The Eye of the Needle

Biblical Text: Mark 10:23-31

These was our “stewardship Sunday.” If you are not familiar with those, they are the Sunday that we set aside to talk money. It is budget season. We ask our members to fill out pledge cards in this season. And typically the lectionary serves up a gospel lesson that is Jesus speaking about money or mammon or the like. This year the lesson in the aftermath of the “Rich Young Ruler” which was last Sunday’s lesson. Sometimes you might choose that week, but for me Jesus teaching his disciples after that encounter is more stewardship. And it opens with his blunt statement, “how difficult it will be for those who have wealth to enter the Kingdom of God.” And it mostly concerns the disciples reactions.

This sermon is built around those reactions, and how they are the ditches on either side of the narrow road concerning money. It imports what I think is the first strategy around Jesus’ clear saying which is just denial that we are wealthy. There are two ways we can understand our wealth. The first is simply we are Americans, which is a relative argument. But the deeper is an understanding of providence. And that understanding sets the table for the disciple’s more subtle ways of fogging up Jesus statement.

Those ways are our natural mistaken framing of what wealth is. We take it as reward, but it really is faith challenge. The second way accepts the framing of Jesus on wealth that we are entrusted with it for Kingdom purposes, but pridefully attempts to claim heavenly credit for doing what we are called to do. The sermon develops those ditches so that we might recognize them.

It then ends with the narrow road. How the cross of Jesus is the eye of the needle.

Foxes and Hedgehogs

Biblical Text: Mark 10:17-22

I think this text is a hard one for us to hear because we are so far at an extreme. The key verse that jumps out is that “Jesus loved the Rich Young Rule.” The key question to ask is how did Jesus love him? What I mean by that is how did the love of Jesus manifest itself. And the answers is rather straight forward. Jesus was a good teacher. And in this man’s case that meant holding up the mirror of the law. First he hold’s up the 2nd table, what we might call the basis of ethics. But the man’s problem, the man’s idol, is not ethics. The man’s problem is God. He does not love God above all things, and he is still looking for what he must do. Man has two typical solutions to this. We either create a false law that we can keep, or we excuse ourselves from the law because we are so special and God loves us. But the love of God, what Jesus shows this man, is to hold the clear mirror of the law up. And then we can learn that we cannot free ourselves from our sinful condition. That we cannot do anything. But that Christ has done it.

Soften Your Heart

Biblical Text: Mark 10:2-16 (Parallel Matthew 19:1-15)

Of all the ethical teaching of Jesus, this is probably the most consistently rejected throughout all time and space. And not because it is false, but exactly for the reason Moses felt moved to regulate it – “the hardness of our hearts.” The text in Mark and the Matthew parallel are first about divorce, but in Jesus’ teaching about divorce you have his entire sexual ethic. And he doesn’t ground it in any petty legalistic scheme or regulation. Jesus is not getting pulled into our Overton Window fights. His response is so far outside of acceptable opinion that even Jesus adds the note of despair, “Let the one who is able to receive this receive it.”

What this sermon attempts to do is build the case for receiving it, even if it convicts us. Grounded as it is in natural law it is part of the deep magic of this world. And the law is good and wise. If we conform ourselves to this, things go better. But that is still the law. Why we should receive it, even if we cannot keep it, is because the gospel itself is unthinkable without it. Marriage is the image, the icon, that is given of Christ and the Church, of God and his people. And Christ loves the church with his steadfast love, his covenant faithfulness. We don’t want a world where God can divorce his love. And we do not have one. Receiving this teaching is receiving the invitation to the eschatological wedding feast. We may never live up to it, we might be cracked icons, but the icon is always imperfect. The perfect itself will come.

Dispatches from the Battlefield

Biblical Texts: Daniel 10:10-14, 12:1-3, Revelation 12:7-12, Luke 10:17-20, Colossians 1:16

The day on the church year was the feast of St. Michael and All Angels, so we get to talk about the church year a bit and angels a bunch. For me, St. Michael’s Day is a report from the battlefield so that you might understand the terrain as you traverse it. And this sermon has three broad points about that report.

We live in a Spiritual reality – an invisible creation – some of which has been corrupted and remains at war with the true authority.

That true authority – Christ – has triumphed.  That true authority loves you and has tasked his faithful officers, great and small to guard you.

Know that the time is short. Understand the Word. This battlefield world is passing away.  And the peace of the world to come is coming into being. Rejoice that your names are written there.

Important things to remember.

What Happened?

Biblical Text: Mark 9:30-37

For me I feel like this sermon is slightly different. Sermons are this cycle of meditation from text to life to text to life. Most of mine start with the text. Back at the start of the week I translate everything. Try and discern what the text is talking about in some platonic way. This is always a little false because the bible, the sacred text, isn’t some hermetically sealed away thing. The text itself springs from some lived reality. But I try and answer the general drift. And then I start asking question of how does this intersect with life right now. It is in that intersection that dogmatic or theological questions can help shed light and be asked fruitfully. How is the law felt here? How does the gospel come to us? And eventually I have to move to preaching it. My general outline, which can be mixed around, but I tend to think the standard works best for preaching flow is the ancient four-fold meaning: Literal Text (which bounds things), Christological (what does the text say about Christ and how does it intersect with us), Moral (How then shall we live), and Eschatological (Where are we heading, or what is the promise we are living into). I usually craft an introduction last. Hopefully an artful open door into the meditation that follows.

But this sermon started with a conversation. The introduction is not a conclusion, but an honest inquiry. Hence it is a bit longer. And what follows is an attempt to give an honest answer. And that answer implies both moral and eschatological charges to those who would believe. The question was simply: What Happened? Longer: Why did the American church seem to break between the boomer and the X generations and continue to break continuity? That is tied into fears both in the current about viability and in the future about my kids and the faith. This sermon is an attempt to answer.

God Revealed

Biblical Text: Mark 9:14-29

The text is something of a famous one for the cry of the Father who has brought his demon possessed son to Jesus. “I believe, help my unbelief.” Springing off of that a couple generations of preachers obsessed over doubt. But I think most of those sermons were dramatically off in their focus of doubt. They typically accepted a materialist de facto atheist – an enlightenment project – framework and apologetically argued for God. The problem with all of that was they were arguing for the hidden god, the god we know nothing about. And honestly, if the choice is between a hidden god and no god, no god wins every time. But if you are preaching about doubt from this text, it is not about the existence of god. God exists. And he is on your case. In a million different masks he tells you that you are nothing. The hidden god is the god of power and majesty and we are but grass. The doubt is that god could ever care about grass. But the entire text is about the revealed God. Jesus came to reveal the heart of the Father. And that heart is that we are his children and he saves us from the fire. You would never ask the hidden god. But the Father of Jesus bids us ask, because he wants to demonstrate his love for us. And that is what the father does, “have compassion on us.” And Jesus does driving out the demon. And his summary to the disciples is “this kind only comes out with prayer.” It is not exorcism technology. It is getting the hidden god off our backs. Pray. Ask the Father of Jesus. You will see.

Salvation: Vengeance and Recompense

Biblical Text: Isaiah 35:4-7

“Say to those with an anxious heart…”. That is how the text starts. And I think that is just about everyone. We start off with a background level of anxiety. Like background radiation. It is just there. But we all have our own specific anxiety. And here is a word from God to exactly those with an anxious heart. And that word is “Be Strong! Fear Not!” The immediate response from the anxious heart might just well be “why? tell me why I should fear not?” And the text gives us one of God’s rare answers. God will come and save you. God will come and save you with vengeance and recompence. And that is what this sermon preaches. What is a salvation of vengeance and recompence.

The Writing on the Wall

[This was a sermon delivered this morning at chapel at Valley Lutheran High School (vlhs.org)]

Then they brought in the golden vessels that had been taken out of the temple, the house of God in Jerusalem, and the king and his lords, his wives, and his concubines drank from them. 4 They drank wine and praised the gods of gold and silver, bronze, iron, wood, and stone. 5 Immediately the fingers of a human hand appeared and wrote on the plaster of the wall of the king’s palace, opposite the lampstand. And the king saw the hand as it wrote. 6 Then the king’s color changed, and his thoughts alarmed him; his limbs gave way, and his knees knocked together. 7 The king called loudly to bring in the enchanters, the Chaldeans, and the astrologers. The king declared to the wise men of Babylon, “Whoever reads this writing, and shows me its interpretation, shall be clothed with purple and have a chain of gold around his neck and shall be the third ruler in the kingdom.” 8 Then all the king’s wise men came in, but they could not read the writing or make known to the king the interpretation.  – Dan. 5:3-8 ESV

Introduction

This is the way I usually describe the book of Daniel.  The first six chapters are a catechism for life as a faithful Jew in the midst of Babylon. The last six chapters are the ones that prove nobody understood the first six.  Those last six are apocalyptic, and so the natural question is always “What does this mean?” And the shelves are full of books that don’t get it. Written by enchanters, Chaldeans, astrologers and the wise men of Babylon.  

Text

Those first six chapters used to be staples of Sunday Schools everywhere. But those were the days when Sunday School was near universal and three out of four weeks. I’m old, so forgive me the nostalgia. Today I can’t assume that you’ve heard the story of “the writing on the wall”.  You might have heard the phrase.  And you might know that the writing means nothing good.  But unless you’ve seen the best Heath Ledger movie – A Knight’s Tale – you don’t know what it means. (Even my references are old, sorry.) That handwriting itself is an interesting puzzle. That’s a rabbit hole you could go down for a day. What exactly was the writing that so puzzled all the King’s advisors?

I’ll leave that to you, because my interest today is in the run up.  “They brought in the golden vessels that had been taken out of the temple, the house of God in Jerusalem…and drank from them.  They drank wine and praised the gods of gold and silver, bronze, iron, wood and stone.”

I said that the first six chapters of Daniel are a catechism for faithful Jews in the midst of Babylon. As such they are also a catechism for Christians in the midst of this world.  There is an iron progression in everything the world does.  First the world blasphemes the real, the God who created. Belshazzar the Babylonian King – even though his great predecessor Nebuchadnezzar had proclaimed the wonders of Daniel’s God – Belshazzar thinks nothing more of that God’s sacred items than to get drunk and have an orgy. And why not, we conquered the Jews and took down their temple. Even if the man who did it would praise that God, ignore him, he’s old and dead.

So turned away from the creator to blasphemy, the World then worships the creation. “They praised the gods of gold and silver” and all the way down to humble stone. Idolatry takes many forms.  The human heart is an idol factory. Oh we think we are much better than the ancients.  We don’t build a temple or find a grotto and stick a statue in it and call it God.  No, if you are old like me, you install on you wall the largest image creator you can, and 24/7 play the stories of the gods – whether of politics, or money or fate or love. If you are your age, you carry that talking image in your pockets. And we are all addicted to the feed, to knowing what is happening with the gods.

And the final step of the world – from blasphemy, to worshipping the creation, the final step is ignorance. “Then all the king’s wise men came in, but they could not read the writing or make know the interpretation.” The most important thing to know is written on the wall, and nobody can read.  Nobody knows what it means. They can see the signs, but not understand them.  They had given up the eternal for the temporal.  And so their understanding was darkened.

Eventually the queen – who might be getting a dig in at her wastrel king – reminds him of Daniel and they call the faithful Jew in who is able to read the handwriting on the wall.

Application

What does this mean?  That’s a good Lutheran question that you might recognize if you have memorized the Small Catechism. A good exercise even if you can call it up on your pocket device. Luther asks that question over and over and gives a short answer.  What does this mean?

Let me offer up three things.

First, as Christian in the midst of this world, the opportunities to Blaspheme and Worship idols are ever present.  Now being the King’s enchanter, Chaldean, astrologer or wise man might seem like the best thing.  All your parents want you to succeed and success is usually defined in worldly terms.  We don’t call them those things anymore.  We might use words like the doctors, the economists, the technicians and the advisors. But the fear of the LORD is the beginning of wisdom.  If your success is based on technique, there is always a new technique that you will not be able to read. The idols always offer technique. But the way of the LORD is wisdom. And only wisdom can discern the correct technique. Only wisdom brings our things old and things new from the treasury.

Second, as a Christian in the midst of this world, you don’t have to fear anything you study. It was all made by God and it was made for you to understand. Daniel was never afraid to be a faithful Jew in the midst of Babylon. Now being that faithful person might mean having to dedicate yourself to excellence. Daniel was always better than the rest.  Excellence is always in short supply. It is always needed, even if it produces envy that might scheme to throw you into the lions den. But as much as the world might hate it, this world is God’s and he makes things work for his people. Study what you want. Dedicate yourself to excellence. Remember the LORD.

And last, but maybe most important. You are getting a chance here at Valley that Daniel never did. You are getting a chance to study under those who can help you answer “what does this mean?” You are studying with faithful teachers full of wisdom. Soak it up.  Apply yourself to learning and excellence. I think you will find in life this chance you have is rare and fleeting. So seize the day. Don’t find yourself later puzzling out the writing on the wall.  Because then it is too late.      

Onward Christian Soldiers: Martial Language

Biblical Text: : Mark 7:14-23, Eph 6:10-20, Onward Christian Soldiers

One of the things that largely disappeared from Christian vocabulary in the preceding couple of generations was martial language. There are some reasons. This sermon makes some guesses. But losing that language has cost the church dearly I believe. First, it is biblical. Using military words for the Christian life is all over the New and Old Testaments. The Epistle Lesson for the day (Ephesians 6:10-20) is just the most direct. And second, the Christian Life is the life of sanctification. And the life of sanctification is a life of stuggle against Satan, the World and our own sinful flesh. Now while pride might want us to use that martial language against Satan, the honest answer is that we are called most often to use it against ourselves. This sermon works on those themes, and it does it using the hymn Onward Christian Soldiers as the opening.

Sabbath Bread for the Journey

Biblical Text: 1 Kings 19:1-18

What is a Sabbath? There is a simple answer about a date on the calendar. But that is not how Luther’s Small Catechism defines it. Neither do I think that is how the Jesus talks about the Sabbath. That’s where this meditation starts, but it is really about the Old Testament reading for the day and Elijah’s journey. It is about the contrast between the Power and the Glory and The things that were made for man. It is about the regular Sabbaths and those that we desperately need. It is about how we receive the Bread of Life for the Journey that is too much for us.