Biblical Text: Mark 10:2-26
Full Sermon Draft
This sermon is a little longer than my typical one. The subject from the gospel text is marriage and divorce. Because the contextual density of the topic and because of its high profile in our general culture this sermon takes its time and spells out all the steps. I believe I arrive at the proclamation of the gospel, but it might not be the gospel we always want to hear.
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Biblical Text: John 15:9-17
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The text is a continuation from last weeks Gospel reading which has Jesus declare “I am the true vine”, but here Jesus drops the metaphors and talks very plainly. The Christian life starts at a very simple point – God loves you. It has as its goal something likewise simple – fruitful living. Jesus ties these things together here. The Gospel, God’s love for us, take precedence as we are declared his friends. We are no longer slaves to the law, but friends. Love first. But it is directed love. A love directed toward fruitfulness which is defined by the commandments. What does love look like? When a friend gives his life for another. The Christian life has a cruciform shape. But it is a life of invitation into communion with God. It is a call to a life of prayer and a life of love.
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Biblical Text: Mark 14:1-11, Mark 14:53-65, Mark 15:1-15, Mark 15:25-37
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The appointed texts for Palm Sunday have morphed into The Sunday of the Passion. The introduction to the passion story in Mark is the story of the woman who breaks an alabaster jar and anoints Jesus with perfume worth a year’s wages. This sermon uses that as the main text with the two trials of Jesus as the supporting texts. Its focus is upon the human fascination with Justice and what these trials have to tell us about our justice. The woman’s beautiful act or good work marks Jesus response to our calls and his alternative. We can always do justice. What we have we can do. But calls for justice miss the instruction of the passion of Jesus. The better path is mercy – sweet, pure and costly.
Musical Note: The season of Lent to me has the best Hymnody (which I know could just be because of the inherent drama), and it really ends on Palm Sunday which has a huge stable of great songs. All Glory, Laud and Honor and Ride on, Ride on in Majesty are two of them. What I left in the recording here is a modern hymn that is climbing my personal favorites – No Tramp of Soldiers Marching Feet (LSB 444). Many of the Palm Sunday Hymns reflect the irony of the triumphal entry being followed by the passion, but this hymn makes that its central theme. In the service it makes the perfect transition hymn from the festivity of the Palm Procession to the Passion Readings.
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Biblical Text: Matthew 15:1-28
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Matthew continues his pairing of an explicit teaching with an indirect teaching. The actual lectionary only read Matthew 15:21-28 which is the indirect teaching – a living example of the direct words Jesus says to the Pharisees. The question is two-fold: what makes a person unclean which is the negative way or saying what makes a person one of the Children? First Jesus points at the 10 commandments or the moral law. Trespass of the moral law, coming out of the heart, is what defiles a person. With the Canaanite woman we have everything on the outside that would defile, but her heart is right, even with the hard teaching that salvation comes from the God who ordered her people’s destruction. Out of her heart comes confession and faith. This is what makes children. The bread that falls to the dogs would be enough, as the Canaanite woman believes, but God doesn’t leave us under the table, he invites us to sit.
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Biblical Text: Matthew 11:25-30, Romans 7:14-25
Full Sermon Draft
I guess this is the cliche/classic “what I did on my vacation” sermon. It centers around the contrast between father and son and the son’s surprising statement that re-centers the entire experience between fake and real, between (pseudo-) law and grace.
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Biblical Texts: Numbers 11:24-30, Acts 2:1-21 and John 7:37-39
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There were several events that kicked off this sermon that are meaningful as Americans, but what Pentecost is a reminder of is that the City and the Unity we thirst for is not found in the Kingdoms of the world – those established by law. The City we long for is the City of God. The entrance to the City of God is Calvary which is the nullification of our self justifications our attempts to earn it. The citizenship we thirst for is only available by grace.
Here is the link to Carl Cannon’s article mentioned in the Sermon.
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Biblical Text: Matt 5:21-37
This is the second part of our reading of the Sermon on the Mount. (Here was the first.) In the text Jesus starts to confront the 10 commandments, and even more directly interpretations of them. What he provides is the authoritative interpretation of the law in the Christian life.
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Text: John 10:22-30
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The world is full of voices. In the past week we’ve heard from some of the more gruesome. What Jesus says in the text today is “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand.” He also says bluntly that those who don’t believe (because they haven’t accepted/heard the testimony) are not his sheep.
What the Gospel according to John sets up is the duality of voices. The voice of Christ is the call to life, and the call to life is the call to repentance and a life transformed by the Spirit. All the other voices, whatever their form, are voices of the world leading to death, voices breathing threats and murder. And there is no blending of these voices, just a division. Either we follow the voice of the shepherd, or we follow other voices. Either we believe, and nothing will snatch us out of the Father’s hand, or we join the voices contra Christ. There is no middle ground. And if this week has done anything it has shown the foolishness of dialog with those voices of the world. Voices not based in the life of Christ yield bad fruit.
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Biblical Text: Luke 20:9-19 (Hebrews 6:4-6)
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There are some passages of scripture that are so resonate in the original time frame you wonder exactly how they apply to the people of God. The parable of the vineyard is one of those. The text itself even points at its being told against the Pharisees, Scribes the and the Priests. The entire parable also seems to be a synopsis of salvation history. How do Christians of today legitimately read and apply this parable? Is it possible or is it just something of historical interest?
I don’t think this is only of historical interest. If it was, why would it have made holy scripture? That is what Josephus and Eusebius are for. What this sermon does is take to core problem of the law in the parable and apply it to Christians today. The core problem in the parable is the unwillingness of the farmers, those who maintain the vineyard, to take the Word of the prophets and eventually the Son seriously.
There is a difference between the original farmers and the new ones. The original farmers leased the vineyard. They were bound by the law (a contract). But when the son came and died, and the vineyard was cleansed of the murderers, the new farmers were “given” the vineyard. Our place in the kingdom is not longer by a legal arrangement, but now it is by grace.
We are still sent the word. In the preaching and teaching of the church, in the scriptures, in the sacraments. In the parable words, we are still sent prophets. We are still expected to produce fruit. Not by contract law, but free offering. But the problem is that we neglect and abuse those prophets (word and sacrament) to the point that we might even kill the son. That is where the Hebrews verse comes in. I think to legitimately apply the parable today we are dealing with the 3rd commandment and Luther’s explanation. Do we gladly receive preaching and the word, or do we despise it and avoid it? For someone in the vineyard, the second is a very dangerous choice.
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Biblical Text: Luke 4:1-13
Full Sermon Draft
The first Sunday in Lent brings the temptation of Jesus as the text. The text is usually turned into a moral lesson about knowing your bible. And there is some of that here. But as I worked through the text and the various inputs this week, that fit less and less easily. Especially given Luke’s text. The temptations come in a slightly different order here, and the Devil and Jesus flip-flop words. Jesus goes from “it is written” to “it is said” when the devil picks up quoting scripture. This is no sword drill bible quoting one-up-man-ship.
The postmodern world tells us that everything is interpretation. There are authoritative interpretations made so by power. There are deviant or subversive interpretations. But, there are no facts; there is no truth. In the first two temptations Jesus clearly refutes that as he both takes as true and binding the Word of God and refutes a power and authority’s ability to assert interpretation against fact. In the third temptation Jesus turns to the opposite problem. Instead of thinking that everything is interpretation, its opposite is often a too great a certainty. When the devil starts quoting scripture the temptation is to put a very precise interpretation on a poetic verse.
Applied to the modern church or would you have both the church that has abandoned the law because they hunger after the approval of the world, and you have the church that is uncomfortable with faith and hope and mystery. The narrow way lies between the two ditches. Letting the secret things be God’s, but claiming surely those things that have been revealed. Deuteronomy 29:29
This is an attempt to preach the text by connecting roots of post-modernism with how we see it playing out in events today. As such, as David Foster Wallace would once quip, I’m attempting to point out the water to the fish (what’s water?). It is preaching directly at a space that is probably never in questioned. As such it might have zoomed right past.
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