The Singularity

Before I got into this preaching bit, I worked finance. You’d be surprised at how useful that trade is in ministry, but also at how useful some of the concepts it uses are. This sermon for minute puts that old hat back on. Meditating on Christmas as the difference between a middle way and a singularity. Most of us making decisions like a middle way. That is the wisdom of the ancient philosophers. But there are things muddling through just can’t do. You need something really new. You need a singularity. Christmas is a singularity. Before this day God was God and man was man and there was no way from one to the other. Because of this day True God was also True man. Things after a singularity are just different than things before. This sermon is a meditation on that new reality. And how the singularity of God – the incarnation – is different than most of our in that it calls for a response, heart by heart.

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Regime Change of God (Christmas Eve)

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The service was lessons and carols – a very traditional Christmas Eve service. When I was pondering what to preach this year the thing that struck my mind was how much these texts talked about the reign of God. How his reign is eternal. How he will reign is righteousness and justice. How he will bring peace. If we think about the reality before the incarnation – that we were under the reign of The Devil, The World and our sinful natures – and the reality after. Christmas, the incarnation, is the regime change of God. He came to give us victory over those great enemies and peace with our Creator.

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Absurdity

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Biblical Text: Matthew 1:18-25

Most things in life are predictable. Partly because we usually stay in safe zones: our homes, our ruts, our habits. But occasionally something from outside breaks into our safe zones. Something absurd shakes us up. Some of those absurdities come from sin. They can come from the sin that we desire. Even worse they can come from sin that we had no part in. The absurdities of sin are the devil attempting to cancel or nullify the good creation of God. Now the Word of God also comes from outside of us. The Word comes and shakes us up. But it shakes us up for life, for eternal life. The Christmas story in Matthew is one absurdity after another. And yet those absurdities come together to save us. God – Immanuel – comes to us to save us from those sins the nullify. The sermon is a reflection in absurdity. How it can be a sign of Satan, but also how it is God doing a new thing.

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Where’s My Sign?

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Biblical Text: Matthew 11:2-15

This is one of my favorite texts in the lectionary. I say that primarily because it is a big fat pitch that sets a preacher up to hit one out of the park. Not every text is that. There are hard texts that slapping a single is good. There are texts that the subject matter might be important, but just not that “sexy”. Again, the every Sunday preacher slaps a single, or maybe you can steal a double if you hustle. And then there are texts about why God doesn’t just solve all our problems. There are texts that are responses to “why?” There are texts that get right to the foot of the cross.

This one was helped by an odd occurrence in life. Someone stole a sign at church. It was a sign I had out in the front of the church on the main road inviting people in for Morning Prayer (Tuesday – Friday). Someone just walked away with it. That’s the introduction to the sermon.

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Advent Midweek 2 – Restore Us

Text: Psalm 80

Text

There is one prayer, repeated three times, in the psalm. “Restore us…let your face shine, that we may be saved.” Litany like, it alters the name called upon each time. Restore us – O God, O God of Hosts, O LORD God of Hosts. And before each breathing of the prayer there is a recitation of where God’s people might find themselves. And within that recitation an appeal to a certain image of God.

Shepherd

The fist is to the Shepherd – “Give ear, O Shepherd of Israel.” But it is juxtaposed with such a weird combination of sheep. “You who lead Joseph like a flock.” Ephraim and Manasseh are Joseph’s kids. They are the half-tribes of the favored son who get a double portion of the inheritance. And they are yoked with Benjamin. All the children of the favored wife Rachel. But on opposite sides of the division of the Davidic Kingdom. Ephraim and Manasseh going with the Northern – Israel – and Benjamin loyal to the Davidic Southern – Judah. It’s a hash. Shepherd of Israel. Look at what has happened. We’ve all wandered and strayed. We’ve played favorites. We’ve divided ourselves into tribes that make no sense. Stir up your might.

Restore us, O God. Let your light shine that we may be saved. The restore us if you look at carious translations is a stumbling block. The venerable King James used “turn us again.” The Septuagint – the greek translation of the OT – uses the word usually translated repent. They all have a physical meaning to turn around. But we are talking about God’s people. These are those whom God has claimed. Maybe like sheep they have all gone astray, but the covenant still stands. But even in the midst of a far country, there is a recognition that life was better in my faither’s house. Hence restore. I knew it once. I haven’t lost it although I am now far from your face. Let is shine on me again. Lead me back Shepherd of Israel.

Hidden God

The second recitation I think Luther might have put under the title the Hidden God. Those times when Israel just ignores God, or goes through the motions. They make the sacrifices called for, but not with their hearts. They’d rather be at the high places. Or they’d rather get back to counting money and making deals. “When will the new moon be over, that we may sell grain? And the Sabbath, that we may offer wheat for sale (Amos 8:5 ESV).” And when one wanders away, God often lets us. He hides his face. He rejects the offerings. And when we are on our own, it doesn’t go well. And eventually we might notice.

“How long will you be angry with your people’s prayers?”

And collectively Israel’s troubles deepen.

“You make us an object of contention for our neighbors.”

When we choose the world, we get what we have chosen.

“Restore us, O God of hosts.”

Vineyard & Vinedresser

The third is the vineyard and vinedresser. “You brought a vine out of Egypt.” It recalls Isaiah’s song of the vineyard. God planted his vineyard in a find land. A land flowing with milk and honey. He ensured that it grew everywhere. “It sent out branches to the sea and its shoots to the river.” But in Isreal’s case as Isaiah would say “it produced nothing but bad grapes.” So God would tear it down. And Israel would lament “why have you broken down its walls?” As the walls of Jerusalem would come down. “The boar from the forest ravages it.”

But the plea at this turning is for God to turn. “Turn again, O God of Hosts, Look down from heaven and see. Have regard for this vine.”

Christology

When the people of God have gone astray, how does he shepherd them back?

When they have God after the world, how does he hear them again?

When the grapes are bad, how does one make new wine?

“Let your hand be on the man of your right hand, the son of man whom you have made strong for yourself.”

When everything appears lost. When God feels far away and deaf. When the vineyard is a ruin. The Son of Man comes. And gives life. And his people call on his name again.

Conclusion

Israel’s story, is the church’s story, is often the story of the single soul. We are blessed by God’s providence. Lead in green pastures. Planted over the waters. Gently cared for by the vinedresser for years. And we take it for granted. Not that God is meaningless, but we’ve got other things to do and keep us busy. And then we find ourselves out in the cold.

“Restore us O LORD, God of Hosts. Let your face shine, that we may be saved.”

And maybe I find the progression of the names meaningful. From a generic God. To a God of might – O God of Hosts. To the LORD.

He’s the one that brings the good out of the bad. Even our sin can be turned into a knowledge of our God. Not the one who remains angry or chucks lightning bolt. But the one who restores, who turns us around. Who again makes his face shine upon his people.

The Lion and the Lamb

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Biblical Text: Isaiah 11:1-10

I was trying something different with this sermon. I was also trying something different with the Pastor’s Corner this week. Advent is a vibe. Advent is promise and fulfillment overlapping. And at least in this world the fulfillment never seems complete, but the promise remains. While the corner tried to pull the reader into that time where John the Baptist and his message was the most important thing ever heard, this sermon attempts to map how the church today might feel postexilic. It attempts to point out what has been fulfilled. And start to understand why we have this feeling of longing and maybe slight sadness that often comes with it. Different times and places have different vibes. This was an attempt to understand ours. And still lean into the promise.

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Advent Midweek 1 – Description of a Reign

Text: Psalm 72

Introduction

I feel a little guilty sometimes. I just don’t use the Psalms all that often in worship. The Introits are usually Psalms…but chopped up ones that use selected verses to support the later texts of the day. Rarely do we touch anything like a full Psalm. So for our Advent midweeks I’ve picked a couple of full Psalms to read and meditate on.

Text

The one this week is Psalm 72. If we believe the inscriptions – those parts often at the start of every Psalm – this is one written by Solomon. And it makes sense as some type of installation or coronation prayer. And that might explain the last verse – 20 – when it says the prayers of David are ended. Some priest or scribe at sometime collected what we know as the book of the Psalms. Much like we publish hymnbooks. But you can imagine a prior collection of just the Psalms of David – probably including those lost to us – that ended with a Psalm of his son Solomon.

It almost feels like a litany. May…May…Let…May. Repeated request of God for various blessing on the King. And our editors I think give us a good clue. The first four verses are requests for the justice of his reign. And for the King of Israel justice also mean righteousness. And what does that mean? Let prosperity come from the mountains and the hills. The mines and the grazing spaces of the herds of Israel. Let the prosperity comes of honest work, and not oppression. “May he defend the cause of the poor, give deliverance to the children of the need, and crush the oppressor.” The opposite of most pagan rule, in which the rulers did the oppression. And the prosperity was not for the people, but for those who might rig the economy.

And the right response to such just and righteous rule is verses 5 to 7. A proper fear of the Lord’s anointed. And may the righteousness of the King lead the to the flouring of righteousness and peace among the people. And may they want such reign forever – “till the moon be no more.”

And no King or people is ever content with their current domain. Even the US would like Greenland. Verses 8-11. “May he have dominion from sea to sea, from the river to the ends of the earth.” Desert tribes – that would be Arabia – to Tarshish – that would be Spain – to Sheba – deep into Africa. Oh heck. “May all kings fall down before him, all nations serve him.”

And sure you could just chalk this all up as coronation hyperbole, but this is beyond that. All kings die and all houses eventually disappear. Whoever compiled the Psalms had to know that the coronation this was for – Solomon – that Kingdom didn’t make it to the next generation whole. 10 of the 12 tribes split. And if Solomon at one time might have reigned from the river – Euphrates – to the Edge of Egypt, and received the Queen of Sheba, that was it’s extent. What would a king of Judah – that dramatically reduced Kingdom – think upon hearing this? I would think this is not my kingdom and never will be.

And maybe more of that if he heard verse 12 to 14. “He delivers the needy…has pity on the weak…redeems their life and precious is their blood in his sight.” Does that sound like any earthly ruler? Does that sound like any kingdom of this world?

Conclusion

Maybe it is Solomon’s prayer. Maybe young Solomon – full of wisdom – could ask for such a kingdom. But that wisdom and desire wouldn’t make it to the end of his Kingdom. Solomon of 700 wives and 300 concubines. Fully invested in the world. Solomon in all his glory, and completely unable to prevent the fracture of Israel.

But one greater than Solomon came. And his Kingdom is not of this world. Although it does have citizens from the River to the ends of the earth. And in that Kingdom the good news is preached to the poor. One greater than Solomon is here and his reign abounds producing grain 30, 60, 100 fold, and the fruit of good works. “May there be an abundance of grain…may its fruit be like Lebanon.” One greater than Solomon lives and “his name endures forever.”

Blessed be the LORD, the God of Israel, who alone does wondrous things.

Like forgiving the sins of all who call on him and promising them an inheritance.

May the whole earth be filled with his glory.

As the angels announced one night long ago…as it shall be on a day not long off.

Who is This?

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Biblical Text: Matthew 21:1-11

First Sunday of Advent. The text is always the Triumphant Entry – Palm Sunday. Now it could just be a replay of the previous Sunday’s sermon from Christ the King, but that misses the import of this procession. It is Christ presenting himself to his people. And I think parts of the opening of John’s gospel are a reflection on this. Historically, the King presented himself and his own would not have him. Christ continues to present himself to his people. And those who believe he gives the power to become children of God. What the procession does is show us just what kind of King this one is. The sermon does this by looking at three movements of the story: the donkey, the procession and the answers to “who is this?” The answers to that question are in the actions, and they are in the names. And then it is left on our hearts. Will we have this king?

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Thanksgiving 2025 – Common Grace

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Biblical Text: Psalm 104

Introduction

Blame my going to a Presbyterian associated school. The Calvinists have a distinction that I do think is helpful that Lutherans tend to look askance at. They make a distinction between common grace and saving grace. This is roughly what they mean by it. Common grace is what it called providence. “You given them their food in due season.” It is more than food. You can call it any good thing that happens to this body and life. This is what Luther talks about in the first article. “He daily and richly provides me with all that I need to support this body and life.” Saving grace is the creation of faith. “When you send forth your Spirit, they are created and, and you renew the face of the ground.” The Calvinists make this distinction because they will teach that while common grace is – common- given to everyone; saving grace is only given to the elect. Jacob I have loved and Esau I have hated. This is something that Lutherans disagree with them about. God does not withhold his grace – common or saving. It is just that it is easy to receive common grace. When good things are given us for this body and life, nobody rejects them. Saving grace is tougher. For it is universally offered, but few accept it. And the reasons for their rejection might be as many as there are human hearts. Although at the base of all of them is pride.

Common Grace

This is one of the reasons why Thanksgiving – even thought it isn’t a church calendar day – is the best American holiday. It forces us to consider exactly what Psalm 104 puts forth in its fullness. Sometime between the Turkey and the Dallas Cowboys it is worth reading the entire Psalm. It is first and foremost a meditation on the common grace of creation. The great and mighty LORD – “clothed with Splendor and majesty” – the one who “makes the clouds his chariot and ride on the wings of the wind.” – has “set the earth on its foundations, so that is should never be moved.” That LORD “makes the springs to gush in the valleys…they give drink to every beast of the field.” He “causes the grass to grow for the livestock and plants for man to cultivate.” Including, “wine to gladden the heart of man and oil to make is face shine, and bread to strengthen man’s heart.”

And the psalm continues how everything in this creation is made to provide for man and beast alike. “The moon to mark the seasons, the sun knows it’s time for setting.” The rhythms of life of labor and rest. It has all been given by God. “O LORD, how manifold are your works! In wisdom have you made them all.” And it as that the Psalmist ponders the sea and all her creatures. The ships that plow the waves and leviathan who plays in it. The immensity of all of it. And it is all for the creatures that God has made. That we might “receive our food in due season.”

The common grace of God is anything but common. It should cause us to quake at how the one who made us all had provided it all. And being humbled, we should give thanks for that common grace.

But we tend not to. We tend to take it for granted. Or even worse, far from grace it is an entitlement. We deserve all that has been given to us. From the Sun and Moon and Stars to our daily bread. Only 1 of the 10 lepers – and that one a foreigner – returned to thank Jesus for healing. The Psalmist I think gets a bit of this. When God ‘opens his hand, we are filled with good things.” We are happy to receive. But when God “hides his face, we are dismayed.” What the heck are you doing God? Where is my daily bread that I deserve. I can’t believe you would treat me this way.

But even the common grace – the providence – is not an entitlement. It is grace. We are receiving that which we don’t deserve. And we are receiving it from God who desires to give it to us. So much that his bow marks the sky that seedtime and harvest will never again be done away with. That the rain falls on the just and the unjust alike.

Saving Grace

The distinction is in how we receive it.

If we receive it as our due. We have already received our reward. The 9 lepers were healed and supposedly lived out their lives. But these lives are eventually called back. “when you take away their breath, they die and return to their dust.”

But God does not desire the death of man. He “sends forth his Spirit.” To create and renew the ground. God send his Spirit with the invitation not to receive our due, but to accept the Grace of almighty God. We will certainly get out daily bread, but God wants to and has given us more. He has given us His son. And in Christ we are invited to the eternal feast day.

But it comes by grace. We don’t deserve any of it. Which is tough for pride.

Conclusion

The Psalmist, if you read the rest of Psalm 104, concludes with what our Introit brought to the beginning. “I will sing to the LORD as long as I live, I will sing praise to my God while I have being.”

In this common grace I will return thanks. For I have not deserved it, yet the LORD has provided.

But even more, I have not deserved salvation, yet God has given it to us. “While I have being” the psalmist intoned. And he does not presume, but even in the Old Testament there is hope. The Spirit creates and renews. And we are the heir of that promise. Not just of common grace. Of a land flowing with milk and honey. But we are the heirs of an eternal kingdom. Of a being that will not end.

For which we rightly give thanks and praise.

A Strange Coronation

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Biblical Text: Luke 23:27-43

This was the Last Sunday of the Church Year, often called Christ the King Sunday. The sermon elaborates a little more on that source. But the three year cycle of reading in the year of Luke throws an oddity. The Gospel reading is the Via Dolorosa and Crucifixion. Why on Christ the King would we get this? The answer is that this is the coronation walk of the Universal King. The cross is the throne of the King in this world. The posting above the cross – “This is the King of the Jews” – INRI (iesus nazarenus rex iudaeorum in Latin, Pilate’s judgement, Jesus of Nazareth King of the Jews) – is the divine irony. It is the sentence that the world gave; it is also the truth.

And on this walk and enthronement the King grants alms and blessings and benedictions. We also see the division, the judgement as it is actually carried out. For it is at the foot of the cross that the judgement takes place. Are we mockers? Or are we beggars?

That’s a bit of the sermon. Give it a listen for the elaboration.

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