Prophecy and Fulfillment

The Old Testament lesson for today (Isaiah 7:10-17) is the greatest example of how predictive prophecy often works. And in this case, it is not without its irony. Among the generally impious Kings of Israel and Judah, Ahaz stands out as maybe the most impious. The book of Kings records that “he even burned his son as an offering according to the despicable practices of the nations (2 Kings 16:3).” He personally offered sacrifices to various gods at the high places. And on a trip to Syria to meet the King of Assyria, Ahaz witnessed an altar in Damascus that he so fell in love with he sent his priest to get all the measurements. He then had the priests in Jerusalem built a replica, rip out the Altar of the temple and install his. He invited the King of Damascus down to preside with him over the inaugural offerings on the new altar. And he instructed his priests to do all their offerings on the new altar.

But for some reason God is not completely concerned about that blasphemous altar at this time. What he is demonstrating to Ahaz – the worst of them – is His faithfulness to his covenant with David, Ahaz’s lineage. The Northern Kingdom of Israel has aligned itself with Syria and is attacking Judah, the remains of the Davidic Kingdom. God sends Isaiah and promises Ahaz “don’t worry, have faith, they will not win, and within 65 years they won’t even be a nation.” And the prophet tells Ahaz to ask for anything he wants as a sign. “Let it be deep as sheol or as high as heaven (Isaiah 7:10).” What an opportunity! I can only imagine what I might ask for. But sticking with Ahaz’s unbelief, when the prophet of God tells him ask anything…Ahaz responds that “I will not put God to the test! (Isaiah 7:12).” Only Ahaz could multiply his impiety by being pious at exactly the wrong time. He’s quoting Deuteronomy 6:16 and Moses’ instructions to not be like Israel immediately after the Red Sea complaining that they had no water (Exodus 17) and that Egypt was better. But God is telling him to ask!

So even though Ahaz doesn’t believe, and won’t listen to the Word of the prophet and “wearies God” quoting scripture back to him, God is faithful. And through the prophet Isaiah delivers unto Ahaz a sign of that faithfulness. There will always be a Davidic King. In this immediate timeframe it is you – absolutely worthless Ahaz. “And the virgin shall conceive and bear a son…and before the child is a boy, the land of the two kings you dread will be deserted (Isaiah 7:14-16).” Imagine the impassioned prophet, and I always imagined Isaiah as someone who didn’t suffer fools gladly, of which Ahaz was a fool, imagine Isaiah pointing at some young lady at the royal court. And to them a child was born and a son was given (Isaiah 9).

That nearer fulfillment is like staring at mountains. You see the shorter mountains in front, but there are often greater mountains in the back. From a distance you can really tell how far off. There might be valleys between the peaks. As the nearer fulfillment was God’s sign about keeping his covenant with David, that there would always be a Davidic King, so also the greater fulfillment. And likewise the miracle of the greater fulfillment is much greater. In that still living Kingdom, one is lead to believe that the young lady conceived in the normal way. Crossing the valley of the years, Mary would conceive and bear a son, not in the normal way, but by the Holy Spirit. Not just a young woman, but the virgin. And the Virgin Mary’s son would be the eternal Davidic King. The child born and given to all of us. After long years, where even the heirs of David – like Joseph – probably chuckled at the claims, God is faithful. And unlike Ahaz, Joseph, with some angelic help, believes.

All the great prophecies, the signs and wonders of God, find their tallest peak fulfillment in Christ. Now we might often wonder what is beyond those peaks. The first advent points to the final advent. And we’d love to know the valley on the other side. But the sign of God keeps us focused on the mount – on Christ himself. Unlike Ahaz, have faith. “If you are not firm in faith, you will not be firm at all (Isaiah 7:9).” If the promise was good for Ahaz, it will be even more so for the man of faith.

Walls of the Heart

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Biblical Texts: Luke 19:1-10, Isaiah 1:10-18

The liturgical calendar gets more than a nod here, this is All Saints (Observed). The hymns carry the heavy load, maybe more so this year as I chose the lessons for the regular Sunday instead of the All Saints texts. The same texts tend to get skipped year after year. In this case the story of Zaccheaus and a rather harsh sounding Isaiah text. But I picked them for what I thought is an important, but often ignored aspect of All Saints. The day is usually given over to the Saints at Rest. Let me explain three terms. You have the Church Militant or the Saints Militant which is you and me if you are reading this. You have the Church/Saints at rest who are those who have died in the faith. Eventually you will have the church/saints triumphant who are all the saints in the resurrection. For a protestant All Saints is typically the day to remember those now with Christ. But these lessons were perfect I thought to meditate on the Church militant, and maybe even more specifically from a Protestant perspective what makes a saint.

Zaccheaus is an interesting view. The sermon connects it to an Old Testament story that I put forward in typological fashion. How different walls need to come down to enter the promised land. The walls that make a saint are the walls of the heart. It is the call of Jesus, when we are up a tree, that tells us to come down and invites himself in. And Zaccheaus complies and receives him joyfully. The sermon picks up from there.

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On Not Losing Heart (or Who you pray to and What you pray for)

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Biblical Text: Luke 18:1-8

As a Protestant I am tied to a doctrine of perspicuity. All that fancy word means is that the typical Christian is able to read and understand the scriptures. The intro to this sermon elaborates a bit, but the reason I was thinking about that is because this gospel lesson is one that I think pushes that border. The plain reading would be something like “go be a monk and pray all the time” or “pester God more.” But neither of those I’m convinced are what it is about. Instead, like all parables, it is first about who God is. It reveals God the Father to us. And second, it is a nudge toward what we should be praying for. I’ll admit that the second point is not as direct, but I still think that the typical Christian who has been catechized can see it. Because it hinges on what is justice. The woman demands justice against her adversary. And yes, we have temporal adversaries which is why we pray for our daily bread. But our real adversaries are those comic things: the devil, the world and our sinful nature.

This sermon is about praying and not losing heart – keeping the faith – that God will finally deliver us from evil.

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God, You Cannot Be Serious

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Biblical Text: Habakkuk 1:1-2:4

I think this longer passage – the lectionary as read cuts out important parts – is one of the most important in the bible. At least to the curious. Habakkuk the prophet has had it. He asks the question that I think many people do when things are going well, “God, where are you? Why do you do nothing?” And unlike most places, here God responds. He is doing something. He’s sending “the Chaldeans.” Now the Chaldeans are just code for Assyria/Babylon/Persia, the great power that takes Israel into exile. And God elaborates on who they are. It is what God often does, set one evil against another. But we don’t like that. The prophet doesn’t like that. He pushes back at God a second time. “Really, that is what you want me to go preach? Babylon?” And God answers one more time. And he makes clear what he is after – faith.

This sermon sets Habakkuk’s story in the light of Adam, Eve and the Old Snake. What Satan is always pitching in knowledge. “You will know.” It is not that God won’t grant knowledge, but that knowledge from God comes at the appropriate time. When we have the wisdom to handle it. Satan doesn’t care the damage it leaves. The “Violence”. The “Justice perverted.” But God does this because he is not really about knowledge. He wants us to have faith. He wants us to trust Him. And that is the second answer. Habakkuk, write the vision. It’s the same vision as always. The promise of Christ and his kingdom. And its the promise, “It will come. Wait for it. The righteous live by faith.”

On a rhetorical note, these sermon gets a little hot. To me it was meant to match the prophet’s complaint.

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The Ask

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Biblical Text: Philemon 1-21, (Luke 14:25-35 as background)

The letter to Philemon is to me almost the proof of the entire bible. There is no way this letter survives without divine shepherding. And it carries the heart of the gospel in it. Faith that there is more than this. Faith that God will provide. The Love of the Saints. The centrality of the cross. How Christianity is not just a philosophy or a religion, but it is a confession that must be lived. How the living of that confession can deepen and is always unique. In the Sermon I use the phrase “The Ask.” If you’ve done sales, or leadership of any types, you know you eventually must get to the ask. Philemon is one story of the Gospel Ask. The promises are given. Are you willing to live them?

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The Raven

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Biblical Text: Luke 12:22-34

I’ve never really found belief in God to be that big of a problem. A materialist philosophy is so obviously full of holes it requires more faith than any of the world religions. But a base belief is God doesn’t really buy you much. It answers a bunch of questions that ultimately don’t mean much to you personally. It just moves you onto the questions of the character of this god. Is he a Loki trickster? Is he a god that requires child sacrifice? Is he the Calvinist God who would condemn billions on hell without a chance to demonstrate his grace? Or is he the God the prophets proclaimed – slow to anger and abounding in steadfast love?

The Gospel lesson is Jesus in prophet mode. “You are worth much more than birds.” He’s proclaiming the steadfast love of God for his creation. Which still brings on the question, how do we know? We know: 1) because the life of Christ fully reveals the love of the Father. For God so loved the world that he gave his only son. 2) because we have faith and that faith endures and hopes and is not put to shame. If you put that faith in the things of this world, it never returns anything. If you put that faith in god, he gives you the kingdom.

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Interesting Lines

There are some biblical lines that stick out. They seem like throwaway lines. Extra epitaphs added at the end of the story. Like at the end of Moses’ life. “His eye was undimmed, and his vigor unabated. (Deut. 34:7).” Or when Isaac finally finds a place to pitch his tents, “And there Isaac’s servants dug a well (Genesis 26:25).” Or the introduction to Isaiah’s call, “In the year King Uzziah died (Isaiah 6:1).” They seem innocuous enough, until you stop to think about them and realize how deep they can actually be. Moses’ sight might be his physical sight, but it is also what allows him to see the Promised land from afar. He will not enter it, but God allowed him to see it. Moses was always clearsighted in the ways of God. But what exactly did he see up on that mountain? Isaac was a digger of wells. Maybe if as a kid you had been strapped down to an altar, you would find something else with which to praise God. And the water, the living water which bubbles up to eternal life, which is not simple water only, is a deep and eternal well. I’ll leave the puzzling over Uzziah to you.

Our Epistle lesson for the day has a bunch of those phrases, but the one I want to call out is applied to Abraham. “And he went out, not knowing where he was going (Hebrews 11:8).” Normally taking off on a journey not knowing where you are going would be frowned upon. Failure to plan is planning to fail and all that. But then Abraham is the man and model of faith. And a journey is a metaphor for life. When we “go out” do any of us know where we are going? Oh, we might have an idea, a goal, an aim. But knowledge? The younger we are – like elementary kids – we just go out the door each day and whatever we meet that day, there we are. Only a few 8 year olds have plans for the day. Yet most seem to be right where they belong. Trusting that those around them have arranged things just so. Abraham would occasionally try and help God out, but largely he wandered around like an 8 year old. Whatever the day brought, the day brought.

He may have not known where he was going when he set out, but by the end he seemed to have a better idea. “For He was looking forward to the city that has foundations, whose designer and builder was God (Hebrews 11:10).” Abraham’s journey of not knowing took him out of Ur, the original Babylon. It took him all the way down to Egypt. He dealt with Sodom and Gomorrah and the Philistines. In all his journeys in life Abraham had seen every city that man might build. And he knew that none of them were where he was going. He didn’t know where he was going, but he had faith that God would build the city. I imagine Moses’ keen eyes were seeing the same city as Abraham.

At the core of any man of faith is an interesting tension. There is a contentment with where one is for God has blessed us on our way with countless gifts of love and still is ours today. He has provided me everything I need to support this body and life. And yet…and yet there is a longing for a better country. One that we know we cannot see perfectly. One that is not possible in the land we have set out from. And if we want to settle into contentment here in this land, we probably could. But the faith keeps our eyes looking at the horizon, our ears desiring a clear trumpet. For any sign of The City, a heavenly one.

On the Ministry – Augsburg 5

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Biblical Text: Luke 10:1-20

The text is Jesus sending out the 72. It is a text unique to Luke. Other gospels have the sending of the 12; only Luke has the follow on larger sending. And I tend to think it is the perfect text to talk about what exactly the ordained ministry is. Within Lutheranism that is discussing Article 5 of the Augsburg Confession. And I think compared to all the other churches of the various schisms – discussed in the sermon – we get it right. Many fall in a ditch to the right ascribing something called ontological change to the one ordained. This puts sacramental magic on the ordination and relegates the call to nothing. Others fall in the ditch on the left. They reduce the ministry to the priesthood of all believers. Everything rests on the call, and we all have a call in that priesthood. And they ignore the entire biblical history of those set apart – like Jesus sets apart these 72 – sent to the towns and villages of Israel. The Augsburg Confession I believe presents is rightly. The ministry exists for one reason, to continue to proclaim the gospel – “Peace be to this house.” Because this is how faith is created, but the proclamation that comes from outside of us. Christ came from outside of our world to proclaim the nearer Kingdom of God. And he sent folks to proclaim that. And he continues to send folks into the fields to proclaim that. In one sense the tools are completely inappropriate for the task. The sermon elaborates. But the Word creates exactly what it intends – faith.

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Times of Transition (Liminal Times)

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Biblical Text: Acts 1:12-26

The original idea for this sermon came from the strange day on the liturgical calendar – Easter 7. It is past Ascension Day, so Jesus is no longer with the disciples in the flesh. But it is not yet Pentecost where the Spirit comes and empowers the work. What do you do when one chapter has closed, but another has not yet opened? That is what this sermon is about reflecting on the passage in Acts in this time of transition.

Following the Apostles there are three things. The first is to close one chapter and prepare for the next. There are a bunch of things that travel under closing a chapter and the sermon meditates on those a bit. By preparing for the next it is largely the work of keeping the eyes open for things that will need to be done and people entering life. The second thing is to be constant in the Word. This is how we seek the face of God who will open that next chapter. The final thing might be the toughest, but the most necessary. Walk out in faith. You don’t get to live in the transition time, although we often try. You have to move in faith into what God has prepared.

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Ascension Day Guilt

I swear every year I’m going to do something, and every year Ascension Day sneaks up on me and zooms by. It was May 29^th, last Thursday. I suppose I could always cheat and just make the nearest Sunday Ascension Day (Observed), but I always hate moving actual days like that. The Ascension is 40 days after easter. Pentecost is 50 days after. Compared to All Saints which is always November 1^st, but there is nothing else that connects it to that date. So what I end up doing is reflecting it in the Hymns. The Ascension is Crowning Day – Crown Him with Many Crowns. It is the Day he was “seated at the right hand of the Father” so Christ the Eternal Lord.

A theologian I listen to made me think a little more this year about why I keep missing Ascension Day. Although I think her first take was a little off. There are three accounts of the Ascension in the Bible. The first two are both by Luke, one at the end of his gospel and the other at the start of Acts. If you think of Luke-Acts as volume 1 and volume 2 of a story, it makes sense to retell the ending. And in Luke’s telling Jesus just kinda drifts up. Hence you get icons and images of the ascension with nothing but Jesus’ feet showing. Which in this theologian’s telling is kinda silly. And I guess it is, but that type of thing has rarely bothered me. Superman Jesus is amusing, but really, how are you going to visually depict a spiritual event? As Ender knew, the enemy is always down, and heaven is always up. The third image of the Ascension is in the book of Revelation. It never calls it that, but I’m pretty sure that is what it is. All Heaven is in a sad state because nobody can ascend to the throne and read a scroll. But then the lamb, like one who was slain, appears and is seated and proceeds to open the scroll. (Revelation 5). Maybe a little like my theologian’s embarrassment at those feet, being a good American I don’t know what to do with an actual – as opposed to a metaphorical – enthronement. I’m fine with the imagery of crowns, but an actual crown? Americans of my generation can still sing along with Schoolhouse Rock “No More Kings”.

The second embarrassment of emphasizing “seated at the right hand of the Father” is that we think of Kings as having all authority. “Blessing and honor and glory and might forever and ever” all of heaven sings. But what happens when the enthroned lamb starts opening the scroll? All hell breaks loose – 4 horsemen, and saints asking “how long?” and earthquakes and blood and people calling for mountains to fall on them. When God is on his throne, all is supposed to be well. But it is not.

But where do I get that “all is supposed to be well” from? Where does my image of a King with all authority meaning peace come from? It certainly isn’t from the experience of Kings in this world. Even the Sun King of France had his problems. And the biblical picture of the newly enthroned Son King is of the damage Satan thrown out of Heaven is wreaking upon the earth. “All will be well” is the promise at the end of the story. As my favorite Christmas hymn tells it, “All idols then shall perish and Satan’s lying cease, and Christ shall raise his scepter, decreeing endless peace.” But today? Today the din of battle, the next the victor’s song.

What Ascension means is at long last the return of the King. The correct person is upon the throne. We probably all have experienced following the wrong person. The despair that can overcome. The rats seeking to flee the ship. The second guessing. And because Christ has chosen to work in this world through the Spirit and through the church we might have plenty of second guessing. But maybe that is because we are called to faith. Not necessarily faith that all will be well here and now, or that all leadership even is good. But faith that God is working all things for the good of his people. Faith that because Christ is ascended, what we attempt will not be doomed. That nothing done for Christ is ever lost.