Saturday, November 16, 2019

Trinity 22 Sermon

Trinity 22 – November 16th and 17th – Matthew 18:21-35

In the Name of the Father and of the Son and of the Holy Spirit +
How often. How many times. That's the question that Peter brings forth to Jesus to start our Gospel text. How many times do I have to forgive my brother when he sins against me. Now, to be upfront – I have a tendency to want to treat Peter's question here very negatively – and it's gotten worse since becoming a parent. That is because a “how often” question is really asking, “when can I stop?” When can I stop doing this – and I'm not saying but I'm just saying, parents hear this sort of question a ton. How often do I have to brush my teeth, how many pieces of broccoli do I have to eat?

And the smug reaction I often have to this is to lambaste Peter – how dare you treat forgiveness as a chore Peter – how dare you treat forgiveness like broccoli! We're Christians, and Christians forgive because that's just what we do, harumph harumph harumph. But Peter, Peter is actually on to something here, and he's bluntly honest without a lick of posturing. Then Peter came up and said to [Jesus], “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus had just outlined what you do when your brother sins against you – you talk to him, you seek to forgive, and if they don't get it, you bring it before other people they trust and respect – you try to get things hashed out. And in the end, if they just don't get it – you think of them like a Gentile or a Tax Collector – that is, someone who just doesn't it get it and you let it be. But the goal is to have the brother restored – and the joy of the Church is that it is the place where that brother-restoring forgiveness is to be proclaimed.

So, alright Jesus – that's a wonderful, beautiful pattern of forgiveness and reconciliation that you've brought up. But how many times do we go through it? Because “forgiveness” isn't something abstract, it isn't pie in the sky. Forgiveness deals with sin – hard, painful sin – sin where this piece of... brother... kicked me in the teeth. And I get the turn the other cheek and I get that love your enemy – but how many times to put up with it? As many as seven? And this actually is a wonderful suggestion from Peter – our phrase is once bitten, twice shy. Fool me once, shame on you – fool me twice, shame on me. Our wisdom is “everyone gets one” - then we cut them off. So Peter's seven is a great suggestion – Seven days of creation, it's a Godly number. God rested on the seventh day so maybe after forgiving this Jerk-face McJerky seven times I can just give it all a rest and be done with him. By the world's standards, that would seem to be quite gracious.

Jesus says no – not just seven. Seven times seventy. 490 times. So many times that you can't even count and keep track of things. And I mean that – you can't keep track. I've been here 4 and a half years, and I average right around 120 services a year – this could be the 490th sermon I've preached... but I'm not going to go count. Ain't nobody got time for that. And Jesus says that when it comes to forgiveness there's no room for counting, for keeping track.

Oh, but Jesus, don't You know that my sinful flesh likes to keep track of what other people have done? Don't You know that remembering what other people have done is such a great and useful tool for when you're in a fight, or there's something that you want to have them do and you can pull it out and whack them with it? Well, yes, Jesus actually does know how we can use other people's sins against them, and He knows that it is foolish and that's there's no room for it. There's no room for counting or remembering when it comes to forgiveness.

Jesus tells a story to drive the point home. Therefore the kingdom of heaven may be compared with a king who wished to settle accounts with his servants. Do you want to count how many times you need to forgive Peter – alright, there was a king who wished to look at the counts – the accounting of who owed him what. Here's what counting and settling the scores looks like. When he began to settle, one was brought to him who owed him ten thousand talents. Pause – we don't get how ridiculous this is – because frankly, we don't know ancient currency and weights and measures. A talent was basically 100 pounds of gold or silver. So, let's say this guy owes one million pounds of gold – at the current price of Gold that is $24 Billion. It's a stupid amount – as in there'd be no way that a sane person could ever rack up that much debt – especially a servant. This is a ridiculous debt. And we hear, “Since he could not pay, his master ordered him to be sold, with his wife and children and all that he had.” Default and bankruptcy in the ancient world was bad – not just your stuff gets seized and sold – you did too. And that's not bringing in $24 Billion. So the servant fell on his knees, imploring him, 'Have patience with me, and I will pay you everything.' Be patient – I can pay. No he can't. This is a terrible idea, it's impossible. But it's sad and pathetic – and the master is moved to pity. And out of pity for him, the master of that servant released him and forgave him the debt. What generosity! And why? Why was this master able to be so generous?

Pity. Compassion. The master sees this fellow who has made a mess of things, and he is moved to compassion for him. Even though the master was wronged – he sees just how lousy of a state this fellow is in and is sympathetic towards him. So often when we as Christians approach the idea of forgiving our neighbor, we think of it as a matter of obligation – you better forgive your neighbor. That puts the cart before the horse – forgiveness isn't a “fine, I guess I'll forgive him” sort of thing. What comes first is compassion. When your brother sins against you, what do you see? When we are sinned against, its easy to look at how the sin impacts me, how it affects me. Of course it is, because it's against me! But really as Christians we are called to look beyond ourselves, to look beyond just what's in it for me, and to look at our neighbor – and to see them with compassion. Do you see the person who sins against you rightly – do you see them as someone trapped in sin?

While we understand the impact that someone else's sin can have upon us, as sinners we tend to downplay the impact, the power that sin has over people – over us and over them. Sin isn't a trifle. Satan isn't a weakling. Death isn't impotent. These are strong foes. Did you hear what we sang in our opening hymn? “Through all our powers corruption creeps, and us in dreadful bondage keeps.” Or “From hearts depraved, to evil prone, flow thoughts and deeds of sin alone.” That's not just whistling Dixie. We can't but sin, it's all around us all the time, it's all in us, all the time. And maybe with discipline we can keep ourselves in check – which is a great thing for our neighbor. But did you note that language – keep ourselves in check. Restraint. That is because your sinful flesh is a wild and powerful thing – and your old sinful flesh is always driving you to sin. Sometimes it breaks loose and hits your neighbor – the rest of the time it just (just) struggles against you, trying to wear you down and break you down and make you loose control. That's who you are. That's your struggle.

So then what do you see when your brother sins against you? You actually see someone who is pitiful, who has been so kicked in the teeth by sin, ridden and hounded by Satan, that they lash out, and that lash hit you. And although our flesh thinks it should drive us to lash back, that ought to drive us to pity them. So over and against your Flesh, Christ Jesus creates in you a new heart – a big heart, a patience heart with compassion – and from there flows forgiveness. From understanding the depths and power of sin, sin that both they and you have, sin that only Christ Jesus can truly confront and defeat and rescue us from – that's where compassion and forgiveness come from.

But what happens when compassion is abandoned? But when that same servant went out, he found one of his fellow servants who owed him 100 denarii [about $10,000], and seizing him, he began to choke him, syaing, “Pay what you owe.” You can pay back ten grand. Set up a payment plan – few hundred bucks a month. But this guy's not interested. He lashes out without pity. Even when the guy asks for pity – no dice. Into jail. Get out of here. If you sometimes wonder why I keep bringing up sin, our own sin, in sermons – it's to prevent this. It's to keep this from happening. Because if we forget our own sinfulness, if we forget how great our own sin is – we lose all perspective and compassion for our neighbor. Again – Chief of Sinners – that's not whistling dixie. That person who angers you – when you look at them remember, understand, know that whatever they have done you yourself have done and fought and struggled against sin just as bad, if not worse, and all the time. And knowing that, you won't want punishments to start getting leveled. You don't turn someone in for a $25 fine knowing that you've got a felony warrant out on you... but when sin and anger drives us instead of Christ's love and forgiveness, that's what we do.

And the story ends badly. The master hears it, and he unloads on that wicked servant. And it's meant to put a chill down our spine – it's meant to be a warning. So also My heavenly Father will do to every one of you, if you do not forgive your brother from your heart. That's a chilling sentence. Because I know my heart, I'm well acquainted with it. And if left to its own devices, my heart would gladly not forgive anyone a lick, and I'd feel good about it – and I'd even signal my virtue and puff out my sinful chest about how I'm so much better than them. And that's how you're tempted too. That's what sin is. “But Christ, the second Adam, came To bear our sin and woe and shame, To be our life, our light, our way, Our only hope, our only stay.” Christ Jesus knows the strength and power of your old Adam, your old sinful flesh. He knew that you would not forgive from your heart on your own, and so He came to do it for you and in you and through you. He came and took on flesh, and took up your sin, took up the sin of your heart, and He crucified it upon the cross. And in exchange, He gives you Himself. And He keeps on giving you Himself, over and over and over again – His Word, His forgiveness to make you a forgiver, His love to make you to show love. His Body to beat down your sinful body, His blood to cleanse and create in you a new and clean heart.

That's what Jesus loves to do. That's His goal. To be your life, to be your Savior. And He has compassion upon you, and He forgives you over and over again – and if you get persnickety, if you want to start keep score and track of stuff, He nudges you off of that with His Word. No more counting, for I have paid all. No more scores to settle, for I have settled Sin and Death once and for all. It is finished. In the Name of the Father and of the Son and of the Holy Spirit +

Saturday, November 9, 2019

Trinity 21 Sermon

Trinity 21 – November 9th and 10th, 2019 – John 4:46-54

In the Name of the Father and of the Son and of the Holy Spirit +
Last week, I had been cranky – just had had one of those weeks where everything seemed sour, and I was just in a nail spitting mood. And so after service last week, I look at this Gospel lesson, and I thought, “Boy, it sure seems as though Jesus is in a cranky mood, too.” Well, I think the “cranky” observation was more me than Jesus – but it is odd what Jesus says in the Gospel today, isn't it? So, what's the set up? So [Jesus] came again to Cana in Galilee, where He had made water wine. Jesus had been down in Samaria, had dealt with the woman at the well – all that stuff. And He comes home – and it should be peace, quiet, folks who understand Him. Family, cousins (because He had been invited to the wedding and mom was running the back room) so nice and relaxing. And at Capernaum there was an official whose son was ill. When this man heard that Jesus had come from Judea to Galilee, he went to Him and asked him to come down and heal his son, for he was at the point of death. And this seems like it should be fantastic – an official, a big wig from the capital city hears that Jesus is back in the area, and this man walks miles and miles to ask Jesus to heal his son. Well, isn't this great?

And then we hear this. So Jesus said to him, “Unless you [people] see signs and wonders, you [people] will not believe.” You might have noticed that I added “people” to this, because Jesus is using the plural you – it's not just you individual, but you all, y'all. And again, I don't know if it's accurate to say that Jesus is cranky here – but that's sort of an exasperated tone to it. There's not the rejoicing that someone sees and believes, there's not a praise of the man's faith. Just – man, unless I keep tossing out signs and wonders, y'all just don't get with it. There's a frustration – there is a connection that Jesus expects people to get and they aren't getting it.

Now the dad – he doesn't care about connections or bigger thoughts or anything – his boy is sick. So he sticks with it – The official said to him, “Sir, come down before my child dies.” I don't really care what's bugging You or what signs or wonders other folks want to see, but my son is going to die so can we get a move on it? Well, no – we aren't going to get a move on it. Jesus said to him, “Go, your son will live.” So often, when we picture Jesus saying something in our mind, we think of these great actors with fantastic voices saying things with epic resonance – GO, YOUR SON... WILL LIVE!! And there's a swell of music and the sun comes out to shine – awwwwww. Well, no, that's not what Jesus says. That word for “Go” isn't the epic, grand word for go – it's get a move on, scram. It's WC Field saying, “Go away kid, you're bothering me.” And even that “your son will live” - it's not epic. It's ὁ υἱός σου ζῇ. Your son lives. Go on, he's fine. It's like when you've got one parent freaking out because their kid got a scrape and going all, “Oh my baby” and the other parent saying, “relax, he's fine.” This is completely low key and unimpressive. This is even less impressive than water in the jars being turned to wine while no one was looking.

But the dad – he's good with this. The man believed the word that Jesus spoke to him and went on his way. Oh. Well – if You say that I can get going, well, I'll get going. This man takes Jesus simply at His Word, even Jesus' most simple word. And we know what's going to happen. As he was going down, his servants met him and told him that his son was recovering. So he asked them the hour when he began to get better, and they said to him, “Yesterday at the seventh hour the fever left him. The father knew that this was the hour when Jesus had said to him, “Your son will live.” Okay – this is cooler than we think. Oh, it's nice that the servants meet him. But did you note when? The next day. He had met Jesus at 1 pm. The seventh hour – and then the guy starts walking home – and it's the next day, and that's when the servants came, who would have come running as soon as it happened to inform the guy that the son was improving. Do you get the time table? The guy had walked for two days to get to Jesus – to beg Jesus to come with him. Eh, scram, the kid is fine.

And yet, there's no anger, no disdain, No 'I thought the prophet would come and wave his hand over the kid' – nope. Just faith. And he himself believed, and all his household. This was now the second sign that Jesus did when He had come from Judea to Galille. The sign is given, and the folks believe. They recognize that this Jesus is the Messiah. He is God incarnate. And yet, why was Jesus so... if not cranky exasperated and short with people? It has to do with this word “sign.”

See, in John's Gospel the word “miracle” isn't used. The wedding at Cana isn't Jesus' first “miracle” - it's His first sign that He does. And this healing is the second sign. So then, what's a sign? A sign is something that tells you what is going on. A sign points you to the real deal. When you've seen the sign, you know where you are, you know what's going on. It should be the giant clue by four that puts everything into place. And in Jewish culture – once you had two signs – things were solid. Add a third on top, and everyone should know what is going on.

And the signs were clear. Jesus is the Messiah. He is God come down, not just to Capernaum, but come down to earth. The hills drip sweet wine – and He speaks and it is just like at creation – this is God with us, this is Immanuel. God Himself is Present! This is great!

So then – now what? Now that God is here with us, now that the Messiah has come – now what? What's the response, how do you approach life, how do you live now that you have had this wondrous sign revealed you? Now that the mystery of the ages is present – what do you say? Well... I heard You were back, and I know You are good with the healing, so You think You might heal my son? Yeah, yeah, prophecy fulfilled, mystery of the ages, that's nice, but his fever is sort of high, so You mind if we start walking?

I'm not saying that it's bad that this father wants his son healed – I mean we pray for people all the time. That's fine. But there's Jesus. There's the Word of God by Whom all things were made – and here's just another humdrum problem. It would be like having Van Gogh or Monet show up at your house and saying, “Oh, wow – you're a great painter – you know, the spare bedroom could use an extra coat, would you mind?” Unless you [people] see signs and wonders you [people] will not believe. Don't you people get it? Don't you see the bigger picture? Don't you realize why I have come? Go, your son will live. Scram, your kid lives. Of course he lives – don't you know that's why I've come. Oh, he'll die eventually, and you'll die, and your servants will die – but I've come so that you all will live. When Isaiah talks about the hills dripping sweet wine, it wasn't just for a wedding one weekend – it's going to be forever. This creation that I had made – that I spoke, and it was good – I've come to destroy and eradicate sin and death so that I can and will make it good again – and not just what you folks think of as good – maybe 80 or 90 years of health – but good good. Living, never to die living – that's that Good that I'm here to set up. Get with the big picture, people!

One of my favorite stories was one my college economics prof told – Dr. Will Clark. Not the first basemen for the Giants, but I did take his class because of the name – and Dr. Clark told this story. The famous economist John Keynes was having a debate with some folks who didn't like his economic theories, and they said, “You know, in the long run, our theories work just as well.” And Keynes' response was, “in the long run, we're all dead.” And frankly, if left to our own devices, in the long run, we're all dead. And that would be the end of the story. Think of the drama and spats that you've had this week – how many of them are you going to really remember 5 years from now – much less feel? Or 10 years from now? I took that class with Dr. Clark 24 years ago – it was a wonderful class and I loved the man – he had a tremendous impact upon me as a student and scholar. I might think of him two or three times a year. That's 24 years for you. And who of us is even going to be around 100 years from now? And now think of the anger, the hurt, the pain that we get so wrapped up in – the fears, the sorrows, the hurts. Half the time when I get in a bad mood I can't even remember what set me off thirty minutes later – but I'll still get my mood on. And in the long run, we're all dead. And that should be it, end of the story, that's all she wrote – to where 150 years from now we're nothing more than a note in someone's family tree, maybe a plaque on a wall with our name now faded.

And that's what it would be – except for this. So He came. So Jesus came. The Word of God, by whom all things were made, who had made all things good, came down into the midst of His creation, a creation torn apart and wrecked by sin to such an extent that instead of enjoying blessings we nurse our hurts and our grudges and we abuse the gifts He gives and we grouse and complain and we ache and suffer... and into the middle of this Jesus came. And He takes all of it up upon Himself, He goes to the Cross, He dies – wretchedly – probably more wretchedly than any of us will. And why? Not to heal you for a moment, not to buy you a pony or help you pass a test you didn't study for. He just might do that – He doesn't mind doing that – but that's not WHY He came. He came for this reason. So that He could look at you and say, “Go on, you'll live. Forever. Resurrected, perfected, with Me. Free from sin and pain. This life now – this is like childbirth – it hurts and is confusing – but the fullness comes after.

Two weeks ago – ugh, that was wretched. This past week – meh? As for this week to come – who knows? I hope I have a good one and I hope you all have even better ones. And I hope in a few weeks your Thanksgiving Turkey as moist and as flavorful as you've ever had. If so, enjoy it. But that's not the most important thing. Nor will be the things that get you upset, the things that go sideways, because something always does go sideways eventually. The important thing is this. Jesus has died, and Jesus has risen – and He has claimed you as His own Baptized child – and so no matter what happens to you, you will rise. You live. Happily. Even after the end and then onto the Ever After. That's actually how your story goes – because Christ Jesus is your Savior. God grant that we see this and believe this and delight in this and all the other gifts that He gives us, whether big or small, for we are His baptized children! In the Name of the Father and of the Son and of the Holy Spirit +

Saturday, November 2, 2019

All Saints' Sermon

All Saints' Day Observed – November 2nd and 3rd, 2019 – Matthew 5:1-12

In the Name of the Father and of the Son and of the Holy Spirit +
Sometimes we as people can be very near sighted. And I’m not talking about the fact that I am wearing contact lenses that I’m basically blind without – I’m talking about our perspective. We can get so focused upon ourselves, our immediate surroundings, that we don’t see the big picture – we can miss the forest for the trees, as it were. All Saints’ Day is a day where we are brought back to the larger picture – where we are made to remember that Christ’s Church is more than just this place right now. The Church of God consists not just of we few who bothered to show up on a Saturday night/Sunday morning – but it is the full company of heaven, the countless throng from so many nations. It is not just us here – but the Church is full of countless millions of Christians all around the globe. It is not just us here – but the Church is made up of saints from all times, those who lived hundreds, thousands of years ago on earth yet live in the presence of God right now – and even those who are yet to be born and will be brought to faith before the Lord returns. Christ’s Church, His Body, spans all times and all places, and as we are united to Him, we are united together, bound up in His Holy Communion, in a way we so seldom pause to comprehend. All Saints’ Day is a day that we do this – where we remember all the saints – many times we will focus more so on those from our own congregation who have recently been given rest from their earthly labors and now see God face to face, but it is truly a day where we see beyond just the here and the now.

We must remember, dear friends, that the Church is not defined by us. The Church is not created by us, it is not made by us, it is not run by us. The Church is the Body of Christ – and yet, we can be so bogged down in the every day concerns of life, of attendance and offerings and bills and upkeep that we can forget this. We don’t define the Church. Rather, the Church is the Body of Christ, is those who are gathered around Christ’s Word, are washed into Christ’s Body by Baptism, who receive Christ’s Body for forgiveness and strength – and also those in eternity who are with Christ now, the Lamb of God, face to face. The Church is those who struggle now on earth, and those who have received heavenly joy. So, what does this look like – our Lord tells us.

Blessed are the poor in Spirit, for theirs is the kingdom of God. Christians are going to be poor in Spirit. Christians in this world will see so much sin and violence and filth that our spirits must ache, must feel poor and lowly. Consider this past week. How much pain, how much disappointment did you see? In a sinful world, this is what we see, and rather than delighting in this like the world does – it causes us sorrow. It caused Christ Jesus sorrow as well, and for this reason He came down from heaven to win salvation – He Himself bore up our infirmities – so that He might win for us by His death and resurrection –the kingdom of God. Because Christ came and was poor in spirit, those who are of the Church have the kingdom of God. The Saints who have gone before us, they see this now fully. We, we see this in part, but then we too shall see it in full.

Blessed are those who mourn, for they shall be comforted. There’s much to mourn in life – not just death as a whole, but all the little, bitty bits of death we experience before hand. How many of us have dying ears, dying eyes? How many of us have dying friends, dying relationships, dying hopes and dreams? There is much to mourn. And what does Christ Jesus do – He comes down from heaven, and He mourns, He encounters all the loss and suffering that we do – He even tastes death. And why? So that He would rise, and that in rising He would bring us with Him, so that He would comfort us with heaven, the resurrection, and life everlasting. We know this by faith, and the Saints in heaven, they see, they receive the comfort of our crucified and risen Lord right now – they behold Him in His risen Body upon the Throne and they therefore know that on the Last Day they too shall rise.

Are you seeing the pattern here? The beatitudes aren’t just pretty words – they describe the Church and Christ. The first part describes what we see here in this sinful world – the second part describes what all the saints who from their labors rest now see – and all of this, whether we are the Church militant here on earth or the Church triumphant is ours because of Christ – because He is the poor Man who inherits the kingdom of God, but makes it ours – because He is the One who mourns His fallen creation but is comforted by redeeming it. The Church has it’s existence in Christ. Let’s see more.

Blessed are the meek, for they shall inherit the earth. As Christians, we are called to be meek. To keep our sword in its sheath. When wronged, we are not to wrong in return. We are not to focus upon ourselves, but our focus is to be upon our neighbor. And in this, we simply follow Christ. Christ Jesus is the Meek One, who went quietly and meekly to the Cross to win us forgiveness for those times when we are not meek, when we are brash and sinful. But our Lord was meek, and He has inherited the Earth, and He has promised this, and not only this, but a new heaven and a new earth to all His Saints.

Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Does this not describe us here? We hunger, we thirst for righteousness. We confessed our sin, we said we lack, we need righteousness, we need forgiveness, we don’t have enough of it on our own. Christ saw the world’s lack, and so He became Man, became our righteousness for us – lived perfectly in our stead and said to us, “Here, I long for you to be righteous, take My righteousness.” Do you hunger and thirst for righteousness – Our Lord says, “Take and eat, this is My Body – take and drink, this is My Blood.” And this is the same feast that the Saints in Heaven are celebrating eternally – they are most well and truly satisfied by our Lord.

Blessed are the merciful, for they shall receive mercy. We do not show mercy like we ought – often we are mean and cruel and self-centered. But Christ our Lord is merciful, and He has called us unto Himself, has bound us to Himself in the waters of Holy Baptism, applied His Name to us, and He gladly gives us mercy for His Name’s sake. We see this now – but we also often forget. We struggle with sin, we wander – our Lord must call us back over and over again. But consider the Saints of heaven – they see this mercy, they have received it in full, never to wander, never to stray. The Love of Christ has been made complete in them.

Blessed are the pure in heart, for they shall see God. In and of ourselves, our hearts are not pure. So what do we do? We cry out to God – Create in me a clean heart, O God, and renew a right Spirit within me! And Christ our Lord does – He gives us forgiveness over and over all our days, until our last day, and then what? The Saints see God face to face, they dwell with Him. God desires you to dwell with Him as well, and so He forgives you, makes your heart to be pure.

Blessed are the peacemakers, for they shall be called sons of God. Christ Jesus is the true peacemaker – He made peace when He went to the Cross, when He suffered and died – when He cried out, “It is finished.” And it was finished – our war, our rebellion against God, begun by Adam and Eve in the garden – our Lord put an end to it – He made peace. That was 2000 years ago. But then, in the here and now, in our own lifetime, Christ took water and His Word, and He baptized you into His own death, made you to be a partaker in all that He has done – you share in Christ’s death, you share in His peace which He won for you, you speak this same peace out, and now God is your Father. The Saints see this clearly.

Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of God. To be a Christian is to struggle, is to be reviled and thought poorly of, to be mocked by the world. Indeed, in many places, to be a Christian is a death sentence, to mean the government, the angry mob, will come for you. Just as the world did to Christ, so too happens to Christians today. But what does our Lord teach us – yes, Christ suffered, but His is the Kingdom of God. Likewise, should we suffer – so be it – the Kingdom ours remaineth. We have this promise – the Saints in heaven see this promise in full now.

And finally, Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on My account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. You are part of the Church, and despite what we like to tell ourselves – the Church is never popular, we never live in a nice, clean world. This sinful, fallen place is always sinful and fallen, and if you strive to follow Christ, you will be mocked and reviled. For so the prophets were treated, for so was our Lord Himself treated. But what is the reality – the reality of eternity that stretches beyond the here and now, beyond our present suffering? That being united to Christ, we will face difficulties in this life, but Christ will see us through them until we too are brought unto the joys of heaven and life everlasting – joys far surpassing what we see here.

Do you see, dear Christian, the larger picture? Do you see from the Words of our Lord that you are part of something much greater than just your own little life? Your Lord Jesus Christ has had compassion upon you, beheld you in your sinfulness, in your struggles in this life, and He has had compassion to you. And He has gathered you by His Word, joined you to Himself through the gift of Holy Baptism, and He has said, “I will suffer all for your sake, so that you might have everything for My sake.” He has promised us new heavens and a new earth – told us that this fallen one shall pass away and we will get that which is better. Right now though, we are here on earth – we don’t see this fully. The Saints in heaven do, they behold Christ face to face right now. And our Lord knows that we left on earth don’t see this perfectly, that we only see dimly and in a mirror now, not yet face to face. So He calls us here to His Church, invites us to join in for a few moments with the song of Angels and Archangels and all the company of heaven – gives us His own Body and Blood, so that we would be sustained until the day when we do get to see Him face to face. Christ Jesus blesses all His saints, and thanks be to God, by the power of His forgiving Word and the wonders of His blessed Sacraments – you are numbered with those saints. In the Name of the Father and of the Son and of the Holy Spirit +

Monday, October 28, 2019

Preaching the False, Misleading Dream

You cannot fulfill the Law by your actions or strength.  There is only One who has - and that is Christ Jesus - and He has done so for you.

Therefore, when one preaches "Law" it has to be a law that is beyond fulfilling for the listeners.  Otherwise it's not the Law in it's full sternness - it is watered down to manipulation and (potentially naggy) advice giving by the Pastor.

Because if the Law is reduced to something that I can do or accomplish, I no longer need Jesus.  This holds true even if some sort of "you do this because of Jesus" line is added.

Consider:  Saying, "you need to love your neighbor more" - while true, isn't the full extent of the law.  Why?  It is utterly possible for me to love my neighbor more - I can look and see a tangible change in my own efforts and actions and thus have accomplished the instruction.  Of course, the virtuous pagan can do so as well. 

However, in this case, the preaching leads to smug, confident and secure hypocrites, trusting in their works. 

This is because the primary theological job of the Law is not to modify behavior.  The primary, fullest function of the Law is to reveal the utter depths of sin.

As long as we live, we remain sinners. 

Thus, the Law preached in its full sternness cannot be preached in a way so as to provide room for the old false, misleading dream - that by works men effect a change in themselves which moves them beyond sin and gains for themselves heaven.


Saturday, October 26, 2019

Reformation Observed Sermon

Reformation Sunday – October 26th and 27th, 2019 – John 8:31-36

In the Name of Christ Jesus, our Lord and Savior +
We human beings do not reform the Church. We are reformed by God, and often we are reformed, reshaped, renewed by Him kicking and screaming. And this reform is not primarily a matter of moral reform; it's not primarily a matter of going home and rethinking our life and then we are better. Pagans and atheists can get their ducks in a row – might be nice, but that's not what reform is. God's reformation is this: He Gospels you – He takes you in the midst of your stubborness and your passionate stupid love affair with sin and death, and He rescues you. That is what Reformation is.

Consider our Gospel text. Note to whom Jesus is talking. He's talking to Jews who had believed in Him – they were people who thought, “Yep, this is the Messiah.” And Jesus proclaims the Gospel, the Good News of Salvation! If you abide in My Word, you are truly My disciples, and you will know the truth, and the truth will set you free. This is a great promise! This is fantastic Gospel! We can miss it because we don't understand the word “if” anymore – we think of if simply and only as a word of doubt, a word of maybe. If it's nice today, I might go golfing, but I don't know. That's not what Jesus is saying here – He's setting the stage for a promise most fantastic. If you abide in My Word, whenever you abide in My Word, whenever, wherever, whatever the situation where you are in My Word – the result will be that you are My disciples and you will know Me, the Truth, and I will set you free. That's a promise. 100% guaranteed. Want freedom – it's always here with Me in My Word, and you can take it to the bank! What a fantastic promise! Seek the LORD while He makes Himself to be found, and now He will be found wherever the Word of Christ is proclaimed!

And then the kicking and screaming starts. “We are offspring of Abraham and have never been enslaved to anyone!” People say a lot of dumb things in the Scriptures – a lot of stupid excuses are given. But this one, I think this one might just take the cake. This may be the most brazen, stupid thing said in the entire bible. Because you know what story of the Children of Israel, the sons of Abraham is? Its the story of slavery and God rescuing them from slavery. Seriously. What is the second book of the Bible? Exodus – where God rescues the children of Israel from slavery in Egypt. And you know what is interesting? That rescue – that was done all the while the Israelites were kicking and screaming. Moses and Aaron show up to rescue them, and Pharaoh commands bricks to be made without straw, and the Israelites grumble: “The LORD look on you and judge you, because you've made us stink in the sight of Pharaoh and his servants.” Don't try to rescue us from slavery, you'll make us look bad. And then there are the plagues, and the children of Israel are delivered – and there they are, at the edge of the Red Sea, and suddenly Pharoah comes upon them, and what do they say? “Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done in bringing us out of Egypt? Is this not what we said to you in Egypt: Leave us alone that we may serve the Egyptians? Kicking and screaming – and then the crossing of the Red Sea.

And then what happens? Immediately they start complaining about food and water. “Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger.” How dare you free us from slavery, why you're just trying to kill us! And then comes the Manna from heaven.

It goes on and on. So God gives His commands to them reminding them of His deliverance – I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me.” This is who I am – I'm the God who rescues you. And still the grumbling and complaining, the idolatry and rebellion continues. My favorite – God brings them to the doorstep of the promised land – and He has fought for them, and defeated army after army for them – took out the army of Egypt – any Caananite army would be small potatoes. 12 spies go into the land – and two of them, Joshua and Caleb say, “It's great, God's giving us a great place” - but the other ten all whine. They're too big, they're too powerful – it's great but we'd get killed. And the people rebel again – they refuse to enter the promise land - “Why is the LORD bringing us into this land, to fall by the sword? Our wives and our little ones will become a prey. Would it not be better for us to go back to Egypt?” Kicking and Screaming against the promises and good gifts of God.

And this is just the first year of the Exodus. There's another 1500 years of this throughout the Old Testament – constant whining and complaining against God, fighting against His good gifts, grousing, grumbling. You've never been enslaved? The Old Testament is the story of your desperate attempts to run back into slavery. Jesus isn't surprised by this reaction in John – He's dealt with it for Centuries from His people. And still the promise is proclaimed – I will come to you in My Word and I will set you free. Even over and against you, I will set you free.

And the story continued into the New Testament. The disciples grumbled against Jesus – especially whenever He talked about how He would have to go to the Cross. Or Paul – Paul the persecutor struck blind and led by the hand unto one who would speak the Word to him. Or any of the Epistles – people who have heard the Gospel, yet go fleeing on back to folly and stupidity. “O foolish Galatians! Who has bewitched you?” And on and on throughout the course of Church History – it is the story of people who hear the Gospel coming up with stupid reasons to ignore the Gospel and run back to slavery – a slavery to sin, a slavery to works, a slavery where we want to do for ourselves rather than receive what God would give to us. Even Luther – we call him “the Reformer” as though he wanted a glorious revolution. No he didn't. He had agreed in 1518 to stop writing – provided his enemies stopped taking pot shots at him. They didn't, and being as he was a stubborn German, he fired back, so on and so forth until he's declared an outlaw and basically forced into keeping on writing. Luther went into the Reformation kicking and screaming against it.

And we know why. Jesus said why. “Everyone who commits sin is a slave to sin.” And excepting Jesus, who gladly prays “not My will but Thine be done” every person you come across in the bible, or in history, or in this room commits sin. Every person is a slave to sin. That means you and me.

So let's ponder our lives for a bit, shall we? If we can spend a few minutes looking at the tomfoolery of the the Israelites in their exodus, we can certainly take a moment to ponder the many and various ways our own idiotic rebellions against God show up in our own lives. So, think about it – what angers you about the gifts God gives you? God gives us stuff – we grumble about stuff. The Israelites complained about the manna in the wilderness (we hate this worthless food), and yet we Americans have wealth and luxury that they couldn't even imagine and still we grumble about the stuff God has given us. God gives us our families and neighbors – we grumble about them, don't we? Or we can grumble about Church – both pastors and congregations – and I'm the Circuit Visitor, so if and when the neighboring Churches grumble too much, I'm the one that gets called in, and when that happens I'll probably grumble more too – even though it's a fantastic opportunity to comfort people by showing them the blessings of body and soul that God has given them.

But it gets worse. We all have our pet sins, the things that are wrong but we like them. A friend of mine tells a story about one of his classes at Seminary – and a nice, pious student asked, “Professor, why do we sin?” And the prof turned around and with an impish grin said, “Because we like it.” And we do. You have stupid sins that you like, that you enjoy, even as you fight against them. Maybe you enjoy it with a side of shame and regret, or maybe you enjoy it with a side of self-rightous indignation – but this is the problem. We are slaves to sin, and we like it – and our old sinful flesh says to God, “Why can't you just let us say in the Egypt of our sin and let us die there?”

Why not? Because Jesus won't have that. Not for you. “So if the Son sets you free, you will be free indeed.” Just as the grousing of the children of Israel, both in the Exodus and in our Gospel lesson was no surprise to Jesus, your sin doesn't surprise Him. It might surprise you sometimes, especially when you are given eyes to see it in full detail, but it doesn't surprise Jesus. No – it doesn't surprise Jesus, because He already took up the full weight and burden of that sin from you upon the Cross to rescue and redeem you and deliver you from sin and death. And By Himself, He is going to set you free from sin and death. You are not a slave – you are a son, a daughter. See – He has baptized you. You're His – you don't belong to your sin, you aren't a part of the house of Satan. You are a child of God. Period. And even when you are tempted to run away and whine – you remain a child of God. He has called you His own, and so you are. And He speaks His Word to you again today – makes you to abide in it – right now, that's what's going on. Jesus' Word, Jesus' House – and this is the truth. You are forgiven. You are freed from your sin – even those sins that still call out to you.

And a part of you will always fight against this. You are and remain a sinner, and the Old Adam clings to your flesh like white on rice. And there will be times when his struggling against God will be more obvious, and times when the struggle might be a bit more back burner on the QT – but still the Old Adam will work against God and against you. But you are a child of God. What does such baptizing with water indicate? It indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and rise to live before God in righteousness and purity forever. And this is what God does to you by His Word proclaimed and His Word attached to water in your baptism – daily He beats down your sin. Daily He makes you to arise a new creation, enjoying His gifts. And then will come your last day – when He will finally and fully beat down your sinful flesh through your death, and then the Last Day when He will call you forth and you will rise, your body clean and holy, and you will live before God in righteousness and purity forever. This is how He reforms you, and it is a marvelous thing, for which we now and ever more shall give Christ Jesus thanks and praise. In the Name of Christ Jesus, our Lord and Savior +

Wednesday, October 23, 2019

Looking at Love

If I give away all that I have, and if I give up my body to be burned, but have not love, I gain nothing.”

We are familiar with the idea of “love” being a fruit of the Spirit, and love as a term gets tossed around all the time in society. In fact, today people will justify and defend anything under the guise of “love”. But what precisely is the Scripture talking about when it speaks of “love”.

Love in the Scripture is not an emotion. It's not a feeling. In fact the feelings that we associate with love would be summed up under the idea of “eros” (from which we get “erotic”) and was considered to be a form of madness or insanity in the ancient world. When you run on your emotions, you tend to do silly or crazy things. When the Scriptures speak about love, that's not what they mean.

Most often when the Scriptures speak of love, they are referring to a selfless act done for the benefit of another. This is wrapped up in the idea of “agape” - it is to give without thought of repayment. It is to wash the back of one who fundamentally cannot wash your back. But even focusing on love as my work or the ideal way that I ought to work fall short. Paul can speak of works of generosity in 1 Corinthians but still speak of us not having “love”.

The answer is this: John says in his 1st epistle that “God is Love.” When we speak of love as a fruit of the Spirit, we aren't talking about a quality in us or a description of how we act: Love is a description of God. Christ Jesus your Lord loves you completely and freely – not on the basis of what you do for Him, but simply because He delights in you and caring for you.

And this is what the Holy Spirit does – He gives you Christ Jesus. And as a forgiven and redeemed child of God, Christ Jesus dwells within you – Love Himself dwells within you and then wells up and springs forth from you (see John 4 and the idea of springs of living water for more on this). God's own love comes forth through you for the good of others. Indeed, this is why Paul will say in Galatians 2:20 “It is no longer I who live, but Christ who lives in me.” This is what the fruit of the Spirit is – God's own works springing up in you so that you are a Christian – a “little Christ”. A part of His own Body – doing what His Body does and being who He Himself is: Love.

As a Christian, you will love. It will happen. Why? Because Christ Jesus has loved you, and forgiven you, and redeemed you, and sanctified you. You love because you have Love Himself – Christ Jesus.

Monday, October 21, 2019

The Fruit of the Spirit (Newsletter Article)

The Fruit of the Spirit: Introduction

In Galatians 5 St. Paul sets up a contrast. On the one hand he gives the “works of the flesh” - a laundry list of wickedness. On the other hand he says, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”

In the coming months we will spend some time looking at each of those things that Paul named off, but before we jump into each of these individual topics, I want to actually look at that phase “fruit of the Spirit.”

The first thing to note is something that we so often over-look. Paul does not call them the “fruits” of the Spirit, as though there's a whole laundry list. It is the fruit of the Spirit. One, singular fruit that flows forth, that shows up as a bunch of different things. This isn't a set where you pick and choose – it's a whole package deal that is above any of the individual components or aspects that Paul gets into later.

And it's important to remember that this isn't a list that we choose from ourselves. This is about “fruit”. These 9 things aren't 9 holy works we strive after, nor are they necessarily things we decide to do – they are fruit. They are the end product of growth and maturation. The point of the fruit of the Spirit isn't that you sit and decide to do something, but rather the Holy Spirit works upon you by the power of the Word, and this fruit comes forth and blossoms in you. Because God is at work in you, this fruit will show forth. And whenever it does show forth, it's because of the Holy Spirit, not because of you yourself. God is the One who gives the growth.

So when we look at each of these ideas – love, joy, peace, etc – it's not going to be a pep talk about how you should be more _____, but rather we will look and see what God is doing to us with His Word, how He is shaping us and using us to accomplish His good will and plans through us and for us and in us. This is the fruit the Spirit brings forth in us, and it is a wonderful thing. Next time, we will consider the love that the Holy Spirit brings forth in us.

(written for the August 2019 Newsletter)

Trinity 18 Sermon

Trinity 18 – October 19th and 20th, 2019 – Matthew 22:34-46

In the Name of the Father and of the Son and of the Holy Spirit +
Jesus doesn't care about your “side”. He doesn't care about your “tribe”, your “party”, your sophisticated position on the latest issue of the day. And He certainly has no interest in being used as a pawn in your maneuvering against the “other” side. Okay, yes, I know that's sort of a blunt start for the sermon, but that's part of what's going on in our Gospel text. That nice little drama dust up you're having, the one you've spun to where you're the hero and they're the villain, or where they are the mean jerks and you're the innocent victim – Jesus doesn't want to play that game. No interest what so ever. Listen.

But when the Pharisees heard that [Jesus] had silenced the Sadducees, they gathered together. This is during holy week – and Jesus has come to the temple. And suddenly He's popular, and there are crowds listening to Him preach and all that. However, Jesus has walked into a social political hot bed. You see, in Jewish society there were three main groups that were vying for power – you had the priests in the Temple, and you had the Sadducees, and you had the Pharisees. The priests liked things nice and calm and worshippers coming in and paying for all the wonderful stuff in the temple – and Jesus has already ticked them off royally by flipping over the money changers' tables – My Father's house is to be a house of prayer. And the priests and elders had opposed Him, and He basically made them look silly. But people didn't want the temple to be a house of prayer – no, it's supposed to be a feather in their political caps. So the Sadducees come up – think of these as the worldly educated liberal elite. And they figure if Jesus is poking at the conservative religious elite, maybe He'll be on their side and bring the crowds over to their side. And Jesus levels them – they ask their question and Jesus says in Matthew 22:29 - “You are wrong, because you know neither the Scriptures nor the power of God.” That is a takedown as harsh as any could be. Of course, Jesus was teaching there that God is the God of the Living and that there will be a resurrection – but people ignore that. No, the politics is the thing!

And so in jump the Pharisees. They normally allied themselves with they priests, because the Pharisees were conservative – but they were the pious laity – your salt of the earth conservatives who were concerned with doing things the right way. Surely Jesus would side with them, right? Well, let's see. And one of them, a lawyer, asked Him a question to test Him. “Teacher, which is the great commandment in the Law?” A lot of times I have viewed this question utterly negatively – as though it's a horrible thing to even ask. But I'm a pastor, and I ask these sorts of questions all the time. I probably drop 9 or 10 of these a week in Confirmation Class – questions that are open but I want to hear the way the person answers so I can evaluate them. And actually, it's a generous question, if asked of a potential political ally. Jesus could weaponize the answer against the Priests – Jesus could talk about the great laws concerning the temple and how the priests have ruined it. Or Jesus could lambaste the Sadducees again. Think of it this way – if I ask you what the biggest problem in American society is today, you could use that as a springboard for a fantastic rant against whomever you want to rant about. It's open ended, and it's a soft-ball question, and Jesus could just hammer whomever He wants to.

But He doesn't. Because Jesus didn't care about their political games. “You shall love the LORD your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” So you want to hammer the priests, Jesus? Want to beat up on the Sadducees? Or maybe hit the Democrats, or grouse about Trump. No. How about instead of focusing on complaining about the other guy we get focused upon loving God and loving, serving, doing good for our neighbor? I didn't turn over the tables in the temple because I hated the priests – I did it because the Temple is good and good for people and I don't want that gift from God messed up. I didn't confront the Sadducees because they annoyed Me – I did it because they were rejecting the idea of the Resurrection of the Dead, and I am going to raise them from the dead and I want them to enjoy that – because I serve My Father and I actually love My neighbor, even the priests and the Saducees and the Romans, and even you Pharisees. Here – let Me show you, let Me get your focus right, O Pharisees.

Now while the Pharisees were gathered together, Jesus asked them a question. Can you see it? They're in their little huddle, trying to work out the spin of what Jesus had said, conspiring together and trying to figure out how to win the day – when Jesus cuts them off. No more politicking. “What do you think about the Christ? Whose son is He?” Instead of focusing on what we do, or what our neighbor does so poorly and how we can use that to bash them over their heads, let's focus on something better. The Christ. The Messiah. The Savior. Whose son is He? And that's an easy question – He's the Son of David. Ah – very good. So let's talk some politics, since you love it – but not this lousy, stupid politics of the day – let's go back to the glory days – to the Kingdom of David – those were the days when Israel was great. So David, the great king – How is it that David, in the Spirit, calls Him LORD, saying, “The LORD said to my LORD, 'Sit at My right hand until I put your enemies under your feet.'” If then David calls Him LORD, how is He his Son? And the Pharisees are silenced – in fact, everyone is silenced on the day's politics. Why? Well, let's talk about the Messiah – the Son of David – and David calls Him LORD. He is “great David's GREATER Son” as the hymn puts it. And you know what happens to the enemies of the Messiah – utter defeat.

And they all should know by now who Jesus is. He's the Messiah – He's done all sorts of Messianic things. And here they all are, playing their political games and focusing on their own power and ignoring Jesus, or even worse trying to use Him as a tool in their power plays – all setting themselves in opposition to Him, all trying their hardest to become His enemy. And you know what will happen if you want to be Jesus' enemy? Defeat and destruction and chaos. Is that the game you want to play, O Pharisees? Is that the game you want to play, O people of Herscher?

See, this is the thing, and this is actually what got Jesus killed, because after He has silenced the priests and the Sadducees and the Pharisees they all conspire together to kill Jesus – probably the only thing they ever agreed on. And why? Jesus doesn't care about your “side”. He doesn't care about your “tribe”, your “party”, your sophisticated position on the latest issue of the day. And He certainly has no interest in being used as a pawn in your maneuvering against the “other” side. Jesus cares about one thing – serving the Father by winning you salvation. That's how He loves you, and that's what He's going to do. Period. All these little distinctions we like to make, that we make mountains out of – they are going to come to an end. “I lay down My life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to My voice. So there will be one flock, one shepherd.” Yeah, humanity got busted apart – because sin separates, but I'm not here to tell you your slice of separation is the best – I'm putting things back together. “Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to Myself.” The problem isn't the priests, or the Saducees, or JB or Guiliani or whoever you want to complain about. The problem is Satan, and sin, and death – and they've got you and your enemies alike in the palm of their hand – but I'm going to destroy Sin and Satan and Death. I'm going to destroy it when I'm lifted upon upon the Cross and Crucified – and I will bring you to Me, I will rescue you from sin and death. And it was so. Christ has died, and Christ has risen, Alleluia.

And so Jesus draws you to Himself, now, this moment - “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” The important thing isn't all these distinctions and identities that we make and craft for ourselves. The important thing isn't our opinions or ideas or even how we vote. This is what is important – you are Baptized, and Christ Jesus has forgiven you. He has claimed you as His own, and you belong to Him. And even though the world and sin and Satan keep trying to get their hooks into you – you are His. And He forgives you again today.

There's an important thing to note – when I said that Jesus doesn't care about your side, or your politics, or opinion – I did not, did not say that He doesn't care about you. You aren't just the sum of your thoughts and ideas, you aren't just your usefulness to whatever social political powers that be. Who are you? You are a baptized child of God. You are an heir of life everlasting. You are a lord of creation, and when Jesus comes again and the heavens and the earth are made a new and are good and cleansed of sin and death, it will be yours because Christ Jesus gives it to you. And so you delight in His gifts now, and you will delight in them all the more in the life of the world to come. Because Jesus has come to rescue you, to free you from the power of sin and death – from the pettiness of the world. And He has. You are forgiven and free in Him, no matter what the crackpots of any of the silly sides in the world say. In the Name of the Father and of the Son and of the Holy Spirit +

Saturday, October 12, 2019

Trinity 17 Sermon

Trinity 17 – October 12th and 13th, 2019 – Luke 14:1-11

In the Name of the Father and the Son and the Holy Spirit +

Why do you do the things that you do? What causes you to make the decisions you make, to choose the choices in your life? When it boils down to it, why do you do the things that you do? For the Christian, the why of something, the reasoning why something is done is just as if not more important than the act itself. As Christians, we are to be focused on acting for the right reason, the right motivation – acting with the right intentions. So why do you do the things that you do? Our Lord is invited to a Pharisee’s house in our Gospel text – and there is a man there, sick with dropsy. And it was a Sabbath – and all these Pharisees are there watching Him, watching to see what Jesus would do. But they were already lost – what is much more important is why Jesus does what He does. And that is what Jesus tries to teach these Pharisees – this is why He asks them questions and then gives them advice – for the reasons why one acts are just as or more important than what is done.

You see, when it boils down to it – there are basically only two reasons why a person does something – greed or love. A person may act out of greed – act because he expects something to benefit himself. This is the way of the world – where decisions are made on the basis of what is best for me. This is the way of the world, where one holds a finger up to the air before acting, where one spends one’s time wondering what other people will say – and acting only if you will garner their praise. On the other hand, a person may act out of love – may act not thinking about himself or his own benefit – but act simply for the good and benefit of the neighbor. Now, this may require deliberation, it may require thought on how best to aid the neighbor – but there is no worry about what people will think, or even if they will notice. This love brings about acts that are done even when no one knows, no one sees, no one praises. This is the way in which a Christian is to approach his life – seeking to act out of love.

Jesus shows us today how foolish it is to act selfishly, to act worrying what the world will think of you. One Sabbath, when He went to dine at the house of a ruler of the Pharisees, they were watching Him carefully. And behold, there was a man before Him who had dropsy. And Jesus responded to the lawyers and Pharisees saying, “Is it lawful to heal on the Sabbath, or not? But they remained silent.” Here is the set up. The Pharisees have set a test for Jesus. Their traditions say that in order to make sure one Remembers the Sabbath Day, one simply cannot do any work on the Sabbath – and they watch Jesus to see if He would have the audacity to do work right in front of them. Now, Jesus could have been cowered, He could have thought, “Oh, I better just not do anything, these Pharisees might think poorly of me – they might even not like me, not invite me to dinner anymore.” Jesus could have thought how best to use the situation to His advantage – what can I do that will make these people like me more? But He doesn’t. Then He took him and healed him and sent him away. Simple. Jesus heals the guy. Why? Because he needed to be healed. . . and besides, living your life constantly worrying about what others think of you – bearing that burden of constantly trying to bribe people into liking you is folly.

You can’t keep it up – no matter how hard you try, no matter how much you dance the little dances you think they want you to – because human opinion is such a fleeting thing. Listen to the parable Jesus tells these Pharisees. When you are invited to a feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, “Give your place to this person,” and then you will begin with shame to take the lowest place. If you live your life always trying and striving to have other people think better of you – to puff up yourself, to claim honor – you’ll not have it. It won’t last. That’s the thing about the world – it loves knocking heroes off of their pedestals, it loves scandal, it loves tearing people down. And that’s what you get whenever you live your life playing by the world’s rules – because it doesn’t matter how popular you are now, how many people like you now – someone “better” will always come along – and all of your striving and working will be for naught. Heartache and worry – all for nothing, only to be reduced to the seat of shame.

This is not how or why Christ acts, dear friends. Then He took him and healed him and sent him away. Simple. Decisive. This man is suffering – Christ will stop his suffering, and if the Pharisees don’t like it, they can go rot. Jesus acts with no regard for what the Pharisees will think of Him – He simply acts out of love for this man. But then, Jesus also acts out of love for these Pharisees, these Pharisees who are so prepared to look down on Him. After the man whom He has healed has left, Jesus says to the Pharisees Which of you, having a son or an ox that has fallen into a well on a Sabbath day will not immediately pull him out? Do you see what Jesus is doing here? He isn’t trying to justify His actions – He’s teaching. He’s showing love to the Pharisees, He’s trying to show them the right way. Of course you pull your son out of the well – for you love your son and that love will compel you to act. The purpose of the Sabbath day wasn’t to demonstrate how good and holy you are to everyone – it was to provide rest and a time to hear God’s Word, a time to receive God's good gifts. Being a gift to a neighbor in need – acting in love is no violation of that – it would only violate false, self-promoting standards that you establish for yourself. Even as the Pharisees try to trap Him so they can look down on Him, Jesus calls out to them, reaches out to them, tries to pull them out of their funk and mire.
And there was no praise for Him in this. No praise for healing the man, no praise for His patience in how He deals with the Pharisees. But Christ Jesus acts out of love – not out of the desire to be praised. Likewise, dear Christians – when you act, your actions ought come out of love, and not from the desire for your own vain glory. And showing love as a Christian ought – many times it isn’t very popular. It’s not popular to show kindness to those who are looked down upon – it’s not popular to say no to the wrong doing that everyone else is doing – it’s not popular to hold fast to what God says rather than the crazy and popular ideas of the day. But it shows love. It shows love by caring for those who need to be cared for no matter what anyone thinks. It shows love by not standing by idly while your friends harm themselves. It shows love because by defending the true faith of Christ Crucified you defend life and salvation for all people. This is to be your task oh Christian – to show love in all things – every act, every decision – how do I best show love here? That is how you are to live – that is how you are to treat your neighbor.

But you are not defined, my friends, by how well you show love. You don't show love as well as you ought, otherwise we'd never have to bring it up. Rather, dear friends – you are who you are because this is the love Christ has shown you. Everything Jesus does, He does for you and for your sake. Every action Jesus takes He does to win you life and salvation – no matter what the cost to Himself. Jesus must die, must be whipped and left to die on a cross – so be it, if that is what is required for you to be saved, for you to have forgiveness – to the cross He goes. Christ Jesus always acts so that you might know and receive His love. Shall we ponder the wonder of Church itself – that God has preserved this congregation for so long – simply so that today there is a place where you may hear His Word and receive His Sacraments? Jesus always acts for you. Shall we ponder the mystery of God’s Word – that God Almighty, Creator of the Universe, chooses to have His Word written and preserved so that you might learn it, might have it placed upon your heart and mind, so that you might never be away from His Word that declares His love for you. Jesus always acts for you. Shall we ponder Baptism – that God joins Himself to you – washes away all your sins and declares you His own child, His own heir, the beneficiary of all that is His – and that He does this freely, indeed, for most of us when we were too young to even say thank you? Jesus always acts for you. Shall we ponder the Supper – that Christ Jesus, as a sign and token of what He did upon the Cross, gives you His own crucified and resurrected flesh in a way that you can receive and handle so that your sin is forgiven and your faith strengthened. I have been asked by those who deny that the Lord’s Supper actually does anything why Jesus would have to let Himself come to us in this way. Simple. Given and shed for you. Jesus always acts for you. In everything He does – Christ always seeks your benefit. He is the One who comes to you when you are weak and lowly, a sinner brought low by sin and sorrow, and He says to you, “Friend, move up higher” that is, come and be with Me, be My companion for all eternity, join Me through the trials of this life on earth and then on join mMe for all eternity in Heaven.
That’s what every sermon here boils down to, isn’t it? It’s what everything we say as Christians drives at. Jesus Christ died. . . for you. He rose from the dead . . . for you. Behold His Body and Blood, given. . . for you. The sheer and utter wonder is that Christ acts in the complete opposition fashion of the world – that He craves not His own glory, but rather that God’s priority is showing love to you. This is the wonder of the Christian faith. This is the truth we try to emulate in our daily lives – living our own lives for the benefit of our neighbors. This is the saving truth that is proclaimed to the world – that Jesus always acts for you. And He has done it, everything that you need – all thanks be to God for His great love for us. In the Name of the Father and of the Son and of the Holy Spirit + Amen.

Saturday, October 5, 2019

Trinity 16 Sermon

Trinity 16 – October 5th and 6th, 2019 – Luke 7:11-17

In the Name of the Father and of the Son and of the Holy Spirit +
Let's start by talking a bit about being clean or unclean. Oh, great Pastor – what, did you become my mother – is this going to be a sermon about how it's important to wash behind my ears? See, this is the thing – we hear these terms from the Old Testament – Clean and Unclean – and being 21st Century people we think in terms of sanitation and health. In fact, the standard move for the past 150 years or so has been to read modern ideas of cleanliness back into the bible. “You see, when God set up these cleanliness laws, He was just trying to keep things sanitary.” And there's a point to that, an aspect of truth to that, but it's not the whole picture.

The idea of being unclean has been running through many of our readings this last month. We had the story of the Good Samaritan, and the priest and the levite don't stop to help the half-dead guy, in part because if he actually were already dead, they would be ritually unclean – meaning they wouldn't be able to enter the temple and perform their duties there. Or two weeks ago, with the healing of the 10 Lepers – they were instructed to show themselves to the priests, who would declare them clean and fit to enter back into society and into the temple as well. Did you note how the temple plays part in both of these? Because here's how it worked – the goal, the point, the plan was to be joined together with all the people in the LORD's house, sharing His blessings together – but to be able to enter that holy place safely, to be fit and prepared for holy things – one had to be clean. Or one could be unclean, that is, unfit for God's presence. Sin that was unconfessed would do that – which is why there were the sacrifices, which cleansed the people of their sins. There was disease – which had to be cleansed. Fighting and killing and blood would make one unclean for a time. And what tied up all these unclean things together wasn't merely that they were things that were unsanitary – they really were things that we part and parcel of having to deal with a messy life in a fallen world. They were all times when a person was strongly and harshly impacted by sin.

If you've fallen into some great shame and vice, we get how that's being impacted by sin. But what about the others? Remember why there is disease – not necessarily the specific illness that Aunt Bertha has, but disease in general. It's because we are sinful folks, and our bodies now after the fall break down and don't work right. And that's why there's fighting and war – and even if you are fighting a just war – that's still kicked up by sin. And death itself, touching a dead body was touching the very sign, the wage, the reality of sin thrown upon the world. And if you touched and dealt with sin, you were unclean, and it wasn't safe to be in the presence of the holy God, or on holy ground.

Because sin separates. I'm going to say that again – sin separates. Adam and Eve sin – they are separated from God and each other. Someone does something mean to you, and that relationship you had with them is torn apart a bit. You act the fool, and the respect that people ought to show you is ripped apart a bit. Sin separates and separates and separates some more until it finally separates body and breath. And the Laws of the Old Testament were designed not just to promote sanitation – they weren't just the farm wife saying to her husband, “If you bring those field boots into my house, so help me...” No, over and against our downplaying of sin, these laws were a constant reminder and teaching of the truth that sin causes separation – a separation we can't bridge. This is why the lepers couldn't touch anyone, this is why the priest wouldn't touch a dead body.

Then [Jesus] came up and touched the bier, and the bearers stood still. Now, now do you understand how thunderous an act this is that Jesus does today in our Gospel lesson? For 1500 years every good Jew knew that you didn't just touch a body. It wasn't done willy-nilly. Those who did it – it was a sacrifice, it made them unclean, it cut them off from contact. And there's this funeral, and it's a wretched funeral at that. A widow is burying her son, her only son. She's buried her husband, now her son – and she's probably going to be impoverished for the rest of her life. Utterly tragic. And she's probably the one who has taken care of the body, prepared it for burial – so she's alone and untouchable in the midst of grief and anguish. And so they are going out to the tombs, and there would be four men carrying the bier – the platform, the open casket carried on two long poles – you know the phrase “I wouldn't touch it with a ten foot pole” - that's what they are carrying this funeral bier with. They are with her – and then a large crowd of mourners. It's a sad story.

And another crowd is approaching the town of Nain as they are leaving – this one lead by Jesus. And you all know what is expected, what polite society would do. If you see a funeral procession coming down the road – you pull over. You take off your hats, gentlemen. You show respect – you don't just amble on, and you honk your horn and giving them thumbs up. But Jesus doesn't pull over. And they cross – Jesus looks at the widow and says, “Do not weep.” You don't tell people not to cry at a funeral. Jesus knows that – even Jesus cries at funerals. You only say that if you are Jesus and You're figuring to put and end to the funeral.

And He walks on over – hand on the bier – blowing apart 1500 years of custom, “And He said, 'Young man, I say to you, arise.' And the dead man sat up and began to speak, and Jesus gave him to his mother.” Did you see it – did you see it through Old Testament eyes? It's not just a healing, it's not just even a resurrection – sin separates. Sin breaks things apart – and when we get caught up in sin we get separated from each other and from the ones that we love and even from ourselves to where we can look in the mirror and not know who we are anymore.

And then comes Jesus. True God and True Man, bound together. The true Temple and the True Priest. The One who is David's Son and David's LORD. And what sin had torn asunder, He joins together. The spirit left the body – not any more. See, the boy is talking again. Mother had lost her son – not any more. Go see your mother, boy. The separation that is brought by sin and death, the separation that was the underpinning and shape of all of the Old Testament Laws and rituals – well, now the Messiah is here, and He's going to undo the separation of sin, and put things back together.

Of course, it wasn't just that easy for Jesus. The time would come where an only Son would have to die. Come Good Friday, Jesus Himself would be the one to die. And while His mother looked on – When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, 'Woman, behold your son.' Then He said to the disciple, “Behold your mother!” And from that hour the disciple took her to his own home. Take care of her John. Even in the separation of sin and death, there's Jesus – putting things together. And then when He dies – listen: He said, “It is finished,” and bowed His head and gave up His Spirit.” Breath and body torn apart – but what happens in reality? It is finished, it is completed, it is put together again the way it should be – because Christ's death defeated and destroyed sin and death. All sin, ever, atoned for, All death, ever – now destined to be undone, because Christ is raised from the dead. Because Jesus came to charge right on in to the midst of the separation caused by sin and death and to stop it in its tracks, and to put things back together.

And this is what He does to you in His Church. This is why He has had you baptized, this is why He forgives your sins. First, to restore you yourself, to make you whole, to shake you loose of the sin and dreck that clings to you and tries to ensnare you. But more than just that. You have been washed clean by Christ, and now you are His holy instruments that He uses to bring and spread and give His blessings and His love and His holiness to the people He places in your life. He has you show love and care in the simple jobs and tasks that you do – and in this Jesus Christ works goodness and healing in our homes and communities. He has you show mercy and forgiveness, and through you He binds up the wounds that sin and Satan unleash upon the world. He lives in you and He lives through you and thus He makes other people to live as well – live now and also live eternally.

Sometimes we preachers can act as though the sum total of a Christian's witness to the world is getting people to come to church – butts in the pews as it were. And that's a good thing – invite your friends to church. But that's not the fullness of what goes on in your life. Your life in Christ this week is more than just this hour here – and this is a grand and wondrous hour, no doubt – but Tuesday morning you are a holy Christian doing holy things and loving and serving your neighbor and caring for them to. As you go about your life this week, you bring the love, the joy, the goodness of Christ Jesus and His gifts to the people in your life. And note, I didn't say “you can do this” or “you need to do this”. No – this is what God does through you. Period. Because that's what Jesus does. And sometimes we might see it more – it's probably good that often we don't in the moment because we are still sinful people and if we start thinking about how great we are we can easily slide into being arrogant jerks again – and maybe by increased discipline we can keep our egos in check better – but know that Christ Jesus your LORD works in you and through to accomplish His good for the people in your life – and that is a mighty, holy, wondrous thing. As the catechism says, where there is forgiveness there is salvation and LIFE. The life that Christ gives to you, He uses to give life to others. Let us then receive, and be made ready to give. Amen. In the Name of the Father and of the Son and of the Holy Spirit +