He loves with with a self-sacrificing love, a perfect love, that meets and exceeds all our standards of love. He loves you with a love that isn't mere emotion, or sappy sentimentality. His love acts, his love accomplishes.

And his love never ends. It didn't end with his death – for death could not hold him. It didn't end when he ascended, for he promises, “I am with you always even to the end of the age”. And even at the end of the age, his love never ends. For he prepares a place for us with his Father forever.

Love is.. many things. And the love of sinners like you and me – it often fails. It's not a very loving love. But Jesus shows true and perfect love to us all, an eternal, incomprehensible love. A love from the beginning of creation, a love shown perfectly in the cross, a love with an eternal promise.

So rejoice in his love, you forgiven sinners. And show his love to each other, as he has first loved you. Amen.

Sermon - Epiphany 4 - Luke 4:31-44

Luke 4:31-44
Epiphany 4
January 31, 2009
“The Holy One of God”

Our Epiphany season continues to present us with Gospel readings that answer the question, “Who is Jesus?” Last week we saw him as the true Bridegroom. Before that, the Savior, the Son of God, the King of the Jews. Today in the synagogue, we have an unusual voice confessing Jesus true identity. A demon cries out, “I know who you are, the Holy One of God!” And it's true. From the lying mouth of a unclean spirit comes a confession of truth. Jesus is the Holy One of God.

That's not all that's happening in our Gospel today. That's not all the demon said. And it's not all we have to learn about who Jesus is and what he does. Let's look a little closer at the Holy One of God and what today's reading means for our faith today.

One might take this encounter with the demon and conclude that it simply demonstrates Jesus sovereign power over evil. And surely he has that. But it is a miracle which is more than just flexing his divine muscles. Here he shows his authority. Just as he rebukes the fever in Peter's mother-in-law. Just as he commands water to become wine, hushes the storm, feeds the multitudes, and heals so many. In all his miracles Jesus is doing more than simply displaying his omnipotent command of creation. He shows his authority to demonstrate his identity. He shows his authority over these things, also to show his authority over spiritual things.

For which is it easier to say, “get up and walk” or, “your sins are forgiven”? Jesus who has the very power of God is most interested in using that power for your good. And not just your physical good, but first of all for your spiritual good! The best thing he does for you is to make you clean, washing away your sins. This brings you “every spiritual blessing” - the good news!

Notice his purpose statement: “I must preach the good news, for that is why I have come!” Not to hand out prizes. Not to heal, do miracles, or even cast out demons. All those he does, and can do.. but not just that! He came to work salvation and bring us the highest and grandest gifts of God.

But we're so often focused on the things below. Life's little molehills that to us appear as mountains. Sickness, conflict, things simply not going your way. All of this results from sin, of course. All of this is part of the program living in this fallen world. But the solution isn't just to treat the symptom. Instead, Jesus goes to the source. That's who Jesus is. That's what he came to do.

While the demon spoke truth, he also tried to deceive. As the devil does so often, he laces his lies with truth, to make them harder to see. He twists God's word. He seeks to use it against us. Some of Satan's most destructive lies come from the mouths of so-called Christian preachers. Even here, Jesus meets evil head-on in the synagogue, the place of worship.

So what was the deception? That Jesus was a Messiah to be feared? Well, yes and no. Did Jesus come to destroy? Yes and no. Like Jeremiah the prophet, in our Old Testament reading, Jesus comes to pluck up and knock down, but also to build and to plant. He does come to destroy, but also to give life.

As usual, a right understanding of this comes from the proper division of law and gospel. The demon was rightly terrified of Jesus, who indeed came to destroy him, and all the devil's kingdom, and their hold over humans. Jesus came to destroy sin, death, and the devil – all our spiritual enemies. For we do not contend against flesh and blood, Paul reminds us, but against the spiritual forces of evil.

And even our own sinful self, our old nature, our old Adam, is slated for demolition. Jesus has come to destroy that within us that is corrupt and wicked and rebellious, and by repentance and faith build us anew into the men and women God wants us to be – perfect and blameless in his sight. Redeemed by Christ's blood shed on the cross. Inheritors of life, now and in eternity.

Jesus is a destroyer, a judge, the Holy One of God to be feared only if you are under the law and God's wrath. But he is also the friend of sinners – the shepherd who lays day his life for his sheep. He is the advocate and intercessor, the great high priest, and so much more. Jesus is the good news that he preached. The Gospel is all about him and what he does to save us.

The devils and demons don't want you to know it, or believe it. They want you to fear Jesus, if you think of him at all. They want you to get it turned around. They don't want you to see him as savior, but yourself. And they don't want you to have the comfort of trusting in his grace.

But Jesus silences that. He rebukes all that.

And his Holy Spirit speaks, even today, a different word. A word with authority from Christ himself, who sits on heaven's high throne. You who know and feel sorry for sin, you who have heard the call to repentance and fallen on your knees. Fear not. Jesus comes to destroy only what troubles you – sin and every evil. Jesus comes to foil every plot of the devil. Jesus, the Holy One of God comes to make you holy by his holy, precious blood, and declare it in his strong word. We know who he is – by what he says and does for us. In his name, Amen.

What's a Congregation to Do?

What's a Congregation to Do?

Reflections on the mission and ministry of the local congregation
Rev. Tom Chryst - Elders' Retreat January 2010

Every congregation offers worship services on Sunday. Most every congregation has a pastor leading them. Baptisms, funerals, weddings, confirmations. Usually there's some kind of Bible study. But then what?

Some congregations run a soup kitchen. Others have a school. Some have a radio or TV ministry, or an ethnic outreach. There's braille workers and quilters and seniors groups and grief support groups. Stephen ministries and youth retreats, homeless shelters and neighborhood canvassing. There's any number of programs, events and social gatherings that happen on a regular or irregular basis.

With so many possibilities, someone in congregational leadership might be led to wonder, “what's a congregation to do?” In other words, besides having church on Sunday, how does a congregation decide how and where to spend its time, talents and treasures?

Especially when a congregation is at a crossroads, I contend that it's well worth it for the leaders to intentionally think these things through. Rather than haphazardly doing things in a random fashion, or always doing what we have always done, isn't it better to come to a well-reasoned plan for how a congregation will choose its course?

First, let's consider what Scripture teaches about the purpose of the local congregation. Acts 2:42 gives us a basic outline, “and they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers”. This suggests that the gathered believers of Christ are to:

1)be devoted to doctrine
2)devoted to fellowship (sharing what they had in common – several aspects to this)
3)breaking of bread – Lutherans have understood this to include the sacrament
4)the prayers – suggesting a formal order of worship

These four priorities are covered nicely in our “Sunday Morning” routine. So far so good. Acts 2 goes on to talk about how the early Christians cared for each other, even going so far as communal living – sharing all possessions. This indicates another purpose of the congregation:
1.to care for one another

Matthew 28, the Great Commission, Jesus instructs his Apostles and the Church to “Make disciples of all nations” by baptizing and teaching. “Baptizing and teaching” is another handy summary of what we Lutherans call “Word and Sacrament Ministry”.

Surely we could add to the list, based on the example of the New Testament church. But the fact remains, nowhere does Scripture give us detailed instructions for the local congregation (like it does, for instance, when it comes to the construction and usage of the Tabernacle). It certainly teaches the centrality of the Word and the sacraments, but allows for broad freedom beyond this. So what's a church to do?

Let me suggest the following simple framework for deciding what to do:

Things you need to do:

Those things you simply have to have, in order to do “Word and Sacrament” ministry. For instance: Pay the pastor. Order communion supplies. Have a building with heat and lights. Collect offering. Some of this will vary from situation to situation, but these are the “no-brainers”.

Things someone else has a need for:

Needs vary greatly from place to place. Socio-economic, demographic, geographic factors all come into play. This is a matter of knowing what people need – both in and out of the church. There are all kinds of resources to help determine these things, but a common sense observation of the conditions isn't such a bad place to start.

Things you are good at:

Each congregation is blessed with people having different and diverse talents. Why not play to your strengths and do what you are best at? I think of a nearby Hispanic congregation that holds a taco dinner fund raiser. They need funds, and they make good tacos. Pretty simple. Does your congregation have people who are talented in education? Finance? Art? Cooking? Cleaning? Organizing? Or something else? This is a matter of managing the talents God gives us (stewardship).

Things you want to do:

It's a whole lot easier to do something you want to do, than something you don't. If your congregation likes to get their hands dirty, then maybe a community rehab project or a soup kitchen is right for you. If you want to work with children, then maybe a school or daycare. If you want to concentrate on music ministry or some other focus area – it will always be easier to do if the people are interested. We shouldn't feel bad about doing those things that we, as a congregation, simply want to do. As long as we are not sinning, and as long as we are keeping in mind our main purpose, there's no reason we can't choose from the panoply of options and find our own comfort zone. A caution: This can be taken too far, and if a congregation is too comfortable they will likely NOT be fulfilling their full potential for service and mission work.

If you can find an ideal combination of these four factors, you may have found what you (or your congregation) should be doing!

Also, as you are deciding “what to do”, ask questions along the way, which evaluate a proposed plan or activity:

Does it serve the Gospel?
Generally, most things we do should have some connection to the main thing we're about. However it's not wrong to do something as a congregation “just for fun” or just to help people.

Is it good stewardship?
Money is always an issue. Remember it's God's money we're spending. He calls us to do so wisely. Still, many things worth doing are costly. Jesus tells us to consider the cost of discipleship, but still wants us to be disciples! Don't let money stop us from doing good for the kingdom. (Discussion – how to decide how much we spend on aesthetics vs. functionality?)

What are others doing?
Have others succeeded or failed, and why?
Are others nearby doing the same? Would we be stepping on toes, or helping them?

What witness would it give?
Remember what a congregation does is seen by those within and without. Even non-believers will take note of the good a congregation accomplishes. Are there other projects or events that might give the wrong impression?

Would this offend someone needlessly?
I'm not saying compromise our beliefs in any way to avoid ruffling feathers. But simply to consider our neighbors – community and other congregations, for instance – and how our actions affect them too.


Some final thoughts:

Be careful to avoid acting only in your congregation's “best interests”. Perhaps balancing “internal” and “external” projects is a healthier approach to consider.

Avoid major projects which have the support of only a small number of people, or only one individual. Even the pastor shouldn't decide by himself the overall course a congregation will take.

Remember there are always unintended consequences. Try to think them through.

In those things which are not central, it's ok to fail! I once had a frustrated member bring me a list of all the projects we had tried that “failed”. While working in and for a congregation can be frustrating, there's no guarantee of “success” in everything we do.



Questions for discussion:

What are some of the advantages of carefully evaluating a new plan or program or activity in the life of the congregation?


When should these kinds of discussions and evaluations take place?


Who should do them?


How has your congregation made decisions in the past, and how has it worked out?

Issues Etc. Roundtable - The Church

Once again I participated in a Pastors' Round Table segment on Issues, Etc. Lutheran radio program. With Pastors Nebel and Walther, we discussed the Apology of the Augsburg Confession: The Church

You can listen to the entire hour for free, now or later, by clicking here:

http://www.issuesetc.org/podcast/409012110H1p.mp3

Sermon - Epiphany 3 - Luke 4:16-30

Luke 4:16-30
Epiphany 3
January 24, 2009
“The Hometown Preacher”

As a preacher, it's always good to take note of how and what Jesus preaches. In our Gospel reading today, we have Jesus attending the weekly worship gathering on the synagogue. Much like our practice of church on Sunday, those gathered would have an appointed reading from Scripture, followed by a Rabbai or teacher, or in our case, pastor, explaining and proclaiming it. So Jesus was the guest preacher that day in his hometown of Nazareth.

They had seen him grow up as Joseph and Mary's son, probably had some tables and chairs from his carpenter's shop. They knew his family. Little Jesus, all grown up, and now a famous preacher. He'd been making quite a name for himself with his miracles and messages in Capernaum – the nearest big city. Now they had a chance to hear the hometown hero. Perhaps it was Nazareth pride that made them speak so well of him. But... the sermon didn't go so well.

It started out with Jesus preaching about a passage from Isaiah, which clearly predicts the coming Messiah. He states very simply, very boldly, “today this Scripture has been fulfilled in your hearing”. And this striking claim seems to fly right over their heads! Jesus is basically claiming to be the Messiah! He says, “hey, I am the guy. I'm the one Isaiah is speaking about here. When he predicts the one who would come to preach good news and proclaim freedom, the one anointed by the Spirit. That's me!”. But they are not even phased. Instead they continued to speak well of him and marvel. It doesn't seem they were even listening to his words.

Perhaps their hearts weren't ready for such good news. So it is with many today. You can sit in church for years, and though the preacher preaches till he's blue in the face, never really “get” the Gospel. Some of us here today, probably also, have a fuzzy picture at best of who Jesus is. Is he the one and only Savior from sin? Or is he the one who sets the example for us to follow? Is it what would Jesus do, or what did Jesus do for me that is most important? Is the answer to my problem of sin the grace of God in Christ? Or should I just try harder to be a better person and sin less?

We preach, like Jesus preached, that Salvation is a free gift of God alone. And yet it's so hard to hear. It's so difficult to believe.
So Jesus shakes them up. He preaches some law. He says something that gets their goat. He pulls out some history.

Back in the time of Elijah and Elisha, the people of Israel had largely turned away from the true God. So these prophets, partly as a testimony against such unfaithfulness, were sent to foreigners and outsiders. The widow and Zarepheth and Namaan the Syrian. To his hometown crowd of Nazareth, who thought themselves insiders to God because they were Jews, insiders to Jesus because they were from his hometown.... Jesus shoots that all down. Because they reject him, the Gospel will be offered to others. Because they refuse to hear, they will be shamed by outsiders who receive Jesus in thanks.

And really, he's poking holes in their pride. He's exposing them for their hardened hearts. They were not listening to him to really hear what he had to say, and so they were offended. Especially when he began to compare them to those lousy gentiles. They were about to push him off the cliff and probably stone him as a false teacher! But it just proved Jesus' words all the more true.

We too, don't like to hear what we don't like to hear. When your pastor stands here and tells you what scripture says about your sin, it's not supposed to be a kind word. The law offends us. It's an assault on your sinful pride, your false sense of righteousness. But before you try to stone the preacher or push him off the cliff, remember this is God's word of Law. This is a slap in the face we need to experience.

And even when Jesus himself speaks, preaches, teaches – some will reject. They did then, and they do today. But to him who has ears to hear – the message gets through. When the law breaks us into pieces and leaves us a quivering pile of guilt and shame. Then Jesus has another word. Then he has good news.

He is the chosen one, the Messiah, anointed to preach good news to the poor. And the good news is this: that he has died for your sins, that he has taken your guilt and shame. That all your sinful pride and self-righteousness are forgiven by his work for you. His death on the cross pays the price of freedom for us who are slaves to sin, and our newfound liberty in him is reason to rejoice.

Today, here 200 years later, Isaiah is fulfilled yet again. As Jesus' good news comes to people who need to hear it. As his word is proclaimed, as his gifts are freely given. The Spirit of the Lord works faith through his Word, gives and strengthens our faith, and assures us of the blessings of salvation through Jesus Christ. Today, in Jesus, what is written is real and sure and true.

Does it offend you? It should. Does it give you comfort? It should. For Jesus the guest preacher is still speaking, still calling sinners to repentance and faith. The Spirit is still working in devious ways to open our eyes and ears to see and hear this Jesus, this great Teacher, this anointed one – whose word is worth hearing and believing.

Sermon - Epiphany 2 - John 2:1-11

John 2:1-11
Epiphany 2
January 17, 2009
“The REAL Bridegroom”

Jesus first miracle seems unplanned. It happened at a wedding, at the request of his mother. There was no pressing need, except the possible embarassment of a host that hadn't planned for enough wedding guests. One commentator (Bo Giertz) describes it this way:

...Let us ponder the reason behind Jesus' miracle: a small irritating mishap threatening a respectable Galilean family with great shame. This Sunday in the Church Year used to be called "Home Sunday" because it emphasized Jesus' relationship to our home life and how we immediately see what Jesus has to do in our homes. He is there--even during the trivial annoyances of everyday life. Christ descended into our everyday life when He became man. This is how He really shows us who He is. His glory is revealed to us not only on the Mount of Transfiguration, but as a helper and a friend at the very center of every day's prosaic reality.

Rightly understood, however, we see our Lord God as providing all the wine and food for every banquet, all the daily bread of life. So is it really a surprise that Jesus would tend to such an important detail?

But the significance of this miracle is even deeper, as it serves to help answer our Epiphany question, “who is this Jesus?”. We've already heard with the Wise Men that he is the one born King of the Jews. The angels announced him as “A savior, Christ the Lord”. God himself adds to the growing picture at Jesus baptism, “This is my Son, with whom I am well pleased”. And now this little miracle at the beginning of his ministry gives us another picture and pointer of Christ's identity. He is the true Bridegroom.

After all, it was the bridegroom at the wedding that was responsible to take care of the guests. Here Jesus, by providing the best wine himself, shows that he is the True Bridegroom, even if it wasn't his wedding.

Scripture, even from the Old Testament, uses the metaphor of marriage to teach us our relationship with God. In Jeremiah 31, God laments that the people “broke my covenant with them, though I was a husband to them”. The nation of Israel as a whole, and the individual sinners within it are described as adulterous. They pollute and disdain the true and proper relationship to God by following after and “having affairs” if you will with all sorts of false gods.

And we are no different. Our sins, of commission and omission, of thought, word, and deed, are a turning away from the true Bridegroom to some other, lesser, lover. When we, the bride of Christ, his church, do anything other than His will, we break the marriage bond and adulterate ourselves, and our relationship with him. When we, as a body, or as individual members of the body, do what we know is wrong, we forsake and divorce ourselves from him – it's a terrifying place to be.

But he is a forgiving husband, a loving bridegroom. His patience surpasses any human husband, his love is greater and deeper. He lays down his life on the cross to save the marriage, to save his people forevermore. He takes us back, time and again, with a forgiveness that is hard to imagine. Calling us to turn away from our false loves, and receive him our true love, according to his grace.

Our bridegroom, Jesus. He asks his mother, “why do you involve me, my time is not yet come?” But he responds to the requests and needs of his people.

His hour of glory was still on the horizon – his glorification at the cross, and his final coming in glory. But here in his first sign Jesus points forward to other miracles to come, and to the final feast of celebration at the consummation of all things.

The feast – we sing about it. “This is the feast of victory for our God”. We pray about it, “a foretaste of the feast to come” the “marriage feast of the Lamb in his kingdom which shall have no end”. We look forward to that day, that final day, at his second coming, when the Bridegroom brings all things together and fulfills his plan. When the dead are raised, and his people are judged righteous on account of him. When we enter into our eternal rest and celebrate the final victory.

Revelation gives us a picture of the final bride – the holy city of Jerusalem – adorned for that celebration. It stands in contrast to Eve, the first bride – who was ashamed of her sin and nakedness. The final bride – the entirety of God's people – we are adorned with the very glory of God.

So today, like every Sunday, we celebrate the wedding. We have a foretaste of the feast to come. And the Bridegroom who provided the wine at Cana, provides the bread and wine at the altar. The same Jesus who in miraculous fashion caused the creation of the best wine – he causes, by his word, the sacramental reality of his presence for our blessing. His true blood and true body, here for us. Not for our mundane needs, but to rid us of guilt and shame and sin. His feast for his people, his love for his bride.

Turning water into wine is a mighty wonder. But forgiving our sins is the greater miracle. As you come to the feast today – all you who hunger and thirst for righteousness – bring your infidelities and unfaithfulness, and receive his everlasting forgiveness, his eternal life, and his sure salvation. He is the true bridegroom, and we are his true bride forever. In Jesus Christ, Amen.

Sermon - The Baptism of Our Lord - Luke 2:21-22

Luke 2:21-22
The Baptism of Our Lord
January 10, 2009
“Baptized for You”

Short of his death and resurrection, it has been suggested that Jesus' baptism is the most important event in his work for us. You could argue that, of course. For everything Jesus does for us is important.

But at least we can say this. His baptism was very significant. There's a reason that the entire Godhead is on display – The Father in the voice from heaven. The Spirit descending like a dove. And the Son, on center stage, the Beloved Son, with whom God is well pleased. There is deep significance to this public declaration, this inauguration of Jesus' preaching ministry. In word and deed, what Jesus does should be marked and studied and pondered.

Not only is this event important for theology and for our study and understanding of Christ. When Jesus is baptized, it makes a difference to you – it is for you. So let's pay attention here to what's going on in the Jordan river.

Every Sunday School child knows baptism washes away our sins. But we also know that Jesus didn't sin. So his baptism presents us with a puzzle. And in working out the answer, we see a great blessing in Christ's baptism for us.

We do know this. That we are sinners. And we need baptism. We know very well the filth and dirt that cling to us. When we hear the accusations of God's law, we admit we deserve his punishment. For we don't like the reproval any more than Herod, who locked up John the Baptist. We get more than uncomfortable when someone reminds us, shows us our sin. But we can either rebuff the accusation – silence it, ignore it, rationalize it.... or we can fall down in repentance and beg for God's forgiveness.

God calls us to repent. And God has good news for us when we do. He provides ways for us to receive his grace. And one of those is Holy Baptism.

At the font of baptism, we enter the church and become part of God's family. We receive the gift of faith, forgiveness of our sins, life and salvation in those baptismal waters. What a flood of blessings! But it's not just a one-time-thing, either.
We believe that baptism is a daily blessing to the Christian, as each day we drown our sinful self in repentance and faith, always turning to Christ for forgiveness. Arising to live with him and for him and in him each day.

And we know that Jesus death is why we are forgiven. Because at the cross he bore our sins, took our punishment, and made everything right between us and God again. He took our place on the cross. But he took our place long before that.

Here in his baptism Jesus first publicly shows his ID card. He is the Son of God, the savior. As John says, the Lamb of God who takes away the sins of the world. He takes them away, because he takes them on himself. And that's why he is baptized. It's not his own sins he took into the Jordan River, but ours. It's not for himself that he is baptized, but for us.

And even as he takes something away, he gives something in return. Our sins are gone. Our punishment is gone. And in return, he gives us his own righteousness. He gives us God's approval. So when God says of Jesus, “with him I am well pleased”, we should also hear, “with you, my child, I am well pleased”. Jesus takes our place as a sinner, and he gives us his place as a child of God forever.

The great exchange. This is what Jesus does for us. But there is more.

Remember back in the Garden of Eden, when our first parents sinned and were sent away? God barred the gate to Eden's paradise. He set an angel with a flaming sword to stand guard, so man could not return to his idyllic home. Paradise was closed. But in Jesus baptism, “the heavens are opened”. Paradise, access to God is available once again, through Christ. Just as Jesus could offer the promise of paradise restored to the thief on the cross, “today you will be with me in paradise”. So does Jesus procure the same for us his people. When you are baptized, paradise is yours. Heaven is opened to you. It's a present possession that one day you will enjoy in full.

It's even significant that he is baptized in the Jordan – the river that is the threshold, the border to the promised land. In Christ, we enter the promised land of God's kingdom, through our baptism.

But there's still more. As the Holy Spirit descends on Jesus, so does the Holy Spirit descend on us. We don't see the dove come down at Christian baptisms. But by faith, we do. We believe what Scripture teaches – that in Baptism the Spirit is ours, lives within us, guides and directs us and sanctifies us wholly. And the Spirit testifies to Christ, points us, leads us, again and again to Christ and to his cross for our comfort and peace.

And we don't hear the thunderous voice of the Father's approval at our baptism. But by faith, we do. We know the promises of Jesus, that no one can come to the Father but by him, Jesus. And that he and the Father are one. And that he prepares a place for us in the Father's house. And that “he who receives me, receives the Father who sent me.”

Yes, Jesus Christ, our Lord and Savior, God's own Son... becomes one of us. He takes our place, as he wades into the water, as he drowns our sins there. And as comes up, he brings us with him. He takes our place on the cross. And as he rises from death, he brings us with him. And as he ascends to heaven, he will come back to take us home with him.

Just as everything he does is for you, Jesus was baptized for you. You are baptized in him, and awash in blessings now and forevermore through him. And with you, God is well pleased!

Amen.

Sermon - New Year's Eve - Ecclesiastes 1:9-10

Ecclesiastes 1:9-10
New Year's Eve
December 31, 2009
“Nothing New”

What has been is what will be,
and what has been done is what will be done,
and there is nothing new under the sun.

Is there a thing of which it is said,
“See, this is new”?
It has been already
in the ages before us.

You might think it strange to hear this passage on a New Year's Eve. Ecclesiastes isn't the most upbeat book of the Bible. Solomon's voice and tone here are less than bubbly... downright depressing, really. “All is vanity” he preaches. Everything is pointless. And it's all been done before. There is nothing new under the sun. Nothing he hasn't seen or heard. Even he, Solomon, with all his great wisdom, is not impressed by anything. If anything, he's become jaded about this world and what it has to offer. It's the same old, same old, same old. Nothing changes. It's always the same.

He talks about all the pleasures he has sought and experienced, and how they leave him empty. Self-indulgence, Hard work, gold and silver, gardens, wealth and honor, slaves, a full stomach, wine, women and song. None of it held meaning for him, this old king looking back on his life.

Tonight we look back on another year of our lives. And we may find some milestones and events to remember. For good or bad, much has happened in this last circle around the sun. Maybe you've lost a job, or gotten a new one. Maybe you've fallen in love, or seen a relationship fall apart. Have you seen the birth of a child or the death of a loved one? Had health problems, faith problems, or some other problems worth remembering or forgetting? It's only natural as we turn the calendar to take stock of the past year and what it's meant.

Solomon, at the end of many years, offers a word of wisdom: it all means nothing. It's all vanity. Emptiness. Pointless.

What does he mean? Perhaps that in the grand scheme of things, there is nothing much different about his life than your life, or anyone's life here on earth. There is nothing new under the sun. It's always the same.

We are conceived and born in sin. We grow up, eat and drink and marry and work. We live our lives for the pleasures we can find, but none of it satisfies us, ultimately. It's all corrupted by sin. It's all shy of perfect, less than fulfilling.

Sure, you might have those “snapshot moments” in life. A time of great joy you try to remember, and maybe by rehearsing it – burn it into your brain. But even those moments are bittersweet – for they don't last. Soon it's on to the next grief and trouble of life. Life in this world, viewed honestly, is really pointless.

Unless. Unless there is more...

As depressing as Solomon's wisdom is in Ecclesiastes, he gives us some hope. He also says, “I perceived that whatever God does endures forever; nothing can be added to it, nor anything taken from it. God has done it, so that people fear before him.”

Through all his moaning and groaning about the futility of this life, Solomon still sees there is more on the horizon. He knows there is something deeper that God has planned. Hints and glimmers of the hidden wisdom of God poking through the clouds of a gloomy day-to-day existence.

There is nothing new under the sun.... for us, from us. But from God there is something new, different, and worth our attention. Something that does last forever. There is news – good news – from God. And it begins with a child born unto us in Bethlehem.

Jesus Christ is the only antidote to the vanity of this life. He is something new under the sun. A human being who can perfectly fulfill the law. A sacrificial Lamb of God who takes away the sins of the world. The one who lays down his life for his friends, even for his enemies. He is something totally other, totally different, totally new, and entirely not of this world.

For he is not under the sun, but as Lord of creation he sits over it. He is the one who gives light to light. He is the one who gives new life to the dead. He is the one who makes the Old Adam the New Adam. He makes us a New Creation. “Behold” he says, “I make all things new!” For at his second coming he do away with this corrupted creation, and bring forth new heaven and earth. And his redeemed people there will sing him a new song!

In Jesus Christ, God is always working for renewal. In our baptism we have the washing of rebirth and renewal. In the Lord's Supper we receive forgiveness, new life and salvation.

And though what he brings us is good news, he never changes. He's the same yesterday, today and forever. And all the while the story never changes. The sermon is always the same. You are always a sinner, and Christ is always the Savior from sin by his death on the cross. But that message is always news to me and you.

Whatever your year has been like, whatever sorrows or joys it has seen, however you will remember 2009 (or maybe you'd like to just forget it). As we look forward to 2010 and beyond, we rejoice in the good news of Jesus Christ, who brings meaning and hope and promises untold to the vanity of this life. Keep your eyes on the horizon, and keep your faith and trust in him. Amen.

Sermon - St. John - John 21:20-25

December 27th 2009
John 21:20-25
“St. John”

In the month of December, we have had the opportunity to hear the Gospel in connection with various saints whose commemorations happen to fall on Sundays and Mondays throughout this month. St. Andrew, St. Nicholas, St. Lucia, and St. Thomas. One last saint in this crowded December lineup, one last believer of old who points us to Christ. Today, December 27th is the day remembering St. John, the apostle.

John was the writer of the Gospel account that bears his name, the fourth Gospel, with a different viewpoint than Matthew, Mark and Luke. A very distinct portrayal and emphasis on the same Jesus. John shows Jesus as the Word of God made flesh. John gets us thinking about deep mysteries wound up in simple concepts like light and darkness, the world, water, bread, and life. He shows Jesus as Yahweh with 7 great “I AM” statements, for instance, “I am the way, the truth and the life”, “I am the resurrection and the life” and “I am the Good Shepherd”. The Holy Spirit used John to give us great insight into our Lord Jesus Christ that we could find nowhere else.

John also wrote three letters and recorded his vision in the book of Revelation. Perhaps second only to St. Paul, John is our most important New Testament writer.

Like all the saints we've been hearing about, let's not look at John in his own right. Instead, let us see him as another lens for seeing Jesus Christ, John's savior and ours.

John, the disciple whom Jesus loved. Not that Jesus didn't love all his disciples. But that was John's way of referring to himself in the Gospel account he wrote. “The disciple whom Jesus loved”. Perhaps a way of showing his humility. Perhaps a way for John to show that the most notable thing about himself, about all of us really, is that we are objects of Christ's love.

Peter, James and John were the inner circle of the 12, the three closest to Jesus. With him on the Mount of Transfiguration. With him in Gethsemane. John was the only one of the disciples recorded as being present when Jesus was crucified. Jesus trusted him with the care of his mother Mary, “Behold your mother”. John was also first to enter the empty tomb on Easter morning, running past Peter in great excitement at the news.
I mentioned that John's Gospel gives a distinct view of Jesus as the word of God made flesh. John doesn't begin his Gospel account with shepherds and angels or wise men from the East. He says, “In the beginning was the word, and the word was with God and the word was God... and the word became flesh and made his dwelling among us”. This is John's version of the nativity. That Jesus Christ is the living Word of God, and God himself from the beginning, by whom all things were made. And he, the agent of creation – pitches his tent in human flesh, among us. A profound mystery.

John was, like all saints, also a sinner. And perhaps we see that best in the account where John and his brother James request a special place in the kingdom. Through their mother, they request to sit at Jesus' left and right hand when he comes into his glory. This selfish request shows they had their own glory in mind, and totally misunderstood the point of Jesus' work. He was a savior from sin. But in John's mind, sin wasn't as big a problem as those Roman occupiers. In John's mind, he would share in the glory when Jesus led the rebellion to win Jewish freedom from oppression. He would sit at Jesus' right hand.

Not too unlike us, who sometimes want Jesus for our own purposes, rather than his. What can he give us, what prayer can he answer? How can he make me feel? Do we forget or ignore the true nature of his work, the real reason he came? He's here to deal with our sin. Which means we need to admit our sin problem.

Interestingly, it appears John did sit at Jesus right or left, at the Last Supper. He was “reclining at table close to [Jesus] and said, 'who is it that is going to betray you?” John was given a place of honor, though he didn't deserve it. And as we approach our Lord's table at his invitation today, we too are honored, even though we don't deserve it. We are forgiven for our betrayals and denials, our cowardice and laziness – every way that we fail as his disciples. Still he feeds us. Still he loves us.

Tradition tells us that John moved to Ephesus and served as pastor and bishop there, and that he was the only one of the 12 apostles not to meet a martyrs death, but to die instead of old age. That doesn't mean he didn't face persecution! He was imprisoned once with Peter, and later sent to exile on the island of Patmos. But as one of the youngest apostles became a last living link to those who had personally known Jesus... John had gotten pretty old. And the rumors began. Even as John was writing his gospel, he corrected the false idea that he, John, would never die. Jesus never said exactly that, John clarifies.

But still, he did say in John's Gospel, “he who believes in me will live even though he dies” and “he who lives and believes in me will never die”. What a great mystery John reveals, that in Christ we have life, even in death. In Christ we live forever, even when we die. And so, John did, and John does live – in Christ. As do we, and as we will forever.

Let John serve also as an example of lifelong faith in Christ, and as we grow into old age let us never forget the promise of life in Christ forever. Let John's words, God's words recorded by John, be a continual source of encouragement to us as we daily grow in repentance and faith through Christ.

The Christian church gives thanks for all the saints who have gone before us, who show God's mighty working in the lives of people like us. Thank God for John the fisherman, turned apostle and evangelist, and visionary and pastor. John who showed us Jesus, the resurrection and the life.

Sermon - Christmas Day - Luke 2:1-20

Christmas Day 2009
Luke 2:1-20
“Christmas is. Christmas isn't”

It's finally here. After all the preparations, all the waiting, all the expectation. Christmas is today. And Christmas is many things.

Christmas is decorations and celebrations. Christmas is Ham and Egg Nog and Cookies. Christmas is white, and red and green. Christmas is visions of sugarplums and big-hearted grinches.

Or is it?

Christmas is family. Christmas is spending time with loved ones. Christmas is love and joy and peace and good cheer. Christmas is giving, not receiving.

Or is it?

Is Christmas all these things? Surely it's not the crass and the outward, the greedy selfishness and sparkly lights. Perhaps it's the higher ideals, the love and generosity, the “spirit of Christmas” sort of thing.

Or is it?

What is Christmas, without Christ? It isn't.

And for all the moaning we do about “keeping Christ in Christmas”, for all the tisk tisks we point at our culture and world. For all the rightful criticism of those people who lose the true reason for the season... We aren't much better.

We are payers of lip-service. We say it's all about Jesus. We make of point of saying “Merry Christmas” instead of “Happy Holidays”. We even come to church when everyone else is home unwrapping presents and relaxing. We look good on the outside. But on the inside, from within us, comes the rot. Sin. Deceit. Selfishness. Anger. Revenge. Doubts. Lusts. Arrogance. Self-righteousness. And when no one is looking, and even sometimes when they are, the fangs come out. We show ourselves.

Christmas is, for many of us, another opportunity to lie to ourselves. To find comfort and peace somewhere other than in Christ. To tell ourselves how good we are for all our generosity. To pat ourselves on the back for how hard we worked to bring it all together. To distract ourselves from reality with some warm fuzzies and fleeting nostalgia. But none of that is really Christmas.

For some, Christmas isn't even that. It's a time to remember, perhaps in great sadness. It's a time to lament the losses of our life, the loved ones who are gone. It's a time of loneliness and helplessness. A sad little corner of the year that no one else seems to visit like you do. Is this what Christmas is?

Whenever we take our eyes off Jesus, we lose Christmas, no matter the reason. No matter what the date on the calendar says.

If Jesus is the reason for the season, what is the reason for Jesus? Why did he bother? Why give up his throne, his honor, his power and glory? Why be born a human? Why follow all the rules, heal the sick, raise the dead and preach good news to the poor? Why the betrayal, the suffering, the mockery, the sentence of death? Why the cross?

Jesus has a reason. To save. The reason he was born, was to die. The reason he died, is to save. To save you and me and all people from sin. To save us from the devil's power when we were gone astray. To save us from death by his death. To save us for life by his rising to life again.

Without Christ – the Christ who lives and dies for us – Christmas is nothing. But with Jesus, Christmas is everything. It is cause for wonder and joy. It is a treasure for the heart. It is glory to God and peace on earth. With Jesus, and in Jesus, Christmas is cause for singing and rejoicing, celebration and good cheer. Because Christ comes to save us from sin.

Christmas isn't anything more or less than the recognition that God's own Son sets foot on our little pebble of a planet. That he stoops so low as to put on our skin and bones. That he fulfills his ancient promises to his people. That he, and he alone is the worker of salvation. Christmas is about Christ, what he does, and who he does it for. Jesus Christ – for you, for us all.

Christmas is life: it is the beginning of Jesus' earthly life, and the beginning of our eternal life. It's the first earthly step in the Son of God's walk to the cross, and of our flight with him to heaven. Christmas greens – evergreens – do well reminding us that in Christ, our life is forever.
Christmas is love: God is love, and that love became flesh at Christmas. But love isn't just feelings, it's action. And greater love has no one than laying down his life for his friends. That kind of love was just what this baby is about.

Christmas is gifts. It's not about your little gifts, given OR received. But it is about God's greatest gift, and the multitude of gifts he brings. Jesus gives life, salvation, righteousness, healing, relief, atonement, resurrection, new birth, new creation, a crown of victory, a place in the Father's house, God's love and favor. He gives water and word in a flood of blessings. He gives his body and blood in a feast of forgiveness. Christmas gifts, if you will, from God's gift to this earth.

Christmas is all about Christ. Have a blessed Christmas, in Jesus Christ our newborn king. Amen.

Sermon - Advent Midweek 3 - Matthew 2:10-12

Midweek Advent 3 – December 16, 2009
Matthew 2:10-12
“Myrrh for the Prophet”

The wise men brought their gifts of Gold, Frankincense and Myrrh. The Gold reminds us of Christ's kingly office – for he rules our hearts by the Gospel. The Frankincense connects to his priestly role – the one who offers up the pleasing aroma of prayer and sacrifice, even self-sacrifice, to God on our behalf.

Today we come to that last gift, myrrh. Like the other gifts, there's more to it than something expensive and nice to show how much we appreciate this important person. There are hints of meaning in these gifts which point to the identity of this child. We'll draw connections between the myrrh and Christ's final office of prophet.

Myrrh is, like frankincense, an aromatic substance made from dried tree sap. It, too, was used from ancient times, and was very valuable. Myrrh cost up to 5 times as much as frankincense, and was sometimes worth more than its weight in gold.

While it was, like frankincense, a common ingredient in incense and perfumes, we think of myrrh mostly in connection with burial rites. It was burned along with the body in Roman cremations, and used to embalm Jewish bodies in preparation for burial.

Another way to understand the significance of a word is in Scripture is to see where else it is mentioned. Should it surprise us to see myrrh reappearing in the New Testament account of Christ's passion?

When Jesus was crucified, the soldiers offered him wine mixed with myrrh, but he would not drink it. This mixture of wine and myrrh was a mild anesthetic – a small gesture of mercy afforded to crucifixion victims – a little something to numb the pain. But Jesus wouldn't take any less than the suffering that was appointed for him. He would meet his fate head on, no holding back. He would suffer the full measure of God's punishment for sins – our sins.

And then myrrh is mentioned again, after Jesus dies. In John 19, Nicodemus brings a mixture of myrrh and aloe, a hundred pounds worth, to prepare Jesus' body for burial. Perhaps Jesus' Mother Mary, when she smelled the myrrh on that good Friday, recalled the visit of the men from the East, and their unusual gifts.

Remember the woman who poured perfume on Jesus' feet, and he said she did a “beautiful thing” because she anointed him for burial. He knew ahead of time how he would face death. Just as he had repeatedly predicted it to his apostles. But he wasn't the only one.

John the Baptist called it publicly – that Jesus was the “Lamb of God” , foreseeing his sacrifice. The prophets of old – they saw it too. Isaiah: “he was stricken, smitten, and afflicted... wounded for our iniquities”. The Psalms: “My God, my God, why have you forsaken me?” and “You will not abandon me to the grave”. In fact one of the most striking predictions the prophets made about the coming Messiah was that he would die for his people.

The word of the prophets, you see, pointed to the Word made Flesh. Jesus, the ultimate prophet. King of Kings, Priest of Priests, Prophet of Prophets. The ultimate messenger of God.

He is the messenger, and he is the content. The medium IS the message! The good news is all about Jesus Christ – who he is, what he does for sinners like you and me. There is no gospel apart from him. There's nothing worth knowing or hearing, if not for him.

Most people think of a prophet as one who tells the future. Strictly speaking, the prophet is just a messenger, who might happen to tell the future. But Jesus does show us what is to come. The one who not only predicts but brings hope to our future. His resurrection is prophetic in this way – it shows us our own future. He goes to the grave and is raised again, and so shall we. He lives with God forever, and so shall we. Death has no power over him, nor will it over us for eternity.

To be a prophet is to bring a message, and often to die at the hands of men who don't want to hear it. Isaiah, Jeremeiah, Habbakuk, even John the Baptist. All slain by wicked men without ears to hear God's word.

The myrrh of the wise men reminds us that this baby Jesus was born to be a prophet – and to die a prophet's death. His message from God would be rejected by many, but received by some. Those in power would put him to death, but his message could not be silenced anymore than death could hold him in the grave.

What do we do with the word of our prophet? Do we seek to silence and bury God's word? Especially those words which expose us for our sins? Do we make our sins smell better with a thin perfume of good works or rationalizations? Do we try to point to the meager trinkets we think are fit to lay before him?

Or do we daily drown the Old Adam in repentance by returning to our baptism? Do you have ears to hear the good news of the Prophet – the message of Jesus Christ for you? He who died your death and gives you his life?

Can you see in the manger, not only the holy infant, tender and mild, but also the prophet, the priest and the king worshiped by the wise men? The one who was born to die, and to give us HIS gifts – not of gold, frankincense and myrrh... but of forgiveness, new life, and salvation.

As you celebrate Christmas, with all the sparkling lights, and all the smells and sounds and warm fuzzy feelings, and even as you receive and give gifts, give thanks for the one who received gold, frankincense and myrrh, but who gives us so much more – even himself, his life. What child is this? This, this is Christ the Lord. Amen.

Samaritans

Interesting story about the Samaritans (still around today!) and their genes.

Sermon - Advent Midweek 2 - Matthew 2:10-12

Midweek Advent 2 – December 9, 2009
Matthew 2:10-12
“Frankincense for the Priest”

This Advent, we've been taking a closer look at the three gifts brought by the wise men to the infant Jesus. In particular, we're paying attention to what these three gifts say about the one who receives them – how they show him as our Prophet, Priest, and King. Last week we considered the gift of gold, and its association with royalty. Jesus is our king, but he is a different kind of king. He redeems us not with gold, but with something more precious – his blood shed for us. He's our king.

But the next gift mentioned is the frankincense. Tonight, let's consider the frankincense along with Jesus' role as our great High Priest.

Frankincense has been used for thousands of years. It's an aromatic ingredient in perfumes, but more than just the “yankee candle” of its day.

It's made from a milky tree-sap that was sometimes difficult to harvest. One story from southern Africa says the trees that were tapped for it were also home to highly venomous snakes. The natives would smoke the snakes out of the trees in order to collect the sap.

In any case, this substance was greatly valued by the ancients. Frankincense was one of the treasures found in the tomb of king Tutankhamen, for instance. So along with the gold Jesus received, it was a thing of value. But this sweet smelling substance also had a religious significance.

Frankincense was a major ingredient in the incense that was burned for the various rituals at the Tabernacle. It was associated with the prayers of the people and the sacrifices. “Let my prayer rise before you as incense” the Psalmist writes, and the picture was of the people's prayers rising like the smoke of the sweet smelling incense, the aroma of which was pleasing to God above. Some Christians still use incense, even today, to signify our prayers ascending to God. As the smoke of ancient burnt offerings arose, it was also mixed with the desirable scent of frankincense. And so both the prayers and the sacrifices were offered to God, on behalf of the people, by the priests.

To present Jesus with frankincense is a not-so-subtle reminder that he is a priest. Not just any priest, but the great high priest. A better and more important priest than any other. The priest to which all other priests point, and from whom they derive. But what is the role of the priest?

The priest is, chiefly, a representative. Someone who stands in the place of the people before God. An intermediary figure. A go-between.

We need a go-between because of sin. Sinful people like you and me can't stand on our own in the presence of God, for he is holy. We need a buffer – a mediator – a priest to get us there. And God, in his grace and mercy, provides the priests to stand in the gap and deal with those sins.

When the high priest of the Old Testament transferred the sins of the people to the scapegoat – he was doing it for all the people of Israel. When the blood of the bull was sprinkled on the Ark of the Covenant, it was for the sins of all the people. Everyday Israelites didn't make their own sacrifices. They bought or brought animals and grains and such, and these were offered on their behalf by the priests.

So too Jesus acts on our behalf. He is our representative, taking our place, before God, in life and death.

He lived for us. There's a reason he didn't come to Earth in majesty and glory, but as the humble babe of Bethlehem. There's a reason he took on human flesh, born of a virgin. He came to live a human life – as a priest – to walk the walk of humanity in order to redeem it. He lives the perfect human life we all fail to do. He upholds the law of God to a tee. He is like us in every way, yet without sin. And as our representative, he earns for us a righteousness we could never earn on our own. And his good works are pleasing to God, like the pleasing aroma of incense. God smiles on Jesus, and on us.

And Jesus died for us. The irony is that the priest is also the sacrifice. The Lamb of God who offers himself on the altar of the cross. Jesus' death is also a pleasing aroma to God, and as he commits his spirit to the hands of his Father, again it is for us. The price of God's wrath is paid by his substitution in our place. He took the punishment we deserve. He paid the debt we owe. And again, God is pleased with us, because of Christ.

Jesus rose from the dead, and thus shows that God accepted his sacrifice. Which is good news for us! Jesus rose from the dead and shows that we too will rise to eternal life. He's not only the priest, but also the fore-runner, the first born of the dead, the priest who lives forever.

And Jesus is still our high priest, even now. Seated at the right hand of the Father, we understand he does so also for us, as our representative. His prayers for us still rise to God's ears, his intercession for us as pleasing incense to the Father. Jesus continues to serve as our go-between, bringing our prayers and petitions to God. That's why we pray “in Jesus' name”. That's how we can have confidence of our standing before God.

Jesus received gold, for he is the king of kings. He receives frankincense, for he is the priest of priests. He is the one who sacrifices himself for us. He is the one who intercedes for us. His person and work are a pleasing aroma to the Father. And through our Great High priest, we approach that same heavenly throne.

Thanks be to God for Jesus Christ, our prophet, priest, and king! Amen.

Church is a Family, Not a Business!

I live in a town in which the most influential company is SC Johnson, whose tagline is, "A family company". While I hear lots of nice things about this company, the fact is, it's still a corporation and not really a family.

Lately, I keep running across this little aphorism, "The Church is a family, not a business!" And it rings true.

So it got me to thinking about how a family is DIFFERENT from a business:

• A family is based on relationships of love. A business is based on numbers and profits.
• A family is about who you are. A business is about what you do.
• The family is instituted by God. A business is founded by man.
• The family is structured to reflect deep truths about our relationship with God - we are his children, we are part of Christ's bride. A business is structured for maximum efficiency toward the goal of producing and profiting.
• A family thrives when it is spiritually strong. A business doesn't care about things spiritual.
• Membership in a family is permanent. Employment at a business isn't so sure.
• Families value each individual as equal members. Businesses pay employees based on value to the company.

Like families, churches have squabbles and tensions, and sometimes even that crazy uncle. We sin against each other, but hopefully reconcile under the cross. Dysfunctional churches are like dysfunctional families, and growing up in one can be just as damaging. But as a haven for the hurting and a place to learn what love is all about - the church is very much a family. We are God's children in Jesus Christ. We are Christ's bride, the church. We are loved by him and we love each other for Jesus' sake. We are HIS family, and he is the head of the household.

So why do so many want to make church a business? While some lessons can translate from the business world into the family (or the church), there is a real danger of "going corporate". Perhaps it's our American obsession with "success" that drives it. Or maybe its our declining ability as a culture to make distinctions. Certainly, we can point modern Evangelicalism which has imported business models and ideas and language into churches. Is it confusion about what the church is? Is it a lack of trust in churchly things to solve the church's problems?

Sermon - Advent Midweek 1 - Matthew 2:10-12

Midweek Advent 1 – December 2, 2009
Matthew 2:10-12
“Gold for the King”

For our midweek Advent series, we'll be looking at the gifts of the wise men from the east. These foreigners who worshiped the Christ-child brought gifts of Gold, Frankincense and Myrrh. Each week we'll be looking at one of the threefold gifts for how it connects to Christ's threefold office of Prophet, Priest and King.

I won't belabor the background of the story. You know the account of the wise men from the East, and how they followed the star to the baby Jesus. We usually think of three men, though it's really only their three gifts that are numbered. We make the wise men and their gifts part of our nativity scenes, even though they probably came over a year after Jesus' birth. Still, Matthew's Gospel, which intends to show Jesus as the true Messiah, is careful to include these strange visitors and their noteworthy gifts. There's more than just Christmas card sentimentality here. There's a profound message that answers the question, “What Child is This?”

Tonight, let's take the first gift, gold. We hear a lot about gold nowadays. Companies are even offering to buy your spare gold – you can send it through the mail. It still is today like it was then – a precious commodity, one of the most valued substances on earth.

So much so, that when John sees his vision of Heaven in the book of Revelation, it is pictured as a city whose streets are paved with gold. Likewise, believers in Christ are promised a golden crown of victory. The Old Testament Tabernacle and Temple were adorned with Gold, including the Ark of the Covenant, the very throne of God on earth.

Gold is also a likely object of our sinfully placed affections. The Golden Calf incident in Exodus reminds us of the many false gods we construct and worship. Money itself, earthly riches, whether gold or green, are just as much a temptation to sin. Gold usually means trouble for us in our sins and temptations.

Sometimes we think we bring some value to God. That our gifts are worth something to him. But if that's why we bring our gold, it's insufficient. God doesn't need our money, and it can't buy us his favor. Likewise, some bring their good works and lay them before him as if he's impressed by such filthy rags. No, there is no gold ring that makes this pig pretty enough for God. Instead we need him to give us something. We need him to do something for us. The good news is, he does just that. Jesus our king, gives us better than gold, and does for us even better than that.

If gold is associated with anything in Holy Scripture, it might first bring to mind royalty. A gift fit for a king. When the wise men come to worship the Christ-child, their gifts make a statement. They speak powerfully. This child deserves such gifts, he is worthy to receive this gold, because he is a king.

Remember they asked crabby old Herod, “Where is he that is born King of the Jews?” Did they know who they were asking? Herod, who was appointed by the Romans to be king over the Jews? “Herod, where's your replacement? Where's the person who REALLY belongs on your throne?” No wonder King Herod was threatened.

Years later, Jesus would stand before another Herod. And while that King Herod wanted Jesus to do parlor tricks, Jesus gave no answer. He said little to that other earthly power, Pontius Pilate, either. Like a lamb before slaughter, he was silent. But he did tell Pilate this: “my kingdom is not of this world. If my kingdom were of this world, then my servants would fight...”

No, Jesus is a different kind of king. Kings of this world hunger for power, glory and honor. Kings of this world have armies and troops and wage wars. Kings of this world amass riches and wealth and silver and gold. But not Jesus.

He came as a servant-king. He came to rule not our land, not to take our gold, but to rule our lives in love. A benevolent dictator indeed.

His authority isn't by birthright or royal lineage, though he had that too. Son of David, descended from Israel's great king of old. Even today Jews look back to king David as the pinnacle of their ancient glory. David's rule was mighty, and his kingship worth remembering. But Jesus is great David's greater son. In fact, Jesus is David's Lord. Jesus is David's savior and ours. Jesus is the one to whom David looked forward, and in whom he trusted.

This king, Jesus, does have an army - a heavenly host of angels, sent with his message, sent as his agents. He sends them to guard and protect us, and one day to gather the elect and execute judgment on the wicked.

Pilate confessed it in spite of himself, Jesus was and is a king. “This is the king of the Jews” Pilate wrote, and posted the sign above the cross. This king wears a crown not of gold, but of thorns. This king doesn't kill his enemies, he dies for them. This king is not of this world.

We are redeemed, purchased and won back from sin and death by Jesus. And our king redeems us with some thing more valuable than gold or silver. He sheds his holy, precious blood. He endures suffering, death, and the wrath of God.

All this royal mystery wrapped up in swaddling clothes – or perhaps by the time of the wise men, toddling around in Bethlehem. And when Herod, the king of this world, tried to kill Jesus, the holy family fled to Egypt. They probably paid for the trip with the gold brought by the wise men. And when Herod died, they returned, and God's plan of salvation in Christ continued to unfold.

It would lead to Nazareth, to Jerusalem, to the cross, to the empty tomb, and from Judea, to Samaria, to Rome, to the ends of the earth. For Jesus is king of kings and Lord of Lords. He is king of the Jews, but also king of the gentiles.

He deserves all our gold and more – for he gave us everything he had, even his life. And he makes us rich. He proclaims to us the Gospel – more precious than gold – the message of salvation through Him.

Until his second Advent, we trust our king to rule well. Seated at the right hand of God, he oversees all things for the good of his church, his royal priesthood. We anticipate the day when our king comes again in glory. For he promises us a crown of gold – a victory at the last, and a reign with him for eternity. What a gift! What a king! Amen.

Tiger Woods

I've enjoyed watching Tiger golf over the years. I'm not huge into golf, but I'm much more likely to watch while he's in the hunt. I guess that's why I am mildly interested in the recent kerfuffle over his accident, and now, apparent marital affairs.

I read his statement. As a pastor, it interests me when public figures use words like, "transgressions" and "sins". Tiger makes the case that while his actions were wrong, they are a private matter between him and his family.

I don't think the media should be intruding here, and should really leave it alone. There's no good purpose in embarrassing him. There's no benefit other than the lurid details will make money for the media who report them.

But I think Tiger is missing something here: Marriage is a public estate. It's a legal arrangement recognized by the government and society. Marital infidelity is not, therefore, entirely a private matter either. It's one thing to get into a fight with your spouse. It's quite another to push the marital nuke button. There is a difference between a private matter and a public scandal.

His status as a public figure makes these sins all the more damaging. Not only is he embarrassing his family in an exponentially more public forum, but he's also contributing to the ever-declining cultural regard for marriage. People see what other people do, and people see what famous people do even more.

If he means what he says in the statement, then it's good as far as it goes. Obviously, it's not a Christian statement of repentance - it doesn't reference Christ who died for these sins and all sins. I don't know what, if anything, Tiger believes about that.

He wants to avoid a "public confession". I think that would be appropriate and helpful, considering what he's put his wife through.

But his stated intention to do better from now on is more we've seen from many public apologies. Let's just pray for his sake that he finds forgiveness not only from his wife, but from his Lord. Now THAT would be a good public example.

Gospel without Law = Law

OK I should probably expound on this...

Law without Gospel = Law.

Gospel without Law = Law.

This is my shorthand way of expressing one of the dangers of an improper distinction of Law and Gospel.

C.F.W. Walther, the founder of the Lutheran Church-Missouri Synod, and an expert in Luther's teachings, said, "Paging through Scripture before we know the difference between Law and Gospel makes us think it contains nothing but contradictions, even more than the Koran" and, "properly to distinguish Law and Gospel is so difficult and such a high art for the preacher as a Christian. In fact, this is the greatest skill a human being can acquire."

So first, maybe some working definitions:

"Law" is that category of Scriptural teaching which shows us the rules. It tells us what to do and not to do. It shows us, also, that we fail - constantly - to measure up to God's perfect standard. It has to do with punishment. The Law is the "bad news" of Scripture. The Law shows us our sin, always.

"Gospel" is the category of Scriptural teaching which stands in opposition to the Law. The Gospel, strictly speaking, is the good news of Jesus Christ and all he has does for us. But chiefly it's about his death and resurrection to pay for our sins. This strict Gospel plays out into and is connected with many of the other "good news" passages and promises. But all those are, ultimately, rooted in Jesus and his saving work for us.

We Lutherans understand the extreme importance of maintaining both Law and Gospel in all our preaching and teaching. We take great pains to distinguish and divide them, exploring the relationship between these two great teachings of Scripture.

But some take no such care. Some even teach, falsely, that we should not carefully balance and maintain the tension between Law and Gospel.

Some tilt to the Law. We might call this "works righteousness" or "legalism". The good news of what Jesus has done for you is minimized, or not even mentioned. Jesus becomes an afterthought to the real business of what YOU need to DO. Taking Jesus out of our preaching and teaching makes Christianity into nothing more than a religion of the Law... just like every other false religion of man. For with the Law alone we cannot be saved.

But some tilt to the Gospel. And while Walther rightly states that the "Gospel should predominate", that doesn't mean we shouldn't preach the Law, and forcefully so. A particular abuse here is anti-nomianism, or a teaching that the Law doesn't matter, or that it shouldn't be preached. That Christians don't need to hear the bad news, the condemnation, the stinging rebuke of God's Law. It's too much of a "downer". Some seek to preach and teach "only the good news", and divorce Law from Gospel.

So now to my point: When you remove the Law, you are not simply left with Gospel. For the Gospel apart from the Law is meaningless. "Jesus has forgiven your sins" means nothing without you knowing that you are a sinner, or what sin is. It's a solution to a problem we wouldn't understand. We need both the diagnosis AND the cure. We need to be shown our sin, to know our sin, to know our forgiveness.

But it's worse than that. The Gospel without Law is not just meaningless; it changes. No one would preach a bunch of nonsense about forgiveness while the question begs, "forgiven for what?" No one would talk about Christ crucified for sinners when there's no need for such a thing. So in churches where the true preaching of the Law is absent - a preaching of the Law with an eye toward the Gospel - in those churches, the Gospel becomes something else.

If Jesus didn't come to forgive sins, because there's no law, and no sin.... then why did he come? As an example for me to follow? That's just more Law. That's telling me what to do. Or some make him into a new law-giver. "He shows us the law of love". He said, "Love your neighbor", "turn the other cheek". He told us to care for the poor and downtrodden. Jesus is about social justice! And so the lack of Law leaves us not with the Gospel - but a meaningless gospel. And guess what fills the vacuum? More Law!

Our sinful nature loves the law - in a way. And so anytime we can migrate to it, dwell upon it, our Old Adam is happy. But it's usually a warped law. A law that leaves us with a false sense of security. A law created in our own fashion just so that we can fulfill its demands. We convince ourselves, like the rich young man, "all these I have kept from my youth".

But a true view of the law leaves us in despair. It pulls our spiritual pants down and embarrasses us with our total helplessness. We can't save ourselves. We can't do anything right. We sin ALL THE TIME. Poor, miserable sinners.

And then, and only then, are we ready for the true Gospel. What unspeakable joy to go from the depths of the Law's despair to the heights of the Gospel's grand promises. We've all heard about people who have a close shave with death, or a terrible disease from which they recover. They have a "new lease on life". That's what happens, in spiritual terms, with Law and Gospel. Only when brought low by the Law can we be raised by the Gospel.

While Jesus certainly did speak the Law, and raised the bar in many ways, his main message was one of forgiveness for our sins. Jesus preached and taught BOTH Law and Gospel, too! So should his faithful pastors and teachers. So should his faithful church. So should his faithful people believe his words of both Law and Gospel, never compromising or diminishing either.