Sermon - Lent Midweek - 1 Corinthians 11:23-26

“This Is… For You”
1 Corinthians 11:23-26
March 28, 2007

So we come now to the final section, or chief part of Luther’s Small Catechism. We’ve covered the Commandments, the Creed and the Lord’s Prayer, Baptism, Confession and now The Lord’s Supper.

Let’s admit right off the bat that it’s a little strange to be speaking of Holy Communion during a midweek Lenten service in which we are not receiving the Lord’s Supper. It would seem natural that we should not only talk about it, but also receive it. However we still have many opportunities to receive this gift. Every Sunday, on the Lord’s Day, we receive the body and blood of the Lord. In fact, a week from tomorrow is Maundy Thursday, on which we remember Christ’s institution of this sacrament. A solemn and holy day indeed.

So let’s take our time today to meditate on it carefully. We consider the Sacrament of the Altar today in light of our Catechism questions, and especially in view of Christ’s own words of institution – which are the main thing in this holy meal.

First, what is it? We Lutherans take Christ at his word. “This IS my body. This IS my blood.” And as simple as that sounds, it has tripped up many Christians for hundreds of years. Christ says it is, and so we believe it is His body and His blood. We don’t know how. We don’t try to explain how. But because our understanding is limited doesn’t mean Christ’s power or his word is. As he says, so it is. It’s always been that way.

He says, “let there be light”, and there is. He says, “Lazarus, come out” and he does. He says, “The Son of Man will rise on the third day” and he did, “just as he told you”. Jesus speaks the truth, and his word creates reality. So when he says, “This is my Body… This is my blood” these are no insignificant words. Those words mean something and those words DO something.

Do we believe his words? We should. But we don’t always. We put our own ideas before them. We try to make his word fit into our framework, rather than submitting our framework to his Word. We want our word to be the final word, rather than his. We take his words lightly – we take them for granted.

Ever since Adam and Eve took his first words of Law lightly – perhaps not believing, “in the day that you eat of it you shall die”. And thus by eating and not listening sin came into the world. But now by both hearing and eating and drinking do we receive the antidote to such sin. For God’s word creates a new reality in this Sacrament of the Altar.

The bread and wine are what he says they are, by the power of his word that says it. We are what he says we are – according to His law – we are sinners who stand condemned by our actions. But according to His gospel, we are forgiven, clean and new. We are righteous and holy. We are alive and will live forever. Because his words have said so.

This is all understood by Luther when he asks the question, “Where is this written?” He then quotes those words of Jesus as drawn from Matthew, Mark, Luke and St. Paul.

But this sacrament is not just Christ’s body and blood. It’s Christ’s body and blood given and shed FOR YOU.

It’s not his body and blood to be put in a box for safekeeping. It’s not his body and blood given for God’s benefit and pleasure. It’s not his body and blood given as a testimony against us or to accuse us by his perfect example of love which we will never live up to. It’s his body and blood given FOR YOU – for the forgiveness of your sins. There’s the benefit.

Holy Communion is so misunderstood by so many. Some Christians think of it as a sacrifice we offer to God, when it is a sacrament Christ offers to us. It’s not a good work that earns you a thing, but it is a good gift that gives you all good things (for where there is forgiveness of sins there is also life and salvation).

Some Christians think of the Supper as a memorial meal or some sort of symbol. But it is not simply a reminder of inner spiritual truth. This holy meal actually does something – it is given for a purpose – and that purpose is for the forgiveness of your sins. So that, “whoever believes these words has exactly what they say, forgiveness of sins”.

A Christian once told me, “Pastor, I won’t be going to communion this week. I’ve been particularly naughty all week and I just don’t think I deserve it”. What? For this very reason you SHOULD be at the rail, receiving the forgiveness Christ won at the cross. None of us deserve such a gift, but all of us need it. Those of us who feel and know our sin acutely need it all the more. Otherwise, it’s like saying, “I’m too sick to take my medicine – the only medicine that will heal my disease”.

And so Luther suggests we should be “worthy” and “prepared”. I’ve often said that the worthiness here mentioned is not one of righteousness but of appropriateness. Perhaps worthy isn’t even the best English word. The point is that for some the sacrament is a great benefit and gain, and for others, it can actually be a harm.

There are those who should not partake. Those who don’t believe what Jesus says, “This is my body. This is my blood” should not receive it. Those who don’t believe it does what he says, “for the forgiveness of your sins”, should not receive it. For if they treat this precious gift as anything less than it is, they sin against the very body and blood of Christ, and trample a precious jewel. In 1 Corinthians 11 Paul warns sternly against inappropriate reception of Christ’s body and blood, and says some can even “drink judgment on themselves” by communing unworthily, May this never be us, O Lord!

For those who believe in the Words of Christ – those who recognize his body and blood, seeing this holy meal for what it truly is – and who know that his body and blood are for us and are for the forgiveness of our sins – those are truly the ones who should be receiving and benefiting from this gift. May this always be us, O Lord!

What a blessing it is that God makes his word of promise available to us, not only in spoken and written, but also visible form. Just as Baptism attaches that word to simple water, so does Holy Communion see the Word along with simple bread and wine – and these humble, earthly vessels – everyday things – become vehicles for the grace of God. So we hear his word and read it, but we can also feel the water, and even taste the bread and wine. “O taste and see that the Lord is Good”. God’s miraculous blessings, won by Christ, given to us in such common forms.

It’s like Christ himself – who though he was Almighty God from eternity – humbled himself to become a man, in order to procure God’s blessings for mankind. He took on common, everyday, human flesh. He came not as a king, but a poor man, with no room at the inn and nowhere to lay his head. He had no great beauty that we should regard him. He was arrested as a common criminal, and hung to die a shameful death between two thieves. He didn’t even have his own grave. But in all this humility, shrouded by it and hidden behind it, was the very God of very God himself, working out our salvation.

Isn’t it just like Christ, then, to give himself, his body and blood, to us also in simple form? To take humble bread and wine, and through them offer rich, eternal, heavenly blessings untold? Communion with God himself and our fellow man. Forgiveness of ALL our sins. Eternal life. Power over sin for daily living. Assurance and peace. All these are ours when we receive the bread and wine, that is his body and blood. All this is ours when we believe and trust in his words of promise, “This is my body… This is my blood…. Given and shed for you for the forgiveness of sins.” Believe it for Jesus’ sake. Amen.

Sermon - 2 Samuel 2:1-10, 13 - Lent Midweek 5

“The 2 Parts of Confession”
2 Samuel 12:1-10,13
March 21, 2007

So far on these Wednesdays we have covered the 10 commandments, the Apostles' Creed, the Lord's Prayer and Holy Baptism. Today, perhaps the least known of the 6 chief parts of the Catechism: Confession.

As we said when we came to the Apostles' Creed, the word “confession” really means “same-saying”. That is, when we confess the Creed we are same-saying what God has already said about himself.

But mostly, when we think about the word “confession”, we think about confessing sin. As in, admitting or honing up to some deep dark secret. “I have a confession to make” is usually a warning to brace yourself before someone bears his soul. “True confessions” implies people divulging little-known and often embarrassing facts about themselves.

In the Church, we speak of the confession of sin, mostly as that part of the public worship service in which we recite a liturgical paragraph outlining our sin and guilt. And this is a very good thing. We need to say, and say publicly, that we are sinful and unclean. We need to confess that we are sinful in thought, word and deed. That we sin by what we do, and what we leave undone. That we sin against God and against our neighbor. Sin, sin, sin, and more sin.

When we make such a confession, we are also same-saying. But instead of same-saying about God what he says of himself, when we confess sins, we are same-saying about ourselves what God has said about us. “Yes, God, I am a sinner, as your word clearly shows”.

Confession of this type is no small matter. Some people are quite offended by the idea that the Church asks them to say they are “poor miserable sinners”. Perhaps others chafe at the temporal (or present) and eternal punishment such confession admits we deserve. It's never easy to admit you are a sinner. Take David, for example.

King David was a man's man. A veteran of many battles, who had ascended to the throne of Israel at last. But David was also a ladies' man, and when he fell into sin with Bathsheba she turned up pregnant by him. David had her husband Uriah put to death in a cover-up attempt. But you can't cover-up your sins from God. The Lord sent the prophet Nathan to call David out for this sin.

Nathan craftily told David a parable about a man who stole another man's beloved lamb. David, the king and final court of appeal in that land, thinking the story was for real, prescribed in his righteous anger the death penalty for such a sinner. And when Nathan boldly turned the accusing finger at David, “You are the man”, we can only imagine the gasps in the royal court. Nathan had dared to say what many probably knew but knew better than to say. But now the king's sin was out there on the table, publicly for all to see. And David had a choice again.

He could have responded with a harsh rebuke of his own, even putting the prophet to death. “How dare you insinuate such a thing against me, the king! Take him away! To the dungeon!” Nathan knew this was a possibility.

But David was a man after God's own heart. So instead, David went the route of confession. Nathan said, “David, you sinned” and David said the same. “I have sinned against the Lord,” he confessed. And implicit in that was the admission that he deserved the punishment of death he just prescribed.

But now we come to the second part of confession. For as our Catechism says, “Confession has two parts”. Only the first part is the admitting of sin. The second part is the Absolution. That is, the declaration of forgiveness.

Upon David's confession, Nathan said (and said immediately), “The Lord has taken away your sin. You are not going to die.”

Nathan functions much like the pastor does, who announces God's forgiveness in Christ. “As a called and ordained servant of Christ, I forgive you all your sins”. Those words, those beautiful words of absolution really say the same thing, “even though you are a sinner, you will not die.” You will not die. For the one who won forgiveness has died in your place, and as he now lives so too shall you.

David was forgiven, and we are forgiven, only for the sake of Christ. Jesus Christ who as the Lamb of God sacrificed himself to take away the sins of the world. Jesus Christ, who won God's forgiveness for David's sheep-stealing, and who won God's forgiveness for all us sheep who have gone astray.

Confession – Christian confession assumes both the confession of sin, and the forgiveness that is God's response. It couldn't be any other way. In fact, the whole point of confession is getting to the forgiveness. “If we confess our sins, God who is faithful and just, will forgive our sins”. That’s his plan.

The point of confessing is certainly NOT to catalogue every single solitary sin we have ever committed. This was Luther’s burden as a monk, when he spent hours trying to pin down every sin in his life – but the more sin he confessed, the more sin he found to confess. God’s forgiveness in Christ is certainly bigger than our catalogue of sins – complete or not.

However, as the Catechism states, we should confess before God all sins (even those we are not aware of). But before the pastor we should confess only those sins which we know and feel in our hearts. That means, if a particular sin is troubling you – your pastor’s door is always open to hear that confession. But remember that confession has two parts. Your pastor stands ready to – publicly OR privately – offer and announce to you Christ’s own forgiveness. That’s our job.

We’ve really gotten away from private confession in our Lutheran churches, and it’s a great loss. Some people don’t even know that we Lutherans have private confession available. Still, we would never command or demand it, thus making a new law - but we offer it as another gift from God by which sinners may find the consolation of the Gospel.

And know also that your pastor is bound by solemn ordination vows to never divulge the sins confessed to him. As with God, they are gone – as far as the east is from the west. Another has said that when it comes to confession of sins, the pastor’s ear is a tomb. The sin that is confessed dies and is left behind there. You may even be surprised to know that there is an order for individual confession and absolution found in the hymnal, on page 292. Check it out sometime.

Confession has two parts. First we confess our sins, and second, that we receive absolution, that is, forgiveness. All this is for the sake of Christ. What a powerful gift of God. Let us treasure and use it always. Amen.

Because you can never have too many blogs...

Shameless self-promotion:

Check out my newest blogging endeavor, "Render Unto Caesar...".

The theme of the blog is Lutheran "Two Kingdom" theology.

Sermon - Lent Midweek 4 - John 3:1-7

Sermon
Midweek Lent 4
John 3:1-7
“Not Just Plain Water”

So far in our Lenten midweek series on the Catechism, we have covered the 10 Commandments, the Apostles’ Creed, and the Lord’s Prayer. Today we come to the Sacrament of Holy Baptism.

While Baptism is recognized by most Christians somehow or another, We Lutherans have a particular emphasis on this gift of God. We see it as the great blessing it is, not only for the moment it happens, but for our entire life. Your baptism is a “gift that keeps on giving”.

In our reading, Jesus is talking to Nicodemus about the importance of being born again- being born of water and the Spirit. Throughout the New Testament this washing of rebirth and renewal is explained as a precious gift. There are many ways we could approach the topic. But let’s take our cue from the Small Catechism, and its four questions:
What is Baptism? What benefits does Baptism give? How can water do such great things? And What does such baptizing with water indicate?

What is Baptism?

It’s water, but it’s not JUST water. It’s water AND the word. The word of Jesus, that is, that commands us to go and make disciples by baptizing and teaching. Baptism is not our idea. It’s not our work. It is the work and gift of a God who wants to make disciples out of us sinners. It is not just a symbol of something else, but it is a reality.

And what word of God is connected to this sacrament? God’s own name. Not just, “Oh, by the way, I baptize you” but, “I baptize you in the NAME of the Father, Son and Holy Spirit”. God’s name has a power of its own, as it is part and parcel of his very self. When his name is upon us – we belong to him. When his name is upon us – we are incorporated into his kingdom, yes even his family. And his name IS upon us, in Holy Baptism.

What benefits does Baptism give?

The chief blessing of baptism, is of course, forgiveness of sins. And that’s something we all need. You don’t have to look to far to see sin in this world. You can look right in the mirror. You can see it in your own life. Anyone who thinks he doesn’t have sins or thinks he commits no sins – what a deluded person that is. We need what baptism gives. We come filthy and in need of a good cleansing.

And so God forgives our sins, for the sake of Jesus’ death and resurrection. But God forgives our sins through Baptism. It is a means of grace. It is a way that God gets his gifts to us.

And where there is forgiveness of sins, other benefits naturally flow. People who are forgiven are free from the penalties of sin – and therefore death is defeated. People who are forgiven are no longer under the power of the devil. Forgiven people are also saved people – saved for eternity and being saved even now – as the Holy Spirit works to make our lives conform to Christ.

How can water do such great things?

Forgiveness, life, salvation, rescue from the devil….Sounds like a great deal, huh? Sound too good to be true? Your dad always said if it sounds too good to be true, it probably is. But, no, baptism is the exception to that rule.

It is great, and baptism does great things. But not just the water alone. We don’t have some fountain of holy water sitting locked in the back closet of the church somewhere. The water is – just water. Nor is it some special magical power of the pastor, a holy hocus pocus that makes baptism so powerful. There is nothing added or nothing taken away from this plain, ordinary, everyday water… except… God’s word.

It’s the word of God that makes this special, that gives baptism power and effect. And what a powerful word that is! The word of God – the same word that created the world – creates us anew in baptism. The same word that ordered all things – re-orders us in baptism. The same word of the same Christ who said, “neither do I condemn you” and “son, your sins are forgiven” – is the same powerful, mighty word that is the engine of his gift of Holy Baptism. Water by itself is just water. But with God’s word, this water becomes a life-giving flood of grace and mercy. It is the very river of life, the stream of salvation, the fountain of forgiveness. Overflowing, gushing with great things – blessings from God for you.

What does such baptizing with water indicate?

As I said, it’s not a one-time thing, this baptism. It’s not a historical trivia from when you were a baby. Like your first tooth. Your first haircut. When you learned to walk. No.

Holy Baptism is a daily benefit to the Christian. God’s forgiving word of promise, once given when the water was applied – that word still stands long after the head is dried off. His word lasts forever. His promise is for all time, and for every day.

And we return to those waters every day in contrition and repentance. Each day, as we remember our sin and sorrow over it, we remember our baptism. As we remember who God has made us to be, we turn from our sin and toward Him in faith.

And the Old Adam, our old sinful nature, is drowned and destroyed once again. And each day, out of that baptismal water, the New Adam arises to live for God in Christ.

Or to put it another way, Baptism is a gift given once by God with benefits to be drawn every day. For as his children, we stand in his forgiveness. As we bear the sign of the cross on foreheads and hearts, we live in the shadow of Christ’s cross and the forgiveness won there. As we hear God’s promises once made but lasting forever, we take comfort in the blessings of this miraculous washing, this flood of forgiveness that has been lavished on us.

Thank God for the gift of Holy Baptism. Not just plain water, but water with His word – which brings boatloads of blessings each and every day.

"God’s own child, I gladly say it, I am baptized into Christ!"

Amen.

Sermon - Matthew 6:5-13 - Midweek Lent 3

Sermon
Midweek Lent 3
Matthew 6:5-13
“Pray This Way”

I’ve never been a fan of “How-to” sermons. “How to raise a healthy teenager” or “How to affair-proof your marriage”. Sermons are about what Jesus does for you, not how you can do something for him (or worse) for yourself.

But here in our Lenten series on the catechism, we come do the Lord’s Prayer. And in the Sermon on the Mount, when Jesus gives us this prayer of prayers, he gives it as a “how to”. Odd.

“Don’t pray like this. And don’t pray like that. But here’s how to pray…” he says. Is Jesus simply giving us a new law? A new set of commands about how we must approach God in prayer? Is this a school lesson in the how-to’s of proper prayer etiquette?

Is it all about me and what I should do or must do or fail to do?
Or is there actually Gospel here, good news for you and me? Consider the Lord’s Prayer today, also with the help of Dr. Luther, and see how Jesus is giving much more than a practicum on prayer.

Jesus does give instructions, though. He addresses two poor patterns of prayer. One is the “prayer to be seen” and the other the “prayer to be heard”. The “prayer to be seen” is the kind of prayer that isn’t really a prayer but is a public show. So that everyone can see how pious you really are. I don’t know how many of us make a scene of our prayers like those ancient Pharisees did, but pride is always lurking. Do you ever feel puffed up about your church attendance? Do you ever feel better than so-and-so because, well, “I live out my faith. I give money and time and I help with this-and-that at church” And if you mention it to someone in conversation, well, we don’t mind if they think better of us. Because after all, we are good Christians, right? Can you hear the voice of pride squeaking and squawking?

Then there are the “prayers to be heard”. Like the Gentiles, Jesus said, who rattled on and on expecting their many words would have the desired effect. Maybe this isn’t exactly us either. But they were praying hard, and we can pray hard too. And maybe we think if we just pray hard enough or long enough or use the right words, then God will have to do what we want. He’ll have to give me what I want. After all, doesn’t it say, “ask and ye shall receive”? But this kind of prayer turns God into a butler at best. Or an eager bellhop who stands ready to do our selfish bidding. Jesus says, “don’t heap up empty phrases”. So what should our phrases be filled with?

Jesus gives the model prayer. The Lord’s Prayer. “Pray like this”. But it’s more than an instruction manual or even an outline or a lesson on prayer (though it is all those things). The Lord’s Prayer shows us a Lord who wants to give us good things. A Lord who knows what we need better than we do. A Lord who brings daily bread and daily forgiveness. A powerful prayer. A perfect prayer.

Our Father, who art in heaven – Jesus shows that God is our loving Father, not our angry ruler. He is a heavenly Father, whose power to give us good things exceeds all earthly fathers.

Hallowed is his name – God’s name is holy whether we pray or not. But here we pray that we too might keep it holy in our lives.

Let your kingdom come – God’s reign and rule in the hearts of man comes – when and where he wants it. But we want it to come and to increase among us too.

Thy will be done – Again, this happens whether we pray or not. But we do pray that God’s will would be done in our lives. That I, personally, would live as God would have me. And that I, personally would receive his forgiveness when I fail to.

God’s name, God’s kingdom, and God’s will. First we seek the things of God in prayer. The rest of what we ask flows from these three.

Daily Bread – Daily, that is, today’s portion. Don’t worry about tomorrow, Jesus says. God will provide for our needs. “Give us bread” Lord, means that even when we think we are earning it ourselves, everything we have is still from his generous hand.

Forgive us our trespasses, as we forgive those who trespass against us. We love because we’ve been loved. We are merciful because we’ve been shown mercy. We forgive because we are forgiven.

A trespass is “going where you shouldn’t go”. And we do that all the time when we sin. We go where God forbids. But Jesus went where he didn’t have to go – to the cross – to forgive such trespassing. His love has no boundaries – it is wide enough to include all boundary-breakers. But it’s also powerful enough to make us forgiving too.

Lead us not into temptation, but deliver us from evil. Our enemies abound. Sin, death and the devil. Temptations and sufferings meet us at every turn. But fear not. Jesus wouldn’t tell you to pray for deliverance if he didn’t think God would answer yes. God does guard us from temptation. He does deliver us from evil.

He delivers us from the accusations of the Devil by forgiving all our offenses. He delivers us from our own sinful nature – by washing us with his baptism. And he delivers us from the final evil – death itself – with the new life, now and eternal, that he gives.

Our Father in heaven would hear our prayer. Jesus tells us to ask for those good gifts – God’s name, God’s kingdom, God’s will – our daily bread, our forgiveness, and our deliverance. And God grants all this and more only for the sake of Christ – the only begotten Son who by his cross has made the Father, Our Father.

Pray like this. Pray to the good and gracious God who would give you such blessings in His Son. Pray as Jesus taught, assisted by His Spirit.

The Lord’s Prayer, in as much as it is a “how-to”, tells us much and more about the “who” and the “what” of prayer. The who is the gracious Father, who welcomes our prayers in the name of his Son. The what is everything for which we pray – and more – good gifts he wants to give, and for which we look to him in faith.

Our Father in heaven, grant all these things for Jesus’ sake. Amen.

Sermon - Lent Midweek - Romans 10:8-17

Sermon
Midweek Lent 2
Romans 10:8-17
“Confessing the Creed”

Romans 10 is one of the many passages which highlight the importance of the Christian’s confession. To confess means, literally, to “same-say”, or to repeat together, what has already been said. In confession of our sins, we are same-saying what God has already said of us – that we fall short of his law. In confessing our faith – we are same saying those truths of Holy Scripture on which our faith is founded. So a confession is a restatement or a rewording or a summary of, very simply, the Word of God.

We Lutherans like to confess. Lutherans are, traditionally, a “confessional” church. The historical documents which first identified Lutheran teaching are called the Lutheran Confessions. In those writings, which we still hold to today, and which your pastors have vowed to uphold…. In those writings are laid out a true and faithful exposition of Christian teaching. The Confessions are: The Augsburg Confession, the Smalcald Articles, the Treatise on the Power and the Primacy of the Pope, and the Formula of Concord, along with the Large and Small Catechism.

But we Lutherans also confess a continuity with the ancient church. And so we also include, in our confessions, the three great creeds of the church – the Athanasian, the Nicene, and the Apostles’ Creed. The Apostles’ Creed which we come to today in our series on the Catechism.

The Apostles’ Creed is a very old summary statement of what the Apostles taught. It has been confessed by the church for most of our 2000 year history. It is a Trinitarian statement about our Triune God, and what he does for us. And it sets forth in orderly fashion, just who God is – Father, Son, and Holy Spirit – And just what each person of the Godhead does for you and me.

God the Father Almighty – is the maker of Heaven and Earth. This means that he has created everything that exists and still sustains it. Everything that exists includes you, too! Everything that you are and have is a gift of the Creator. As Luther says, “All this his does without any merit or worthiness in me”. We don’t deserve to exist, or to receive food, clothing, shelter, family, friends, possessions etc… But God is good and he provides for us abundantly, even for the wicked.

Likewise, we deserve nothing given by the Son. But, He, Jesus Christ, purchases and wins us from sin, death and the devil, not with silver or Gold, but with his holy precious blood and his innocent suffering and death. The creed restates the major steps in Christ’s work for us: his conception, birth, suffering, death, resurrection, ascension, reign and return in judgment. Each of these a subject worthy of many sermons.

And in the same way, the Spirit does his work for us, calling us to faith and giving us gifts of forgiveness and life. And he does it without any of our reason or strength. He does it for us, and for the whole Christian church – the communion of saints. And at the last day he will raise all believers to eternal life with Christ.

Our Creator, our Redeemer and our Sanctifier. Our three-in-one God who does many and wonderful things for us, though we sinners don’t deserve it. This is what we confess when we say the Apostles’ Creed.

It’s also a Baptismal creed. The Apostles’ Creed has long been the confession of faith associated with the baptismal rite. When a person was baptized, they confessed the faith into which they were being baptized, in the words of the Apostles’ Creed. We do the same today, even as we say that creed on behalf of infants who are receiving the gift of Baptism. And as we repeat that confession throughout our lives, we are reminded of our own baptismal washing, confession, and vows.

We are baptized into the name of God – the Father, the Son, and the Holy Spirit – and all that that entails. We are children of the Father, by baptism. We are redeemed by the Son, Jesus, through baptism. And the Spirit makes and keeps us holy, through our baptism.

Paul says, in Romans 10, “if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.”

Believing and confessing go together. Faith is the foundation for our confession. And our faith is always in Jesus Christ and his work for us. That he is Lord, and that God raised him from the dead. This is the heart of the Apostles’ teaching, and the lynchpin of the Apostles’ Creed too. Without Jesus, we have no access to the Father. Without Jesus, the Spirit would have no Savior to point to. Without Jesus and his resurrection, our faith would be in vain, and our confession pointless.

So what if God made the world? How is God disposed toward me? That’s the question. And the only true and happy answer to that is in Christ, who makes us holy and righteous children of God. Who sends his Spirit to call us to faith in him, and to help us hold fast to his promises, and confess them.

The Apostles’ Creed is more than just something we say in church, to take up a few minutes between the readings and the sermon. It’s an expression of the faith that has been handed down to us in Christ’s church, and the faith the Spirit has enlivened in our hearts. It is same-saying what God has said. That he has created, redeemed, and sanctified us. And he still provides for all our needs of body and soul. It’s a statement of our belief, based on the eternal truth his word. God speaks, therefore, I believe, and therefore I confess:

I believe in God the Father Almighty, and in Jesus Christ his only Son, and in the Holy Spirit. In that triune name, Amen.

If Kindgom of God is a Theatre...

What do you think about this analogy?


If Kindgom of God is a Theatre...

God the Father is the owner.... founder....

God the Holy Spirit is the.... stage hand.... the usher.... operator of the spotlight....

Jesus Christ is the star of the show.

(obviously all human analogies break down somewhere... )

Sermon - Lent 1 - Luke 4:1-13

Sermon
First Sunday in Lent
Luke 4:1-13
“IF and IS”

Our bulletin cover today highlights a small but key word from today’s Holy Gospel reading. “IF”. It is a word the devil used in the wilderness temptation of Jesus. But Jesus counters the devil at every turn, and defeats him with words of His own. Today we see the antidote to the devil’s “IF” is the Savior’s “IS”. Another small word with lots of meaning and punch – a Gospel word connected to Christ and his work. Consider this morning, “IF and IS”, as we join Jesus in the wilderness…

“If you are the Son of God” do thus and so… “If you worship me” I will give you this and that. It’s a little word that makes a big difference. “IF” is a word of instability and uncertainty. “IF” means “maybe; maybe not”. “If” can also be a word of doubt, which goes along with another favorite word of Satan’s, “really”. “IF you REALLY are the Son of God…”

Remember when Satan tempted Eve and Adam to eat the forbidden fruit? “Did God REALLY say, you shall not eat of it?” He suggested that the truth was not truth. He planted the seeds of his lie with a seemingly harmless question. Those seeds didn’t take long to mature into full-fledged deception, as he lied to Eve, “you will not die…” And the fruit of that sin in the garden turned our entire world into a wilderness, a wasteland of death.

But it is there in the desert that Jesus defeats the devil and fights back his temptations. It only took one attempt to deceive the first Adam. But the Second Adam frustrates the foe three full times. That’s because Jesus has a better 2-letter word than “IF”. Jesus has “IS”.

Each time the devil assailed our Lord with an “IF”, Jesus answered with an “IS”. “It IS written”. He quotes the scriptures. Those words of God which ARE a greater reality than the tempter’s twisted attempts. “IS” and the other forms of the verb, “to be” like “ARE” and “AM”. These seem to be some of God’s favorite words. These words express a reality. And when God speaks, his word does what it says.

Let there “BE” light. And light was. The very creation and providence of this world rests on God’s word which calls it to be so.

God’s personal name, “Yahweh”, which means, “I AM”. He is the ultimate ground of existence. Nothing is without him. Nothing happens apart from his will. He always was, always IS, and always will be.

And even though Lent has begun, we have those Epiphany words ringing in our ears, “This IS my son”. The disciples and many others confessed, as we also do of Jesus, “You ARE the Christ”.

And what does that mean? That Jesus came not only to defeat Satan’s temptations for his own sake, but to bring a new reality for sinners like you and me. When Jesus gave up his life on the cross, and when all was accomplished, he declared, “It IS finished”. And in those three small words – really just one word in the Greek – all history finds a pivot point, all creation sees it fulcrum, all reality is turned upside down. And sin is finished. Death is finished. The Devil is finished. No IF’s, ands, or buts about it.

And though defeated, our adversary still prowls around looking for someone to devour, deceive, or draw into doubt. Satan loves to bring a sense of “iffyness” to our relationship with God – and make us doubt God’s word – whether command or promise. “Did God really say?”

“Does God really expect you to be perfect? It’s such a high standard. Don’t you think God’s more reasonable? He knows you’re not perfect. He’ll make some allowances. Just try not to be TOO bad, and I’m sure he’ll wink at those little sins. Really. If God is so loving and powerful, I mean, Come on! He’s gotta let you get away with a little bit of fun” and so the lies might go… so the law of God is undermined and minimized. But the truth IS that God expects, even demands perfection. And no law-breaking goes without punishment.

Of course, we know, that Jesus IS the Lamb of God, who takes away the sin of the world. That means that he is our substitute. He takes our place and our punishment. He does what we can’t do, in defeating the devil, living a perfect life, and paying his own innocent blood for our bloodguilt. But Satan wants to make all that iffy too.

“IF Jesus even existed… IF he really was the Son of God. IF he died for sin. What makes you think he died for yours? And what makes you think that’s enough? Do you REALLY believe God can forgive a sinner as bad as you? I mean, imagine if the people here in church knew what you do when no one is looking, or what you think in the dark recesses of your thoughts. IF that got out… well. Then everyone would see what a sinner you are and why God can’t possibly forgive you, and…” Enough! Enough of the lies, Satan! Enough of your “Ifs” and “Really?”

For it IS written… “God so loved the world, that he sent his only Son, that whoever believes in him will not perish but have eternal life.”

It IS written, “As far as the East is from the West, so far has he separated our sins from us.”

And it IS written, “neither angels nor demons,[m] neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation…” (and that would include you, Satan) “will be able to separate us from the love of God that IS in Christ Jesus our Lord.”

Martin Luther knew all this when he wrote that favorite hymn of the Reformation, “A Mighty Fortress”. “This world’s prince may still scowl fierce as he will… he can harm us none, he’s judged the deed is done. One little word can fell him” Luther doesn’t say what that little word is. Some have said the word is, “Liar!”. Others say the word is “Jesus”. Perhaps even a smaller word can fell him: “IS”. Actually, any word of God will do. For Satan IS already defeated.

And now, dear Christians, come near for one more blessed assurance. For there is one final “IS” we haven’t mentioned. There is one further reality God creates for our blessing today. Jesus once said, “this IS my body. This IS my blood.” And here in his Holy Sacrament, we find once again this promise. “Man does not live by bread alone, but by every word that comes from the mouth of God”. We receive with our mouths more than “bread alone”. We are nourished with the Bread of Life, according to the promise of the Living Word. And with our sins thus forgiven, we put away the IF. And we rest assured in the IS. In Jesus’ Name, Amen.

Sermon - Ash Wednesday - Exodus 20:1-17

Sermon
Ash Wednesday
Exodus 20:1-17
“10 Laws and 1 Law-Keeper”

A blessed Ash Wednesday to you, as we begin our annual 40-day pilgrimage to Calvary. This year, we will spend each of our 6 Lenten Wednesdays meditating on one of the 6 chief parts of Luther’s Small Catechism. The Ten Commandments, the Apostles’ Creed, the Lord’s Prayer, Baptism, Holy Communion, and Confession. These 6 topics, Luther suggested, form the basic teachings of the Christian faith.

The church’s ancient observance of Lent provides a time for us to reflect seriously on our sin and guilt and shame, and the consequences thereof. Particularly on Ash Wednesday, we come into the presence of the Lord in great repentance (as ashes symbolize such sorrow over sin). It seems a fitting time, then, to take up our first topic from the catechism: The Ten Commandments.

We would surely all agree to the importance of the Ten Commandments. Christians nod in agreement when someone extols the virtues of the 10 Commandments. And we are rightly offended when someone attacks these holy laws of God or marginalizes their significance.

The Ten Commandments have become a political football as of late. There was the judge in Alabama who lost his job in a controversy surrounding the monument of the Commandments. The Supreme Court has even heard arguments about how and when the commandments may be displayed (and don’t ask me to explain the nuances of their decision). Some want the Commandments posted everywhere for all to see – I even know of one home in our area which has them displayed in the front lawn.

But what do we Christians do with these commandments? Besides using them as a symbol in the culture wars, do we use them in our lives? Do we try to live by them? Do we apply them to our own lives? Do we even know them, by heart, and in order, as every Christian should?

I suspect most of us would say we generally try to live by them. And that would be a kind of pious lie. Our Old Adam, anyway, our sinful nature, HATES these laws of God. We don’t like being told what to do and not do. In fact, we despise it. We want our own way. We want to be the captain of our ship, the master of our fate. We want to set the rules for ourselves, our own personal commandments.

But for the sake of appearances, perhaps, or from fear of punishment, let’s just say we generally try to obey God’s rules. Generally. Mostly. Kinda sorta.

But God doesn’t say, “Thou shalt mostly have no other gods” or “Thou shalt not have too many other gods.” He doesn’t say, “Thou shalt not steal – unless you really want the thing or think you deserve it.” He does not command, “Remember the Sabbath Day, whenever you get around to it”. There is no “generally” or “mostly” or even “try” about the commandments. They are commands. That’s how God’s law works. He commands, he demands perfect obedience.

And we fall so short. We don’t keep them when we try. We don’t even really want to try, by our nature. And so like our parents in paradise, who broke God’s first command, we too fall under the curse of the law. We too earn the wages of sin, and pay the price of death. Because we break the spirit of every one of God’s commands every day.

We deserve to be consumed by the fire of God’s wrath. And so today, Ash Wednesday, we sit in ashes (metaphorically, of course). We put on, in our minds, the sackcloth of repentance. We confess our sin. And we beg for mercy before the righteous law-giver and judge.

And he is merciful. He shows mercy, because of His Son. Jesus Christ did what we have not done and cannot do. He fulfilled the law. He kept the commandments. He was like us, in every way, yet without sin. He pleased the Father by his perfect life. He had no other gods. He always remembered the Sabbath. He didn’t ever kill or steal or bear false witness or covet or lust. He kept God’s name holy. And he honored his Father perfectly.

Christ’s perfect life of law-keeping is part of his work for us sinners. Just as important as his death for us, so is his life for us. His death takes away our sin. But his holy life makes us holy. His righteousness becomes ours. So that, in Christ, we can stand before the Father’s throne without fear of judgment. We can say, “I have not kept those commands, but my Savior and Substitute Jesus Christ has kept them without stumbling a step. And I lean on his promises and on the salvation he offers freely to me.”

So what are the 10 commandments for us, Christians? They are useful in summarizing God’s law. That law is useful in showing us our sin, and need for our Savior. But those commands bring us nothing without Christ – who fulfills the law and pays for our infractions with his blood.

Forgiven and recreated as we are, the commandments of God become a model for the new life in Christ. They guide us in Christian living. What a blessing to be shown the way God would have us live. For the new man within me wants to please him. The Holy Spirit leads us in the way of these commands.

That we would not only refrain from murder, but help our neighbor in every bodily need. That we would not commit adultery, but live in purity and decency and love our spouse rightly. That we would not despise the preaching of God’s word on the Sabbath day, but gladly hear and learn it. The commandments become a privilege for us in fulfilling the law of Love.

Jesus summarized the entire law this way, “Love the Lord your God with all your heart, and with all your soul and with all your mind. And love your neighbor as yourself”. For those of us who know the love God first showed us in Christ – the law of love becomes the rule and norm for our daily life. Strengthened by the Holy Spirit, growing in our faith, we also grow in adherence to God’s commands.

And so this Ash Wednesday, we dwell on our sins, reflecting on how we break God’s commands and commandments. But we look, in faith, to the one perfect law-keeper, who gives us his own righteousness. And by His Spirit, we look forward to living the law of love, and in accord with his commands. Always in his grace, and to his glory, not ours. A blessed Ash Wednesday, and a blessed Lenten season to you, in Jesus Christ our Lord, Amen.

Sermon - Transfiguration - Luke 9:28-36

Sermon
Transfiguration
Luke 9:28-36
“Going Out in a Blaze of Glory”

“Going out in a blaze of glory”. What do you think of when you hear that phrase? A race car driver, crashing his car on the final lap? A soldier, charging into the fight, shouting his battle-cry? An astronaut whose rocket explodes shortly after lift-off? Maybe you think of Elijah or Moses, or even Jesus! Maybe, or maybe not.

Today is Transfiguration Day. It is the climax of the Epiphany season – the season of revealing light – in which the spotlight has been shining on the babe of Bethlehem, and our readings have been shedding light on just who this God-man Jesus Christ really is.

From his Baptism, when God declared, “This is my son”
to the visit of the wise men who confessed him as king,
to the wedding at Cana where he showed his power as the true bridegroom, to the many healings and miracles that were signs of his power….
All this leads up to his transfiguration,
up to the mountain where his glory shone like flashes of lightning,
where the great men of old came to testify and “hold converse high” and where God confirmed again, “This is my Son”.
And once Jesus gets to the mount of transfiguration, it’s all downhill from there. Downhill to Jerusalem, to arrest, to suffering, to the cross, to death.

The Transfiguration of our Lord is an important event.
Transfiguration Sunday puts us, liturgically speaking, halfway between Christmas and Good Friday. Here we are at the mountaintop, so to speak. And after this, it’s all down hill to Jerusalem, and to the other hill where Jesus would be crucified.

The mountains are in the background today, as Moses stood on Mt. Sinai to receive God’s law, and on Mt. Nebo to view the promised land. Elijah’s great competition with the prophets of Baal took place on a mountain (Carmel), and he too heard God’s voice on Mt. Sianai (Horeb). Now, both great men of old appear on the mountain again, this time with Jesus Christ in glorified form, once again to hear the voice of the Lord.

Glory. That’s another important idea today. We sinners, who so like to glorify ourselves, we wouldn’t mind being the center of all things. That’s what we do when we put ourselves before the Lord and before others. We imagine our own little mountain with ourselves as “king of the hill”. As if it’s all about me and my wants and my great qualities, and my glorious glory. What a sham. What a farce. We sinners are the furthest thing from God’s holiness. We deserve a pit, not a mountain.

But God glories in dealing with us sinners, according to his mercy in Christ. Just as Peter and the others, fools that they were, sinful men in the presence of glory – so too we find our pitiful selves at the top of the mountain today. And just as Jesus didn’t zap Peter for even being there, but had purposefully brought him to see such glory, so too Jesus’ glory is made know to us and for us today.

The Transfiguration account appears in 3 of the 4 gospels. And while Mark and Matthew don’t disagree with Luke, our reading today adds a few extra details. One of those is the content of the conversation Jesus had with Moses and Elijah. He was talking about his departure. Literally, his “going out”.

The Greek word for “going out” is actually “exodus”. It seems appropriate, then, to have both Moses and Elijah there with him on the mount. Each o them knew something about “exodus”.

Moses lived through THE Exodus. When God’s people got to “go out” of Egypt, “in a blaze of glory”. Well, more water than fire, actually, as “Israel’s host triumphant go, through the wave that drowned the foe”. Moses led the people to the promised land… out of bondage, and into glory, so to speak.
But Moses himself was not allowed to set foot inside the boundaries of that land – until he meets Jesus here on the mount.

Elijah knew something about going out in a blaze of glory too. His departure from this world was unique in all of history, as God sent a fiery chariot down to take Elijah heavenward. Elijah’s “exodus” was perhaps one of the most spectacular of all time. But it was surely less impressive than standing in the presence of the transfigured Christ himself.

Jesus’ own departure was at hand. He had an exodus to face, and it would not be in a blaze of glory. It would be in the shame of a cross. Christ, here glorified on the Transfiguration Mountaintop would soon face ultimate humiliation on the Hill of Calvary. He who shined and flashed like lightning itself would soon see the very sun darkened as he faced his last hours.

And yet in the humility of the cross, we see God’s true glory. His power which is made perfect in weakness. His justice meets his mercy. Life won by death. There as Jesus “goes out”, he brings us in to his Father’s arms. Exiled sinners bound to be cast out of his presence become sons and daughters, and are given a place in the Father’s house. His “exodus” from life is our “exodus” from sin, and our entrance into eternal bliss.

What will be your exodus? How will you go out from this world? While most of us would like to die peacefully in our sleep, some wouldn’t mind “going out in a blaze of glory”. Perhaps it’s best that we don’t get to choose how and when we go. But it’s not as important how or when we go as where and to whom. We’re going out from this vale of tears, into the arms of our Savior. We’re going out from this poor reflection, as in a mirror, to see our Lord face to face. We’re going to the heavenly Jerusalem, where God will wipe every tear from our eyes. That’s the promised land that makes our exodus a joyful one, no matter when and where and how it happens.

The Transfiguration of our Lord, Jesus Christ, is a powerful witness to those three disciples, and to all of us, about who Jesus is, and what he’s come to do. If we “Listen to Him” as the voice of the Father commands, we will hear great and good news. Listen to him speak with Moses and Elijah about his departure, which makes our departure so different. Listen to him as he goes to Jerusalem for that final blaze of glory in the shame of the cross.

Listen to him as he gives his own body and blood with simple bread and wine. Listen to those words – “for the forgiveness of your sins”. Those words spoken long ago but still echoing with the same power and authority. Listen to him. And then, make your exodus from this place, from his house, from his presence. Go forth in peace knowing that your sins truly are forgiven in Jesus Christ.

Transfiguration Ruminations

I was thinking today, that the Transfiguration (according to Luke's account) is in a way, the "anti-Gethsemane" event. Notice the similarities/contrasts:

1. Peter, James and John go with Jesus

2. They are sleepy

3. Jesus is praying

4. At the Transfiguration: light like crazy. At Gethsemane: "the hour of the power of darkness"

5. The 2 ancient messengers of God (Moses and Elijah) converse with Jesus, while in Gethsemane, angelic messengers minister to him.

6. In both cases, Jesus is specifically concerned with the events of Good Friday - "his departure" and "this cup"

7. At the Mt. the Father speaks. In the Garden, Jesus specifically adresses the Father.

Am I on to something here?

The Temple was Where?

Fellow Racine resident Texas Hold'em Blogger points out an interesting story about the archaeology of Solomon's Temple:
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This is interesting, especially if you are into End Times prophecy.

An Israeli professor believes he has found the actual location of Solomon’s temple and it isn’t where tradition has it: where the current Dome of the Rock stands.

Using maps created in 1866 by a British explorer and passages from the Jewish Mishnah, an Israeli archaeologist and professor at Hebrew University says he has pinpointed the location of the sacred Jewish Temple, twice built and twice destroyed in ancient times.

While popular consensus places the Temple, built by King Solomon in the 10th century B.C. and rebuilt by Jews who returned from Babylon in the 5th century B.C., on the site of the present Muslim Dome of the Rock, Prof. Joseph Patrich says archaeological remains show its exact location – and the consensus is wrong.

According to Patrich, the Temple, its corresponding courtyards, chambers and gates were oriented in a more southeasterly direction, sitting diagonally on what is the modern Temple Mount. The difference in orientation and the placement further eastward varies from the east-facing orientation of other scholars who believe the Temple was closer to today’s Western Wall.

Many Christians believe that the Temple must be rebuilt before the Second Coming of Christ.

Here is some information on the building of the Third Temple. The Temple Institute is a group dedicated to the rebuilding of the Temple. The Institute’s webpage is an interesting look at Jewish tradition and the group’s preparation for the day the Temple is rebuilt.
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Of course we Lutherans know the True Temple was rebuilt on Easter Sunday (just as He promised). And therefore, while historically of interest, it doesn't really matter where the bricks-and-mortar temple is or was.

False Alternatives in the LCMS

I heard about a bunch of LCMS students the other day discussing some terms which have become common lingo in certain quarters of our synod. The phrases are "Mission Outpost" and "Maintenance Station".

I don't know where these terms come from, but they are embraced by many in the LCMS today even though they present a false alternative. The idea is this - that every church should think of itself as less a "Maintenance Station" and more of a "Mission Outpost". That "Maintenance Stations" are dead, cold, boring, dying, stodgy, traditional types of congregations, while "Mission Outposts" are growing, thriving, innovative, contemporary, responsive, loving, and just about every other complimentary adjective to boot.

At one of our pastors' circuit meetings last year we were asked to rate our own congregations on a "scale of one to ten", with "Maintenance Station" being 1, of course, and "Mission Outpost" being 10. Subtle, huh?

My problem is not with the terms, per se, but with the false alternative they present. It's a simple flaw of logic that a congregation can't be concerned both about "maintaining" and also about "mission". In fact it works best, I believe, when a congregation does BOTH. When they are concerned about BOTH.

I contend that a church CANNOT be a "mission outpost" WITHOUT being also a "maintenance station". The two are inseparable. If we don't "maintain" (our own members, the Gospel, our doctrine), then what are we offering when we "do missions"? If we only seek to "maintain" (well, I don't know of any congregation that purposely eschews missions), then how are we actually being faithful to the Christ who calls us to share the Gospel?

A very similar false alternative is suggested by a certain group who dubs some in the LCMS as "missionaries" and some as "guardians" (though if I recall, that distinction was a little kinder to the "guardians").

Other dubious terms are the phrases, "mission-minded" or "having a heart for mission". I find this kind of thing is often used to contrast some who think of themselves as "more mission-minded than that other guy".

I think the best term to encompass all of this - maintenance and mission, guarding and reaching out, mission-mindedness and doctrinally-sound - the best term is simply "faithful". Is your church faithful? Is your pastor faithful? If they are, and if he is, everything else falls into place.

Of course none of us is perfectly faithful. Yet we live under the Gospel. But I think you get my drift here.

"Preaching is an Assault"

At Christ Lutheran Acadamey's 2007 Pre-Lenten Retreat, the keynote speaker was Pastor Peter Berg. His paper was very helpful - some good ruminations on Lutheran preaching. For a teaser, here were his section headings:

• Preaching is not a Bible Class; It's an Assault
• It's all about Jesus, Stupid!
• In Spite of what the Defectors are saying, the Law/Gospel Nexus Must be Maintained
• Don't Be Afraid to Say, 'You'
• It's No Laughing Matter
• Children, Don't Try This at Home

You can find the full text of the keynote in various formats, as well as some other good stuff, at Christ Lutheran Acadamey's website, under the Resource page.

Dungy Superbowl Comments

Tony Dungy, coach of the Super Bowl winning Colts, during the post-game ceremonies, was asked about the "social significance" of his winning today.

Understanding the question, he said he was proud to represent African Americans, and that it was a great day for America. But then he said, that for him and for Lovie Smith (his counterpart) that it was "more significant" that they were both Christian coaches.

Good show, Tony.

Good News for Packers Fans

Brett Farve has seen his shadow, and thus will play at least one more season. And there was much rejoicing in cheeseland.

Amen.

Fake Sins

An interesting news bit...

"Err on the side of the Gospel"

Permit me some more "cliche' busting" (as Petersen called it)....

We often hear in Lutheran circles that people should "err on the side of the Gospel". A couple of things are troubling about this little aphorism.

People often mispronounce the word "err". It isn't really supposed to sound like "air" but instead like, "ur".

But here's my main point:

I believe this soundbyte is used, quite often, as a smokescreen for anti-nomianism. When someone says "err on the side of the Gospel", they are often simply trying to minimize the Law.

Whether this is because we are uncomfortable applying the Law in today's ever-more-"tolerant" world, or because we are uncomfortable being accused by the Law ourselves.... either way, when we minimize the Law, the Gospel also loses.

Perhaps a better approach than "Err on the side of the Gospel" is, "Don't Err."

In other words, keep the Law and the Gospel in proper balance and distinction. Use the Law when it is needed and called for. Use the Gospel appropriately too.

Will we still err? Sure. Is there a proper way to understand "erring on the side of the Gospel"? I'm not so sure. I suppose it's better than "erring on the side of the Law". But our goal should never be to err, but to apply God's Word rightly in all cases.

Sermon - Epiphany 2 - John 2:1-11

Sermon
Epiphany 2
John 2:1-11
“Whatever the Bridegroom Says”

Ever see one of those blooper shows with a segment on wedding disasters? The bride faints, the wedding pavilion collapses, somebody has a wardrobe malfunction… why do people find wedding mishaps so funny? Perhaps because a wedding is a big deal. It’s an important social occasion, and we want everything to be “just right”. I’m sure it was the same in Jesus’ day…

The Wedding at Cana. Jesus goes to this celebration (which could last for days) and in the course of the partying, they run out of wine. The bridegroom was responsible for treating his guests well. For a failure of hospitality such as this – it would have meant a major embarrassment and loss of face. Social disaster was looming, and Jesus comes to the rescue.

In this Epiphany season, one of the themes we will see over and over again is the unveiling of who Jesus is. From his baptism, where God declares, “you are my Son” to the mount of Transfiguration, where we also hear “This is my son…” and all in-between. The question looming in the background: “Who is Jesus?” It’s more than a short answer. Here at Cana we get a glimpse of Jesus through his first miracle – or as John calls it, a “sign”. Here Jesus, by turning water into wine, “manifested his glory”. He gave a hint of who he truly is.

The true bridegroom in the story is not the man who got married that day, but Jesus himself. His first sign is given in the context of celebration – and why not? For he, the bridegroom, has come to his bride, that is, to his people. Throughout the Old Testament, God is described as a husband to his people (though they are often unfaithful). Jesus fulfills such metaphors, as he becomes the true bridegroom. Even in the last chapters of Revelation, we see the church in her glory depicted as a bride – the wife of the Lamb, Jesus Christ.

Likewise, there is more to the story here as we see sacramental overtones. What Lutheran could miss the fact that both water and wine are central to the story. That water came from jars for ceremonial washing (another word for that is “baptism”). And the wine – wine that the savior provides is always a blessing to his people – much like the wine that he gives as his very blood for the forgiveness of our sins in Holy Communion.

And there’s also a hint of the end times here. When Christ returns at the end of time, then will be the great consummation. Then will be the “marriage feast of the Lamb in his kingdom, which shall have no end.” But there in Cana, Jesus was announcing the beginning, the ushering in of that kingdom. Even now we live in the “end times” and continually celebrate the wedding – even as we look forward to that final celebration in its heavenly fulfillment.

But like most of John’s Gospel, this passage is almost inexhaustible in the rich fabric of its meaning. There is much more than we can absorb in one sitting, or certainly, in one sermon. So let’s concentrate on just a part of it.

As someone who deals with words “for a living”, I am constantly thinking about and noticing how different words are used. Sometimes, it’s the little words that make all the difference. “You could earn up to $10,000 as month!” (did you catch those two little words, “up to”?). “Qualified buyers pay no interest for 2 years” (“qualified?”). Words, even the little words, matter and mean things. Especially when it comes to God’s Word.

Whenever we read from Scripture, we must pay attention to the words. Sometimes it’s the mundane words which grab our attention – and pack a punch with meaning. Take the words of Mary in the reading, “Do whatever he tells you.” Whatever. Now there’s a word.

Today we use the word “whatever” in so many fun ways. It can be a way to end an argument, “Whatever!”. It can mean you don’t really care about something, “Whatever”. It can even be used in a question, “whatever did I do with my car keys?” It can be an all-encompassing catch-all word.

Mary used the word “whatever” to express her faith. When they ran out of wine, and disaster was looming, Mary knew Jesus could help. She knew enough about her Son to know he was someone special. She knew what the angel had told her. She had been pondering the events of his birth – what the shepherds said about the angel choirs – the unusual visit from the wealthy and generous wise men. Mary had seen Jesus grow in wisdom and stature before God and man. But did Mary expect a miracle here? Or did she simply think Jesus would smooth over the embarrassment with some wise social counsel? Who knows. But what seems clear is that Mary knew Jesus could do something to help. And she trusted him. “Do whatever he tells you” is a confession of faith.

And it’s also good advice for us today. “Do whatever he tells you”
If we do “whatever” he says, what is that?

Well first it means we need to listen to what he says. Read, study, listen, learn. Come to God’s house and hear his word proclaimed and explained. Jesus is still speaking today.

In one sense, if we do whatever he says, we would be without sin. Don’t think for a minute Jesus came to do away with God’s law: “Whatever!” No, he actually raises the bar on what is expected of us. “You’ve heard it said ‘do not murder’ but I tell you anyone who is angry with his brother will be subject to judgment” (Matthew 5:21-22)

But instead, we tend to do “whatever” we want. Whatever we think is best, whatever is easiest, whatever makes us feel good, whatever…. “whatever” gets us into trouble. Whatever will we do?

Whatever he says. Because Jesus doesn’t only tell us not to sin. He also knows we need saving from it. So his words are also words of grace and mercy. “whoever is thirsty, let him come…” Jesus says, and not just to drink the best wine at the wedding. Jesus gives, “the free gift of the water of life” (Rev. 22:17).

Doing whatever Jesus says means - believing in him. Trusting him to save us from whatever sins we have done, and whatever guilt and shame we’re carrying around. Doing whatever he says means receiving the free gifts he offers – forgiveness, life and salvation – found in the water, and in with and under the bread and wine. Doing whatever he says really means doing nothing whatsoever, but letting him do whatever needs to be done for our salvation.

In the Garden of Gethsemane, Jesus prayed that his cup of suffering would pass, but yet, that God’s will would be done. In other words, “Whatever you will, O Lord”. But it was God’s will that Jesus would suffer, that Jesus would die, and that Jesus would bear the punishment for whatever sins we have committed. Whatever you have done – whatever you have failed to do – whatever you’ve thought or said – whoever you’ve hurt – however you’ve failed – whenever you’ve done it – WHATEVER – Jesus takes it all to the cross. And all that sin is gone.

The bridegroom did whatever he had to – and it was a big whatever – to win the bride. “With his own blood he bought her and for her life he died”. For OUR life, he died, and for our resurrection, he arose. And for our eternal rest he prepares a place for us.

And so the Christian lives with a different “whatever” than the world. I like the way Paul says it, “Finally brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable – if anything is excellent or praiseworthy – think about such things. Whatever you have learned or received or heard from me, or seen in me – put it into practice, and the God of peace will be with you.” (Philippians 4:8-9)

May we do the same, as we wait for the bridegroom, Jesus Christ, and in faith, as we seek to do, “whatever he says”. In his Name. Amen.

Sermon - The Baptism of Our Lord - Luke 3:15-22

Sermon
The Baptism of Our Lord
January 7th, 2006
Luke 3:15-22
“Baptismal Identity”

Permit me a brief personal note as I thank all of you who were so generous and expressed warm wishes at the birth of our third daughter just before Christmas. These few weeks have been memorable as we’ve welcomed a new baby, a new year, and today as we begin using a new hymnal. I pray that we will all find the adjustment bearable, and that these new resources will be a blessing to our life together here at Grace.

With all this “newness” in the air, I find it striking that our readings for today point us to the theology of Holy Baptism. Baptism goes well with new-ness. In baptism God does something new, or makes someone new…

Indeed, today we observe the minor festival, “The Baptism of Our Lord”. We mark Jesus’ arrival at the Jordan River, his baptism there by John, the opening of the heavens, the Spirit’s descent and the approving voice of the Father, “You are my beloved Son; with you I am well pleased.”

Our Old Testament reading also reminds us of Holy Baptism, as there the Lord speaks through the prophet, “Fear not, for I have redeemed you; I have called you by name, you are mine.” When else, but in Holy Baptism, does God redeem us so personally – even calling us by name – and making us his own?

And even our Epistle from Romans 6 is a fascinating discourse on Baptism – here seen as participation in Christ’s death and resurrection. We are “dead to sin” and “alive in Christ.”

Yes, there are many ways we could approach and appreciate God’s gift of Holy Baptism. Today, however, a focus on this aspect of the sacrament, “Baptismal Identity”. That is, asking the question, “Who are we? Who am I?” through the lens of this precious gift of God.

Perhaps first it is worth asking who we are apart from God. Who am I, if I stand on my own? Who am I, just me, alone in the universe? I don’t mean the outward characteristics of height, weight and shoe size. I mean who am I by nature? What is my essence?

The world might tell me I am a pretty good guy, essentially. If you caught the Rose Bowl parade, the theme song they ended the parade emphasized, “our good nature”. And many believe just that, that we humans are basically good-natured. That criminals and wrongdoers are anomalies or accidents of society. But if everyone is true to themselves, true to their nature, if everyone just follows their heart – then our world would really be some sort of utopia.

Nothing could be further from the truth. Our identity, our nature, is not so good. No matter what we think of ourselves, we know what the truth is because God tells us so in his word. And that truth may hurt. But we confess it nonetheless. We are by nature sinful and unclean. We are born into sin. In sin did my mother conceive me. There is no one that does good, not one. And on and on… Scripture leaves no doubt about who we are – it tells us quite clearly our identity. Whatever our appearance, our family name, our station and lot in life – we share the same identity – sinner. Sons and daughters of Adam – fruit of the poisoned tree.

And this is more than just a mere acknowledgment that, “O well, nobody’s perfect”. Our sinful nature, our evil identity, means that we are enemies of God. We are on the very wrong side. We deserve his wrath and punishment. We deserve to be exiled from paradise, from life itself, and from God for eternity. Not just because of what we do, but because of who we are! It might not seem fair, but God does hold us responsible even for the sinfulness we are born into, as well as those wrong things we actually see ourselves doing. We all fall under the curse of our forefather Adam. We are a part of him and his sin lives within us. And it deserves punishment. That’s just who we are.

Of course, this is all without Christ. Without Jesus, we are the helpless and the hopeless. But in Christ we receive a new identity. And it’s based in his own identity. That identity of his which comes into focus so clearly at his baptism.

Jesus’ baptism is a pivotal event in his work for us. It is the beginning of his public ministry – those 3 years of preaching and healing and miracle-working. But it’s more than that. Here God declares Jesus’ identity – he says who he is, “You are my beloved Son” and describes what that means, “with you I am well pleased”.

Ok, all well and good. But the burning question Christians often ask is this, “If Jesus is sinless, why is he getting baptized? Isn’t baptism supposed to wash away our sins? What does Jesus need THAT for if he’s sinless?”

John the Baptist must have wondered the same when he objected, “you should be baptizing me instead!” But Jesus answered, “let it be so now” (as in, just this once) “in order to fulfill all righteousness”. See, Jesus’ baptism was part of his work as Savior. And by this event, he shows both his own identity as God’s beloved Son, but he also identifies with sinners – in order to save sinners.

Jesus came to be one of us, born as a human. But he also came to be the one who would stand for all of us – who would take all our sins on himself – who would pay our price at the cross – and who still represents us all before God. At his baptism, Jesus publicly takes on that role as the one who stands for all.
It’s how he fulfills all righteousness. First he fulfills the law of God perfectly for us. One of us - but better than us. Then he fulfills the plan of God by becoming the sacrifice for our sin. One of us - for all of us. He’s Son of God and the Savior of the World. It’s his baptismal identity.

His baptismal identity finds ultimate fulfillment at the cross. In Luke 12, Jesus says, “I have a baptism to undergo, and how distressed I am until it is completed!” Here Jesus doesn’t mean his baptism in the Jordan with water, but his baptism on the cross – bathed in the wrath of God.

There God truly does something new. There all other baptismal fonts find their source. There Jesus cleansed the world of sin, washing it all way in his blood. There water came from Christ’s own pierced side – water which points to the water of our baptism – water which brings us under the cross. Jesus’ baptism in the Jordan was the first step, in a way, toward his baptism on Calvary – both baptisms not for his sin but for ours.

Finally, in the Baptism of Jesus in the Jordan, we see indications of our own baptismal identity. For the elements of this account apply to us, in our baptism.

Heaven is opened to us, in our baptism. The Holy Spirit descends on us, in our baptism. Father, Son and Holy Spirit are active and present, in our baptism. And in our baptism, God accepts and declares, “you are my son, you are my daughter, with you I am well-pleased”.

Our old sinful identity gives way to our new baptismal identity. We are new creations in Christ. The old has gone, the new has come. No longer dead, but alive. No longer enemies of God, but dear children. No longer hell-bound but heaven-bound. No longer slaves to sin, but set free. Baptism changes everything. Jesus Christ changes everything. He takes who we were and makes us who we are. He who was baptized for us, died and rose for us, and lives and reigns to all eternity for us… Jesus Christ our Lord. Amen.