Among the Tombs

Biblical Text: Luke 8:26-39

The Gerasene Demoniac is one of those stories that is so vivid for me it stands a proof of the rest of the biblical story. Nobody could make it up. And it is such a perfect living symbol that only God could be behind it. This sermon ponders the demonic for a bit and how at least compared to my childhood, it is so much more apparent today. We live among the tombs, in Phillip Rieff’s word, among the deathworks. But you Christian have been cleansed and put in your right mind. Which causes its own problems. We know the trouble of demons. We know we have enemies. And that our very existence reminds them that they have been defeated and their time grows very short. Yet Jesus bids us “go home and tell what God has done.” The right mind knows what kind of request that is. It also knows that our Lord is with us and does not ask more than he has given.

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Good Friday

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The recording is of the full tenebrae service. The sermon is by parts between the readings. The theme would be the dual apocalypse or revelation of the cross. The first is what the passion says about us, the second is what it says about God. And the day ends with the challenge, waiting for the Day of the Lord.

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Covenants Kept

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Biblical Text: Jeremiah 31:31-34

The text is Jeremiah’s invoking of a new covenant. The sermon attempts to think about what we are talking about when we say the word covenant. What a covenant is is the Hebrew answer to the question: “How does God interact with man?” There are a bunch of other answer to that question. The sermon starts out cataloging some of them and how they came about. But the Hebrew answer is unique. And the Christian answer is the Hebrew answer.

The trouble that Jeremiah is experiencing is similar I think to what we might be experiencing today. Just how good does the answer of the covenant fit with how we experience God? A big part of the word covenant is simply a way that God binds himself. If the covenants appear to be failing, as they could appear to Jeremiah, in what way is the God who bound himself actually God? Jeremiah’s prophecy is “the new covenant”, not a breaking of the old ones, but their fulfillment. And that fulfillment is in Jesus Christ. Christ has always been the fulfillment, but in the new covenant we have the greater revelation written on our hearts. It is no longer blood on the external posts and lintels, but blood taken in. The fulfillment is no longer an external obedience, but the obedience of the heart through faith.

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Ash Wed – Are You Weary?

Biblical Text: 2 Corinthians 5:20-6:13

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Ash Wednesday is typically about repentance. Now there are a bunch of ways that our need for repentance can manifest. This is a sermon about what that feeling of weariness that I think we are all feeling it telling us.

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Advent Inspirations

Biblical Text: Isaiah 63:15-64:10, Mark 11:1-10
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Advent gets short shrift in modern America, and it shouldn’t. Of all the seasons of the church year, it is Advent that feels most like home to me. Christmas and Easter are holidays, by which I mean nice to visit but you can’t stay. Epiphany is an intellectual and meditative season which are not words to describe most Americans. The long season of Pentecost only takes meaning if we feel like we are living in the Pentecost. But for me I think most of us are “waiting of the consolation of Israel”. It feels like we are living in soccer’s “extra time”. That is advent. And that is what this sermon attempts to do, weaving around Isaiah’s desires for the Lord to “rend the heavens and come down” and Jesus’ Palm Sunday entry into Jerusalem, I have tried to invoke the feelings of separation and drawing near, of desiring repentance, the face of God being hidden, and yet the reign of God is present.

Worship Note: Our closing hymn LSB 348, The King Shall Come When Morning Dawns, captures many of these advent inspiration. It closes out the recording.

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Flayed and Cast Away

Biblical Text: Matthew 9:35-10:8
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Did I ever tell you how wimpy I think our modern translators are? By wimpy I largely mean they are representatives of their class and training. If the choice is between a gritty word and a noble concept, they reach for the noble concept every time. The example today is Matthew 9:36 in the ESV – “When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.” My pushing it translation that I think gets more at what is going on – “When he saw the crowds, his guts were churned for them, because the were flayed and cast away, like sheep without a shepherd.” The point is that the devil, the world and our own sinful nature bleed us dry and throw out the dead bones. We are helpless in the face of these enemies. But that is what Jesus came to change. That is what the Holy Spirit’s indwelling changes. That is what the Father’s compassion changes, sending workers into his fields.

The gospel always comes freely. The question is once we have been freed, are we willing to freely give? Do we accept that our names are written in that lamb’s book right along with those twelve apostles. That Jesus’ mission, their mission, has become our mission.

Worship Note: I left in our opening hymn which I think is one of the few hymns that an update has improved. We sing typically LSB 827, Hark the Voice of Jesus Calling, which is a Starke re-write of the last three verses. He replaces what could often be a moralistic scold toward missions with a moving meditation on some of the parables of our response to the call. It always gets me.

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Repentance Walk

Ash Wednesday

I like the church year because along with Christmas and Easter and the days that you naturally blow the trumpet it has days like Ash Wednesday. Days that force us to think about things we don’t want to think about.

I’ve been told that the word sin has no meaning in modern English. That what sin means to the vast majority of Americans is an understandable indulgence. The sinful chocolate. The scale says you don’t need it, but hey. The sinful car. Yes, the payment is a little more, but you’ve always wanted that badge and now can swing it. Biblically those really aren’t sins. They might be foolishness, or they might even be just enjoying God’s creation. Jesus was called a drunkard and a glutton by the Pharisees.

Sin biblically is dominated by two metaphors. There are the purity metaphors – clean and dirty. And there are the special metaphors – missing the mark, walking the wrong way, ever before me. A common division of the Jewish law is between the ceremonial and the moral. The ceremonial law is what governs what is kosher and non-kosher. The breaking of the ceremonial law was cleansed by the ceremonial washings and the sacrifices. Purity being the primary way to talk about it. And purity – clean and dirty – tends to be digital. You are clean or dirty, there is no space in between. Eat a bacon cheeseburger and you are ceremonially unclean. Offer the sacrifice and you are restored to cleanliness.

The sacrifice of Jesus fulfilled that ceremonial law for all time. That cross has made us clean. It has washed us, created in us a clean heart.

The other portion of the law is the moral. The 10 commandments are the shorthand for it. This is where those spacial words start to take over. Cast me not away from your presence. Uphold me with a willing Spirit. The word that becomes resurrection is literally stand up, be put aright.

When you read repent in the New Testament, there are couple of different words used. Metanoia, which focuses on the mental. The recognition that we by ourselves are unclean. And the first call of metanoia, repent, is believe. The other word is epistrepho, which is spacial and means turning around and walking in the other direction. We start walking in the ways God intends.

Luther said in the first of the 95 theses, When our Lord and Master Jesus Christ said, “Repent” (Mt 4:17), he willed the entire life of believers to be one of repentance. That is not a life of constantly changing our minds, but of constantly walking in the correct direction.

And here is where Ash Wednesday is unique. Our justification is immediate. We are made clean by the righteousness of Christ by faith. But because we went wrong, we wandered a far distance “east of Eden”. And the consequences of sin are death. Abraham never possessed the promised land. Moses never entered it. David’s kingdom fell apart. Dust we are and to dust we will return. However far we walk in the way God intends, this flesh is not going to make it.

But this flesh is not our hope. As the writer of Hebrews says in the chapter of the heroes of the faith.

These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. (Heb 11:13-14)

Our hope is not here and now, but then and there. Our repentance walk here and now, turns into a triumph then and there. When we are no longer clothed with this mortal flesh, but we receive the resurrection – are stood aright. There are plenty of days on the calendar to celebrate that. But Ash Wednesday is on the calendar to remember that it is not yet a full on triumph. We only share in that triumph to the extent that we seek a homeland. To the extent that we pick up our cross and follow him past Calvary. Amen.

Kingdom Memory, Kingdom Walk

Biblical Text: Mark 9:38-50
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The Gospel of Mark, per the early church, is the memories/sermons/stories of Peter written down around the time of his death. And I tend to think at the close of sections, like today’s text, you can see just the way memory works. The big story about a point is told, but there are a bunch of smaller sayings and stories that rush into the mind afterward. Those other stories and sayings are important, you can’t imagine the full story without them, but they are footnotes or modifiers on the larger points. After being put in their place about status positions this text modifies just how disciples are to walk with each other. The main modification is an acceptance that the Kingdom is something larger that one tribe or expression of it. But that modifier deserves a second, a don’t let your brains fall out. While you can find joy in an expression of the Kingdom that isn’t yours, the church still has boundaries. Those boundaries involve sin and truth. The church is a community of truth and as such is calls out sin. It doesn’t just accept it as a different expression of church. And the teachers of the church have a scary role in that that could end in millstones and deep water.

The sermon attempts to have an artistic flair. Parts of a one man show, the remembrances of Peter. And those remembrances are brought forward in application to our situation. I’ve succeeded if you’ve heard the voice of the Apostle.

Music Note. I left in the recording our hymn of the day which is in my top 5 hymns. My guess is that you wouldn’t here this one in many churches and definitely not in the local mega-church. Mainly because it is a little slow do develop and has a strong poetic structure. The first three verses get darker before the last three speak of our reality in God. It fit with my understanding of these verses. Yes, we will all be salted with fire, but that is as the living sacrifices. We walk toward truth and peace which is with Jesus and heavenward all the way. Even in the midst of trial. I Walk in Danger All the Way, Lutheran Service Book 716.

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Out of the Heart…

Biblical Text: Mark 7:14-23
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This is the second part of the Jesus’ discussion in Mark chapter 7. The first part (last Sunday) focused more on the centrality of the Word of God. In the words of the Lutheran confessions that would is the sole norm of life and faith. It is the norming norm. All of our traditions must conform to the Word of God. The second part Jesus turns from false source of authority to the source of our problems with it. It is not that we don’t know the Word of God, but that naturally, out of the heart of man, come evil designs. What we take into the body cannot defile us as Mark comments settling the question of foods once. But we naturally take part in wickedness and fall into foolish ways.

The sermon examines Jesus’ comments on both wickedness and foolishness and puts it in the context of the larger bible’s discussion of understanding and foolishness. It then bridges into the good news. Out of our natural hearts come wickedness, but God is about replacing those hearts.

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Legal Principles – Sermon on the Mount – part 2

Biblical Text: Matt 5:21-37

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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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