5 Ways we Find Christ in the Old Testament

"You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me"  John 5:39


"And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself." Luke 24:27
Jesus makes the bold claim that the Old Testament scriptures testify to him.  We should understand this statement in the richest and deepest way possible.  The Old Testament isn't only tangentially about Jesus.  Jesus is the beating heart of the scriptures, their true core and focal point.

But how?

Here's a hopefully helpful list of 5 ways we find Christ in the Old Testament.  This is not meant to be exhaustive, but gives a framework for seeing Christ as we study the OT.

1) Direct (Rectilnear) Prophecy:

These are the prophecies which we understand speak of the Christ in a way of direct prediction.  

Some examples might be Genesis 3, where the Seed of the woman will crush the head of the serpent. Or Isaiah 7, in which a virgin will conceive and bear a son, or Micah 5, "You, O Bethlehem" predicting the place of His birth.

2) Typology:

People, events, even animals from the stories of the Old Testament often foreshadow New Testament fulfillments.  The flood prefigures Baptism.  Sarah and Hagaar typify the two covenants.  This is not to say the original stories aren't true, of course.  But they also serve as shadows of other things to follow.

Likewise, much of the Old Testament hints at, points to, or even screams about Christ! Take the Passover for one example - in which the people of God are saved by the blood of the lamb.  Or the Day of Atonement, in which the sins of the people are placed upon the scapegoat, which is then sent off to die.  Or the whole ceremonial and sacrificial system, which in many ways, shows forth a testimony of Christ - who is God With Us in the tent of human flesh.

Some of these are spelled out very clearly by the New Testament.  For instance, Jesus tells Nicodemus that the bronze serpent Moses lifted up pointed to him, "the Son of Man must be lifted up, that whoever believes in him might have eternal life." John 3:14-15.  Or take "the sign of Jonah", by which Jesus compares his death and resurrection with Jonah's 3 days in the belly of the great fish.

3) The "Golden Thread"

Another very straightforward way to see Christ in the Old Testament is to simply trace his lineage.  So the stories of Adam, Seth, Noah, Shem, Abraham, Issac, Jacob, Judah, David and Bathsheba, Solomon, Ruth, and so many others - show how God was bringing about the fulfillment of His messianic promises.

The genealogies of Matthew's and Luke's Gospels are helpful here, as a sort of a road-map for finding the Golden Thread.

4) Theophany

A theophany is a visible manifestation of God.  The Old Testament contains many of these, and I would argue that when they happen, we do better to assume they are the Second Person of the Trinity than automatically thinking it's God the Father.  So for instance, at the burning bush, it was God the Son who spoke to Moses.  God the Son who walked in the garden of Eden and called, "Adam, where are you?". God the Son who appeared to Abraham along with the two angels.  God the Son who manifested as pillar of cloud and pillar of fire.   God the Son who is seated between the cherubim on the Mercy Seat of the Ark.

The various appearances of the Angel of the Lord also seem to be a pre-incarnate manifestation of the Second Person of the Trinity.

5) Christ IS the Word

Finally, and perhaps most profoundly, Christ IS the very living Word of God (John 1).  So every word of Scripture not only testifies to him, but in a way we can't fully grasp - the word is God.. the Son.

For further study:  

A very helpful piece on finding Christ in every Old Testament Book  by Rev. Armand Boehme

A series of Issues, Etc. Podcasts with Rev. Brian Kachelmeir on Christ in the Old Testament

Newsletter Series - Lex Semper Accusat

A Brief Latin Glossary

for the Lutheran Armchair Theologian:

Lex semper accusat

Lex orandi, lex credendi

Simul justus et peccator

Ex nihilo

Sola scriptura

Sola gratia

Sola fide

Fides qua, fides quae

Ex opere operato

Quia and quatenus

Oratio, meditatio, tentatio

Soli deo gloria

This month I'd like to start a newsletter series highlighting some of the important and interesting Latin phrases we use from time to time in Lutheran theology. Each month we'll explore one of these terms to help you build a handy “vocab list”.

Let's start with “Lex semper accusat”, which means, “The Law always accuses”.

Perhaps you remember the “three uses of the law” paradigm from Confirmation instruction. First, the Law of God functions like a curb, to keep gross outbreaks of sin in check. This is the function of the Law that is expressed in earthly government, which bears the sword for our good (cf. Romans 13).

Also, the Third Use of the law is compared to a “ruler” or “guide”. This is the distinctly Christian use of the Law, that is, once we have been forgiven we might ask of God's law, “how then shall we live?” (2 Peter 3:11) The Law provides guidance and direction for how to live as we ought, how to do what is right as Christian, etc...

But the Second Use of the Law is sometimes called the “chief” use of the Law, and that's what we are talking about with “Lex semper accusat”. The Law as a mirror. The Law of God which always, always shows us our sin. Whatever comparison we make between our own life of works and the perfect Law of God, we will always find our own works lacking. Even if we haven't committed murder, we've wished harm on our neighbor or failed to help him in his bodily need (Matthew 5:21-22). Even if we've never bowed down to a statue of Zeus, we've placed other created things, or ourselves in the place of God in our lives. The Law says “do” and we can never do enough. We look in the mirror and it accuses us, shows us our sin, and never leaves any escape.

“Lex semper accusat” reminds us that even when the Law is functioning to curb sin in the world, or guide the Christian's life, it is still accusing us of sin! There is no time when we can encounter God's law that it doesn't probe us, reveal our failings, uncover the fig leaves we use to try and hide our sin. There's no law that should ever apply only to the “other guy” that doesn't also prove my own guilt. When we read, “all have sinned and fall short of the glory of God” (Romans 3:23) it's not simply a once-upon-a-time-long-ago we sinned. But it's an every-time-I-look-at-the-Law-I-see-my-sin. It's our constant struggle while still in the flesh. And the Law is always ready to shine the light on the dark parts within us.

“Lex semper accusat” is also a good reminder of this: Because the Law is always going to accuse us, we will always need the Gospel! The Law cannot save us. The Letter (the Law) kills, but the Spirit (working through the Gospel) gives life! (2 Corinthians 3:6). Because sin is ever before us, because we cannot fulfill the law and its demands but constantly struggle with sin and temptations, we are even in need of the Good News of Jesus Christ.

The Law always accuses, but the Gospel always forgives! The Law always takes and destroys and lays low the proud and self-assured sinner. But the Gospel raises up the humble, gives grace to those in the despair of sin, and brings new life to those dead in trespasses. Thanks be to God that he gives us the Law we need to see our sin, but the Gospel we need even more, to make us righteous and holy in Christ.

Christ has fulfilled the Law for you. Christ has defeated the Law's penalties for you. Christ has even overcome the greatest Accuser, the Serpent, crushing his head, for you. Thanks be to God, in Jesus Christ, that we live not by the Law which always accuses – but by the Gospel of Jesus Christ, who always seeks and saves the lost (Luke 19:10).

In Christ, Pastor Chryst

Sermon - Matthew 5:20-26 - Matins

Matthew 5:20-26
For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Anger
11     no one understands;
    no one seeks for God.
12 All have turned aside; together they have become worthless;
    no one does good,
    not even one.”

21 “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ 22 But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. 23 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. 25 Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. 26 Truly, I say to you, you will never get out until you have paid the last penny

___

Well, does your righteousness exceed the scribes and the Pharisees?

The Pharisees were, in the eyes of some, at least, exceedingly righteous:

Josephus said several times that the Pharisees were "experts in the interpretation of the Law"

The Talmud claims the Torah contains 613 laws, 365 negative commands and 248 positive laws. And the Pharisees, no doubt, sought to keep them all.

The tithing of herbs - mint and dill and cumin,
The wearing of phylacteries and tassels,
The careful observance of ritual purity – no touching dead bodies, no going into the house of a gentile like Pilate,
Frequent fasting,
Distinctions in oaths,
And, of course, rigorous observation of the Sabbath Day.
And not only did they seek to follow all these laws themselves, they taught the law. They were the authorities on the law. If “you have heard it said”, there's a good chance it's because the Pharisees taught it. They were the Law of Moses cheerleaders par excellence.

Unless you can do better than that – unless you can hurdle that high bar of law-following, you will never enter the kingdom of heaven. Unless your righteousness exceeds even the most righteous you can think of – you're already lost.


And I suppose very few of us could go toe-to-toe with the righteousness of the Pharisees and come out looking very good. Tithing? Fasting? Ritual purity?

To an outward observer, an unbiased judge, we'd probably lose the righteousness contest every time.
But Jesus is being a bit facetious here. For he knows well that the righteousness of the Pharisees is a sham. They are hypocrites. Their righteousness is thin and flimsy, and it only hides the rot that lies within. Jesus' words of woe for the Pharisees and their so-called righteousness are recorded later in Matthew's Gospel. Here's just a taste of it:

Matthew 23:  

Then Jesus said to the crowds and to his disciples, 2 “The scribes and the Pharisees sit on Moses' seat, 3 so do and observe whatever they tell you, but not the works they do.For they preach, but do not practice. 4 They tie up heavy burdens, hard to bear, and lay them on people's shoulders, but they themselves are not willing to move them with their finger. 5 They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, 6 and they love the place of honor at feasts and the best seats in the synagogues 7 and greetings in the marketplaces and being called rabbi by others....

13 “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces. For you neither enter yourselves nor allow those who would enter to go in.15 Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves.

You know we're so used to seeing the Pharisees as the bad guys – the opponents of Jesus – the self-important, smug, know-it-all hypocrites. We love looking on from the sidelines and watching Jesus beat them in verbal sparring matches, and we love to watch them fall flat when they try to trip him up and trap him in his words. Go Jesus! Smack those villains. Child of hell, yeah, get 'em! Woe to them, right on!

Woe to them! And woe to you, too, who aren't even as righteous as they are. If your righteousness needs to exceed theirs, and that's what he says about THEM. Then where does that leave you?

Our text shows one example of how horribly impossible it is for us to keep the law. The 5th Commandment, you shall not murder. Pretty straightforward. What percentage of people do you think suppose they've kept this? Most of us have never taken a human life. But don't imagine that makes you righteous. For Jesus shows the true law behind the law. The inward law, if you will, that covers not just the deed but also the word and thought. Harsh words. Insults. Ridicule of your brother. Even anger in your heart – all of these are grounds for judgment. All of these mean you are not righteous. All of this means you are, and ever will be, outside of the kingdom. All of this means you, too, are liable to judgment.

St. Paul, who knew a thing or two about the righteousness of Pharisees, has this to say (Romans 6):

What then? Are we Jews any better off?No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written:
“None is righteous, no, not one;

But there is one whose righteousness exceeds the Pharisees. There is only one, in fact, who was ever righteous on his own merits. There is one who never inherited sin from his Father. There is one kept every dot and dash of the law. And that one, of course, is Jesus, the Christ.

He was like us in every way, yet without sin. He was humble and gentle. He returned no man evil for evil. He turned the other cheek. He kept no wealth for himself, but had no place to lay his head. He always put others before himself. He had compassion on so many. He always spoke the truth, and spoke it with love. He was not hot-tempered, or rude, or impatient or unkind. He fulfilled the law. He fulfilled all righteousness. He did all things well.

He did get angry, but justly, unlike so much of our anger. Zeal for the Father's house consumed him. His righteous anger that drove the moneychangers from the temple was but a hint of the righteous anger of the eternal judge who will one day cast all the wicked far away from his eternal presence. But that's a far different kind of anger from you and I, who are indignantly offended when some other sinner wrongs us or disregards us with some minor slight, real or imagined.

But Jesus' righteousness is a perfect righteousness. He submitted to his Father in all things – actively fulfilling the law on our behalf. And passively becoming obedient, even unto death, even death on a cross.

For us. For you. So that his righteousness is yours. So that his law-fulfilling benefits you. So that when God sees you, he sees you through Christ – and says, well done, good and faithful servant. His righteous anger at you and your sin is turned aside – for it was already poured out on Christ.

He is arrested and imprisoned. He stands before the judge in your stead. He answers the accuser for you. And he pays the sentence, covers the debt. His blood pays every last penny you owe for your sin.

So, does your righteousness exceed that of the scribes and Pharisees? No. And theirs was nothing to crow about anyway. But your righteousness isn't what counts. You have Christ's righteousness, and that makes all the difference. In Christ, you are righteous. In Christ, the kingdom of heaven is yours. Believe it for Jesus' sake. Amen.

Sermon - Pentecost 6 - Mark 6:1-13

“Whether they hear or not...”

Pentecost 6
July 5th, 2015
Mark 6:1-13

Home field advantage – its something sought after by sports teams. One author's research suggested that over ten years, the homefield advantage in the MLB was 53.9%, in the NHL 55.7%, in the NBA 60.5%, and in the NFL 57.3%.

But in today's Gospel reading, our Lord Jesus Christ doesn't fare as well. His home-field, or home-town of Nazareth proves to be a dis-advantageous venue for the preaching of the good news. Their unbelief was so notable that it even amazed him (the only things that ever amazed Jesus were faith and unbelief).

You would think that if anyone would hear him, listen to him, believe in him, it would be the people of his home town. But even for them, it wasn't the case. Even Jesus Christ himself was rejected even in his home town of Nazareth. The took offense at him, Other accounts from the Gospels tell us they tried to push him off a cliff. That's not just disagreement. That's not just finding his sermons boring. This is outright rebellion.

Ezekiel knew something about that too. He was a prophet, called to a rebellious people. And God commanded him to speak to those people whether they would hear him or refuse to hear. And as the history of the prophets shows clearly, many, most – would refuse to hear.

Jesus' own disciples met with the same chilly reception at some of the towns where they were sent to preach, and were told to shake the dust of their feet off as a testimony against them. Jesus knew that his messengers, and his message wouldn't always be well received. Nonetheless he sent them out preaching a message of repentance.

And today it is no different. Some hear. Some reject. Some believe, by the power of the Spirit. Some choose not to believe, through no one's fault but their own. Some hear the word of God – are cut to the heart by the law and rejoice in the sweet Gospel of Christ. Some would rather watch paint dry or have a root canal.

We see it in our nation. We see it in our families and workplaces. We even see it in our churches. Some receive, and some reject. Some hear, and some refuse to hear. But the message never changes, and the word is still preached, taught, proclaimed.

And by now many of us are thinking something like this: “Yes, pastor, you're right. Those people who reject your word should repent. They should turn from their wicked ways. They should stop their naughty deeds – both generally and specifically. Especially those people who have or who continue to sin against me. They should repent and hear the word of God. I hope they're listening, pastor, because they really need to hear this today. I wish they were here, so maybe you could knock some sense into them. Those people. Over there. Them. Not me.”

But not so fast. Because as much as other people refuse to hear, so do you and I in our own sin, deafen our ears to the word. We hear what we want to hear, and do what we want to do.

It's easy to hear the word of the law applied to other people's sins. But what about your own? It makes us feel secure to point to the really bad sinners over there, but to ignore the sins of the sinner we know the best, the one we see in the mirror. We may want to beat the drum of the certain commandments, the ones we think we keep or keep better. But the law of God leaves us without any hiding place. It is a light that shines the spotlight on each of us, and leaves no one justified by works.

Hear the word of the commandments: You shall have no other gods. Not your belly nor your wallet nor your own inflated ego. You shall not misuse God's name or forget his Sabbath Day. You shall love your neighbor – and not fail help him, or lust after her, or gossip about them, or scheme to get their stuff. You shall love God with all your heart, soul, mind, and love your neighbor as yourself. Do this and you will live. Have you done this? Do you do this? My answer is no. I'm guessing yours is too.

So hear the word of the Lord – the call to repent – this sermon is not for some other sinner, but for you.

Some of you will perhaps reject this call to repentance. For sinners love to self-justify and foist blame. But if you think the law of God has nothing to say to you this day, you are in a dangerous place indeed. The testimony against such rejection is harsh – Jesus tells his disciples to even shake off the dust from their feet. He wants nothing to do with such unbelief.

Some, on the other hand, will hear it. Some of you will confess with your lips acknowledge in your heart the sin that is ever before you. And if you are cut to the heart and stand face to face with your sin, if your spirit cries out for hope, if you wonder at your own weakness there is another word you need to hear.

“My grace is sufficient for you. For my power is made perfect in weakness”

Hear today this other word of the Lord: The word of the Gospel. Jesus Christ has come for you. He came from his Father, from heaven's high throne, to be born for you in Bethlehem, to be raised in Nazareth, and to die just outside of Jerusalem. He lived a real life, in the real world, and grew up in a real town - and his perfect life fulfilled the law that all of us have broken.

Though he preached the Wisdom of God, and was accredited by mighty works, though he did all of this even without sin, he was rejected by his own. His own family and friends were offended by him, turned away from him. And in the end even his closest disciples fled. He was stripped of his dignity, his clothes, and gave up his life. He was rejected by all – and all this in accord with God's plan and purpose.

He was rejected so that you are received. So that you, sinner, would be forgiven. So that you, forgiven child of God, would never be rejected. So that God will always hear your prayers, and receive them as he receives you: through Christ. That even if your hometown, or your own mother and father, husband or wife, children and friends reject you. You belong to the Father, through the Son.

A prophet, even Jesus, may not be accepted in his hometown. But you, a stranger and enemy to God in your sin – you are accepted through Christ.

Hear the good news of Jesus Christ – who forgives you this day and every day you live by his grace. Hear the word of hope by which we live. Receive not only his word but his body and blood for your forgiveness, life and salvation. Do not reject, but receive, and live.

Sermon - 3rd Sunday after Pentecost - Mark 4:26-34

“Two Seed Parables”
Sermon – Pentecost 3
June 21, 2015
Mark 4:26-34

What young schoolchild doesn't do that universal project?  You know the one, where you plant a seed in a little container, water it, put it on the classroom windowsill, and by the end of the school year it's sprouted and grown. What a lesson in how things work, and in patience and in how wonderful God has made this creation.

It's also a lesson about the kingdom of God. Jesus uses seeds again to tell us what the kingdom is like. And there's always something to learn from Jesus' teaching. Let's examine these two seed parables from Mark, and think on the kingdom of God as Jesus explains it.

The Parable of the Growing Seed
The first parable is about patience and trust. The farmer learns the same lesson the schoolchild does – after you plant and water, there isn't much to do but wait. We bought some plants to put on the back porch this year – tomatoes and peppers.  And every day I check to see how they're doing.  Nothing seems to change, day to day.  They look about the same. It takes time. It takes patience. It takes trust in knowing that the combination of seed and soil and sun and water will produce results. But when? And how much?

In the kingdom of God, it's the same. God's word is cast onto the soil – and it produces effects. The church does the casting, the planting of the word – but we don't know why or how it works. We simply share what we have received, and watch its effects grow. We don't understand it, but we trust God to make it happen.  That the word will have its effect, according to the promises of God.  It will not return void, but will accomplish what he sends it to do.

Through the Gospel, we come to believe in Jesus Christ. “Faith comes by hearing”. Through the Gospel, the Spirit calls us to faith in Christ. He plants the seed in our heart, and nurtures it to life. And it grows. When we are baptized, the word is spoken over us with the water, and faith is given – a gift and a miracle.  When we hear the message of the law, we are pruned and cut down.  But then by the good news of Christ crucified for sinners, he awakens and enlivens our faith. When we receive the Gospel in physical form – bread and wine that is his Body and Blood – he further nurtures the seed growing within us.

And sometimes (quite often) we don't even see the growth happening. With an earthly seed the change is too gradual to watch it happen. But with the seed of his teaching, and the working of his Spirit, sometimes it's even harder to see, maybe even impossible.  We Lutherans aren't so concerned to pinpoint the very moment of faith, the “hour I first believed”.  We leave that to God, and simply give thanks that he does it.

We can't hurry it along, either. God's timetable is his own. There is no spiritual Miracle-grow. But as the seed gives life, so does the Gospel. And we trust in God's power to bring about that growth, in his time, in his way. This is frustrating for us, as we see friends and family members who aren't where we'd like them to be. We see our children straying from church. We see husbands who sleep in or stay home while mom brings the kids to church. We pray for people that God would touch their hearts, make them see – help them believe or believe more deeply. And we don't see it.

Or, we look in the mirror. And you see the same old sinner that you always wake up to. Same old warts and blemishes. We'd like to be someone else. Someone more Christ-like. But sin breathes down our neck. It's a constant companion. Why can't we grow, grow more, grow more Christ-like? But God promises, “he who has begun a good work in you will bring it to completion on the day of our Lord Jesus Christ.” We don't see it, but we believe it. The harvest will come.

It is hard, very hard, for us, though to truly believe and trust that the Word of God will do what God desires, and that we humans don't have anything to add.  That we can't force it.  Indeed, some through history have tried to use force, even violence, to shoe-horn the Word of God into some sinner's heart, to make him believe.  Whole armies have been forced to be baptized by some wrong-headed Christian ruler.  But the word has quite enough power on its own, thank you very much.  And we can't add a thing to it.

Martin Luther knew this, too.  He once wrote:

"For the Word created heaven and earth and all things [Ps. 33:6]; the Word must do this thing, and not we poor sinners.... Take myself as an example. I opposed indulgences and all the papists, but never with force. I simply taught, preached, and wrote God’s Word; otherwise I did nothing. And while I slept [cf. Mark 4:26–29], or drank Wittenberg beer with my friends Philips and Amsdorf, the Word so greatly weakened the papacy that no prince or emperor ever inflicted such losses upon it. I did nothing; the Word did everything.”

So it often happens for the effects of the word in the world, effects that we can see – but sometimes the effects of the word are only seen after death.

In another parable Jesus compares the resurrection to planting a seed (which appears dead and is literally buried). And yet that seed sprouts and grows at the proper time. The seed of God's word is planted in us, and perhaps we don't see any growth. Perhaps we even die. But we trust that seed will produce a harvest, even if it's only seen fully in our resurrection to glory – at the harvest.

And so we are patient through all the ups and downs of life, patiently waiting for God to fulfill all his promises to us in Christ. Patiently waiting for his good gifts, for the fulfillment of his plan, and for him to take us home to himself. Trusting that the seed will grow until the harvest.  If we look to ourselves we will be impatient and frustrated.  If we look to Christ and his cross, we are assured he who spared not his own Son will certainly make good on his promises, in his way, in his time.

The Second Seed Parable
The other seed parable we read today, about the mustard seed, further explains this mysterious gift of faith. Here the reminder – the small things of God can have great and wonderful effects. Just as the mustard seed, one of the tiniest of seeds, becomes a grand shrub where even birds can nest – so does the word of God produce a faith in us that has far-reaching effects.

This is a promise. It's not a command. If we were to sit about measuring and pondering our good works and the effects of our faith on others.... if we compare how much fruit we bear with the next guy, if we count and tally, focusing on ourselves and our accomplishments, we will always fall short.
But trusting in his word, we know our faith is not in vain. It is not for nothing. What seems small to the eye, may have effects we'll never know.

Take Christ himself – born to humble parents, coming as a baby, greeted only by shepherds.  A “regular” childhood, but he grew in the knowledge of God and in stature with man.  Still a simple preacher who called everyday people as disciples.  And who built his church not by the sword but by preaching his word.  Who saved the world not by flashy fireworks and awesome glories, but by laying down his life in humility.  The seed of the woman that crushed the head of the serpent.  The seed that died and was buried.  But the seed that would sprout again to life on the third day.

And notice he did even this by calmly leaving death behind him, and with no great fanfare.  But the word would spread.  That good news would grow, and spread and fan out to all corners of the world, so that even today, even here, you and I come to rest in the branches of the church in this place.  It started small, but through the small, the humble, the lowly, our God does great things.

A Word About “Church Growth”
Today, many are concerned about the growth of the church.  There's even a whole “church growth movement” that wants to use whatever methods possible to win new souls for Christ.  And many of these churches seem to have, outwardly, great success.  We drive by their massive buildings all the time, and are amazed at their grand parking lots brimming with eager worshippers.  It is oh so tempting to simply assume bigger is always better.

But so often these well-meaning churches and individuals simply look past the word of Christ, who says, “I will build my church”.  Some would even trade the clear teachings of scripture for more palatable doctrines, or little doctrine at all, so as not to offend and drive people away.  And some, in an effort to grow, and put more people in the pews, would even exchange the Gospel itself for more “practical” advice for living.

To this we must say, nothing is more practical than the Word of God.  To this we must say, nothing is worth hearing more than the Word of God, the Law in all its severity and the Gospel in all its fullness.  You are a sinner. And your sins are forgiven in Christ. Nothing but the pure and true seed of his teaching will do.

And only the growth that He gives is worth having.  For nothing other than Christ, and him crucified, can save us.  And we have been given to preach only this.  We must ever preach and hear the pure Gospel of Jesus Christ, receive and live by the blessed sacraments.  What growth God gives through these is always good, always enough, and always blesses.

Conclusion
Thank God for the seeds he plants in us and through us. Thank God for the blessings he brings through his word of Law and Gospel – the word which grows in hearts and renews spirits and minds. Which gives life – even when you can't see it. Which always, always has an effect for the good of those who love him.  And that God grows his church, in his time, in his way. God grant each of us the faith and patience to believe it. In Jesus' Name, Amen.

Sermon - Mark 3:20-35 - Pentecost 2

“Bullying the Bully”

2^nd Sunday after Pentecost

June 7^th, 2015

Messiah Lutheran Church, Keller, Texas

Mark 3:20-35

These scribes had come from Jerusalem, and they were trouble.  Perhaps it was to see what was all the fuss about this country preacher.  Investigating what was surely the latest fad of a self-made prophet type, getting the people all lathered up again.  In any case, they were there, and they didn't like what they saw, and especially didn't like what they heard.  They weren't there to learn from Jesus, to receive his preaching.  They were there to judge him and his teaching – and not too kindly.  But they couldn't deny the miracles he was doing.  They couldn't just brush off the fact that he was casting out demons left and right.  So they lobbed an accusation that he was really casting out demons by the power of the prince of demons himself.  He is possessed, they claim!  This could explain his obvious power, they must have reasoned, without them having to believe what he was saying.  Without them having to believe in him.

And they weren't the only ways to oppose Jesus.  His own family members were calling him crazy.  They said, “he's out of his mind” and they tried to seize him.  This preaching and miracle stuff is getting out of hand Jesus.  

So what answer does Jesus give to all this?  He starts out with some simple logic.  How can Satan cast out Satan?  How can a kingdom divided against itself stand?  How can a house divided stand?  Rhetorical questions which all should be answer:  it doesn't happen that way.  Jesus is not of Satan.  He's Satan's worst nightmare.

Nobody likes a bully.  Most of us have probably been bullied sometime or another in life.  It might have been a schoolyard lunch money extortionist.  Or it may have been a mean old manager at work.  Or maybe even a family member who pummels you emotionally, and leaves wounds far worse than bumps and bruises.  But the classic bully is the strong guy picking on the weak one.  Throwing his weight around to get what he wants, make a point, or just for the fun and sheer cruelty of it.  Nobody likes a bully, especially when you're on the receiving end of the bullying.

And there is no greater bully in this world than the Devil.  We can't stand up to his power alone.  Surely, if he was able to deceive Eve and somehow operate without Adam's intervention – when our first parents were without sin in paradise – then you and I who are conceived and born in sin, we are easy prey.  We fall for his lies so easily.  We are duped and enticed and led astray.  

And in a way we are held captive by not only our own sin, and death, and this fallen world, but also by the ruler of this world – the father of lies.  We may not be possessed in the sense of an unclean spirit controlling our speech and actions – but in our sin we are just as much under the Devil's sway.  Locked down into a solitary confinement of sin and death.  This is our starting point, fellow sinners.  This is where we are stuck without Jesus – bullied by the ultimate bully.

But we are not without Jesus.  So in Jesus' parable, there is the strong man – the Devil.  But someone else comes and subdues him.  Binds him hand and foot.  Someone is here to bully the bully!  And that stronger man is Jesus Christ.  First he defeats our enemy, and then he plunders the house.  And you, dear forgiven sinner, are the plunder!  Jesus comes to steal you away from the jaws of death, the fangs of sin, and the clutches of the Devil.  He comes and divides, destroys, brings ruin to the house of Satan, and all our enemy's power comes crashing down with a breath.  Jesus one, the devil nothing – the eternal score.

But how does he do this?  When does it happen?

Certainly, we must go to the cross.  There we see what appears to be a “not-very-strong-man”, but instead a man of sorrows dying under a curse.  There we see the one stricken, smitten, afflicted.  The one forsaken by God who can count all his bones, surrounded by dogs – pierced hands and feet – tongue stuck to the roof of his mouth, strength dried up like a potsherd.  There?  There's your strongman?  There's your defeat of the biggest, baddest meany of all?  Yes.  At the cross.  Where God's power is made perfect in weakness.  Where God's wrath over our sin is satisfied.  Where Jesus wraps it all up with the bow of a perfect declaration.  “It is finished”.

It began in Genesis, when the old serpent began his campaign of lies.  But the Lord calmly walked over there in the cool of the day, and made a promise.  The seed of the woman will crush your head.  And you will only bruise his heel.  Here (the cross) is the bruised heel.  But here, also is the crushed head of Satan.  Here is the lamb slain from the foundation of the world.  Here is the victory.  Here is your victory.  His resurrection proves it and seals it.  Death has no more sting.  And Satan himself is a serpent de-fanged, and roaring lion de-clawed.

Christian author J.R.R. Tolkein depicts this ultimate struggle in his Lord of the Rings novels, which are also popular movies.  In the final battle scene, the good guys are set to storm the gates of Mordor, the stronghold of the enemy.  There, the wicked Sauron – the seeming personification of evil – watches the battle from his dark tower with a creepy all-seeing eye atop it.  The army of men is surrounded by the armies of darkness.  The tension builds to a fever pitch as friends in arms begin to say their farewells.  There looks to be no way out. Hope fades.

But in one dramatic moment, the ring that contains all the enemy's dark power is destroyed.  Sauron's tower crumbles, his eye is snuffed out, and all his hellish armies scatter and flee.  The seemingly incontestable strength of this evil foe comes crashing down in a moment.  

This is what Jesus did at the cross.  And this is what Jesus does every time your sins are forgiven.  This is what happens when a child is baptized.  This is what happens when you “take and eat” and “take and drink” at his table.  The might of Satan is unraveled.  And his house comes crashing down.  When sinners repent and believe in Christ, and sins are forgiven, the angels rejoice, the Devil loses, and Jesus wins YOU.

He says, “Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter, but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”.  

Don't let this part of the passage scare you, friends.  Blasphemy against the Holy Spirit is essentially opposing the work of the Spirit.  And since the work of the Spirit is to call sinners to repentance and faith in Christ – this unforgivable sin amounts to, very simply, the rejection of forgiveness in Christ.  Don't pass by the fact that Jesus promises “all sins will be forgiven”.  Even blasphemies!  There is nothing you've done so bad, so wrong, so deep and dark that Jesus can't handle it.  The only eternal sin is turning away from him and his forgiveness.

And this victory that he wins, this forgiveness that he freely gives – it makes you more than just his disciples, or even his friends, it makes you his family.  For when his mother and brothers come looking for him again, presumably to rescue him from himself, Jesus teaches another profound truth.  Those who do the will of God are his family members.  And what is that will of God?  That sinners repent and believe, and have life in his name.  That your sins are forgiven.

Sometimes being a Christian doesn't seem very victorious.  We don't always “win” at the “game of life”.  We have our hurts and our sorrows.  We fall flat on our faces.  And even the devil, whom we know is defeated, still prowls around looking for someone to devour.  He still tempts us, and would see us fall.  And he loves to see you suffer.  He wants you to doubt your forgiveness.  He still asks, “did God really say...?”

More than that, Jesus promises we'll bear crosses, and be persecuted and that the world will even hate us because of him.  It doesn't sound very much like a victory celebration.  

But we walk by faith, not by sight.  Paul reminds us today, “things that are seen are transient, but the things that are unseen are eternal.”  Even if our earthly tents, these bodies, are destroyed (and unless Christ comes first, they will be...) nevertheless we have a temple – a permanent residence with God in eternity.  And our defeated flesh will rise again in glory to live forever.  This momentary affliction is nothing compared to the eternal weight of glory in store for us.

And so it happens again today, as it always does at his family gatherings.  We confess and are absolved.  The Gospel is proclaimed.  Sins are forgiven for the sake of Christ.  So all Satan's might has come unraveled.  The strong man is defeated by the God-man.  Jesus lives, the victory's won.  And that victory is yours.  Believe it for Jesus' sake.  Amen.

Sermon - Pentecost - John 15:26-27; 16:4b-15

Messiah Lutheran Church

Keller, Texas

The Day of Pentecost

May 24^th, 2015

Grace mercy and peace....

A blessed feast of Pentecost to you, dear Christians.

What a wonderful day to preach my first sermon among you, the people of Messiah. It was on the first Day of Pentecost, 50 days after Easter, that Christ poured out his Holy Spirit on the fledgling church. It was on that first Day of Pentecost that the Spirit empowered the disciples to preach the Gospel of Jesus Christ to the many pilgrims gathered there in Jerusalem – and to do it miraculously, so that each heard it in his own language.

It was on that first Day of Pentecost that Peter preached his first sermon, and the people were cut to the heart, and said, “what then shall we do?” “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” And some 3000 believed and were baptized that day.

While we certainly don't want to downplay the blessed events of that first Pentecost, neither should we think that it was an event so much unlike anything else God does. Some call it the “birthday of the Christian church”, but perhaps it's better to see it as just another step in the ongoing unfolding of God's plan for salvation in Jesus Christ. For now that good news of Christ would travel back with these pilgrims, from Jerusalem to their homelands. The Lord of the Church knows exactly what he's doing here.

Now the Spirit would work through the words they had heard, received, and believed... and the same Spirit would continue to convict in regards to sin, and righteousness, and judgment. The same Spirit would point to Christ. The same Spirit would call, gather, enlighten and sanctify. The same Spirit would bring life from the dead. Just like the Spirit always did, just like he always does.

The Spirit of God was hovering over the face of the waters. He had a hand in the creation, along with Father and Son. It was the Spirit that was breathed into the nostrils of Adam to bring him life. Indeed, the word “Spirit” in Hebrew – Ruach – means wind or breath. So the Spirit of God is the very breath of God. It's also why Jesus breathed on his disciples in John 20 as he said, “receive the Holy Spirit”.

Now take a walk for a moment back with me through Ezekiel 37, our Old Testament reading, and the Valley of the Dry Bones. There, Ezekiel saw a vision: he was brought by the spirit to this valley where a great battle had been fought, and the casualties were many. Imagine what Ezekiel saw as he pondered the skulls and femurs and ribs scattered about. The scene was terribly hopeless. There were no survivors to be found. None who were only wounded, but might just need some doctoring. None who were only mostly dead. No, there was none left alive. They were so dead, there was not even any rotting flesh left. It had been picked clean by the birds and left to bake in the hot sun. The bones were dry. They were not only merely dead, these bones were most sincerely dead.

But the Lord asked Ezekiel, “Son of man, can these bones live?” What a question! Surely any sane person would say, “not a chance!” But Ezekiel also knows the Lord. He knows this is the Lord and Giver of Life. He knows there's more to the story here, so he leaves the question open: “Lord, you know”. And then Ezekiel is commanded to prophesy, to speak, to preach if you will to these dead bones – the word of the Lord. And well, you know how the song goes and how the story ends. The bones connect, the flesh is restored. And when he preaches again, the Spirit breathes life and they stand on their feet – a mighty army.

“These bones are the house of Israel”, the Lord explains. It is a great lesson Ezekiel, and for Israel, and for us. Though the people were as good as dead and worse, God would restore them. His prophetic word, and his Spirit, would bring life. And this whole account is also a not-so-subtle pointer toward another “Son of Man” who would one day give his life and bring life to the world.

One of my favorite bands, the Counting Crows, has a song lyric that goes something like this: “I got bones beneath my skin, mister. There's a skeleton in every man's house. Beneath the dust and sweat and love that hang on everyone, there's a dead man trying to get out.” It's a poetic reminder of something scripture teaches so clearly.

We are all dead in our sin. Inside of everyone is a dead man trying to get out. You may have a pulse and breathe and walk and talk. But in your natural state, your sinful nature is as dead as a doornail. The wages of sin is death, and you and I sin a lot, and death comes to us in droves. Apart from Christ you and I are just as hopeless and lifeless as a valley of dry bones. Even worse.

And a dead man can't help himself. He can't sit up and take nourishment. He can't scream or even whisper for help. A dead man can't do part of the work of bringing himself back to life. Only a miracle can do it. Only a resurrection.

But the Spirit of God is the Lord and Giver of Life. He works through the word of Christ who overcame death once and for all. The Spirit works to counteract and overcome death for you and me and for all - and to bring life where there was no hope – because the Spirit brings you Christ.

Whatever skeletons are in your closet. Whatever dead man lurks on the inside of you. However death has manifested in your life. There is hope in Christ, and that hope is proclaimed and promised and effected by His Holy Spirit. The same Spirit that brought Ezekiel to the valley. The same Spirit that was poured out on Pentecost. The Spirit of Christ, who comes to you today.

Yes, today, some may be surprised to hear, the outpouring of the Holy Spirit continues. The same God, Father, Son, and Spirit, works in the same ways he always has to call sinners to faith, and to bring life from the dead, yes even for you.

He did it, notably, at your baptism. When the Spirit hovered over the water and brought life to you who were born into sin and death. But buried with Christ and now raised to life again, your baptism is a daily comfort, not simply a one time event. You not only have been baptized, but you ARE baptized. The Spirit is upon you, in you, his living temple.

The Spirit gives you life, today, through God's word. Jesus lays out the work of the Spirit as three-fold: “he will convict the world concerning sin and righteousness and judgment.”

First, he convicts the world with regard to sin. Like the hearer's of Peter's sermon who were cut to the heart. We, too, need the Spirit to convict us by sticking our noses in the mirror of God's law. Have you loved God with your whole heart? Have you loved your neighbor as yourself? Do you rebel, hurt and harm, lust and covet, gossip and complain? Do you put your neighbor ahead of yourself? Do you keep God's word, love his kingdom, obey his will? If the word of God's law doesn't convict you, if you think you can stand up under it, if you think you're a good person who deserves God's favor – then you need to look a little closer.

But if you've seen that image of a dead man, and you've been cut to the heart, and your spirit cries out, “what shall I do?” Then take comfort in the comforter, who would have you see Jesus. Take counsel from the Spirit, who would counsel you to trust in Christ. Be encouraged by the one who breathes again and again the promises of God in Jesus Christ, in whom we have life and have it abundantly. He will not leave you as a corpse or a pile of bones. He's already raised you once in your baptism. And you will rise again, and live with Christ forever.

For the Spirit also convicts us concerning righteousness. That is, he calls us to faith in Christ and keeps us in that faith. He calls us to believe that for the sake of Christ we have been made righteous and holy before God, blameless in his sight. Declared so by the one who declared “it is finished”.

And the Spirit convicts in regard to judgment, for the prince of this world stands condemned. Satan, our adversary, is the real loser in the cosmic courtroom. We've been judged innocent on account of Christ. But the devil and all his forces of evil – they are judged. The deed is done. One little word can fell them – for that Word is the word of God and it is Spirit filled and it is living and active and sharper than any sword.

Finally, Jesus tells us, the spirit he sends is the Spirit of Truth. He guides us into all truth. He takes what belongs to Christ, and gives it to Christ's people. The forgiveness of sins on account of Christ crucified. The Spirit declares it to you. He declares it to all nations, sinners of all tribes and languages. Thus he takes the dead and makes them alive in Christ, alive to live forever.

On this Pentecost Sunday, give thanks for the Helper, the Advocate, the Counselor, the Spirit whom Christ sends. For though he has gone away, he has not left us alone. Though we are dead in our trespasses, he does not leave us to the grave. But the Lord and Giver of life declares Christ to you – and you, dry bones, live again. Hear the word of the Lord. Receive the Holy Spirit. Believe it for Jesus' sake. Amen.

Sermon - Easter 2 - John 20:19-31

Old St. John. Grand-daddy of the early church. Last living Apostle. Living out his days in Ephesus, in the late first century. And he writes letters to the church, his “dear children”. We have three of these in the New Testament.

And he writes his Gospel. A Gospel which is different than the first three. It gives a very different perspective than Matthew, Mark and Luke, which we call the “syn-optics”. John's optics, his view, is different. Complementary, of course.

For instance, you have the Great High Priestly Prayer of Jesus in John 17, the longest recorded prayer of our Lord. You have an extended description of the events in the upper room. You also have the great “I Am” passages. And familiar favorites like John 3:16 and John 14:1-6 (I go to prepare a place for you).

Today's Gospel reading from John gives us three chunks of Gospel goodness, each a sermon's worth in itself. So we'll the first two briefly, and the third in some more depth this morning.

First, the appearance of Jesus to the 12, er, 11 – take away Judas, er 10 – take away Thomas. Jesus miraculously appears without any action on their part, without any merit or worthiness. Jesus comes, and brings peace. He declares it, “peace be with you”, he doesn't ask them if they want it, if they deserve it. He knows they need it, and so he gives it.

He gives them His Spirit, too. Not that they didn't already have it. Anytime the Word is preached or proclaimed, the Spirit is at work. Even today, here and now. We are continual recipients of the Spirit, who brings us also the good gifts of Christ.

And Jesus gets right to the point of what he wants these Apostles, these first public servants of the Word to be about. The forgiveness of sins. The forgiveness that brings the only real peace. “If you forgive anyone his sins they are forgiven”. What an authority and power, and what a responsibility also to withhold forgiveness from the unrepentant. So does he charge pastors even today. We call it the “Office of the Keys” because by such forgiveness, heaven itself is unlocked. Thanks be to God we have heard this forgiveness proclaimed, even today. In the stead and by the command of Christ. And that command to forgive comes from right here, in John 20.

Section two deals with Thomas. Poor Thomas who goes down in history as “Doubting Thomas”, even though he eventually came to believe and confess beautifully, “My Lord and my God!” Thomas, whose doubts anticipate the doubts of many who would follow, and through whom Jesus encourages us all, “stop doubting, and believe!” The resurrection is real. Jesus is alive, in the flesh. We may not get to touch him like Thomas did, but that only makes us more blessed. For faith comes by hearing, and hearing by the Word of God.

Which leads us to the third section, John's purpose statement for his Gospel:

“Now Jesus did many other signs in the presence of his disciples which are not recorded in this book. But these are written so that you may believe that Jesus is the Christ, the Son of the Living God, and that by believing you may have life in His Name.”

The mind races at the thought of all the wonders and signs the resurrected Jesus might have done. What miracles did they see? What divine powers did he show them? Perhaps when we meet the Lord he'll fill in the gaps for us, but for now it is enough. The Holy Spirit inspired St. John to write these words, to record these things, for a very specific purpose. That you may believe that Jesus is the Christ, and that believing, you may have life in His name.

There are a lot of people who want to use the Bible for a lot of different things. Sometimes it makes for entertainment, like the new show on NBC: “A.D.” Some would use the Bible as a secret decoder ring for the latest fad diet or personal wealth building scheme. Most of us laugh at these sorts of things, though.

But then there are those who would make the Bible a rulebook for living. A how-to of the law that shows us which way to go. A sort of expanded version of the 10 commandments that teaches us “what would Jesus do”. This is a pretty shallow understanding, too. Those who take this approach aren't usually that familiar with what Scripture actually teaches when it comes to the law.

You and I know that the laws and rules of the Bible are full well impossible to follow. We can't love God with all our heart, soul and strength. We don't love our neighbor as ourselves. We worship other gods. We take his name in vain. We kill and lie and steal and gossip and covet and lust. We do it in our heads and hearts at least, and often in word and deed as well. The Law of God stands in constant accusation of sinners like you and me, who are never good enough. If we say we have no sin, we deceive ourselves, and the truth is not in us. We must repent!

But these things were not written that you would be instructed in how to be good. These things were not written that you would know right from wrong. These things were not written that you would simply be crushed and brought to despair that you'll never be good enough for God. These things were written that you might believe and have life in Jesus Christ.

This is a Gospel, after all. Good news. The law kills, but the Spirit gives life. The work of Jesus, his life, his death, and his resurrection. These things are written, that we would believe.

His life – all that he did and said that are recorded for us in Holy Scripture. All that we confess in the creeds – that he was conceived of the virgin Mary by the Holy Spirit. That he suffered in accord with the scriptures. That he fulfilled all prophecies, right down to the last moments of his life. He did all things well. He healed the blind and deaf and lame. He cast out demons. He commanded nature. He even raised the dead. He did all this for us, that we might believe and have life.

And his preaching – a new teaching, and with authority! That he himself was the content of the message. That in him, the kingdom of God has arrived. That in him is rest, healing, peace, forgiveness and life! He who believes in me will live, even though he dies. And he who lives and believes in me will never die.

And his death. The cross- we preach Christ Crucified, Paul says... nothing more or less. Oh sure, the whole counsel of God. But the whole counsel of God always leads to and stems from the cross. The lamb who was slain from the foundation of the world, is the one who bears his nail scars and pierced side into his resurrection and eternity – the cross should never be far from our hearts, minds, lips.

And his resurrection. We rejoice not only a week after Easter but every sunday, every “little Easter”, the Lord's day because he renews all creation on Sunday – the day of his own resurrection – this eighth day of creation as some have called it. The cross and empty tomb go together – two sides of a coin, if you will, the death he died and the life he now lives for us forever. These things are written that you may believe that Jesus is the Christ, and believing have life in his name.

Sermon - Mark 1:21-28 - Epiphany 4

Christ the King and Redeemer Lutheran Churches, Racine, WI
Mark 1:21-28
“Fides Qua and Fides Quae”

There are some handy Latin phrases that every good Lutheran pastor and theologian needs to know, and which can also be helpful to laypeople. One of those phrases, which pastor Carlson suggested to me for this week, was “Fides Qua and Fides Quae”.

But rather than rely on my own explanation I thought I'd start by sharing with you yet another fine pastor's explanation of this phrase:

The expression fides qua means “the faith which believes.” Here faith is saving faith which receives and holds the riches of Christ’s atonement. He has won for us the favor of God through the merits of Christ. He gives this salvation to us through the word and sacrament and we grab it and hold it by faith. This faith is what the theologians call fides qua – the faith which believes. It’s the fides qua which makes you a Christian.

The fides quae is a short-hand way which theologians use to talk about, “the faith which is believed.” Here the word faith is like when the pastor says, “let us confess the faith in the words of the Apostles’ Creed.” The faith which is believed does not so much refer to the grasping quality of saving faith but to that which faith clings. Fides quae is THE faith. So we could say that Christians have faith in the faith. Although it is usually a bit less confusing to say that we have faith in the gospel.
Fides qua without fides quae is emotionalism with all sorts of heartfelt sentiments but no understanding of precisely what Jesus is all about. Fides quae without fides qua is heartless theological abstractions.

(Rev. Klemet Preus+)

So what does Fides Qua and Fides Quae have to do with our Gospel reading from Mark, where Jesus casts out a demon? And just as important, what does all of this have to do with you and me? Bear with me and we'll get there...

Our Gospel reading takes place in the synagogue in Capernaum. This is actually one of the historical sites we are pretty sure we've uncovered. I was there in 2007, and they found the old synagogue that Jesus visited there. On the top level are the imported white stone foundations of the 4^th century synagogue. But underneath, the black volcanic rock from the local area that built the synagogue of Jesus' day.

The contrast between Jesus and the teachers of his day could also be described as black and white. They spoke with appeals to the Rabbis who taught before them. Gamaliel quotes Simeon quoting Eleazer, etc... But Jesus spoke with authority. He taught something different, and taught it differently. “You have heard it said, but I say to you.” The teachers of men relied on the teachings of men. But he didn't need any other word to rely on, because he, Jesus, is the living Word of God, with God from the beginning but now made flesh and walking and talking among them.

And then something strange happened. An evil spirit spoke out. Which is strange enough. But even stranger is that the demon both knew who Jesus was, and even said so! “I know who you are – the Holy One of God!” This demon, who works for the Father of Lies, is telling the truth! He has confessed rightly who Jesus is, and why he has come – to destroy the forces of evil.

And yet, no one would accuse the demons, or the devil, of being a Christian. And here we come back to the Fides Quae understanding. The devil knows the Bible, friends, better than any of us do. Luther called the devil a master theologian. He is an expert in what God's word says. As Scripture says, “even the demons believe – and shudder” You might even say the devil has a “Fides Quae” faith in God. He knows the truth, knows it to be true, and believes it. But he has no “Fides Qua”, no trust in Christ as his savior.

Sometimes we might even be the same. The danger for us, the temptation for some, is to make the faith an intellectual exercise. To be more concerned about getting it right, than that what is right is “for me”. We pastors are often susceptible to this problem, especially because we've been called to oversee the public teaching of the church. But just because you have all the right confessions and all the right doctrines and all the right theological proclamations, even in Latin, doesn't make you a Christian. If even a demon can rightly confess Christ, in a synagogue, (to his face!) - then simply getting the teachings right isn't enough, is it? The Fides Quae without the Fides Qua.

But there is also the opposite error. And here is where many laypeople are tempted. When we think that believing in Jesus is all that is important, and it doesn't really matter what you believe. The Fides Qua without the Fides Quae. This can lead to all sorts of trouble too. These are the people who think they've already learned all there is to learn about the faith. “I went to confirmation class 50 years ago, pastor!” This is the temptation to put the catechism aside, rather than to continue using it like Luther intended. The temptation to believe in Jesus, but know little of what Jesus actually said or taught.

This is the kind of emotionalism that is all too common in the church. The idea that it's all about the heart. That we don't need any of these objective truths or these doctrines which divide. Let's just love Jesus and that's good enough. But it's a shallow and ultimately a false faith that pays no attention to what Jesus teaches in his word. If you're looking to believe in a Jesus who doesn't teach anything of substance, then you're looking for a false Jesus. If your kind of Jesus is one who doesn't care about whether you baptize babies, or whether you receive his true body and blood in the sacrament, or whether you think your good works get you into heaven... well, then you have the wrong Jesus, my friends.

There's plenty of guilt to go around when it comes to the Fides Qua and the Fides Quae. We are sinners, after all, and we will get things wrong. Maybe we'll focus too much on the doctrine, or we'll focus too little. We'll think to much of our own personal faith, or we will think to much of our own right doctrine. We will break the 1^st commandment by turning our teaching itself into a god to be worshipped. Or we will break the 2^nd by claiming to love God but despising preaching and his word.

There's only one way out of the Fides Qua/Fides Quae Quandry for sinners, and that way is Jesus himself.

Jesus who died on the cross, and by it destroyed the powers of darkness. Jesus the Holy One of God who makes us holy by his blood. Jesus the one with authority over the demons, and authority to forgive sins. Jesus, the author and finisher of our faith – and of our Fides Qua and our Fides Quae.

He gives his spirit, who works through his word, to create saving faith where there was none. Whenever we try to measure and examine our faith we will find it lacking. But whenever we look to Christ for forgiveness, life and salvation – it is always enough. Faith in Christ, trust in Christ, is a gift from him. Even the smallest faith, of a mustard seed, if that faith is in Christ, can move the mountain of sin from us.

And Christ gives us his word, the content of our faith. We don't develop our doctrine, but like all things of God, we receive it as a gift. We are the recipients of the Bible, and the creeds which summarize it, the catechism which teaches it, and the confessions which – confess it.

That he calls you to believe in him is good news! That he tells you what to believe about him is good news! That despite your lack of faith, weak faith, failing faith – he still saves, is good news! For he died for all your sins. He covers all your unholiness with his holiness. He silences all your enemies with his authoritative word.

Thank God, for the Fides Quae, the “what” of our faith. And thank God for the Qua, the “in whom” of our faith, even Jesus Christ our Lord. Amen.

Sermon - John 1:43-51 - Epiphany 2

Gloria Dei Lutheran Church

Chicago, IL

January 18^th, 2014

Epiphany 2

John 1:43-51

The Epiphany Season gives us a chance to delve deep into the revelation of who Jesus Christ really is. This Christmas, we celebrated his birth, and wondered, “What child is this?” Now in Epiphany, the questions (and answers) keep on coming. Who do men say that I am? You are the Christ. Who does God say that he is? This is my beloved Son.

Well, what would these would-be-disciples say that Jesus is? Phillip tells Nathanael about him. He seems to not know exactly what to call him, but he knows Jesus is someone special. He doesn't use the word Messiah, but the idea wasn't too far from his mind. Phillip knows Jesus is some kind of leader, for he answers his call to follow him. And he tells Nathanael he should follow too. Because this is “him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.”

How did he know? What did he really know about Jesus? And yet, somehow, faith had taken root. He had heard, to some extent, the word of God concerning this Jesus. And he had heard the call to faith, and the call to follow. Phillip didn't come to this through superior study, through extreme spirituality, or some other exertion of effort. Like you and I, called to faith by the Spirit, through the word.

Then there's Nathanael. Not at the same point in his faith as Phillip. When he hears of Jesus, he is skeptical. “Nazareth! Can anything good come from Nazareth!?” A rhetorical question, but a good theological question. We could change the names and places and ask the same question. Chicago! Can anything good come from Chicago?! Wisconsin! Certainly nothing good can come from there. Baltimore? New York? Fargo? Singapore? Take your pick, throw out your own rhetorical question. The answer will be the same. No.

Nothing good can come from any of these places, because the men and women that come from these places are sinners. You and I are sinners. You and I have nothing good to bring. Even our best works are as filthy rags, and who would be interested in that?

No, by nature, Nathanael isn't all that impressed with the idea of this messiah from Nazareth. And by nature, neither are we. A humble Jesus who suffers and dies for our sins just doesn't impress our Old Adams very much.

So Nathanael comments on Jesus, and he gives him far less credit than he should. But then Jesus comments on Nathanael, and he gives him far more credit than you'd expect. “Here is a true Israelite in whom there is no deception!” Wait just a minute, now, Jesus.

Are you saying that Nathanael is free of deception? That he's never lied to his parents, to his friends, to himself? That he's somehow immune to this form (or any form) of sin? Is he the fabled George Washington of the disciples, who “cannot tell a lie?” Or is Jesus here just trying to ingratiate himself to Nathanael, because, you know, he needs disciples and compliments are one way to win friends and influence people?

Or is Jesus simply recognizing that Nathanael is already a man of faith? That he knew Moses and the Prophets had been pointing forward to the messiah, and Nathanael trusted in those words of God. And Jesus knew that Nathanael would also belong to him, be one of his own, that Christ's true nature would be revealed to him along with the other apostles and so many other disciples.

Beyond all that, Jesus would take away all deceit, lies, slander, gossip and every false witness – through his saving work, his death on the cross. This is why Jesus can look at you, too, sinner though you are, liar though you are, and see nothing false. Because he has made it so. And what Jesus says about you is far more important than what you or the world or the devil say about yourself.

Can anything good come from Jerusalem? No. But Jesus doesn't come, ultimately, from Jerusalem. He comes from heaven's high through, a noble guest indeed. Can anything good come from man, let alone a man from a backwater place like Nazareth? No, but here is no mere man, but the God-man, like us in every way yet without sin.

But also with a divine nature – so that he knows all and can do all. He saw Nathanael under the fig tree long before Nathanael was in sight. The divine eye knows no limits. He knew Nathanael's heart, and he accepted him despite the fact that he was a sinner after all.

And he promised Nathanael he would see even greater things yet. What's he talking about, “angels ascending and descending on the Son of Man”?

Well assuming Nathanael, this true Israelite, knew his Old Testament Scriptures, he'd have caught the reference to “Jacob's Ladder”. In Genesis 28, Jacob (the one whose name was changed to Israel) had a dream – in which he saw a stairway or ladder, reaching from heaven to earth, and angels “ascending and descending on it”. God was making a connection between sinful man and the holiness of his heaven. The eternal separation of sin would be bridged.

And that ladder is Christ. One day, Nathanael would see it so clearly. That Jesus is the bridge, the touchstone, the very stairway between earth and heaven. He's the only point of connection, the only way (and truth and life). He, and only he, can and does transport us from the miseries below to the eternal joys above.

And he does it, suspended between heaven and earth on a cross. Nathanael who once sat under a fig tree, would come to live under the tree of Christ's cross. There this true Israelite would find God's ultimate truth – that Christ is crucified for sinners like you and me.

Today we too confess with Nathanael that Jesus Christ is the Son of God, the King of Israel. He is the stairway to heaven, and the one Israelite who takes our falsehood away. The truth of his word endures, and his calling to follow is for you, too. Receive him with joy today as he comes in his body and blood. For nothing good can come out of you, but everything good comes from him, for you.