A Concrete Faith

The letter of First Peter doesn’t get the respect or attention is should. It gets chosen to start on Easter 2 because it synchs up with Jesus’ words after the Thomas episode. “Though you have not seen him, you love him (1 Peter 1:8)” aligns nicely with “blessed are those who have not seen and yet have believed (John 20:29).” But it is such a great example of the concrete nature of the gospel. We live in the era of the “word salad.” I muse sometimes that we have moved from a print age that produced high rhetoric like the Lincoln-Douglas debates to common rhetoric like the letters Civil War soldiers sent home. Sure, there might be a bit of survival fallacy, the letters that serviced were bound to be moving, but the fact that they were written by 8^th grade educated privates from the middle of nowhere and they are more meaningful than anything produced by professional wordsmiths in the past 50 years says something. That gave way to the bonhomie of radio addresses. Which themselves gave way to television. And as we adapted to television the “sound bite age” came upon us. The most complicated arguments got reduced to 10 sec clips. The Word Salad, in the sports world often called corporate banalities, summed up by Seinfeld as “Yadda, yadda, yadda” was created to avoid the sound bite. It’s a style of speaking to be seen on TV talking but saying absolutely nothing. More air than an angel food cake or a good meringue. Compare that to the concrete of Peter.

Why has God acted? “According to his great mercy.” As God repeated said about himself he is “merciful and gracious, slow to anger and abounding in steadfast love.” Who God is has lead him to act.

What is the act of God that comes from this mercy? “He has caused us to be born again to a living hope.” We were dead in our sins and God’s mercy has caused us to be born again. We are born again not by re-entering our mother’s womb as Nicodemus quipped, but in hope. Where we did not have hope, we now have hope.

Why do we now have hope? “Through the resurrection of Jesus Christ from the dead.” If there is one thing we knew it was that dead people are dead. They don’t come back. Until one did. The fact that one did – Jesus Christ – gives hope.

What is the concrete nature of this hope? You have “an inheritance that is imperishable, undefiled and unfading, kept in heaven for you.” The resurrection of Jesus Christ is the proof that the sacrifice of the cross stands. Heaven has been opened for you. This life may pass away, but your life is in the resurrection. And death no longer has any hold over it.

When do we come into this inheritance? It is “guarded through faith…to be revealed in the last time.” It is yours right now in faith. You can choose to live right now as if this is just the beginning of eternal life. Which it is. And it will be revealed as such at the last time when all the sons of God are revealed (Romans 8:19). So this inheritance is now and not yet. Nothing stops us from living it now by faith. The fullness has not yet been revealed.

Why do we live in this now and not yet? “You have been grieved by various trials, so that the genuineness of your faith…may be found to result in praise and glory and honor at the revelation of Jesus Christ.” The Christian living by faith, even thought they have not seen, is the highest praise that one can give to God. God has testified and revealed himself. The devil’s first move is to call God a liar. Faith is simply believing what God has said and revealed about himself. He is not liar, but a good and gracious Lord. All creation is meant to render unto God his glory. The Christian who lives by faith does this.

What again is the outcome of this? You “obtain the outcomes of your faith, the salvation of your souls.” Now souls in our day and age might sound like an airy word, but to avoid the idea of cherubs floating on clouds, maybe we should simply gloss soul as self. The outcome of you faith is the salvation of your self, your person, your consciousness, who you are. In the resurrection of Jesus Christ, you, what makes you you, has been saved.

We tend to think of faith lightly. To Peter, that faith is very concrete. And as we read this letter over the Easter season we will learn more.

Son of Man

“Son of Man” is Jesus’ nickname for himself. There are lots of reasons that get floated. Typically the story goes something like this. “Christ” or “Messiah” was too loaded a term. It had come to mean expected earthly conquest and revenge leader. This is the thing that even the recent Dune movies pick up on most. Oppressed people looking for a promised leader that will lead them to victory and revenge. Jesus did not want to give any credence to that idea, so he chose a relatively obscure yet still messianic title. “Son of Man” was used by the prophet Daniel. “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. (Dan. 7:13 ESV).” That is the single verse the messianic claims for the title rest upon.

The phrase itself – “son of man” – is used 189 times in the Bible. The New Testament appearances are mostly in the Gospels and Jesus’ self-reference. The others are clearly referencing Jesus. The Old Testament uses the phrase 107 times. That Daniel verse being one. Many of the others are like it’s first use in Numbers, “God is not man, that he should lie, or a son of man, that he should change his mind. (Num. 23:19 ESV)” – a poetic sobriquet for a human that often makes a great distinction between God and man. But what really sent me down this rabbit hole is that out of those 107 Old Testament uses of “son of man” Ezekiel uses is 93 times. And it is almost always a direct address. It is God speaking to his prophet. Like his first use of it. “And he said to me, “Son of man, stand on your feet, and I will speak with you.” (Ezek. 2:1 ESV).”

And I wish I could reproduce the effect for you of reading through the list. If you want, ask me for a print of all the verses in order. The effect is a building sense that God is not just talking to the prophet Ezekiel, but he is talking to The Prophet.

“Son of man, I send you to the people of Israel, to nations of rebels, who have rebelled against me. (Ezek. 2:3 ESV)”

“You, son of man, be not afraid of them, nor be afraid of their words (Ezek. 2:6 ESV)”

“Son of man, I have made you a watchman for the house of Israel. (Ezek. 3:17 ESV)”

“And you, O son of man, behold, cords will be placed upon you, (Ezek. 3:25 ESV)”

The drumbeat continues through the chapters. Until you get to our Old Testament lesson today.

The hand of the LORD was upon me, and he brought me out in the Spirit of the LORD and set me down in the middle of the valley; it was full of bones. And he led me around among them, and behold, there were very many on the surface of the valley, and behold, they were very dry. And he said to me, “Son of man, can these bones live?” (Ezek. 37:1-3 ESV)

Son of Man, can these bones live?

That’s the question, isn’t it? Death has had free reign, like US Air Power over Iran. Death can strafe where it wants to. It can drop bombs that make huge craters anywhere. It could even go nuclear if it so desired. And the bones of a thousand generations lie in the dust they came from. There were very many and they were very dry.

Son of Man, can these bones live?

The prophet Ezekiel answers the question in the only way he could – “LORD GOD, you know.” But what about The Prophet? Has The Prophet made up his mind? Can these bones live? Or is this all a grand but failed experiment?

God tells Ezekiel to prophesy – to preach – to the bones. “Hear the word of the LORD.” And the final word of the LORD in the vision is the promise. “You shall know that I am the LORD, when I open your graves, and raise you from your graves, O my people…I have spoken, and I will do it, declares the LORD.”

Can these bones live?

Absolutely.

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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Closing the Gap

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Biblical Text: Luke 15:1-10

Again, I am always amazed at how the lectionary serves up a perfect basis to preach to the day. The text really is based in Jesus’ regular habit. He ate with tax collectors and sinners. And the Pharisees hated him for it. Jesus would talk with anybody. He wouldn’t do it from a place of weakness. His proclamation was “repent, for the Kingdom is near.” He was serious about holiness. But the gap between the holy and the profane is not one we can close. That is why he came. To find the lost. To close the gap. And he did this by talking. He does this through the foolishness of preaching. He did this by a table. He does this by the table where his still gives us his body and blood. He does this by making us the body of Christ. And the parables relay to us that this is who God is. He does not give up. He keeps talking. Until every last one is found.

Of course doing this enrages the Pharisees who find their power and conception of self attacked. And while some sinners repent, others certainly feel attacked. Giving up our pet sins can feel like giving up ourselves. Even though the chasm the grows within us gets deeper and wider. Of course those who won’t stop talking are eventually killed. This is a reflection on Charlie Kirk, a man who would not stop talking. But Christ has the last word. And that last word is when we are called from our graves in the resurrection. When Christ closes the gap for all time.

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Perplexed and Running

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Biblical Text: Luke 24:1-12

Happy Easter. Luke loves to juxtapose two groups, often male and female. And it is no different here at the Resurrection. Often it is for two ends of a spectrum. Sometimes it is to show different reactions to the same proclamation of the Word. Today the women and Peter are juxtaposed (with the apostles being an indeterminate group). The Word is the Resurrection. Both believe, but their starting place is much different. Their starting places just might be the extremes of the people showing up for Easter Services.

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Hold Fast

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Biblical Text: 1 Corinthians 15:1-20

Our Congregation this past week had a shock. Two wonderful members were killed in a car accident. One immediately and the other on the way to the hospital. It happened Wednesday morning and word started getting around by the evening and the following morning. The Pastor’s corner from this week, just below, directly mentions that. But I couldn’t ask for a better text for a sermon at such a time. We believe in the resurrection. Set everything else aside. This is the defining belief that Christians Hold Fast. Jesus is risen. And you will arise. Paul and all apostolic preachers proclaim that fact. The text also examines what would make that faith in vain.

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Temple Cleaners

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Biblical Text: John 2:13-22

Jesus’ Cleansing of the Temple is both one of the most striking of his actions and maybe the most misunderstood. What we want from it is either permission to whip anyone we disagree with, or to cancel out all acts of zeal. But that just isn’t what this text is about. Looking at it from the Gospel of John helps in these regards as you have to deal with one of the great divergences between John and the Synoptics. Either you think Jesus did something like this twice (highly unlikely), the Synoptics got the timing wrong (all three?!), or John moved it to a special place for a theological reason. And how John tells the story is different is some important ways which is what I think he wants us to focus on. That and he says twice that “the disciples remembered.” And in each case what the disciples remembered were the words of Jesus and the Scriptures. The text is one that reveals Jesus. It has little to do with the act of cleansing the physical temple or telling us when we can fight or not. It has a lot to do with who Jesus is and what he is doing. It reveals God. The sermon follows those thoughts.

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What’s in a Name?

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Biblical Text: Mark 8:27-38

The text is what includes the confession of Peter, but in the lectionary context what I think it asks us to contemplate isn’t that confession, but what is in the name of Christ? The Old testament has “God Almighty” what the Patriarchs knew God by changing Abram and Sarai names to Abraham and Sarah. Names in the Bible mean things. Moses would learn THE NAME. Eventually it is revealed as Jesus the Christ, and Father, Son and Spirit. But what Jesus wants to know is “Who do you say that I am?” When you confess the Christ, does your Christ match the Christ who is? If you Christ can’t include suffering, cross and death, then you do not have the Christ. But also if your Christ is not the one who rose, you do not have the Christ. The answers that the disciples give Jesus aren’t wrong so much as coming up short. Which might be forgiven, because nobody had seen a resurrection. But we have heard and seen. The Christ is the one who works by death and resurrection. And he bids that we walk in the same way. Is this your Christ?

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A Sower went out to Sow

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Biblical Text: Matthew 13:1-23

The text is the Parable of the Sower and the Soils. You probably know it. To me the two poles of any sermon are proclamation and catechesis. Proclamation is proclaiming something true for you like: Jesus died and rose for you. The rhetoric of proclamation calls forth faith because it is primarily asserted to be true instead of proven. Catechesis is teaching. That is where the faith itself is explained, defended and given examples. Typically proclamation is received as more dynamic while catechesis can be the boring exposition in a movie. You need to know it for the action to make sense, but at least in movies good directors show it; they don’t tell it. Although in preaching there has to be a balance, at least for the every Sunday preacher. This sermon tips a little further to the catechetical than I typically do. And I think that is justified by the purpose of the parables themselves according to Jesus. They are invitations to deeper knowledge and understanding of the kingdom for those who have ears to hear. The sermon ends on the note of proclamation – that you, in your hearing, are those who have been given the secrets of the Kingdom.

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A Simple Story

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Biblical Text: Matthew 28:1-10

I love the Easter story in Matthew. It is just such a living memory. Not that the other Gospel aren’t, but as this sermon starts out, the meaning you attach to a story changes, deepens, layers, over time. The resurrection in Matthew is such an early memory. The meanings haven’t really started to accrue. It’s just bragging, let me tell you what happened. That’s what this sermon attempts to do. Tell the story. Invite you to the meaning slowly.

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