Sermon - Matthew 13:44-51 - Pentecost 6

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

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

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?

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...

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”

-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

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...

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

(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

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

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..."

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

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!

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

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

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

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.