What is a Fast?

Lent is still a little over a week away, but our Old Testament lesson is around the idea of fasting. Uniquely unsuited as I am to talk about fasting as the scale is long past a number I don’t like and is heading to don’t make me look at it territory. The idea of fasting has always taken up the same space in my head as how fast can I lose some weight? It’s a two for one deal, right? I lose weight and I get some spiritual rewards.

Even though I have much easier access to calories than the ancient Israelites, that two for one idea seems to be a human universal. The lesson (Isaiah 58:3-9) opens up with God quoting back to Israel their prayers. “Why have we fasted, and you not see? Why have we humbled ourselves, and you take no knowledge of it?” Already in the questions you can discern a dual purpose. The fast is not just a meaningful spiritual practice in itself, nor is it a fulfillment of the law, but it is carried out in order to capture God’s attention or favor. Hey, I fasted, why didn’t you give me some boon?

And God answers them. He calls out the multiplicity of their intentions. They fast, but they backfill the loss of food with some other pleasure. They give up a meal but take a meal from their workers. They cover quarrelling and fighting and injury with sackcloth. I think the modern word for this is virtue signals.

And then God pushes them. “Is such the fast that I choose?…Will you call this a fast, and a day acceptable to the LORD?” The outward signs are there: Humbling oneself, sackcloth and ashes, bowing with a low head. But does God want the outward signs? Does God need the outward signs? If you want God to see, is this what he is looking for?

The answer is of course no. Although Jesus might say something like: you ought to have done justice and mercy without neglecting the outward form (Matthew 23:23). God explains to them what acceptable fasting looks like. “This is the fast that I choose (Isaiah 58:6):” “loose the bonds of wickedness” which I would gloss as free people from Satan’s tyranny, “undo the straps of the yoke” which would be the proclamation of free grace, to “let the oppressed go free.” God has a right to eat from his creation. He made the vineyard or the garden. He has a right to the crop. But the LORD has broken the yoke. He fasts from his return and gives it to us freely. The kingdom is ours, and if the Kingdom is ours, will God not give us bread?

And since we have been given from the LORD’s fast freely, how should we act? “Is it not to share your bread with the hungry?…when you see the naked, to cover them, and not hide from your own flesh?” That last phrase I think captures something about our ways. When we see someone without, not because they are fasting or going without as a means of taming the body but because they just lack, what do we do? We turn away. We deny that this is our brother, our own flesh. We hide ourselves from such because the specter is too grim. It brings up our great fears. And the need makes demands from us. We are much more comfortable play-acting humility and obedience than doing it.

But this is the fasting that God is after. He has given us the largesse of his fast. And we are to share that with our neighbor. This is the fast that the LORD sees. A living out of the grace that we have been given. A love of all God’s creatures. A faith to walk humbly with God. “Then you shall call, and the LORD will answer; you shall cry, and he will say ‘Here I am.’”

You Are Blessed

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Biblical Text: Matthew 5:1-11

The main text for the day is the Beatitudes, which are the opening lines of Jesus’ Sermon on the Mount. The follow a rhetorical pattern common in the day: Blessed are a certain people, for they will get some reward. The rhetorical pattern was a way to introduce poetically what the good life entailed. The patter would often extol certain virtues. The problem with Jesus’ beatitudes is that absolutely nobody would base the good life on what he blesses. And since the entire sermon on the mount is something of a constitution for the Kingdom of Heaven or the People of God, when you hear the Beatitudes you really need to think about how they apply.

That is what this sermon does. As it moves into proclamation. I’d argue that only a Lutheran can honestly read them. Or someone who can rightly hear law and gospel. Because you can only hear the beatitudes and the rest of the sermon if you hear “the kingdom of heaven is yours.” It does not come to you by works. It comes to you in the poverty of your spirit. When you have nothing to offer, Christ gives it to you. The promises, the second half of each beatitude, are yours already. You are blessed to be able to do the first parts, because Christ has given you the second. Christ has given you the Kingdom

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Justice and Mercy

No, O people, the LORD has told you what is good, and this is what he requires of you: to do what is right, to love mercy, and to walk humbly with your God. – Micah. 6:8 NLT

He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? – Micah. 6:8 ESV

He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? – Micah. 6:8 KJV

If you’ve been in one of my bible studies you’ve probably caught my not-quite-rant about translations. It is a not-quite-rant because all of our translations are fine. You will get the meaning. But they tend to do one thing. They sand down distinctions. If you are doing woodwork, sanding things smooth is good. If you are doing words, it’s the distinctions that matter. And sometimes I wonder if the translation committees have read the bible. The only one I never wonder that about is the old King James. Those divines knew their Bible. They may not have always known their Hebrew or Greek that well. They certainly didn’t have that great work of 19^th and 20^th century scholarship – the compilation of every known manuscript. And their language is certainly dated today, but they knew their language which is still ours at a distance.

I fall into this not-quite-rant because our Old Testament lesson this week ends with one of the most quoted lines of the entire Old Testament. But the people who usually quote it, and the circumstances in which it is quoted, are often at odds with its true meaning.

The minor prophets, the 12 works collected at the end of our Old Testament, are compressed jewels from the beginning of the prophetic time until its close. Micah as a prophet overlaps Isaiah. He starts with the fall of the Northern Kingdom of Israel and by the end is looking at the fall of the Judah. And the charge in Micah 6 is Judah’s complaints against God. Judah is essentially saying to God, “What have you done for me lately?” And God has decided to respond. “O my people, what have I done to you? How have I wearied you? Answer me!” And the LORD recalls the highpoints of what he has done for them: redeemed you from the house of slavery, lead you to and gave you the promised land, brought blessings out of the mouths of those who wanted to curse you, gave you the sacrificial system yet not made that sacrificial system everything. “Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? (Micah 6:7).” And unlike the nations around them the LORD never requires your firstborn. The emphasis on all of this is the LORD has bestowed on his people his grace first. When they didn’t deserve anything, they were given it. And what does the LORD desire? The LORD insists that he has been clear.

Even if our translators have sanded things down they all get the question: What is good? “The LORD has told you what is good.” All the translations get that. What they mess up is the exquisite balance. The old King James gets it – “do justly, and love mercy.” There is always a tension between justice and mercy. Able’s blood for vengeance pleaded to the skies, but the blood of Jesus for our pardon cries, as the hymn puts it. And neither side is wrong. The LORD requires doing Justice. Contrary to the rioters in MN, we as a nation have laws that should be enforced – do justice. The LORD requires that we love mercy. Contrary to the harshest voices who would freely say “deport abuela,” we should love to temper that justice with mercy. And nobody has ever said this tension is easy to live or resolve. When you do not do justice – like leaving the borders open and letting in 20M people who do not have a legal right – you create a mess that compounds. And without someone desiring to grant mercy, you end up in the lex talionis where everyone loses eyes, or lives. With competing claims of “say her/his name.”

I’m sorry ESV, kindness doesn’t cut it. We are not asked to love kindness, but mercy. I’m sorry NLT, but “what is right” doesn’t cut it. We are asked to do justice. We ourselves have been given grace. What the LORD requires is not like that ancient law that kills. We walk in grace. In that tension of justice and mercy is how we humbly walk with God.

A Good Start

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Biblical Text: Mattew 4:12-25

The gospels in my reading have a log of prologs. Stuff like the Christmas stories and John the Baptist and even the temptation of Jesus. These are all things that have important doctrinal meaning. They are interesting. But they aren’t the main story. That main story starts with this part of the gospel. It starts when all the preliminary stuff is off stage and Jesus is left alone. And what are his first words? “Repent, for the Kingdom of Heaven is near.” This sermon is a meditation on how those first words contain the entire story that follows right down to us.

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The Preaching of the Cross

1 Corinthians 1:18

(ESV) For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.

(KJV) For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

(NLT) The message of the cross is foolish to those who are headed for destruction! But we who are being saved know it is the very power of God.

Did you ever tell your kids to do something. It was somewhat complex so you had them repeat what you said back. They repeat it back fine and you leave for work. And then when you get home they have done something so mind bogglingly different you wonder if words mean the same thing? Maybe that is just a me thing, but I think it is a shared experience.

Even when you speak the same language, supposedly, and you are taking care in communication, exactly what is being said can be understood in different ways. Now layer on translation from one language to another. And I’m not rehearsing the difficulty to say it is impossible. We reverse the curse of Babel all the time. I’m thinking about this for three reasons.

In the young adult study on the Augsburg Confession, one of them asked a question roughly “why do we Lutherans make it so hard by disagreeing with everyone?” And the answer is not so much that we disagree with everyone, or that we make it rougher. It is that the Lutheran tradition has thought long and hard in multiple languages, and in our deepest doctrine we are trying to be exact. Because doctrine is like the answer book. You may not believe it just yet. You might not understand how you get there. But that is part of life. We believe things because we are told them all the time, and we set off to understand why or how.
Reversing the curse of Babel is the work of Pentecost. It is the work of the Holy Spirit. The Word goes out and it does not return empty because the Holy Spirit is at work in the world.
The deepest words are not given to us in words, but in the actions of a person. The person of Jesus Christ. The Word made flesh.

Up top I’ve put up three different English translations of the same verse. It’s a verse that is the Apostle Paul’s understanding of the gospel. It is preceded by Paul’s understanding of his purpose or mission. “For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power. (1 Cor. 1:17 ESV)” Paul was a preacher. A preacher might use philosophy on occasion, but the core of the apostle’s message didn’t need it – “not with eloquent wisdom.” The core of the message is the cross. The gospel is the message of the cross.

And that message…or the preaching…or the word…of the cross is always paradoxical. You can look at the cross and see another dead peasant who didn’t understand the way of the world. Pilate had rendered his judgement, and this is what always happens when you become inconvenient to power. Empire…power always wins. The cross is foolishness to those who are perishing. But if you have ears to hear the preaching. That cross is the power of God. The power of God that doesn’t work in a straightforward right-handed way, but it sneaks by with the left hand. It exposes the power of the world for what it is, that which would kill the innocent, even the innocent Son of God. And it proclaims the steadfast love of God for sinners. Behold, the lamb of God, who takes away the sin of the world.

For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is power of God.

Spirituality of the Church – “Come and See”

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Biblical Text: John 1:29-42a

The Gospel Lesson is One of the insertions from John into the lectionary. And it is John’s take on how the early disciples meet Jesus. Like most of John is fills in some gaps. In the Synoptics Jesus just starts calling them “follow me.” John lets us know that some of them were disciples of John the Baptist first and heard John’s proclamation. But what this sermon focuses on is Jesus’ question. When he recognizes that Andrew and presumed John were following him, Jesus turns and asks “What are you seeking?”

There are a ton of different spiritualities. The sermon talks a bit about them. But all those spiritualities of the world tend to be inward manifestations of our desires: fame, money, power, knowledge. When Jesus asks “What are you seeking?” this sermon develops that as a spiritual sifting question. Because all that is really on offer in the church – and with Andrew – is Jesus. And that is the Spirituality of the Church. You get to see Jesus.

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Meditation on The Law – Psalm 19

Once upon a time, the liturgy started with the Introit. You can probably hear “enter” in Introit. It was that entrance hymn. Confession and absolution were done privately prior to attending service instead of our corporate confession. Our opening hymn, or processional hymn, is really a duplication of the Introit. Think of it this way. The Psalms were the original hymnbook. The Divine Service of the Word grew out of the Synagogue worship. So the opening hymn, the Introit, typically comes from the Psalms. Over the centuries it got handed to the choir to chant. And in our case has become a call and response spoken act. That Introit is meant to encapsulate the theme of the entire service. When we didn’t all carry calendars with us in our phones or have them on every wall the weeks of the year were often known by the first word or phrase of the Introit as they were standardized across all of Christendom. After the antiphon, this week might have been “The Heavens Declare” week.

That comes from Psalm 19:1-14. What do the Heaven’s declare? And how are they declaring? According the Psalmist they declare the Glory of God. And it is the mere existence of the sky that proclaims his handiwork. The Scriptures are consistent. We – mankind – can look at creation and know there is a creator. We can also know by looking at creation that this creator is glorious. And the scriptures are equally as clear that this is not a subtle or hidden speaking. “Day to day pours out speech…there is no speech whose voice is not heard…the voice goes out through all the earth.” You can call this natural revelation. You might call it the natural law. Wherever we go we can perceive the natural workings of God. They are as persistent and as dependable as the sun. “In them [these naturally proclaimed words] he has set a tent for the sun…and like a strong man runs its course with joy.”

But those natural words that we all live and move and have our being within are not all the words that God has shared with us. He has also revealed to us his law. “The law of the Lord is perfect, reviving the soul. The testimony of the LORD is sure, make wise the simple.” And the Psalmist continue praising and extoling what that revealed law does: enlightens the eyes, endures, shows truth, refines. “By them is your servant warned; in keeping them there is great reward.”

But the meditation upon the law – whether that be the glory of Almighty God shown forth in creation, or the perfection of the revealed law, the commandments of the LORD – has a flaw. “Who can discern his errors?” The glory is beyond my understanding. The keeping of the revealed law is deeper than I can understand my own heart. My own heart works against me. Hiding its purposes. Convincing me of falsehood and foolishness. Hiding the truth from myself. “Declare me innocent from hidden faults, keep back your servant also from presumptuous sins.” The meditation of the law leads all of us to that place where we know our sinfulness, even if we don’t know it’s depth or reach. We need a savior. One who will ‘declare us innocent..keep us back.” One who will free us from what has enslaved us. “let sin not have dominion over me.”

The Psalmist leaves it there. His petition is to God to deliver him. And he trusts in God – “O LORD, my rock and my redeemer.” He does not know the how, but he has faith that God shall redeem him. But to you has been proclaimed the fullness of the story. You know your rock and redeemer are Jesus Christ. We share the faith of the Psalmist that God has done this. But we know the how. The cross. And His son who hung on it. As the Baptist will point out in the Gospel lesson. “Behold, The Lamb of God who takes away the sins of the world.” Here is the one who has moved us from the dominion of sin into his Kingdom.

Baptism: Exchange and Unification

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Biblical Text: Matthew 3:13-17, Romans 6:1-11

Today was a confluence of events. We had a baptism in the service. It also was the Baptism of Jesus on the church calendar. So it was the perfect confluence for something of a teaching sermon. Just what is baptism. Textually there are two different Baptisms in the Bible. There is the baptism of John or the washings of the Israelites. Neither of these really have command in the Old Testament. They are outward rituals. Yet Jesus shows up and submits to that outward ritual. He does so to fulfill all righteousness, to empower his baptism that we practice. A baptism that does have the promises of God attached to it. Luther’s catechism as always is succinct. And this sermon leans on it throughout. But those promises of God that are in those waters of baptism revolve around two ideas. The first is the exchange. Jesus, the lamb of God, takes our sin, while we receive his righteousness. That is the exchange. But Paul’s explanation around baptism is deeper. In baptism we have been unified to Christ. We have been buried with him such that we might also rise with him. The sermon attempts to present these concepts.

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Divine Justice

The book of Isaiah has four sections that get called the “Servant Songs.” They get called that because they all begin with or incorporate the phrase “behold my servant.” They catch the ear because they make clear the purpose and method of the messiah. The later ones – Isaiah 50:4-9, Isaiah 52:13-53:12 – are more attuned to the Lent and Easter seasons with that last one practically carrying the season. “He was despised and rejected by men, a man of sorrows and acquainted with grief. (Isa. 53:3 ESV)” And yet it ends with not only the servant’s vindication, but his deliverance of many. “Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. (Isa. 53:11 ESV).” But the earlier ones – Isaiah 42:1-9, Isaiah 49:1-6 – are more attuned to Epiphany. The second one is about the servant as “the light for the nations (Isaiah 49:6)” which gets quoted both in Acts and reflected in Simeon’s song, The Nunc Dimittis. Our Old Testament Lesson today is the first of these songs and is clear about the purpose and method of the messiah.

The purpose of the messiah is “to bring forth justice to the nations.” Now I don’t think what we think about when we hear the word justice is all that different than what those ancient Israelites would have thought. ‘No Justice, No Peace” as the saying goes. And there is always clamor in the streets. And if not in the streets themselves, in the warfare – both the kind with bullets and the kind with ballots. Justice is a word that depends upon whether we want it for ourselves or for others. Justice for ourselves is give us something. Justice for others is take it from them or hurt them for me. And that is not to dismiss the hurts perpetrated that are injustice. Ancient Israel wanted vengeance against the nations. They wanted the restoration of the Kingdom and tribute to flow to them. So when God promises a servant who will bring forth justice to the nations, sweet catnip to the ears.

But the methods of this servant do not look anything like our justice. Unlike the clamor in the streets, “He will not cry aloud or lift up his voice, or make it heard in the streets.” We live in what is often called the attention economy. There are literally millions of people who are shouting into the void for your attention. I saw I believe a Pew survey of high schoolers asking what they wanted to be when they grew up. The number one answer was “youtube-er.” The servant sung about by Isaiah is literally the opposite of our influencers. The Spirit that rests upon him empowers the work. It starts as small as a mustard seed. It starts with calling 12 to follow. When you hear it, know that is your invitation. “The coastlands wait for his law (Isaiah 42:4).” Everything the servant does, he does in his own time. And you cannot rush it.

Unlike our justice which is usually lightly veneered revenge or about re-dividing a fixed amount of goods, this servant promises two things. “The bruised reed he will not break” and “he who created the heavens and stretched them out…will take you by the hand and keep you.” Our justice is so often about scarcity and fear. We parcel out death. But the Justice of the servant is bottomless. He brings life. “He gives breath to the people on it, and spirit to those who walk in it.” The Spirit that was upon him is given to us. The eyes that are blind see, the prisoners in the dungeon are brought out. Those who sit in darkness a light shines. And there is no limit to this uncreated light.

Matthew points out that this is exactly how Jesus worked (Matthew 12 which ends with a quote of this servant song). Our experience of justice in a fallen world is so distorted that this sounds fantastical. We’d never believe it if it came out of nowhere. When Jesus came it still felt like coming out of nowhere. But that too is part of the method. “The former things have come to pass and new things I declare; before they spring forth I tell you of them (Isaiah 42:9).” In the life of Israel we can see the workings of God. And God has told us in advance – “Behold – look – this is my servant.” God has told us what he intends to do which is save us. Bring his justice to the world. And he has told us what it will look like. It will look like peace and restoration and life. Not in the way of the world, but in the way of the Spirit.

A New Year Meditation – Growth

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Biblical Text: Luke 2:40-52

The text is the familiar story of the 12 year old Jesus in the Temple. It’s the only story we have from the childhood of Jesus. And the focus of the story is one of growth. “Jesus grew is wisdom, and stature and in favor with God and men.” The sermon I’ve labeled a New Year meditation because at New Year we often think or plan or just dream about what kind of growth we might attempt over the next year. Whether that growth be from resolutions or just yearly plans revamped. The sermon sets Jesus as our pattern. Growth in wisdom which comes from the Word of God. Growth in stature. Bodies are important. Growth in grace (that’s the word our translations turn into favor). It is grace that perfects both wisdom and stature.

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