For Those Who Have Ears…

Biblical Text: Matthew 11:12-19

Sometimes the word cloud spits out something interesting – like above, the juxtaposition of preach and violence. It is obvious or should be that the intent is not to “preach violence” yet that is so often what eventually happens where the Word of God is preached. That’s kinda what Jesus’ lament in the text is about. The Kingdom of Heaven in this time of grace comes by preaching. It comes by speaking the word of the law which is like a dirge that lets us know we are dead in our sins. It comes by speaking the word of the gospel which is like the flute that lets us know we are at the wedding feast. The great mass respond to neither. But the preaching is for those who have ears. The preaching is not for the world in general. And if you think that you are just arguing about how to build a worldly kingdom – by winsomeness or power. But that is not the gospel nor the heart of the Reformation. That is the preaching of Christ. And in this time of grace, in order to preach the good news, the kingdom of heaven suffers violence. It is not a loser theology. It is just a recognition of which Kingdom we are in.

Render Unto Caesar – A Meditation on Politics and Proper Authority

Biblical Text: Matthew 22:15-22

Here in Arizona election month has started. That’s where the introduction starts. The text is Jesus’ famous dodge, “Render Unto Caesar What is Caesar’s and to God What is God’s.” I’m using dodge a bit tongue in cheek, but it was a bit of a dodge because his questioners were trying to trap him in an answer. And Jesus’ answer sidestepped that trap.

And I think he sidestepped the trap in a way that the Bible as a whole addresses human politics. They way we talk and think about politics is about power. And in a fallen world that is often what it is about. Who has it, who gets its, can I secure more of it, and what are the various means of doing that? And Jesus is almost cynical about that. “Render unto Caesar what is Caesar’s.” Whatever dodge you think you have to avoid politics, it won’t work. Politics is the natural state of fallen man. Even Jesus submits to Pilate. But Jesus places that cynicism within a much larger sphere of authority and the proper use of authority. “Render unto God what is God’s.”

Caesar does have some legitimate authority, that being temporal authority. Including the authority to tax, sorry libertarians. But that temporal authority is always under the eternal authority. Those things stamped with Caesar’s image – like coins – pale in comparison to those stamped with the image of God – like you yourself. You owe yourself to God. You owe your worship, which is also a holy fear to God. But even more you owe your love. Because God has loved you in Christ.

The prayer of the day is the perfect prayer for political season. “May we so pass through things temporal that we lose not the things eternal.” Because this is what Satan and Caesar and even our own gut so desire. That we trade the eternal for the temporal. That we trade ourselves, our worship and our love, for things that rust and decay.

A Wedding Garment

Biblical Text: Matthew 22:1-14

The parable we pick up today often gets lumped in with those of the end time or eschatological parables. And being about the Wedding Feast is certainly has some of those shade. But how this one is told it has much more to do with the impact of the gospel in this age. The parable is about two things: 1) the invitation and summons to the feast and 2) the wedding garment. And how this sermon thinks about that division is grace alone and faith alone. And I’d assert like all the longer parables you really need to identify the part that causes offence to hear it. The offence in the first part is in the change and reminder of the grace. You have to accept it. In every generation there are those who take the invitation – the grace – for granted. They assume it is theirs, they presume upon God, because of their name or lineage or learning or some other part. But the Kingdom of Heaven is for those who respond to the summons. Now is the wedding feast. Come. And the Kingdom is for those who show up. Who accept the grace at its calling.

The second offence point is both easier and tougher. It is the wedding garment. The unlimited grace of God is on offer, but it can only be received in one way – through Christ, through faith. There are all kinds of reasons people might show up at a wedding, even crash a wedding. But you don’t get to crash the eschatological banquet in your way, wearing your clothes whatever they might be. You have to have the wedding garment. Which is faith in Christ alone. This is the distinction summed up in the aphorism “many are called, but few are chosen.” The grace of God is available to all. The call of the gospel is universal. But there are many who want it their own way. The chosen wear the righteousness of Christ.

Service and Mission

Biblical Texts: Ecclesiastes 3:9-15, Galatians 2:1-10, Mark 10:35-45

The Sunday was given to LWML – Lutheran Women’t Missionary League. The texts for the day were not the typical lectionary texts, but were chosen by the organization. And if you listen, I’m not exactly sure why. You could pick better texts. But they do contain the themes of LWML – service and mission. Which honestly are the same theme. Service is very often what mission looks like in the local context. And the LWML as a collection of people is usually what most embodies Christ’s words in the gospel lesson. That whoever would be great among you must be a servant.

So the sermon definitely intended to make that point and acknowledge the work done by the local LWML. But you can’t just throw Ecclesiastes into the reading list without addressing what The Teacher is saying. So the sermon starts out grumpier than normal because it reflects the chosen texts. But I think it has a deep point. God has put eternity in our hearts. But God has also answered most of The Teacher’s complaints about this in the person of Christ. And if you want to feel eternity now you have to lose yourself in service. Or as The Teacher put it take joy in the toil and good that is before you.

Crooked Teeth

Biblical Text: Matthew 21:23-32, Ezekiel 18:1-4, 25-32

The proverb in the Ezekeil text has always caused me some problems. It never made sense in English until I broke it down. Part of the reason I believe is that we have a few English proverbs that cover the same space, including a different one from the Bible itself. God also tells them not to use it, so maybe that had some sway. Also I don’t think we exactly had this situation play out in the same way until the current generations. Because that is what the proverb is at its core, a generational conflict. And not just a conflict, but a generational blame game.

Which is why both the OT text and the Gospel lesson are about forgiveness. Our way, man’s way, may be about a full debt accounting and a desire for Karma. But that is not the way of God. The entire purpose of Christ is forgiveness. This sermon develops that theme and why forgiveness is the acid test of living the faith.

Grace Alone

Biblical Text: Matthew 20:1-16

Grace Alone, along with Faith Alone and Word Alone, is a theological slogan. And slogans are powerful things. But sometimes you lose the full meaning if you don’t refresh your understanding of the slogan. This sermon – based on the text which is the Parable of the Workers in the Vineyard – is that renewed proclamation of Grace Alone. This one is solid.

Forgive Your Brother

Biblical Text: Matthew 18:21-35

This sermon is a little bit of a deviation for me. I rarely bring things that I think are speculative into the pulpit. Best to leave them for the study. But this was something that struck me early in the week and just didn’t leave. The text is the parable of the Unforgiving Servant. So there is the simple application of forgiveness. And my speculation doesn’t erase that. It’s not a refrain, but it is a main point. You are always free to forgive. And that is the most Christ like action. But my speculation has to do with a repeated word in the text – brother. Peter’s question is “how many times do I forgive my brother?” Jesus’ summary is “forgive you brother from the heart.” And given the placement in Matthew 18 after the repeat of the Keys of the Kingdom and how to handle sin within the church the question “who is my brother?” came up. And of course that is parallel to the Good Samaritan question “who is my neighbor?” My speculation is that there is a distinction to be made. And a distinction as to what is owed. You owe your neighbor – literally anybody that is in your path – pity and material good. That is what the Good Samaritan does. But you owe your brother – your fellow in the faith – mercy. Forgive your brother. The sermon develops that distinction as well as a description of the path of radical forgiveness.

The Lutheran Livingroom

Biblical Text: Matthew 18:1-20 (but also Ezekiel 33:7-9 and Romans 13:1-10)

This Sunday was our “invite a friend” Sunday. So the bulletin had more pointers and explanations about the service than normal. And this sermon is intended as something of an introduction to the Lutheran House. As the sermon discusses C.S.Lewis’ Mere Christianity you can think of using Jesus’ metaphor of a house – “in my father’s house are many mansions.” That Mere Christianity – the things we all believe and practice – is like the hallway of the foyer. Great things, but not where anyone lives. At least not comfortably. The sermon is an invitation to see the Lutheran Living Room. And that Living Room deals with what is called Law and Gospel. God speaks to us in two ways – the Law and the Gospel. What the sermon does – from the texts of the day above – is hopefully familiarize anyone with how a Lutheran hears, lives and practices Law and Gospel.

Right Answer, Now What’s it Mean?

Biblical Text: Matthew 16:21-28

In some ways this is a continuation of last week. There really is no break in the text. Upon getting the answer right – Peter confessed “the Christ, the son of God” – the Keys of the Kingdom are granted. But what the second part does – like the Sunday School teacher asking “why?” to the child who has just answered “Jesus” – is ask what does The Christ mean? And then it defines it. In this old world The Christ means the cross. The Christ means choosing to walk in the ways that God has laid out in advance. And until one can receive that Christ, one cannot proclaim the Christ.

Part of this is pondering what it means to pick up the cross. And the simple answer is the cross is giving yourself away in love. Our culture has a terrible definition and understanding of love. At its root we tend to think about love as something that completes us – to quote Jerry Meguire. Where biblical love is denial of the self. It is an expenditure of the self for God and the neighbor. The call of Christ and the cross is to live you life in that love, having the faith that Christ has overcome. That only those who do so will find eternal life.

It’s a tough teaching. One that only The Christ – the One – has lived perfectly. But it’s true.

Valley Lutheran Chapel Sermon

Text: Don’t you realize that you become the slave of whatever you choose to obey? You can be a slave to sin, which leads to death, or you can choose to obey God, which leads to righteous living. (Rom. 6:16 NLT)

Trouble in the World

Everyone has a god.

Sure, there are those who would say there is no god.  There are those who might not go so far as that, but they simply say there is no way that we can know god – if there is one. The Bible even tells a story of those who say to Jesus “Lord, Lord.”  They thought they had a god.  They continue, “we ate and drink in your presence and you taught in our street.” Or Matthew goes so far as to have them say, “did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ (Matt. 7:22 ESV)”  And Jesus responds, “Go away. I never knew you.”  You might even think you have the one true god.  But we often fool ourselves.

Because this is what it means to have a god. Whatever you fear, love and trust above all things.  That is your god.  This is one of Martin Luther’s deepest insights.  And it is right there is the small catechism. He expands on it the larger catechism.  You are a creature.  You are made.  You are made with a purpose.  The fancy greek word is telos – end. You are pointed somewhere. There are good works laid out in advance for you to walk in.  But unlike the grass or the lilies of the field whose purpose is simple and they will obey it – to come up in the morning, look beautiful and fade – God gave you a will.  And we often choose new gods.  We often choose something else – something lessor – to fear, love and trust above all things. We often choose to obey a different purpose than the one we were created for.

And everyone has such a God. But few actually understand what they worship.  Who they obey.

There are some default gods.  The world likes power. There are untold numbers of people and institutions that are dedicated solely to accruing power. They will promise you access.  You’ll be in the room where it happens. You’ll be in the inner ring. 

Some like a specific form of power – money.  Which is always funny. Because most of us think money is a life of ease and luxury.  But if you listen carefully to people like Elon Musk or Palmer Lucky they sound an awful lot like the teacher of Ecclesiastes. When goods increase, the ones who eat them increase. Riches and the ability to enjoy them are separate gifts.  And they rarely come together.  The one who is given the task of piling up, usually leaves it all to a bunch of idiots. If you want such a wry story go look up who Henry Ford served, and who the Ford Foundation – his money – now servers. This too is meaningless a chasing after the wind.

And then there are all kinds of minor deities: Pleasure…that one will eat you up fast.  As this generation’s greatest poet – Dana Gioia wrote – pity the beautiful.  Pity the looksmaxxers who are already withering.

Even things we would normally put on the good side of the ledger: knowledge, wisdom.  If you fear, love or trust any of these things above everything else, you have put a weight on them that they cannot bear. You’ve built your house on the sand…and the storm is coming.

Christology

But here is the good news.  Christ has set you free. Once we were all bound to one of those vicious gods. It didn’t really matter whether it was because of Satan, the World or our own Flesh.  We were bound.  The apostle Paul would call it bound to the elementary principles of the world.  You are going to serve someone. You are going to obey something’s law.  We all came into this world slaves of something.  And none of us had a choice.  In sin my mother conceived me the psalmist would say. We would go along to get along right up until the grave.  It is easier conforming yourself to the shape of the world.  Be water the Taoist would say.

But Christ has freed you. He exposed those gods for what they are – frauds. They will eat you alive and never give you what your heart truly desires. 

He exposed Satan’s lies.  You will not be like God.

He exposed the world’s lies. You do not get what you deserve. The world will crucify the innocent if it is the easiest path.  If they get in way of lunch.

He exposed our own hearts.  It is not what goes into you that makes you unclean.  It is what comes out of our natural hearts.

Christ exposed all those gods that we served for what they were – grasping and vain attempts at immortality. Desperate cries for love from things that would not love us back. What did it benefit Alexander or Caesar to rule the world?  They are still dead.  And we all sell out for much less than Caesar.

But Christ did not consider equality with god something to be held onto, but freely gave it away.  Taking on the form of a servant. So that he could be the slave of all.  The slave of all…who freed us all.  Freed us from our illusions of grandeur. Freed us from whatever fears of death drove us into the promises those petty gods.  Freed us from all the elementary principles of the world.  Freed us from all the laws that bound us.  He took that all to the cross.  Christ paid for it all.  The sins of cosmos.

And Christ gives us – gives you –  your first real choice. You have been freed. You are still not God.  You are never going to be God.  You are a creature. You are going to serve something. But Christ gave you a choice.  Who are your going to obey.  Who are you going to fear, love and trust above all things.

Moral

You can present yourself back to you favorite petty god.  They will certainly take you back.  And there are plenty of people who are more than glad to slip back into that comfortable servitude.

Or you can present yourselves to Christ. You can present yourselves to the God who calls you brother. You can present yourself to the God who loved you, when you were anything but lovely. You can present yourselves to Christ whose promise is to sanctify and keep you.  Unlike all those other gods who chew you up and leave you a shade.  Christ welcomes you into eternal dwellings. Christ gives you a house on the rock.

You have been freed in hope.  In the hope that you would use this freedom to freely serve.  That you would choose righteousness. That you would choose the hard obedience that leads to life.

Christ has freed you for this choice. Choose your prince carefully.

Eschatological

Because there is eternal weight behind this choice.

It is life or death.

You are going to serve something.  You are going to be obedient to someone, even if it is just your gut.

Everyone has a god.

Be sure you know who you are serving.  And what they are promising.

May you so pass through things temporal, that you do not lose the things eternal.

May you choose wisely who to serve.

The gate is wide and the way is easy that leads to destruction, and those who enter by it are many. The gate is narrow and the way is hard that leads to life, and those who find it are few.

Know who you are being obedient to.  It has eternal weight.