Biblical Text: Luke 2:1-7
The service is lessons and carols, so there are a multiplicity of texts. The real text is the Day – Christmas Eve – and the entire biblical story. This sermon is a reflection upon the dance between Hope and Realization. We really want the realization, but God likes Hope. Don’t get me wrong, there is a lot of realization, but not completed. And until it is complete, we live in Hope and Faith.
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Biblical Text: Luke 1:26-38
Christmas on a Monday creates a blizzard of sermons. This is Christmas Eve Morning with is still technically Advent 4. It is pondering of the New Creation, that new creation which is Christ, incarnate of the Holy Spirit and the Virgin Mary. And how that new creation is also the fulfillment of the promise to David. That’s the doctrine. The Angel’s announcement to Mary has the doctrine. It also has a direction toward Elizabeth who is someone to share it with. Mary has the doctrine, Mary has a community that shares it, and the response the Mary gives is that of faith. Mary in this is our pattern. We receive the proclamation even if we might not understand it – the doctrine. We are made part of the family – the church. And what is asked is faith.
Biblical Text: John 1:6-8, 19-28
It is interesting to me how different John the Baptist is in the Synoptic Gospels (Matthew, Mark and Luke) from the Gospel of John. Not impossible to reconcile, especially when you consider the reasons for the Synoptic portrayal, but the evangelist John has a much different purpose. The Baptist is not so much the last Old Testament prophet as a Christian pattern. To the evangelist the Baptists is not the Christ, nor Elijah, nor The Prophet. He is simply a witness to the light that all might believe. Which is not so different from the Christian calling – to be a witness to the light.
And it is in that witness that the Christian finds their authority. The authority to make straight the paths. Discerning what that means in any issue is not easy, but like John, if you have people asking you “who do you think you are?” You have an answer. I am a witness.
Personal note: Most sermons you have a vague idea how they might be received. It is the sermons that you are attempting to say something a little deeper that you don’t know. Sometimes you love it, but it was too personal and just confuses people. Sometimes you don’t like it (but the clock has run out) and people like it much better than you expect. Sometimes you divide congregations. This is one that I felt right giving. It is also one where the audio contains a couple extra lines in the moment that I think made it better.
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Biblical Text: Isaiah 40:1-11
The jump from Isaiah 39 to Isaiah 40 is one of the big discontinuities of the Bible. With Hezekiah’s cynicism Isaiah turns to a far future generation. That got me thinking this week about some of my mystery verses. What I mean by that is verses that make simple sense, but that simple sense doesn’t make theological sense. At least not easy theological sense. This sermon is an attempt, through John the Baptist promised by Isaiah, to understand what might be called generational sin. When the weight of sin long neglected catches up with us, what do we do?
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Biblical Text: Luke 1:57-79
It is a short Advent Midweek season. Made shorter by our choosing to go caroling on a hay ride for Advent 3. So just a two sermon series. Which makes it perfect to meditate on the songs in Luke 1: Zechariah’s Song and Mary’s Song. This evening was Zechariah’s which is a nice summary of the old testament promises and how they are fulfilled in our hearing.
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Biblical Text: Isaiah 64:1-9
It is the first Sunday of Advent. I typically use the traditional text for the Gospel lesson of the day, the Triumphal Entry or Palm Sunday. All the best Advent hymns for the day are keyed to that text. The story being told is the welcoming of the King. But I chose the Old Testament text to preach from today. This text is from the “third Isaiah” which I simple think of as the portion the prophet addresses to the those who have returned from exile yet find the experience not what was hoped for.
Isaiah’s plea feels like the plea of all those who believe they have the answers but are ignored. “Would that you would rend the heavens and come down.” It is not the lament of unbelief, nor is it the prayer of those persecuted. It is the cry of the dismissed. It is the ask of those more zealous for the Lord than maybe the Lord himself. Think Joshua running to Moses about Eldad and Medad. Or James and John seeking fire from heaven on a volunteer disciple. The plea is not in itself sinful, but we should examine our motivations. Do we desire God’s presence that we might be proved right over our enemies? Or do we desire it for the sake of His promises? This sermon meditates on faith, the promises of God and our desire to seem them in power.
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Biblical Text: Ezekiel 34: 11-16, 20-24 (Matthew 25:31-46)
This was the Last Sunday of the church year. In the wordle picture over the last few weeks I’ve been making the green (the color of the season) darker and starting to bleed in the blues and purples of Advent. The Last Sunday is given over to the contemplation of Christ the King and more specifically the judgement. That is the Gospel lesson. But in this sermon I wanted to jump off of the Old Testament text from Ezekiel. The gospel message is clearer. God himself sets out to save. The picture in Ezekiel is the sheep of God – the people of Israel – who have been abused in every way possible by their leadership of every stripe such that they have been scattered. God himself promises to be the Shepherd and retrieve them from everywhere they have been driven. The sermon meditates on how this has been fulfilled and what remains by faith.
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Thanksgiving is an interesting holiday. It is very close to the bone of the religious impulse, yet it is not on the church calendar, but declared by the civil magistrate. The US has a long history of those declarations. This sermon listens to parts of a couple of them and their wisdom in line with Moses to the Israelites (Deuteronomy 8:1-10) about to cross the Jordan and Jesus to the 10 lepers he had just healed (Luke 17:11-19).
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Biblical Text: Mathew 25:14-30
I’m endlessly fascinated with the parable of the talents. It puts forward some obvious truths, that our society rejects, in passing. It’s main comparison – the one the entire judgement is based upon – is something that we miss because we take it as obvious, but then don’t observe how we act. A couple of those obvious truths: 1) God is not about fairness. “He gave to the servants according to their ability.” 2) With what it given to us we have absolute discretion. God is much freer in how he entrusts than we ever are. 3) What God entrusts is never a small amount. Even the least servant got a full talent, a stupendous sum. I think those three truths might form our typically brief against God. He’s not fair; He’s not present to help; He hasn’t given us enough to work with.
And that brief against God, when you get people being honest, is what leads to the parable’s real comparison. The first two have faith in their master’s judgement. The last servant views his master as a hard man and stingy. It isn’t really the performance of the first two measured in money that gets praised. The master doesn’t take any of it back and in fact says “you’ve been faithful in little, I will set you over much.” In the sermon I take this roughly as “you’ve been faithful in this short sinful life, I will give you eternal life.” It’s the faith in the judgement displayed in their actions, not the absolute return. The last servant thinks what has been given – this life – is a complete set up. That the master is out to get him no matter what. The picture of God is of an ogre. When of course the revelation of God is Christ, on the cross, for us.
Real pagans I think tended to be much more honest. They did their sacrifices more to keep the gods far away from them. Running into a pagan god never went well for the human. They were ogres. (And well according to Paul they were demons, so…). I think our society has that view, but you have to scratch off the veneer. The veneer we have is that “of course God is good.” Of course we define good as nice. The first time we think God is unfair or doesn’t show up, the brief against God comes out. In some ways the modern church in what it teaches forms people into the servant with 1 talent. When what Jesus wants us to see is the stupendous nature of the grace that has been given. You have life. You have this life right now. You have the promise of eternal life. “The joy of your master.” God is the lover of mankind. He has set you up to succeed. Yes, not is the way we often define success, but in the way God does – the following of Christ, his son.
Anyway, this is getting as long as the sermon which is a meditation on these themes of life given to us, and our response.
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Biblical Text: Matthew 25:1-13
This parable – the 10 Virgins “all trimming their wicks” – is one that most modern Lutherans preachers hate I bet. At least if they are being honest about where their theology is at. I make a split at modern, because Luther himself had no trouble preaching its clear message. Its clear message, the clear message of all the end times sermons, is that sanctification is something that we are part of. The wedding feast? We don’t have anything to do with that. Jesus has paid the bride price and has prepared a place. Our justification is by grace alone in Christ alone. But Jesus consistently says “watch” or “prepare”. And the reason is that we can lose our salvation. In this sermon we can get so lost in the things temporal that we lose the things eternal. We become overcome with worldliness and forget to bring the oil. Because the one thing we know is that we don’t know when the Bridegroom comes. Making a quick trip to Wal-Mart won’t be an option. Have you lived the Christian life, or not? To many modern Lutheran ears that sounds like a betrayal of gospel. It isn’t. The betrayal is in not living it. In not preparing.
Recording note: the recording is an after the fact re-recording. Something happened with our recording system and the live version couldn’t be used.
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