Sermon - 10/14/18
2018.10.14 23:12:12

PROPER 23/B (2018): Amos 5:6-7, 10-15; Heb. 3:12-19; Mark 10:17-22. 


Disheartened,      And Jesus, looking at [the man], loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.”  Disheartened by the saying, he went away sorrowful, for he had great possessions (vv. 21, 22). 


Matthew, Mark, and Luke, all report Jesus’ encounter with this man.  For Mark he is “rich” (10:22); Matthew adds he is “young” (19:20); and Luke, a “ruler” (18:18); thus the man is dubbed, the “rich young ruler”. 


Today’s Gospel makes some Christians edgy.  It sounds as though Jesus directs us to divest ourselves of material possessions in charity to follow him for an eternal inheritance. 


It would not be the first time some moralizing preacher instilled guilt among the Baptized, that grace is a bargained for exchange at the expense of the gospel’s encouragement to live by faith in the joy of every circumstance, including financial, into which God places us.  That is the thing about wealth, as with all aspects of Christian life; that we live a life in all situations expressing faith’s gift.    


In today’s Gospel Jesus taught his disciples the new Torah realities of his Feeding and coming Passion to establish God’s NT at cross and resurrection.    


The lessons have been hard in coming for his followers.  Certainly the religious Jews openly opposed, declaring him possessed by “Beelzebul” (Mk. 3:22); but even his Apostles questioned his program.  First, they were recalcitrant toward shared Jew/Gentile feedings in a new wilderness exodus (Mk. 6:36, 37; 8:4); second, they objected to the ignominy of Jesus’ destination, death in Jerusalem, the Holy City (8:31, 32).  Of Jesus’ resurrection, the disciples could not fathom the thought. 


Kingdom confusion was approaching its zenith with the internecine squabbles among the Apostles over who was “greatest” (9:34).  For the last several Sundays Jesus corrects their misunderstanding of the Kingdom; teaching that the “greatest” is the humble servant of all who receives everything from God by grace; still the Apostles failed to twice behold a living parable, to “suffer the little children” (Mk. 9:35-37; 10:14).    


Today a rich young ruler comes among the body.  No doubt the self-seeking, competitive Apostles thought the rich young ruler a perfect addition, the very emblem of their Kingdom hopes and dreams: estates, crops, vineyards, stone mansions, coin of the realm, youth to enjoy the largess, and not least, prestigious office and ruler-ship as founding NT pillars.   


The rich young ruler approached Jesus with a salutation, “Good Teacher” (Mk. 10:17).  Jesus cautions him about gratuitous speech, “No one is good except God alone” (v. 18).  By this admonition we begin to discern the crux of Jesus’ concern for all who oppose his teaching, both disciples and enemies.


So far, all those in the train of Jesus’ march to Jerusalem have acted much as ancient Israel on way to the Promised Land.  From Ps. 95 the preacher to the Hebrews identifies the problem, “Today, if you hear his voice, do not harden your hearts as at the Bitter Place… where your fathers put [me] to the test…” (Heb. 3:7, 9); then the congregation is warned, “See… that there is not in any of you an evil heart of unbelief that turns away from the living God… that none of you may be hardened by the deceitfulness of sin—” (vv. 12, 13). 


If we confess, “God only is good”, the response of faith must follow.  Except for a remnant, Israel on journey to the Promised Land did not respond in faith to the voice of the Lord and so to the Lord’s goodness.  Time and again they grumbled, despising God’s word, plan, and provision; they constantly contradicted God’s leading in favor of their own judgment and desires; a disobedient people.    


When Christians stop attending God’s word in the congregation, a subtle change occurs; they begin fall away from the voice of the Lord, instead they hear other voices: their own hearts, contrary cultural rationales, and temptations that beckon to sin.  Soon hearts are hardened to the voice of God.  Thus the Preacher implores, “Today, if you hear his voice, do not harden your hearts…” 


In these latter days “an evil heart of unbelief” toward God’s voice in Christ can overtake.  Absent from God’s word we, like wilderness Israelites can come to mistrust the promises of God, putting our own environmental evaluation ahead of or in competition with God’s plan and will for our common journey in this world.  Such “unbelief” and “mistrust” contradicts any confession that, “No one is good except God alone”; faith is denied, if not in words then in conduct that mistrusts. 


God became “disgusted” (Heb. 3:10) with the wilderness generation, barring them from entry into the Land to die in the arid bitterness of unbelief of his salvation.  This then is the warning that Jesus would have you and I, understand: entry into end time promises, trusts in his Way; his Feeding and sacrificial Passion that brings us to our greatness in Baptism that joins us in Jesus’ death and resurrection. 


Now we delve deeper into the identity of the rich young ruler.  Quite the opposite of apostolic assumptions about the man’s good fortune in this life, Jesus comes to a different diagnosis: the man is already three strikes and out: #1) it is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of God (Mk. 10:25); #2) the man is young, distracted administering large estates, affording little time to abide in God’s word and wisdom; and #3) he is age inappropriate to take place in the city gate to rule and judge the affairs of others. 


Some 800 years earlier the prophet Amos provided a characteristic portrait the rich ruler.  “They hate the… one speaking honestly… trample on the poor and take from them a tax of grain, [live] in houses of hewn stones… [plant] choice vineyards… are enemies of a righteous man, [take] a bribe, and needy people… [are] thrust away in the gate” (5:10-12).   


If today we do not attend the “voice of the Lord” (Ps. 95:7c, 8) then we like the ancient self-absorbed ruler in the gate will fail to heed Amos, to “seek YHWH and live” (Amos 5:6).  Instead we, from hardened self-governing hearts “turn justice into wormwood, and righteousness thrown to the ground” (v. 7).


When the rich young ruler presented himself to Jesus, asking what he must do to inherit eternal life, Jesus provided a prescription; first, by the word of God honestly evaluate his true spiritual condition; directing him to the commands dealing with neighbor.  Further Jesus drives the point, interpreting “do not covet” as “Do not defraud” (Mk. 10:19). 


Protestations aside, it appears the rich young ruler’s great wealth had been achieved and maintained in the time-honored way of powerful men in the gate, at the expense of justice and righteousness, especially toward the poor and needy. 


Jesus extends the man a fourth free pitch.  He invites him into the Way of YHWH’s eternal life he claimed to seek in the only way God offers, sacrificial union in Christ seated on the cross of heaven’s Gate.  It is there in the riven blood and the water from Jesus body where God, in his goodness, transacts all business with us, grace or judgment; yet some still disbelieve and mistrust “such a great salvation” (Heb. 2:3).


When Zacchaeus later encountered Jesus on the Way he recognized God’s justice, righteousness, and mercy; his was a response of faith.  Zacchaeus would liquidate all his assets, half to the poor, and in repentance for ill-gotten gain restore fourfold all whom he defrauded, and follow Jesus into Jerusalem (Lk. 19:8).  Unlike Zacchaeus the rich young ruler redoubled his grasp on “his” possessions; bitterly departing Jesus’ Way, the picture of “an evil heart of unbelief that turns away from the living God”. 


Luther correctly opined about Jesus’ directive to the rich young ruler to sell all, give to the poor, and follow him; was not a specific for the church; rather a prescription in the case of the self-deluded young man, who on account of great wealth was unable to trust in God, who alone is good.  Mammon is an inanimate idol; neither good nor bad until it finds a home in the human heart, in which case it must be exorcised. 


And yet there is a patent lesson for the church in every age; Jesus is heaven’s Rich Young Ruler.  Enthroned in heaven’s Gate, the cross, Jesus gave everything to establish God’s justice and righteousness for all men in forgiveness and mercy.  By Jesus’ faithfulness in the sight of God, he merited the Hidden Treasure remnant of the world (Mt. 13:44), and his church, the Pearl of Great Price (vv. 45, 46) for which he gave his all.   


Mercy is extended those remnant who today hear his voice in the Way of Christ’s sacrificial suffering for righteousness; but justice in judgment is reserved for those who turn hardened hearts against God’s salvation for a place of their own (cf. Acts 1:25), mistrusting and disbelieving God’s promises.  The promise of God is that our eternal inheritance consists in Jesus’ Loaves and Passion, our singular Way for entry into his presence.  Amen. 




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Sermon - 10/7/18
2018.10.10 22:54:07

PROPER 22/B (2018): Gen. 2:18-25; Heb. 2:1-18; Mark 10:2-16.


Rib,    Then the LORD God said, “It is not good that the man should be alone; I will make him a helper fit for him.”… But for Adam there was not found a helper fit for him. So the LORD God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. And the rib that the LORD God had taken from the man he made into a woman and brought her to the man. Then the man said, “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.” Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife were both naked and not ashamed (vv. 18, 20b-25).


When a man is attracted to a woman with the intention of marital union, he pitches woo telling her she “is the desire of his heart”; such declaration accords with woman’s creation.


From Adam the woman was built-up from the bone and flesh of the man; bone that encased the fabric of his heart. No doubt heart-flesh was taken from Adam with the encasing bone as material of woman.


The man by his nature is thus predisposed to love the woman because she is gifted to him in his pain, loss, and unique restoration of what was taken; the same flesh and bone, yet now different. God made and returned a better part of the man to satisfy his heart’s desire; a woman with whom the man would seek fleshly union and spiritual communion.


By God’s reuniting complementary sex, the man and woman were made one flesh in both act and progeny with a common DNA. By union the man was no longer an automaton; and the two, as one, would comply without shame with God’s directive for life on earth, “be fruitful and multiply” (Gen. 1:28).


Man and woman in the first creation gives us pause to reflect on the Trinity when “from the beginning” (Mk. 10:6), “God created man in his own image, in the image of God he created him; male and female he created them” (Gen. 1:27); and summarized, “it is not good that the man should be alone” (2:1).


Male and female union reflects the communal life of love within the Godhead, “in arche”, in the Beginning place and its outward compulsion for creation. The first marital union enacted God’s will for love’s service in the creation. The union of the man and woman was part and parcel of God’s gracious creative act.


We sometimes refer to the first pairing as the first wedding, and so it was; and yet it was different from all other marriages after the Fall. It was not as though God presented the woman to the man for their discretionary approval of the other. God joined the flesh of each to the other in the imperative to make the sixth day’s “good” creation complete; or as Jesus would later say of his pain and loss on the cross for the new creation, “It is finished” (Jn. 19:30).


With the Fall, sin and shame entered the marital relation, a wedge of separation within the creation; what God had joined, man’s self-will would physically and or spiritually separate (cf. Mk. 10:9). Man thus reordered the fundamentals of marriage; no longer grounded in the imperatives of God’s good creation, rather in mutual consent.


Despite God’s intention for marital permanence, the man and woman each perceived breach of promise by the other as cause to opt-out of the bargained for exchange. The parties to the contract were now as apt to cherish and love the other as to turn a hard-heart toward the one with whom they consider being unequally “yoked” as circumstances dictate.    


Marriage by mutual consent also characterized God’s relation with ancient Israel. At Sinai God from the midst of smoke, fire and earthquake promised to be Israel’s Protector, Provider, and God. They in turn would “love, honor, and obey the Lord” (Ex. 19). The marriage was consecrated by water washing and sprinkling onto both Altar and people sacrificial-blood, portending a future more perfect union.


The OT was dependent on the promised fidelity of both God and Israel; that Moses permitted a man to issue his wife a bill of divorce reflected Israel’s ungrateful character and hardness of heart toward their great and graciousness salvation from God. As St. Paul in the 5th chapter of Ephesians points out the human marital relation always speaks to the greater reality of God and church (vv. 31, 32).


Israel proved an adulterous bride; at last YHWH issued a bill of separation exiling Israel from the Land returning them to captivity in Assyria and Babylonia, and withdrawing his Shekinah, his tabernacle/temple presence from their midst.


In the fullness of time God softened his heart toward faithless Israel and all mankind of whom he desired their return. In Christ God extends to men a new and better Covenant than the old for reunion. Jesus, Son of God incarnate, possessing humanity’s flesh, is the church’s new suitor seeking a bride with whom to join in God’s new creation coming into being; to be one flesh and bone with the woman, reminiscent of the original marriage covenant of grace for God’s love in creation.


When Abram sought assurances from God about his great promises, God, as with Adam, put him into a “deep sleep” (Gen. 15:12). In that state God then made a covenant by his own Name (22:16) anticipating the unilateral Covenant with Man for Christ’s sake.


This then is the milieu in which the Pharisees come testing Jesus today. Our NT relation with God is not predicated, as in the OT, on our promises of faithfulness; instead our saving relation is solely in the gift of faith of Christ’s fidelity toward God and his sacrificial love of us as his heart’s desire.


Jesus was at pains that his disciples should understand the necessity in the new era of the Loaves of his feeding and his coming Passion to orient us in Kingdom greatness; that it is the one who humbles to serve and receives all without merit who is great. In this service, as between humble husband and submissive wife, we have congregation peace and unity with God in Christ.


Jesus’ fidelity to God and man, on the cross is at one and the same time our assurance of his love for us in pain and loss, his separated flesh and blood, and God’s abandonment of him for taking a sinfully pocked bride. At the cross our sin became Jesus’. On the cross Jesus trusted in God to reunite the stuff of his sifted flesh and blood in death’s “deep sleep”, a three-day grave. So wedded to us at the cross, Jesus’ faith in God is our faith through Baptism. Faith alone is the new grounding of all NT era marriages in Christ.  


Once again Jesus and the Pharisees are talking past each other. The Pharisee’s would require Jesus to reconcile Sinai’s covenant that took into account divorce with the coming Covenant of the new age. But Jesus did not come into the world to reconcile God’s OT Law with his new Covenant of grace through faith in his Feeding and Passion.


Jesus does not engage the Pharisee’s assumptions about divorce; he is fully aware that in a fallen world divorce happens even among his disciples, but it is not so in his Kingdom apart from forgiveness extended and received in word and Eucharist as we await the consummation of this age.


Even the church’s marriage ritual of in this present age is grounded on the exchange of mutual vows; these of course are regularly honored in the breach. But the reality of Jesus’ divorce pronouncements concerns the new era, the new aeon, the new epoch of the Church in a more profound way in which we liturgically participate with the Church Triumphant in these last days.


Jesus’ NT betrothal to his church assures our certainty of God’s Abrahamic saving covenant, our faith accounting us righteousness to receive God’s expansive salvation promises in love from the cross and the Father’s assent by the Resurrection.


Human divorce reflects the impossibility of sinful men and women being true to their marital vows outside of Christ’s restoring forgiveness and the union of the marriage bed. Divorce is not the “unforgivable sin”; rather unbelief is infidelity and so the one ground of divorce.


This then is God’s NT pronouncement on divorce: no matter how great your sins he will never again separate from you except for the one cause of unbelieving infidelity born of heartless neglect of “so great a salvation” (Heb. 2:3) extended in the church’s forgiving word and sacraments.


The law exposes our nakedness and shame in the world; this is necessary for true repentance. But the gospel in Christ, grasped in faith trumps and covers us with the robe of his righteousness which we wear with joy and revelation on the last day in the bosom of Abraham at the Wedding Feast of the Lamb. Amen.




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Sermon - 9/30/18
2018.10.01 21:54:26

PROPER 21/B (2018): Numbers 11:4-6, 10-16, 24-29; James 5:1-20; Mark 9:38-50


Salt,   “[E]veryone will be salted with fire. Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another” (vv. 49, 50). 


What’s the background for being salted with fire? The immediate context is the dispute among the Apostles, which of them is the “greatest” in the Kingdom (Mk. 9:34).  The overarching situation remains Jesus correcting misunderstanding about the Loaves and his coming Passion (6:52; 9:32). 


The main force of Jesus’ teaching today is directed to his disciples, those following him in establishing his NT church. Earlier Jesus admonished the puffed-up self-evaluations and ambitions among his Apostles by enfolding to his breast the one among them who is truly great, a powerless child, and the family/household servant.  Jesus had taken direct aim at the apostolic band. 


It is axiomatic that any student worth his salt is able to divert the class discussion from its assigned topic. St. John attempts to distract Jesus from apostolic shortcomings.  Thus there is an intervening discussion about those employing Jesus’ name for exorcisms yet do not follow in the Way.  Jesus blows-off John’s interruption; and so for the moment do we as better considered for a Reformation Day Sermon. 


Jesus abruptly returns the class to the topic at hand. The Apostles’ argument over which of them is “greatest” brought them dangerously close to being agents for the church’s infection; and so Jesus described the curative for recalcitrance in being “friended” with the world: surgical removal from the body; once again another stern rebuke to those following him on the Way.


If your eye, foot, or hand is a cause of sin, cast it out. No doubt there is figurative application for individuals; but more importantly is the necessity of a literal plucking and casting out members who by their passions and friendship with the world can and will infect the congregation being sanctified in the body of which Christ is head.  A rotten apple is not allowed to contaminate the barrel.  Such a one may return to the communion by grace when in repentance he is restored as good fruit. 


Likewise, St. James pulls no punches, “Do you not know that friendship with the world is enmity with God” (4:4); and, “Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire” (5:3).  And so we come to Jesus urging us to be on guard against and to “rule over” sin always “crouching at the door” (Gen. 4:7), and “hell, where their worm does not die and the fire is not quenched” (Mk. 9:48). 


Really, how is it possible for sinful man to “rule over” sin, Satan, and the world all of which claims dominion over man?  St. Paul describes our dilemma; “I know that nothing good dwells in me, that is, in my flesh… For I do not do the good I want, but the evil I do not want is what I keep on doing” (Rom. 7:18a, 19).  Paul joins James in assigning prominence of our worldly passions as an infection that produces war within (7:23; James 4:1) and communicable within the body of Christ. 


Under these conditions, how is it possible for us not to sin? Well, this side of heaven, it is not; but with God all things are possible and for the one who believes as well (Mk. 9:23).  Satan, by the gospel, is already a defeated foe, yet continues a rear-guard action roaming the world, especially against the church, launching fiery darts as he retreats to Armageddon’s cataclysm. 


So what are we to do, but in faith put on the whole defensive armor of God (Eph. 6:11); and to this end Jesus continues teaching about the Loaves and his Passion on the Way. “[E]veryone will be salted with fire.”.  Fired-up Salt is the antidote to hell-fire and its undying worm. 


Have you ever dosed a worm or a slug with salt. What happens, it melts away; in this way Jesus speaks of himself, “Salt is good…” (Mk. 9:50).   The Salt with which we are salted is for our on-going sanctification and holiness.  Our fired-Salt is the principle element that unites with the Eucharistic grain of NT Loaves, as priestly food for the Baptized.


Accept a homework assignment, if you will. In your favorite English Bible translation open to Acts 1:4.  The occasion is forty days post-Resurrection.  Jesus in word and deed has imparted into the soul and being, the woof and warp of his church his cross and Supper, the lessons of the Loaves and Passion; now he is about to ascend to the Father in the sight of his disciples.  


Invariably English translations render, as by your ESV, “And while staying with them [Jesus] ordered them not to depart from Jerusalem…”  As regards such mistranslations one can fairly appropriate from Porgy and Bess, “It ain’t necessarily so; the things that you’re liable to read in the Bible, it ain’t necessarily so.”  


Without getting into Greek weeds, the proper translation is, “And as [Jesus] was eating and taking salt together with them, he commanded them not to depart from Jerusalem…”  Let me repeat, Jesus was not merely “staying” with his Apostles/disciples, he was eating and taking fellowship salt with them.


Jesus had fully instructed his church about the Loaves and his Passion and this the day of Ascension consummated that teaching in Eucharistic eating, sharing salt in friendship. Ten days hence Jesus would send upon the church the promise of our Father, the HS.  By the HS’s enlightenment the apostolic teaching would guard the church in the Way of the Loaves and Jesus’ Passion.


So what does Jesus mean when today he tells his Apostles, “[E]veryone will be salted with fire”?  He means that his flesh and blood self-donation on the cross for the life his church fulfilled the Law, specifically the OT grain offering regulations for feeding God’s priesthood, forming of a holy people.  


When in Capernaum Jesus announced, “I Am the Bread of Life come down from heaven” (Jn. 6:41), he was not merely making a one to one simile with the OT manna in the desert.  Jesus not only came out of heaven to feed his church by his word, but with the church’s sacramental Loaves; in water, grain, and oil, he is for us fire-salted Bread sacrificially offered to God on the Cross. 


This Eucharist is the participatory food in God’s new Temple, it is the new Showbread offered to God and returned as sanctified Bread for distribution to the Baptizeds’ eating and sharing in peace.


The old covenant begins with grain offerings for sanctification, presented to God and returned as the bread of Presence for consumption by the priesthood. Thus anticipating Christ, “You shall season all your grain offerings with salt; you shall not leave out the salt of the covenant of your God from your grain offering.  On all your offerings you must offer salt (Lev. 2:13). 


When Jesus identified himself in the synagogue of Capernaum as the Bread from heaven (Jn. 6), he implicitly informed those with Jewish ears to hear that he is the church’s Salt and salting of her NT exodus feeding: he is the Seed that produces much grain (Jn. 12:24), the baptismal water, salt and oil of the HS (Mk. 9:49) united in his fiery Passion for God’s love of men that overcomes the sin of the world and hellish invertebrates.


When Jesus warned his bickering Apostles in today’s Gospel, “Have Salt in yourselves, and be at peace with one another”, he makes a similar point in his Sermon on the Mount from St. Matthew, “You are the salt of the earth…” (Mt. 5:13).  But before we may be salt for the earth we must have Salt in ourselves.  Jesus is our fire-salted Eucharistic food in whom we are sanctified, having peace with God and with each other.


Our Eucharistic gifts: grain, wine, worldly treasure for the poor and for your pastor is intrinsically associated with our communal prayer at the Altar of Thanksgiving. God acknowledges our earthly offerings and our priestly character in Christ, returning to us heaven’s priestly Bread, in whom God gives us his “yes” in faith.  Amen. 




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Sermon - 9/23/18
2018.09.27 00:22:20

PROPER 20/B (2018): Jeremiah 11:18-20; James 3:13—4:10; Mark 9:30-37


Passions,    What causes quarrels and what causes fights among you?  Is it not this, that your passions are at war within you?  You desire and do not have, so you murder.  You covet and cannot obtain, so you fight and quarrel.  You do not have, because you do not ask.  You ask and do not receive, because you ask wrongly, to spend it on your passions (vv. 4:1-3). 


As between falling into the hands of men or into the hand of the Lord, King David declared, “Let us fall into the hand of the LORD, for his mercy is great; but let me not fall into the hand men” (2 Sam. 24:14). 


For the sake of Jesus, God’s great mercy is abundant and absolute. It is only toward those who spurn his Son and the Covenant in his blood that the author of Hebrews makes this qualification, “It is a fearful thing to fall into the hands of the living God” (10:29-31). 


For the love of men God would hand-over Jesus, like Abel and Joseph ben Jacob, to the “tender mercies” of his brothers to do to him whatever they pleased (Mk 9:13).  Jesus teaches his disciples, a second time, “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise” (v. 31). 


On the previous occasion of this teaching the Apostles passionately contradicted Jesus, to which he called them, “Satan”, adversaries of God.  On this occasion however his disciples are afraid to engage Jesus’ about his Passion teaching.  They would rather move the discussion away from the scandal that for them is the cross.  


How could it be otherwise? You and I do not really believe St. James, when he says, we deny God on account of our passions.  But Jesus does not let the matter of his Passion drop; instead he redirects the subject to his Apostles’ roiling passions; their jealousy toward one another and self-ambition for status in the kingdom of heaven.


The apostolic band had returned from a Gentile mission, in the Decapolis, to their house church in Jewish Capernaum; Jesus inquired of them, “What were you discussing on the way?” (v. 33).  The question contains a double implication; the disciples think Jesus is asking about the road trip, but in asking about their discussion Jesus deftly returns them to the subject his teaching, of following him on the Way of the cross, his Passion, predicting he will fall into the hands of ruthless and violent men.   


On the road the Apostles had been quarreling, “who [among them] was the greatest” (v. 34).  Perhaps there was animus against Peter, whom Jesus designated the body’s titular head, “Rock”; or angst might have involved James and John, who with Peter were invited to an exclusive audience with the Father on the Mt. of Transfiguration. 


At Jesus’ inquiry the disciples are ashamed and remain silent; a turning point in apostolic hearts and consciences; and the beginning of repentance and a new understanding of what it means to be in the Way.


In following Jesus, Christians must define their fruitfulness, or the lack, in terms of understanding Jesus’ teaching as the HS gives light, first about the Loaves and second the Passion. So far Jesus’ teaching in word and action had fallen on deaf apostolic ears and recalcitrant hearts. 


The disciples did not understand; to their horror Jesus’ revelation of a new exodus that was to be shared with Gentiles in a common feeding. Gentiles were not mere tag-a-long sojourners but co-equal followers in the Way.  Nor did the Jewish disciples understand or agree with the necessity of Jesus’ rejection and death at the hands of the Jewish elders (Mk. 6:52; 9:32).  They opposed both divine NT programs, and so continued to be adversaries of God. 


But it is precisely the Christian understanding about the Loaves and the Passion as two sides of the same singular reality; Supper and Cross, Cross and Supper, each informing and integral of the other wherein the kerygma, the proclamation of the gospel, is fully received in the NT church by word and sacrament.


Today’s OT Reading provides a portrait of Jesus by the prophet Jeremiah, saying of himself, “I was like a gentle lamb led to the slaughter” (Jer. 11:19).  Jesus, on his Way to slaughter, was inexorably led to confront man and Satan’s hatred of God’s absolute reign and rule through his “gentle” Lamb.  


On the cross Jesus is Son of Man, brother of all men, voluntarily submitting to the violent hands of men. For the sake of man’s righteousness before God, Jesus on the cross has made himself least and servant of us and among us in sacrificial death for sin. 


Apostolic shame over worldly passions that denies God’s righteousness and mercy gives us pause, as well, to repent in light of Jesus’ teaching the necessity of his Passion on account of sin.


In the Way the Apostles quarreled over their individual status in the church of Christ; but worldly authority is upside-down and against heaven’s realm and rule. The gold standard for true greatness in the church is Christ crucified in the hope and faith of justification and resurrection.  


Teaching his Passion, Jesus broached that which the Apostles wanted to avoid. By refusing to understand the necessity of his Passion, these apostolic foundation stones of the Kingdom were sabotaging the Kingdom’s existence in which they sought “greatness”.  Tragically they misconstrued the character of their Office into which called. 


The baskets of remaining loaves and fish from the two feedings were emblematic of their servant Office; but the lesson had become remote and inconsequential. And so also the Baptized, who absent themselves from word and sacraments misconstrue their priestly character for worldly passions. 


Jesus demonstrated the Kingdom reality; he selected “a pearl of great price” for which he would give his all (Mt. 13:46).  In the house-church he took-up and enfolded a child, whose status by world standards is least and servant of all in family circumstance. 


The conundrum on display for the Apostles, and for you and I is that we must reconcile the upside-down Kingdom reality; that greatness understands the things of God and of heaven without being puffed-up; and with each advance in understanding we are increasingly humbled to repentance, inspired to put aside quarrels, and more and more extend forgiveness and service to brothers and sisters enfolded into Christ’s love.


By enfolding the child in the midst of his princes of the NT church, Jesus ended the quarrel; next to himself on the Way to the cross, this “gentle” child is the one who is “greatest among them” and whom they must now emulate in faithful service.


When worldly passions dominate, inherent in our sin nature, murder, specifically fratricide, is a very real danger. Biblical examples abound: certainly Cain and Abel; and the sons of Jacob desiring to kill their brother Joseph. 


In the mind of Joseph’s elder brothers their father wrongly elevated him to authoritative family office, bestowing on him “a robe of many colors” (Gen. 37:3).  His brothers deposited Joseph in a pit for dead, a grave if you will, from which he was resurrected.  Such jealous passions bespeak the murder of which St. James warns, that unchecked by grace unto faith can destroy the family, the church.


All of us have observed the worldly passions in the Christian congregation, most prominently on display in numerically large congregations. Quarrels increase for lack of love and factious isolations exacerbate; the family becomes less nuclear.  In extreme cases sides are chosen-up around the congregation’s distributive servant of the things given for greatness, word and sacrament.  When that occurs the impulse to fratricide advances to suicide. 


When we have children among us, he and she are living parables of heaven’s kingdom and the greatness which all Baptized aspire. The first lilting words taught our children are, “Jesus loves me this I know, for the Bible tells me so”. 


Yet how sad when that song is not unpacked Lord’s Day to Lord’s Day, from faith to faith, in ever greater understanding of our unity in the Loaves and the Passion of God’s gentle Servant Lamb.


Last Sunday a father approached Jesus because his disciples were impotent to cast-out a demon; they were hardhearted, refusing to understand the Loaves and the Passion. To all present, Jesus said, “All things are possible for the one who believes” (Mk. 9:21); to which the father, immediately and in advance of the disciples expressed his repentant prayer, “I believe, help my unbelief” (v.24). 


In fact the Gentile father spoke for the disciples, even then moving out of unbelief; and by Jesus’ ensuing exorcism he again directed attention to a child as “greatest” in their midst whose salvation and restoration is of grace alone received in a child’s helpless humility; so also for us who repentantly receive the Loaves and the Passion of Christ. Amen. 




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Sermon - 9/16/18
2018.09.18 22:27:08

PROPER 19/B (2018): Isa. 50:4-10; Jas. 3:1-12; Mk. 9:14-29


Mute,            [Jesus] rebuked the unclean spirit, saying to it, “You mute and deaf spirit, I command you, come out of [the child] and never enter him again.”  And after crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, “He is dead.”  But Jesus took him by the hand and lifted him up, and he arose (vv. 25b-27). 


Today we have another resurrection miracle as Jesus leads, both Jew and Gentiles, to a new exodus in the new creation coming into being. Jesus and his disciples are still in the Gentile territory of the Decapolis, literally “the ten cities”. 


Jesus has just descended the Mt. of Transfiguration where Peter, James, and John previewed his resurrection glory in the presence Moses, and Elijah, the latter as harbinger of Jesus’ coming Passion.


Jesus and his disciples were about to leave off their Gentile mission, continuing the new exodus, ultimately to the place of Jesus’ glory on the cross. But before they could be on their way Jesus is once again confronted by a demonic challenge to his messianic bona fides. 


Today’s exorcism of the Gentile boy connects us with last Sunday’s healing of the Gentile deaf-mute man whom Jesus restored to wholeness in hearing for understanding and an unstuck tongue to speak God’s praise.


That healing was the final miracle for our “understanding the loaves” (Mk. 6:52), taught between feeding 5,000 men in Jewish Galilee and 4,000 mostly Gentiles in the Decapolis.


As regards apostolic “understanding about the loaves” their hardness of heart (v. 52) still prevented them from being on board (v. 51) the universal exodus and training into their servant office. 


Jesus’ Apostles actively opposed him at both wilderness feedings that consisted of ethnically mixed tables. About the 5,000 they told Jesus, “send them away” (6:36); of the 4,000 Gentiles the Apostles grumbled, “How can one feed these people with bread here in this desolate place?” (Mk. 8:4). 


If today you referred to an ethnic group as “these people”, offense would instantly attach as racial slur.  The Apostles intended their remark precisely in that way.  In their mind they were “unreasonably” expected to serve Gentile, unclean “dogs”; whom Jesus had previously declared clean (7:27) by exorcising the daughter of the Syrophoenician woman. 


Now Jesus must teach his church, without a full comprehension of the loaves to an understanding about another divine necessity, his Passion. Before ascending the Mt. of Transfiguration, “[Jesus] began to teach [his Apostles] that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again” (8:31). 


At this, Jesus received blowback from his Apostles and stern rebuke from Peter. Jesus condemned their satanic response (vv. 32, 33).  Next Sunday Jesus will announce his Passion, a second time.  Well, “once burnt, twice shy”; this time the disciples’ will be less aggressive as Mark reports, “they did not understand the saying, and were afraid to ask him” (9:32).  Between Jesus’ two Passion predictions we now arrive at today’s exorcism. 


In calling his new Covenant church into existence it was clear that this new people would consist in catholic character; no longer grounded in the ethnic DNA from Abraham’s physical seed. The church, consisting of Jews and Gentiles equally possess righteousness begotten, not of Jewish seed, but of the same faith gifted to Abraham.  The church consists of a people defined, not by the spilt blood of circumcision (Ex. 4:25); but through Baptism into the blood of Jesus, rejected and crucified. 


The wilderness feedings portended a new ethical character of unity in a common feeding on the way to heaven’s Promised Land. But Jesus’ disciples still neither understood about the “loaves” nor his predicted “Passion”, both of which are of a piece, two sides of the same coin.


And this is where we find ourselves, without understanding, at the foot of the Mt. of Transfiguration, observing apostolic impotence and confusion at their inability to exorcise a taunting demon. Jesus laments, of his Apostles and all of us, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me?” (Mk. 9:19). 


Understanding spiritual matters comes by teaching and hearing the word of God. I preach and teach; you hear.  If I teach something less than law and pure gospel, St. James warns of a greater judgment (3:1). 


Jesus is God’s true Teacher of his word, because unlike his hardhearted Apostles and us, Jesus is God’s obedient Listener given a tongue for the weary (Isa. 50:4, 5).  


Unlike the tongues of sinful men, “restless evil, full of deadly poison” (Jas. 3:8), Jesus is God’s faithful Suffering Servant, ordained in place of “faithless Israel”.  OT Israel had become no better than deaf-mutes.  The Jews hypocritically belittled Gentiles as “dogs” and the Apostles thought themselves superior to “these people”; but there is now no longer any difference.  


The point of the Loaves and the Passion is Baptism. In Christ “there is neither Jew nor Greek, there is neither slave nor free, there is not male and female” (Gal. 3:28).  Before God, apart from Christ, all are equally guilty; failure in one point of the law makes us accountable for it all (Jas. 2:10). 


Sinful man, baptized into the Suffering Servant Office of Christ is homogenized into one Loaf and one salvation. Abraham’s ethnic DNA no longer holds sway in God’s election.  There is only our status as the Baptized, imparted by the HS from the Seed of God’s word for faith. 


By Baptism we are ordained to be “NT people” who understand “the Loaves and the Passion” for us. These things neither scandalize us nor cause us to object to prayerful service for “people” we formerly held in contempt.  Our unity partakes the single Loaf that is Jesus’ flesh and blood crucified for the many.


Ancient Israel had become weary; they thought God had abandoned them to a well-earned travail. So also Christians, NT Israel, become weary from interminable attacks, from Satan, the world, and by our weak and corrupt flesh.  The demoniac’s father confesses repentant faith, “I believe; help my unbelief!” (Mk. 9:24b). 


When the Apostles privately inquired of Jesus, “Why could we not cast [the demon] out?” he responded, “This kind cannot be driven out by anything but prayer” (vv. 28, 29).  Again this is a rebuke against their hardheartedness.  Their prayer on behalf of the Gentile “dog” suggested rebellion against God’s catholic salvation in Christ. 


After the feeding of 5,000, Jesus came to his Apostles walking over the chaotic sea and resurrected himself into the boat; still for heartlessness they did not understand, refusing to listen about the divine necessities: the Loaves and the Passion.


On the Mt. of Transfiguration God spoke of the glorified Jesus to Peter, James, and John, saying, “Listen to him” (9:7).  Apart from Christ, our prayers always oppose God’s salvation.  Apart from Christ, we are incapable of comprehending the Loaves or the Passion. Thus godly and effective prayer is necessarily associated with the community’s Eucharistic Altar.  We in the new exodus are called to understand the “Loaves and the Passion”.


Last Sunday I preached we are not “prayer-warriors” as some think; rather we are “warrior-priests” privileged to offer Eucharistic prayer through Jesus, our High Priest after the order of Melchizedek, who had imparted to Abram heaven’s blessed bread and wine (Gen. 14:18, 19).


In the end there is this: the teaching, the prayer, and the fellowship that comprehends the Loaves and the Passion (Acts 2:42) all of which associate us in Baptism’s necessity of Jesus’ sacrificial suffering, death and resurrection.


With Jesus, God’s perfect Listener; you are invited Lord’s Day to Lord’s Day into the incarnate Word, for understanding and being lifted out of your weariness.  By his Word we recognize that Baptism joins us to a fellowship, a repentant suffering on account of sin. 


We Eucharistically participate in the crucified flesh of Jesus’ passion for forgiveness; and in Eucharistic prayer we approach our Father at the Altar of our feeding to participate in remaking the world in his image and after the likeness of his Son. Amen.




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Sermon - 9/9/18
2018.09.09 23:33:37

PROPER 18/B (2018): Isaiah 35:4-7a; James 2:1-10, 14-18; Mark 7:24-37.


Desert,         “Behold, your God…  He will come to save you.”  Then… the ears of the deaf [shall be] unstopped… and the tongue of the mute sing for joy.  For waters break forth in the wilderness, and streams in the desert… (vv. 4b,c, 5, 6).  


For the last seven Sundays the church in her Gospel Readings from saints Mark and John has done a deep-dive into the meaning of church’s Eucharistic meal in the time of our Lord’s resurrection, that we with hearing ears, “understand about the loaves” (Mk. 6:52) of Jesus feeding the 5,000.  Understanding the loaves is fundamental to our Christian walk. 


For our grasp of the “loaves” the HS by Mark employs a literary device, inclusio, a scriptural envelope of a beginning and an ending that sandwiches the enveloped meat and meaning. 


Beginning with the 5,000 in Jewish territory the inclusio is completed by Jesus’ feeding 4,000 in Gentile Decapolis introduced by today’s Gospel miracles; the Syrophoenician woman seeking crumbs from the loaves reserved for Jews, and Jesus restoring a Gentile deaf-mute to hearing God’s word and clear speech to proclaim it. 


Within this all-important inclusio the church comprehends the Lord’s Supper in the context of Jesus’ Passion.  Does this make sense?  I hope so; like the deaf-mute with new ears, it must be heard by a converted heart that sings for joy with an unbridled tongue, “amen, amen”.  


In feeding the 5,000 Jesus inquired of his Apostles only about the number of available loaves (v. 38), emblematic food for the Jewish priesthood (1 Sam. 21:1-6). As it turned out, in addition to five loaves there were, unexpectedly two fish, suggesting food for other than the Jews.  Some Gentiles were also present in this desert gathering, no doubt a distress for the Apostles, as Jews would never; ever break bread with Gentile “dogs”. 


Jesus feeding such a multitude of persons was an action that taught a new exodus.  The Passover out of Egypt was an all-Hebrew event with a handful of tag-along Egyptians.  In crossing through the Red Sea Israel was baptized a holy nation and kingdom of priests in the way of the Lord (Ex. 19:6) that at the sight of God’s mighty work, the nations, the Gentiles might also be drawn to their true and saving God (Deut. 4:6-8). 


Jesus feeding the 5,000 would fulfill his mission, “first to the Jew” (Mt. 10:5, 6; 15:24; Jn. 4:22), the economy of God’s salvation.  Yet Jesus would become frustrated at the Jewish mission: by the crowd thinking only of food for stomachs; by Apostles’ reticent to share bread with the Gentiles and wanting to “send them away” (Mk. 6:36a); by Pharisaic elders contradicting the patent revelation of a new exodus in his miraculous feeding; and by the loss of Jewish disciples unable to accept the scandalous imperative of eating of his flesh and drinking his blood (Jn. 6:53, 60, 66) as God’s end times food in the new Way of Holiness (Isa. 35:8).  


Jesus departed from the Jewish regions of Gennesaret and Capernaum; heading north into the Gentile territory of Tyre and Sidon. There he entered a non-descript house and would have preferred to remained anonymous (Mk. 7:24b), perhaps to lick his wounds at the hands of Jewish grumblers and abandonment by his Jewish disciples returning to the synagogue’s of Moses.


In the Gentile territory Jesus experienced an entirely different reception for there was no way to escape the Gentile populace (v. 24c) generally known as “the Decapolis”.


On a previous occasion Jesus had been to the Gerasenes in the Decapolis; there he dispatched into a herd of pigs, a thousand demons, collectively known as “Legion” from a man living among the tombs. The demons possessing the pigs returned to their chaotic primordial home, the sea.  As a result of economic loss, the Gerasenes Jesus asked to leave.  Jesus was having a hard time catching a break from Gentile and Jew.  


The formerly possessed man, known as “Legion” wanted to follow Jesus, but was directed to return home. He preached the good news of his release and restoration in the Decapolis.  The result was that in today’s Readings Jesus is enthusiastically welcomed in Gentile Decapolis; first by the Syrophoenician woman seeking an exorcism for her daughter.  The girl’s release from satanic bondage is not, in the first instance, about an exorcism; rather the mother’s principle thrust sought acceptance into Jesus’ new exodus out of Satan’s bondage and receive his food on the Way of his destination.  Jesus, of course, is on the Way to die on the cross, God’s sacrificial Lamb and so source for the Life of his church.


Jesus challenges the woman’s request for food from his table, “…it is not right to take the [Jewish] children’s bread and throw [their Bread from heaven] to the dogs” (Mk. 7:27); still the woman lays hold of Jesus’ negative word, turning it to her advantage, such is the essence of saving faith. 


The woman accepts that she and her daughter are unworthy street-dogs, but even in Jesus’, “no”, by faith that trusts God’s mercy, she makes an audacious claim for a place in his house. By faith, the Gentile woman and her daughter are elevated to full family membership, possessing an absolute claim to participate in God’s one loaf at, not under, Jesus’ table.  


By the unexpected addition of fish with the loaves of the 5,000; by the woman’s welcoming faith desiring heaven’s bread, Jesus takes his Apostles with their twelve Jewish baskets with fragments of bread and fish deep into Gentile territory.


The Decapolis was truly a spiritual desert. Unlike Israel, God’s people by grace, Gentiles had no claim on the things of God; still at the word of a former demoniac named “Legion”, a Syrophoenician woman, and a recreated Gentile deaf-mute speak that Jesus is true Bread out of heaven for spiritual wholeness the gospel was proclaimed in the Decapolis. 


At the recreation of the deaf-mute to new humanity, the Decapolis crowds were “astonished beyond all measure, they said, ‘He has done all things well; he has made the deaf to hear and the dumb to speak’” (Mk. 7:37).  By their testimony these Gentiles echoed God’s own word on the sixth day of the first creation, “And God saw everything that he had made, and behold it was very good” (Gen. 1:31). 


4,000 Gentile men and women would now be drawn into a desert place with Jesus to join with Jews in a new exodus and feeding on the way Isaiah describes, “And a highway shall be there, and it shall be called the Way of Holiness; the unclean shall not pass over it. It shall belong to those who walk on the way…” (35:8). 


The Way of Holiness in which there is no uncleanness is the substance of Jesus’ crucified flesh and blood, the meat sandwiched in heaven’s Loaves. The dénouement of Jesus’ teaching and our understanding of the loaves is simplicity, “he took the bread, and after blessing it (cf. Mk. 6:41) broke it and gave it to them, and said, “Take; this is my body.”  And he took a cup, and when he had given thanks (cf. 8:6) he gave it to them, and they all drank of it.  And he said to them, “This is the blood of the covenant which is poured out for many” (14:22-24). 


Jesus is our feeding; he is our singular Loaf into which, by Baptism, we by faith are gathered and baked with him in Holy Fire on the cross. We live in a world where man eats his bread by the sweat of his face (Gen. 3:19a). 


But Jesus has come into our desert as Food from heaven for Holiness. In this Way we eat his Bread bloodied by the sweat of his brow (Lk. 22:44) for our sin.  In Christ’s feeding we are being recreated to true humanity.  Amen.   





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Sermon - 9/2/18
2018.09.04 22:01:13

PROPER 17/B (2018): Deut. 4:1-2, 6-9; Eph. 6:10-20; Mk. 7:14-23.


Stand,           Finally, be strengthened in the Lord, that is, in his mighty strength.  Let yourselves be clothed with the full armor of God so that you may be able to stand against the devil’s schemes.  For our struggle is not against blood and flesh, but against the rulers, against the authorities, against the world powers of this darkness, and against the spiritual forces of evil in the heavenly places (vv. 10-12).


We continue to advance our “understand[ing] about the loaves” to the 5,000 men (Mk. 6:52).  All four evangelists record the miraculous feeding and so emphasize its gospel import. 


Some wonder that women and children are absent from the feeding count; after all, wouldn’t their inclusion magnify both the miracle and Jesus? Perhaps, but unlike modern day nation of Israel that drafts women into its military; ancient Israel exempted women (and of course children) from combat. 


By numbering only men arranged in ranks of hundreds and fifties (Mk. 6:40) our attention is called to Israel’s martial array departing Egypt in the Lord; as Napoleon observed, “An army marches on it stomach” to be effective, it must receive nourishing rations.  


We have come out of our baptismal water for anointing by the HS with gifts in forgiveness of our sins by God’s word. Like ancient Israel crossing the sea we have been snatched from death leaving Satan’s army to a watery grave.  


On the other side of the water, by Jesus’ resurrection from the grave, the NT church receives in Eucharist thanksgiving her sacrificial feeding out of heaven (Jn. 6:51).


Baptism imprints the heart and mind with the sign of the cross signifying our release from satanic captivity to our enrollment in the army of God. St. Paul describes the enemy from whom we are rescued: 


Perverse, untruthful, foolish, and fleshly men tempt and harass us; still they are not our real enemies, but tools, even victims. It is the devil and his spiritual cohort, rulers, authorities, powers of this darkness, and evil forces in heavenly places who conspire against God and attack his army on earth. 


Our struggle then is not so much against “blood and flesh”, as against a spiritual horde.  And it is on this plain that the Baptized stand in God’s grace by faith alone in the gear designed for invisible warfare.  


We know demonic forces inspire attacks on the saints; yet they are a dispirited and irregular band already defeated at the cross by Jesus’ perfect obedience to the Father unto death for the life of men. Thus we are, “the church militant”. 


Today Paul’s epistle, takes up the church’s battle preparedness from the HS; and Mark’s Gospel once again directs us to our field rations and softened hearts to “understand about the loaves” that Jesus’ ministers dispense (Mk. 6:43).  


St. Paul urges us to put-on the whole armor of God provided at Baptism. You know the allegorical gear: belt of truth, breastplate of righteousness, sandals for march to the cross, shield of faith, helmet of salvation, and a defensive short sword that is God’s word. 


Thus equipped, what are you to do, go forth into battle? Not really, at least in the sense of attack; you don’t have the spiritual sight to discern your true foes; and if you think you do, then recognize that they are liars who masquerade as angels of light.  Your battle gear is not meant for attack but defense. 


Your protective battle dress is emblazoned with the insignia of your Commander connoting his extant victory on the cross. By this insignia, you are identified to spiritual foes; the cross is the reality in which you receive your battle directives:


“Stand” in the strength of the Lord against all spiritual terror; “stand” in his truth; “stand” in his righteousness; “stand” for your foot washing in God’s presence; “stand” by faith alone; and “stand” according to the knowledge of salvation declared by the sword of his word, “It is finished” (Jn. 19:30). 


According to your orders all that remains, is for you to persevere, trust in the Lord and his gifts in which you were outfitted from infancy; and pray always for the strengthening of your faith and your brothers and sisters; and that your pastor boldly proclaim God’s law and gospel victory through Christ in your name.  


By the way, prayer is not a weapon. We are not “prayer-warriors” forming telephone chains and breakfast cells apart from the congregation’s Altar to urge God to do the right thing according to human lights and desirers. 


Still Christian prayer does go hand-in-glove with the only offensive weapon that Jesus employs in solidifying his victory: the long sword of the Spirit conveyed at pastoral ordination to preach the Word in congregation, mission, and seminary teaching. 


Jesus observed the power of his preached Word in sending his disciples on mission in his name, “I saw Satan fall like lightning from heaven” (Lk. 10:18).  We are an army and when attacked our orders are to hold the line, stand-fast, and trust only in the Lord’s strength to dispatch our foes, the devil and our sin nature. 


Day-by-day Jesus rescues us from multiple assaults; and when the onslaughts rest, we attend to our armor, to our wounded brothers and sisters, and then to sleep with the prayer on our lips of the Lord’s protection and for strength in the new day when we again take up the Word and by its sight re-dedicated to our line of march through this world in Christ.


Satan’s attacks exhaust us, and since an army marches on it stomach, Jesus increasingly would be joined to us in his saving Flesh; eating heaven’s new Food for discerning the nature of our salvation and eternal life.


The scribes in today’s Gospel had accused Jesus of permitting his disciples to disrespect Pharisaical dietary traditions for purity. But by now it was patent Jesus was calling into existence a new Israel to a new Passover exodus out of this dark world occupied by outlaw devils and powers through (to use 20th century Cold War terminology) “useful idiots”. 


Partaking of Jesus’ new exodus food (without the grumble of allegorizing deniers) is integral of our call to follow to the “Beginning” place (Jn. 1:1) of our salvation to await the revelation of the new creation coming into being. It is by the cross and Resurrection that our new Food assures us of the promised marriage Supper of the Lamb (Rev. 19:9) to consummation in “one flesh” (Eph. 5:31) in the Father’s kingdom. 


In today’s Gospel Jesus makes clear he will not feed ordinary food to his followers in his Resurrection; to be digested and eliminated from ours of the body of Christ. He will instead give them his new Food suitable for participation with the cross’ glory.  Such Food deprecates the Jewish dietary traditions as meaningless.  Jesus now announces a new tradition concerning “the loaves”: 


“Hear me, all of you, and understand: There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him” (Mk. 7:14, 15).


Jesus speaks of the human heart whose every inclination is evil and opposed to the will of God (Gen. 6:5; 8:21; Ps. 51:5; Mk. 7:21). It is not ordinary, “clean” or “unclean”, foods that defile the heart.  All ordinary food bypasses the heart and goes directly to the digestive organs and out. 


Earlier Jesus declared that there is one Food, the Food of his crucified flesh and blood that engages the heart (Jn. 6:53-58); binding to it, shaping, and re-making it by his power to transform, create, and make whole all who, in faith, seek and connect with his sacrificial flesh (Mk. 5:28; 6:56).


The church’s Eucharist is restoring us to incorruption and likeness unto him to be manifested on the last day. Jesus is God’s true Son in that his will is one with that of the Father (Jn. 4:34); so also by our subordination to Jesus’ will, our Head, we have restoration to true humanity from our Begetting-Father (Jn. 3:7). 


Thus Jesus declares his crucified flesh and blood in his Resurrection to be the church’s real, substantial, life-giving food, sacrificed in total obedience to the Father. We receive this Food in faith and so participate in his obedience to the Father’s will as true sons and daughters in Christ.


By attending to our armor and eating heaven’s rations we are a “warrior-priesthood” participating in Christ’s sacrifice and so his victory. As “warrior-priests” we have access to God at all times and pray for that which pleases our Father.


The church’s celebration, like Abraham after victory over the despot Chedorlaomer, received from Melchizedek, the king of Salem (Gen. 14:18) a different bread and wine in blessing; so we from Christ receive from our High Priest after the order of Melchizedek, heaven’s NT Bread and Wine.


King David fed his soldiers with five loaves, to sustain in defense against pursuing Saul. The bread of Presence (showbread) was reserved for the tabernacle priesthood (1 Sam. 21); in Christ the “church militant” are warrior-priests worthy of priestly Bread from the hand of our Lord.  Amen. 




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Sermon - 8/26/18
2018.08.26 23:43:25

PROPER 16/B (2018): Isa. 29:11-19; Eph. 5:22-33; Mk. 7:1-13.


Tradition,              [T]he Pharisees and the scribes asked [Jesus], “Why do your disciples not walk according to the tradition of the elders, but with defiled hands?” (v. 5) 


There are three great traditions of the Christian church, “The Liturgy” of Eastern Orthodoxy; in the West the “Mass of the Roman Rite”, and the “Lutheran Common Service”.  Among each tradition, there are variations, conflations, crossovers, and in some cases abuse where liturgical order is at odds with the pure gospel. 


Here Calvinistic Anglicanism and a doctrinally amorphous ELCA (The Evangelical Lutheran Church in America) spring to mind as prime offenders.  Parenthetically, the variegated permutations of American Protestantism are not included within the Christian traditions being of a different spirit (2 Cor. 11:4).    


The different “traditions” of the church celebrate Christ, her Head, in freedom consistent with her apostolic faith.  The Christian liturgy is the expressed order by which Christ and the Church catholic consists in unity and holiness.  Thus St. Paul, last Sunday, without commanding any particular form, described the substance of the congregation’s worship in the Ephesian liturgy:


“[S]peaking to one another in psalms and hymns and songs of the Spirit, singing and psalming with your heart to the Lord, giving thanks (i.e., “Eucharist”) always for all things in the name of our Lord Jesus Christ to our God and Father, being subordinate to one another in the fear of Christ:” (Eph. 5:19, 20).  Beyond this product of word and sacrament we possess “tradition of the elders” in service of Christ, the gospel, and the Church. 


The fountainhead of today’s Gospel continues from St. Mark’s commentary: the Apostles “from hardened hearts did not understand about the loaves [for the 5,000]” (Mk. 6:52).  From this assessment we broke-off to hear Jesus teach: he is heaven’s Bread of Life for the new creation (Jn. 6:22-35); we will eat and drink his separated and resurrected flesh and blood for Life (vv. 35-51); and by such eating in faith we are being made new by the HS in God’s image and Christ’s likeness (vv. 51-69). 


Jesus’ instruction in the synagogue of Capernaum caused many of his disciples to abandon him, returning to the traditions of the Pharisees.  However, as for the Apostles, it appears that their hearts changed; they began to comprehend the miraculous sign of “the loaves”.  Peter confessed of Jesus, on behalf of the apostolic body, “You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God” (vv. 68, 69).   


Today we return to Mark’s Gospel.  The Pharisees of Capernaum seem to have gained the upper hand against Jesus’ new Torah teaching and program.  Unlike the Apostles, they remained “hard hearted” in their unbelief concerning “the loaves”.  Once again (Mk. 3:22; 7:1) the scribes, Jerusalem’s legal experts, were summoned to cement the Pharisaic objection to Jesus’ new food and fellowship. 


Jesus shared his table with Jew and Gentile who listened to his word, but rejected those without ears to hear (Jn. 6:26).  The Pharisees on the other hand taught that the Jews should model their behavior on the Levitical priesthood required temple ablutions; thus meal washing suggested the Pharisees thought themselves to be a sort of de facto “priesthood” worthy of emulation by the Jewish laity. 


For those outside the Aaronic priesthood such washing before eating or on returning from the marketplace was a matter of personal piety, neither commanded nor forbidden; what is called “adiaphora” (Formula of Concord, Ep. X; FC. SD. X) much as a Christian might cross themselves to remind of Baptism, or in the manner of receiving Holy Communion on the tongue or in the hands, each a slightly distinct piety. 


The accusation of the scribes against Jesus’ Jewish disciples not following Pharisaic traditions, was a blatant attempt to further drive the existing wedge between Jesus and his disciples by his “hard saying” (Jn. 6:60), “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood you have no life in you” (Jn. 6:53). 


Jesus claimed to come out of heaven with revelation of Torah’s true meaning, utterly incomparable and at odds with the traditions of the Pharisees.  New traditions in accord with the gospel grounded in his death and resurrection would come about by the Apostles’ teaching and from new elders called into Christ’s on-going office.


Jesus came for giving a New Covenant, in which OT pieties paled as irrelevant.  Jesus’ New Covenant in his sacrificially crucified and risen flesh for the sin of the world admits nothing about the Old Covenant other than its fulfillment and termination.  On the cross Jesus declared, “It is finished” (Jn. 19:30).  Further God’s NT in Christ is not only for Jews but all men standing before God either, alone for judgment; or in Baptism, Fed, and saved new Israel. 


The NT is picture and promise of that intended “in Beginning” (Jn. 1:1), “the Marriage Supper of the Lamb” (Rev. 19:7, 9) with his betrothed, the Church in the new creation.  Thus St. Paul instantiates the gospel from Genesis by the imagery of marriage:


“[B]ecause we are members of his body [which Christ nourishes and cherishes], ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh’ (Eph. 5:29-31). 


The marriage God ordained “in Beginning” betwixt Son of God and the Church establishes the true gospel order of worship.  All “tradition of the elders” in the NT conforms to and supports the church’s worship as, “mutual subordination of husband and wife in the fear of Christ” (v. 21). 


“Mutual subordination” within marriage is of course asymmetrical, the wife’s submission is to the Husband’s headship; and in his Service to her, he instructs and gives his life for his bride; in this way both are voluntarily subordinated to the Father’s will for the love of each other in their respective spheres and offices. 


New traditions have come into being supporting heaven’s NT marriage Covenant.  In our relation to God in Christ, the church is subordinate helpmate, enthusiastically advancing her Spouse’s family program, ordered by marriage’s love in forgiveness. 


NT traditions support and advance love’s relation of Christ as head of his body; neither Head nor body is more important or valuable; each magnifies the other to be essential to unity and holiness according to the will of God from Beginning.  


In the Resurrection the apostolic elders fully comprehended “the loaves” to be their Service on behalf of Christ to his bride in order that “the two shall become one flesh” in forgiveness for the sake of pulverized hearts. 


In this, the tradition of the NT elders support our Christian worship; and if one wishes to characterize marriage, a sacrament, essentially oriented as means in which there is forgiveness of sin between husband and wife resulting in procreation, then there should be little objection.  Amen. 




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Sermon - 8/19/18
2018.08.19 23:37:28

PROPER 15/B (2018): Prov. 9:1-10; Eph. 5:6-21; Jn. 6:51-69. 


Offensive,               [T]he Jews began… saying, “How can this man give us his flesh to eat?”  So Jesus said to them, “Amen, amen, I say to you… [M]y flesh is true food, and my blood is true drink… This is the bread which came down from heaven, not as the fathers ate and died.  He who eats this bread shall live forever.”… When many of his disciples heard this, they said, “This teaching is offensive.  Who can hear to listen to him?...  From this time on [they] went back to their previous commitments, and they were no longer walking about with him (vv. 52, 53a, 55, 58, 60, 66). 


You recall how we arrived at our excursion into Jesus’ Bread of Life discourse; the Apostles, resistant of heart, failed to understand Jesus’ walk over the sea and his feeding 5,000 with 5 loaves and 2 fish. 


The craft, in which the Apostles were sent ahead of Jesus, was cloaked in night’s darkness, opposed by a contrary sea.  In their perception of isolation, the Apostles aptly described, “a ship of fools” (Plato’s Republic, Bk. VI). 


All of our Readings this morning direct us to “the fear of the Lord”; putting aside human foolishness and instead receive God’s wisdom.  God’s word calls us to wisdom that disembarks passage in the world for that of the ark of God’s salvation in Christ.  Transfer is revelatory by God’s gift of faith grasping the promise of Christ.  In his word we step out of the world’s mentality, and journey with Jesus in the direction of the cross. 


On their sea voyage the Apostles saw Jesus as a “ghost”, not a man, walking over the water; for unbelief, they were incompetent to minister to Gentile populations, betokened by the 12 remaining baskets of bread and fish, (Mk 6:45, 53).  Further apostolic instruction by miraculous signs (vv. 55, 56) and teaching the true meaning of Torah was needed. 


In Capernaum the synagogue Jews taught the “letter” of Moses; of which St. Paul advises, “the letter kills, but the Spirit [which comes by Christ] gives life” (2 Cor. 3:6b).   When Jesus taught, “It is the Spirit that gives life, the flesh is of no avail” (Jn. 6:63), he necessarily equated “the letter” of Moses that does not avail or profit to be in apposition to Jesus’ en-fleshment as Word by the HS for the profit of life. 


In this distinction between old and new is Wisdom’s crucible in comprehending the NT church’s Holy Supper.  One must first discern Jesus’ own meat and drink, “do[ing] the will of [the Father]” (Jn. 4:32, 34).  God desired of Jesus his once for all sacrificial death for the life of many.  Jesus’ food is as well the Baptizeds’ food; our participating in Jesus’ death by eating at Wisdom’s banquet provided by the church’s Eucharistic foretaste. 


For the sake of his Son’s sacrifice, God abandoned the killing letter of Moses and en-stoned temple strictures, for the grace and truth of our new life in the flesh of his NT Temple, the body of Christ, the crucified and resurrected man Jesus.   


Here then is the divide, sinful man’s gravitation to unbelief of God’s word in favor of our own lexical definitions and associations.  We insist these are “wisdom”; but God calls them, “foolish”. 


When the crowd, miraculously fed, chased Jesus to Capernaum he rejected their blandishments, recognizing they desired mere physical feeding (Jn. 6:26) apart from the “living bread” portended by the miracle.  


Jesus entered the synagogue (v. 59) teaching true Torah as being about himself.  At first, it was the religious Jews, like OT Israel, who grumbled about Jesus’ new teaching and feeding as Bread of Life; Jesus, they discerned, rightly, was claiming equality with YHWH. 


It soon became clear that the food about which Jesus taught was his flesh that would soon be sacrificial.  At this, his disciples became offended returning to their former allegiance to the Torah of Moses in the synagogue of the Jews; a return to “the letter that kills” over God’s proffered Wisdom and Life in the flesh and blood of his Lamb destined to be the One Killed in their stead. 


The offense of Jesus’ teaching in Capernaum resulted in a momentous shakeout of his ministry.  He was abandoned by the crowds; the religious teachers; many, if not most of his disciples; and Judas Iscariot, secretly continuing with the apostolic college.  For this reason NT mention of Judas, the apostate apostle is a scriptural marker of the visible church’s rejection of the invisible church’s Eucharistic character.


Against all worldly offense at Jesus, Peter on behalf of the apostles, demonstrated the truth of Jesus’ word, that no one comes to him but that the Father calls him (v. 45) by Wisdom’s revelation (Mt. 16:17).  Peter stood against a foolish world and its “offense” confessing, “Lord… You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God” (vv. 68, 69). 


Enlightened by the Father, Peter and the apostles instantly experienced a sea change in their relation toward Jesus.  By confession they forever departed the synagogue of the Jews.  The apostolic band was no longer “ship of fools”; now they embarked, in fear of the Lord, on a new journey of true discipleship as Synagogue of Jesus.


The offense of those who abandoned Jesus for human “wisdom” is variegated; but broadly speaking, all are overarched under “Scandal of The Cross”. 


This then is the catholic faith, “that believed [and practiced] everywhere, always, by all” (Vincent of Lerins).  With the exception of some early heretical groups, the church’s belief in the real, sacramental flesh and blood Eucharistic presence of Christ was and remains the hallmark of the church’s catholic character, both East and West. 


Martin Luther offers this historic assessment of the Sacrament of the Altar in typical hyperbole saying, that he would rather drink blood with Pope than wine with the Reformed (Jean Calvin).    


Jesus claimed that his flesh given into death for the sin and the life of the world, unlike OT manna, is Spiritual in that it is imperishable, incorruptible, and life giving flesh.  His crucified flesh and blood in the Resurrection is the church’s new food; it does not degrade, but transforms those receiving in faith into his image and likeness.  


Finally, we observe the synagogue “grumble” that rejected Jesus as “bread out of heaven”; eventually, these grumblers would crucify Jesus to prove his Flesh other than the source of eternal Life.  The “grumblers” would prove by Jesus’ crucifixion that rather his flesh is mere perishable flesh, subject to rot, and only worthy to be extruded from the body of Israel. 


Such a grotesque rant against God (Ps. 14:1) and his Christ (Ps. 2:2) continues, perhaps it is prevalent, in and out of the visible church.  For this reason the church takes occasion in three successive Sunday’s every three years to ponder the man Jesus, who is Bread of Life.


Against those who deny the church’s life through eating of Jesus’ sacrificial, sacramental flesh and blood, we attend, St. Paul’s warning to those tempted to return to human foolishness, “Let no one deceive you with empty words… walk as children of light… testing [by Scripture] what is pleasing to the Lord” (Eph. 5:6a, 8b, 10).  Amen. 




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Sermon - 8/12/18
2018.08.14 22:14:40

PROPER 14/B (2018): 1 Kg. 19:1-8; Eph. 4:17—5:2; Jn. 6:35-51.


Taught,        So the Jews grumbled about [Jesus], because he said, “I AM the bread that came down from heaven”… Jesus answered them… “No one can come to me unless the Father who sent me draws him”“It is written in the prophets, ‘[T]hey will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—“[W]hoever believes has eternal life I Am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh (vv. 41, 43, 44a, 45, 47b, 51).


How do we now come to Jesus’ teaching from the Gospel of St. John? Ordinarily Gospel Readings in Cycle B focus on St. Mark.  But something extraordinary occurred in Mark’s last account; a problem of magnitude among the Apostles; and until resolved, it is the church’s problem as well, so we pause for further instruction from Jesus in John. 


Jesus and the Twelve retreated to a desert place; yet a crowd followed. Jesus, the Shepherd of Israel (Ps. 23), having compassion on the throng taught them, fed them if you will, true Torah word. 


The day became late; Jesus arranged for the people to sit in formations on the green grass, reminiscent of ancient Israel’s march out of Egypt; he commanded his Apostles feed the outsized crowd. Jesus gave thanks over the bread providing miraculous multiplication of the available 5 loaves and 2 fish to everyone’s fill.  


The Apostles gathered the excess bread and meat into twelve baskets, betokening a new ministry of feeding with new food, in contrast to the perishable manna of OT bread.  Jesus sent the Twelve on a night sea journey; he remained behind.  The boat encountered contrary winds, stuck in the middle of a tumultuous sea late in night. 


Able to observe their distress, Jesus came to them, easily walking over the chaotic deep. Originally he intended to “passed-by” his disciples, much as YHWH passed-by Moses to glimpse his glory from the cleft of a rock.  But this sight so unnerved the Apostles; they fell into terrorized error about their Lord; concluding him, not a man but a ghost.


To reassure his nascent church, Jesus halted his march; arose and entered their boat. And here is where St. Mark reports the problem, “[The Twelve] were utterly astounded, for they did not understand about the loaves, but their hearts were hardened (Mk. 6:51, 52).  Consider the tragedy of this biblical assessment! 


Their earlier feeding, consisting of a Jew/Gentile crowd caused the Apostles to grumble about a mixed feeding (6:36), signaled a new feeding for a new Israel, Torah bread in the person of Jesus, enfleshed word of God.


From the world’s creation, the watery deep has represented pandemonium’s chaotic opposition to God, a dark lurking place of danger and death. The sight of Jesus, revealing himself to the Apostles, the divine Wave-Walker directly pointed to his water Baptism in the Jordan.  By now his Apostles were expected to such discernment; and so today so are you.


In the Jordan Jesus was plunged into sin-laden water for hallowing of all water. Rising from the watery place of death, he received the descending HS to anoint him as God’s Paschal Lamb for the sin of the world. 


Thus, by tandem miracles his Apostles were at a crux point in the glimpse of God’s glory, rivaled only by the Transfiguration and the Passion culminating in lifting Jesus on the cross for the sin of the world; yet the response of the Apostles, amazingly, was unbelief. For them, Jesus’ feeding in the desert and walking on the water made his not a flesh and blood man; he was, and is the tragedy of hardened-hearts toward the teaching of the Father, but a spirit, albeit from God.  How sad!  


IN The boat Jesus stood with unbelieving disciples, compared by Mark with recalcitrant to Pharaoh, flailing against the mighty works of God in his presence. Now Jesus’ elected Apostles refused to be “drawn” by the Father, to “hear” and “learn” through Jesus in their midst.  For the moment, they remained mired in that which Jesus came to abolish, the sin of the world, unbelief; and so remained untaught “learners”.


“[U]nderstand[ing]… the loaves” is essential to the gospel salvation of grace; so the church today interrupts her Marcan Gospel journey in her lection through Cycle B, to hear Jesus’ clear words in the synagogue of Capernaum through St. John’s Gospel, the significance of the “misunderstood loaves”.


If we will not “listen” and “hear” Jesus through his gift to the church of catholic pastors and teachers (Eph. 4:7, 11, 12) we have little hope of understanding the plain meaning of Jesus’ words; in today’s case, the bread Jesus gives for the life of the world is his flesh, first on the cross and sacramentally in the resurrection.  This is the Father’s communication; failure to receive it in these end times results in “grumbling” against Jesus, the Speech and Teacher of true Torah. 


We turn now to our Epistle from St. Paul; he instructs the Ephesian congregation about Holy Baptism in much the same way as Jesus did about his coming death and the church’s Holy Supper. Using the language of discipleship, Paul especially addressed Gentile converts:


“But that is not the way you learned Christ— assuming that you have heard about him and were taught in him… to put off your old self, which belongs to your former [corrupt] manner of life… and to put on the new self, created after the likeness of God in true righteousness and holiness” (4:20, 21, 22, 24).


In what does “putting off” the old man and “putting on” the new consist, but that it is the work of the HS in whom you were baptized and sealed for redemption (v. 30)? 


You, the Baptized, have heard the voice of the Father by the word of Christ, and are taught from the voice of Christ by the gift of the HS.  For your sins Jesus was stripped naked on the cross to bear your every sin and shame into Adam’s deserved death. 


Jesus’ death on the cross, completed (“It is finished”, [Jn. 19:30]) his baptism begun in the Jordan.  At the cross Jesus handed over the HS to the Father; and in the Resurrection the Spirit processed from Father and Son to the church for Jesus’ continued work for the life of the world. 


We are baptized with the HS into Jesus’ death in which God strips off our old man, incapable of being reformed. Our Baptism is a death into Christ’s death and a putting on of Christ, the new man; it is no longer we who live, but Christ who lives in us (Gal. 2:20).


By our baptismal stripping of the old man, God kills us all the daylong (1 Sam. 2:6; cf. 2 Cor. 3:6; Rom. 8:36). He discards our adhering profligate and foul manner of life.  Ultimately our death is not God’s condemnation of us in Christ; rather it is his radical solution to our sin.  Of ourselves we are utterly corrupt; so to merely remove this vice or that accomplishes nothing.  We must, with Christ, be crucified in Baptism; and in that death grasp hold the promise of resurrection in him. 


Again by God’s word, he kills makes alive. God’s baptismal killing of our old man is pure grace, solely the work of God in Christ.  Either we are drawn to the Father by the all-sufficient work of the crucified en-fleshed Word or we “grumble” over the manner of his salvation, rejecting him in word and sacrament.  This was the tragic out-come of OT Israelites refusing to lift their eyes in faith on the bronze serpent (Numbers 21:9).


Apart from God’s grace we, in every instance, would reject our deserved death; still God’s word draws us into his death. By Baptism into Jesus’ death we are not remodeled; rather we are transformed by the power of hallowed water made one with the church’s Wave Walking incarnate Word, Jesus.  From a baptismal new begetting we are new creations seeking strength for faith to continue believing in so a great salvation (Heb. 2:3).  For this faith new spiritual food is required to sustain us in the Way to our Father (1 Kings 19:8). 


Jesus in his crucified and risen flesh and blood is that new food. He is new Bread, not OT manna from “angels” (Ps. 78:25) that sustained the body for a time.  In Capernaum the synagogue grumbled, rejecting Jesus as “bread out of heaven”.  Eventually the grumblers would crucify Jesus, in a last ditch attempt to prove his Flesh perishable, subject to the world’s rot, something extruded from the body of Israel. 


In the NT church’s Holy Supper we eat Jesus’ crucified, resurrected, ascended, living and life giving flesh and blood. This is our new Food for the end times.  


Unlike OT manna “bread from angels”, Baptism and Supper transforms body and spirit, into new men and women.  We eat by faith, the gift of the HS, but it is not our faith that makes our eating spiritual; rather it is the character of the substance of our new Food and the HS that makes our eating “spiritual” of imperishable, incorruptible, and eternal Food.  Amen.




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Sermon - 8/5/18
2018.08.06 00:19:54

PROPER 13/B (2018): Ex. 16:2-15; Ps. 78:24-26 (BCP); Eph. 4:1-16; John 6:22-35. 


Food,            “So he commanded the clouds above, and opened the doors of heaven.  He rained down manna also upon [Israel] for to eat, and gave them food from heaven.  So man did eat angels’ food; for he sent them meat enough” (BCP 1928, Myles Coverdale translation). 


Our Introit references Israel’s wilderness manna as “angel’s food” to introduce Jesus’ Bread of Life discourse in Capernaum, his adopted hometown. 


The Jewish Passover, Israel’s exodus celebration out of Egypt, was at hand (Jn. 6:4).  Jesus had just fed 5,000 men with bread and meat; and then walked over the sea betokening his baptismal death and resurrection in JB’s water and heaven’s anointing in the HS.  And yet as St. Mark observed last Sunday (Mk. 6:51, 52) his disciples, on account of hardness of heart, failed to understand either sign. 


So important are these signs for the church’s understanding of Jesus’ identity that she interrupts St. Mark’s lection, three Sunday’s in a row, to drill down into our Lord’s teaching according to St. John. 


The miraculously fed crowd in a deserted place near Tiberias (southwest shore of Sea of Galilee) deduced that Jesus departed to the northwest in Capernaum.


When the crowd caught-up to Jesus they were distracted by a curiosity about the impossible manner of Jesus, without an available boat, arriving in advance of them (Jn. 6:25).  Jesus redirected their attention, accusing them of seeking him out merely as resource for their bellies, as Moses provided manna in the desert.  But bread for bellies is not what Jesus brings, nor is it what Jesus gives today. 


OT manna (angels’ food) was not of heaven’s substance.  It was perishable and not intended to last other than day to day; nevertheless it was a sign out of heaven of true, substantial Bread to come, the man Jesus Christ sent by the Father to be our true Passover bread and meat to sustain us on journey out of death to Life. 


Jesus by now has entered the synagogue of Capernaum identifying himself in teaching the Exodus texts for the day, that he is heaven’s true Bread, which in Jewish theology meant a claim to be true Torah/Word given from the Father for men to eat. 


When the church prays, “Blessed Lord, who hast caused all Holy Scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them…” she discerns that Jesus, incarnate Word and his Sacraments come to us as two sides of the same gospel coin, preaching and feeding.


How does Jesus, the NT church’s true Bread differ from its OT manna type?  If manna sustained Israel into the Promised Land; then Jesus, true Bread of Life carries us into heaven’s true Temple of the Father’s presence dwelling in Jesus’ flesh. 


Jesus compares the two breads of Scripture; OT Torah bread, manna given for physical feeding, only delayed Israel’s physical corruption much as one puts off death for a time by eating nutritious meals.  OT manna only sustained the people until they arrived in the Promised Land, itself but a type of terminal restoration to God “which art in heaven”.


Today Jesus identifies himself NT Bread promised by the Exodus manna type.  Implicit in this revelation lies the question; what does it mean that God’s Torah is a human person?  The answer is that, Jesus is a different kind of Bread in which the church, new Israel, is to partake in faith. 


Perhaps you have heard the phrase, “Capernaistic eating” and been confused.  The charge derives from today’s Gospel that Jesus teaches, “unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (v. 53).  


“Capernaistic eating” equates Jesus’ crucified/risen flesh and blood as ordinary flesh and drink, capable of being consumed and disposed out of our sinful bodies.  Those charging Christians of a Capernaistic sacramental meal implicitly accuse, a cannibalistic worship. 


Unlike Exodus manna, Jesus’ flesh crucified for the sin of the world and raised for its Life is incorruptible bread-flesh.  Jesus’ flesh is the flesh of Mary united to the Father by the imparted HS.  In Jesus’ incarnation and Baptism he is fully human, without sin except as he is sacrificial Sin-Bearer for man, in perfect obedience to the will of the Father. 


 Jesus is true man who is of the Substance of heaven; one with the Father as author of Life in God’s creation.  As such Jesus’ incarnate flesh, Torah of God, is incorruptible; imperishable!  As true man Jesus died on the cross, which is to say, his blood was parted from his body, poured into the earth for the life of the world. 


But it is precisely his interment into the ground where his incorruptible flesh re-unites with his imperishable blood.  This is the significance of Jesus walking over the chaotic sea.  Jesus’ body cannot be contained by the grave to rot as manna or as our sinful flesh.  Jesus’ flesh is different bread incapable of being swallowed up, but instead swallows up our last enemy, death and the grave. 


In his flesh, the man Jesus is “the Life” out of heaven, which is to say he is Son of God; and so in his own right, and that of the Father, and the HS, Jesus bodily rises from the grave; and in the Ascension delivers his eternal body for sinful man’s eating and Life; new Israel’s Bread of Life. 


Luther disposes the accusation of “Capernaistic eating”; “[Jesus’] flesh is not… fleshly, but spiritual; therefore, it cannot be consumed, digested, and transformed, for it is imperishable as is all that is of the Spirit, and a food of an entirely different kind from perishable food.  Perishable food is transformed into the body which eats it; this food, however, transforms the person who eats it into what it is itself, and makes him like itself, spiritual, alive, and eternal.”   


Jesus’ flesh is true flesh and so truly human; he is the Eucharistic spiritual food of our incorruptible Resurrection eating.  What makes our eating “spiritual” is not of us, not even our eating in faith; rather it is the fact that Jesus’ flesh (unlike OT manna) is of the Substance of the Father and the HS, one God. 


Jesus is true Torah/incarnate Word; he is true Temple in whom the Father dwells; and he is true Bread of heaven in whose flesh Life consists; he is fruit of the cross, sent and extended to us by our creator God. 


In order that you may receive the spoils of God’s victory over sin, Satan, and the grave, by feeding on word and Sacrament, we in Christ are being remade in his image and likeness.  


In today’s epistle St. Paul speaks of “the gift of [the ascended] Christ” (Eph. 4:7), his Office of the Holy Ministry through men.  Through your pastor’s exercise of word and sacrament you receive, not only repentant hearts and gospel forgiveness; but peace as well of the church’s baptismal unity in the common catholic confession of the one, true faith. 


By preaching and teaching that faith we are regularly nourished for growth from faith to faith in the knowledge and understanding of our true Loaf’s feeding, to the end that we confess with St. Paul, “it is no longer I who live, but Christ who lives in me” (Gal. 2:20).  Amen. 




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Sermon - 7/29/18
2018.07.31 23:05:39

PROPER 12/B (2018): Gen. 9:8-17; Eph. 3:14-21; Mark 6:45-56.


Knees,         “… I bow my knees before the Father…” (v. 14). 


Man is body and spirit requiring bread and meat for his soul and belly, that is the overarching point last Sunday of Jesus and the Twelve feeding 5,000 men. The question today is, how do you receive your feeding in Christ; and do you understand its origin? 


Private table prayer is well advised to employ Scripture, “The eyes of all look to you [O Lord] and you give them their food at the proper time, you open your hand; you satisfy the desire of every living thing (Ps. 145:15, 16); bless us O Lord and these thy gifts, which we are about to receive from thy bounty. Amen”.  Our posture is seated with hands folded; but what of Christian prayer-posture in the church’s Liturgy? 


St. Paul writes to the Ephesian congregation describing how he leads God’s people, as body of Christ, God dwelling with men, “… I bow my knees before the Father…”  


By the fourth century A.D. (Council of Nicaea), liturgical prayer-posture was regularized; generally the congregation stood as an expression of resurrection joy in the presence of God; but kneeled when receiving the Sacrament of the Altar as acknowledgment of the real presence in, with, and under the bread and wine, expressing repentant submission before Christ, King of kings and Lord of lords.


It is no accident that most Lutherans do not install kneelers among their pews; but do provide them at the Communion rail. This was the rubric (red instruction) and practice throughout the time of the medieval church. 


How does this survey of prayer-posture inform our Gospel where Jesus walks over the Sea? St. Mark suggests the connection; commenting that the Apostles thought Jesus was an apparition.  When he rose up (resurrected) from the sea into the boat, the disciples “were utterly astounded, for they did not understand about the loaves, but their hearts were hardened” (Mk. 6:49, 51, 52). 


Wow, the clear implication is that Jesus’ Apostles, Pharaoh like, rejected being informed by their feeding of the 5,000, a rejection bordering on willful blindness; danger lurking there!


Following the “forbidden” feeding of Jews and Gentiles in a common meal, Jesus forcefully commanded his Apostles into the boat, each carrying a damning basket that evidenced their participation in the offensive meal, Jewish loaves and fishes communally shared with Gentile “dogs”.


Jesus sent his disciples skulking under cover of night to Bethsaida, northeastern Gentile territory; presumably to introduce another Jew-Gentile feeding of the new order coming for the life of new Israel.


In the boat, Jesus is seemingly absent while the wind rises against the disciples, halting their progress. But Jesus from land, sees as though present with them their plight in the dark middle of the sea; so with the ease of a walk in the park, he treads the chaotic sea and rises into their boat and the disorder is subdued.  


Jesus had intended to “pass-by” his disciples on their way to Bethsaida, much as YHWH passed-by Moses on old Israel’s wilderness journey, providing a glimpse of his glory (Ex. 33:17—34:8). But Jesus’ disciples seeing him exercising authority over the rude waters, and still not understanding the miracle of the loaves, believed him to be a ghost, a spiritual apparition, not really present in his humanity.  One might say, the Twelve were the first NT theologians of the “real absence” of Christ. 


The disciples, for unbelief, were acutely distressed and so Jesus interrupts his Bethsaida itinerary to deal with the immediate problem: “Christian” unbelief. He resurrected from the watery would-be grave over which he exercised mastery and entered the boat; not primarily to declare his divinity, but to assure his abiding presence and care for his church, “Take heart; it is I. Do not be afraid” (Mk. 6:50). 


Clearly his Apostles were not yet ready in faith to minister the bread of heaven and of angels (Ps. 78:25) to Gentiles, so Jesus redirects the boat, the church if you will, to the western Jewish shore of Gennesaret.


There the crowd’s greeting recognized what Jesus’ disciples did not, that at the touch of his flesh to their flesh, there is healing and salvation.  This is the revelation of the Resurrection, pre-quelled by Jesus’ resurrection into the church boat; that he is not a ghost but the One in whose crucified flesh all the fullness of the Godhead is bodily present with us (Col. 2:9, 10). 


For your sake, during the coming three Sundays, that you may understand about the “loaves”, missed by the Apostles, the church will return, by the Gospel of St. John, to the feeding of the 5,000 where Jesus identifies, he is the Bread of Life (Jn. 6:35).


Here then is the understanding to which you are called; when Jesus after his death appeared to his disciples, the Resurrected One, they once again thought of him as a “ghost” until in their presence he ate their fish (Lk. 24:37).  


Say what you might of Henry VIII; but in the matter of the church’s Eucharist real presence, he held the catholic faith. The Church of England’s Book of Common Prayer, produced by Thomas Cranmer in 1549, reflected that faith by the instruction to kneel for reception of the Sacrament. 


Shortly after Henry’s death Calvinism’s error of the “real absence of Christ” insinuated into the faith and life of the Church of England. The result was for a time, expressed by the infamous “black rubric”:


“Lest…kneeling…be thought…otherwise, we…declare that it is not meant…that any adoration is done…either unto the Sacramental bread or wine…bodily received, or unto any real and essential presence…of Christ’s natural flesh and blood…  As concerning the natural body and blood of…Christ, they are in heaven and not here.  For it is against the truth of Christ’s true natural body, to be in more places than in one, at one time.” 


Sadly many, too many “Christians” take the church’s bread and wine as symbol. They are stuck in an adverse sea of unbelief, unable to progress on the way God has provided in Christ.  Hardened hearts toward Jesus’ clear word makes of him with his church an apparition whose flesh is unable to provide access to the Father.  Jesus is locked-up in heaven. 


Jesus warns of this unbelief; to Thomas, he says, “do not be faithless, but faithful”.  Thomas then confessed Jesus’ real presence, “My Lord and my God” (Jn. 20:27, 28). 


But you, believing his clear word, “this is my body” (Mk. 14:22-24) discern with porous hearts that Jesus is YHWH, before whom every knee (both of them) must bow (Rom. 14:11; Phil. 2:10-11), who comes to us in his crucified and resurrected body.  In his baptismal death and resurrection therefrom he has conquered unbelief for the faith-life of his church in the new creation against all that threatens her coming out of the turbulent primordial deep, home of devils. 


On such faithfulness Jesus bestows Eucharistic touch for healing and promise, “Blessed are those who have not seen and yet believe” (Jn. 20:29b).  Amen.




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Sermon - 7/22/18
2018.07.25 19:36:52

PROPER 11/B (2018): Jer. 23:1-6; Eph. 2:11-22; Mark 6:30-44


Peace,          But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.  For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by [nullifying] the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace… (vv. 13-15). 


If you followed this text in the bulletin you noticed a translation change, “abolishing the law” is instead “nullifying the law”.  The Greek translates either way; but there is a difference of meaning, isn’t there? 


Did Christ “abolish the law”? Hardly; certainly not the moral law, we confess the Ten Commandments as summary of God’s ethic as our own in Christ.  As for OT ceremony and ritual, Christians acknowledge that by our baptismal death into Jesus’ sacrificial death we participate in his perfect fulfillment of the Law; thus the Law has been nullified from condemning believers. 


At his Baptism Jesus was ordained God’s new Israel. So he is our Circumcision, our sinful flesh is cast off by his death on the cross.  In Baptism Jesus is our Passover through the Exodus waters from slavery to adoption.  Jesus is our Bread of Life and our Feast of Unleavened Bread, and by his Resurrection he is our Easter Feast of Weeks.  By the Spirit given at Pentecost we are ingathered grain into one Loaf of Jesus’ body.  In-Spirited with living water issuing from the cross we are enlightened to be God’s Tabernacles’ harvest for revealing on the Last Day.  


Christ did not abolish the Law; rather by Baptism into Jesus’ death and resurrection the Law has been satisfied, fulfilled in him for all and in him we are new spiritual Israel. In Jesus the Law is nullified; it no longer condemns believers, it has been trumped, no longer separating us from peace with God. All that now condemns is unbelief, despising the obverse of saving faith, Holy Baptism (Mk. 16:16). 


The church’s commission and work in the world broadly proclaims this good news and its individual application in the sacraments of water with word, Holy Absolution, and feeding of bread-flesh and blood-wine that declares this gospel “for you”. Incumbent on us all hearing this gospel is to ask, “how shall we escape [just retribution] if we neglect such a great salvation?” (Heb. 2:3). 


Today St. Paul speaks to the Gentiles of Ephesus. He reminds, that Israel according to the flesh was near to God.  The Jews possessed all the promises and blessings of true worship; but now, the blood of Christ brings both Jew and Gentile near to God in the peace of a new Covenant.  In Christ, both are united as new Israel in the Spirit, new men. 


Gentile pagan worship was bereft of God; but in Christ our worship surpasses all the spilt blood of Jewish bulls and goats. By Jesus’ blood there is not only covering but complete remission of sins in Christ (Heb. 10:4), YHWH our righteousness (Jer. 23:6) and Shepherd (Ps. 23:1).  This is the “great salvation” to which all are called and for whom the church always prays. 


The order of salvation is first the Kingdom’s nearness in apostolic preaching, then comes the fulfillment of all righteousness at the cross, peace with God in Baptism’s faith, after which unity processes among brothers and sisters.  Today’s Gospel speaks to an overarching order, “to the Jew first and also the Greek” (Rom. 1:16).


Galilee is birthplace of the NT gospel proclamation (Isa. 9:1, 2). It was inhabited not only by Jews, there was an admixture of Gentiles and Samaritans; both despised by the Jews who referred to them as, “dead stones” and “dogs” for ritual impurity and cultural uncleanness; they were Godless peoples bereft of pure Torah. 


As objects of Jewish enmity, Gentiles responded in kind. Today Paul, to the Gentiles of Ephesus, describes God’s work in Christ as, “[having] broken down in his flesh, the dividing wall of hostility” (Eph. 2:14b). 


Torah law and temple worship was the epicenter of Jew/Gentile hostility, symbolized by the soreg, a wall within the temple barring Gentiles from entry to Jewish inner courts. The soreg effectively enforced a Jewish “Closed Communion” at the Law’s mandate.  


Temple separation extended to daily living. Communal eating is a powerful sign of unity; no observant Jew would engage in meal fellowship with Gentiles, public sinners, or Samaritans.  Here one begins to comprehend Jewish outrage at Jesus’ radical teaching and conduct in the midst of his wondrous signs that were inexorably pointing to OT order break down.


Our Gospel begins: Jesus’ disciples have returned from their initial missionary journey throughout Galilee. They preached “nearness” of the Kingdom in Jesus and so repentance.  Many Gentiles (Mk. 3:8, 5:1) heard “the Twelve” and response was overwhelming (6:31).


The Twelve having returned to Jesus, would have gone to a desolate place, “far from the madding crowd”; but the crowd discerned the plan and ran ahead to throng Jesus once again. Jesus is the Good Shepherd having compassion and would not deny “the one thing needful” (Lk. 10:42), more word; and so taught many things (Mk. 6:34). 


The hour became late. The crowd had been spiritually fed so the disciples would have sent them away to fend for their own physical needs.  Instead Jesus commands the Twelve to feed the crowd with food for bellies.  The prospect of such a mixed communal dining horrified the Jewish disciples; as the Lord’s Supper would become a stumbling block for Jews of Paul’s day. 


Gentiles who heard the Word might be baptized, but for Jewish Christians they would still be second-class citizens, who without circumcision and obedience to the Law could not sit at the lunch counter (read Holy Communion), ride in the front of the bus, or drink from the same fountain. “To the Jew first” was heard, but the new equality of “and also the Greek” was not discerned.


The Twelve resisted Jesus’ command with distain, as if to say, “What do you want us to do?... go and buy two hundred denarii worth of bread and give it to them to eat?” (v. 37); disrespect retort to their Lord.  Jesus ignored the Jewish objection.  Instead he ordered feeding the crowd in ranks, reminiscent of OT Israel’s feeding in the wilderness.  Before the Apostles’ eyes Jesus recapitulated his Exodus feeding to include all men into the Passover promise. 


Apostolic distribution of the five loaves, looked to the church’s new Eucharistic meal in the Resurrection, mediated without discrimination, by Jewish disciples. Thus Paul says of Christ, he, “has…broken down in his flesh, the dividing wall of hostility by nullifying the law of commandments…”. 


It was Jesus who distributed the fish; perhaps because the church does not employ fish in her Eucharist; nevertheless we understand Jesus, Ichthus (fish), our Exodus flesh (quail) come by sea (Num. 11:32). 


Jesus’ sacrificial death not only nullified the Law that separates men from God and each other; it utterly abolished, in judgment OT temple worship; it too has its fulfillment in him.  Jesus is the new Temple for new men, the “Cornerstone” the builders rejected.  By his death Jesus was laid by God into the ground establishing the church’s one foundation in his Apostles’ teaching and true worship. 


The cross and our baptism into Jesus’ death is the engine by which the Spirit constructs God’s new Temple, the body of Christ. “In Christ” Gentiles are no longer “dead stones” but with believing Jews, are “living stones” (1 Pet. 2:5).  Jew and Gentile are strategically placed and joined together oriented toward the Father’s will.  We are made straight and mortared in word, the water and, and the blood to be like Christ, a new creation in the image of God. 


Modernly Christian memory reflects on a different sort of division, hostility, and enmity. By the blood of Christ, the church is pure and holy; yet men in her name have engaged in fleshly warfare (Mt. 26:51-53).  It would take too long to iterate the fleshly wars waged in the name of “Christendom” against Jews, Muslims, schismatic sects, and erring denominations.  The church’s warfare is of a spiritual nature in which our weapons and armament is word and prayer trusting in God alone (Eph. 6:17, 18). 


Still, in fidelity, the church of necessity discriminates in favor of her holy things in our new Temple. True unity is confessional of the word rightly understood by the Spirit handed-over from the cross, the water, and the blood (1 Jn. 5:7, 8).  These three alone testify to us. 


We receive their witness without hostility or enmity toward those who may reject or contend against them. The church has always practiced Closed Communion, in accord with these witnesses; prayerfully trusting salvation’s election to the Father. 


Last Sunday St. Paul addressed Christian election (Eph. 1:4). How do you know if you are among the Elect of God?  Salvation has nothing to do with self-generated feelings; it is the unmerited gift of God.  Yet the gift may be rejected, which is the perverse proclivity of our sin nature; and so by the Spirit we are always urged to repentantly examine, “how shall we escape [just retribution] if we neglect such a great salvation?”


Here is your assurance of election; apart from all human wisdom and effort, law or other works, believe that Christ graciously comes to you forgiving and making you holy. He calls you to hear him and receive the outward things of his church; one Baptism and her single Loaf. By this faith and practice you have unmerited grace, righteousness, and salvation.  Choose Life and believe.  Amen. 




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Sermon - 7/15/18
2018.07.16 00:45:31

PROPER 10/B (2018): Amos 7:7-15; Eph. 1:3-14; Mark 6:14-29


Safe,              Herodias had a grudge against [JB] and wanted to put him to death.  But she could not, for Herod feared John, knowing that he was a righteous and holy man, and he kept him safe.  When he heard him, he was greatly perplexed, and yet he heard him gladly (vv. 19, 20).  


Herod wanted to keep JB safe from his wife’s murderous rage even as Pilate would later try to save Jesus from Jewish leaders by scourging and putting him on shameful display before the crowd; thus Pilate pointed to Jesus, “Behold the man!” (Jn. 19:5).  


Despite an apparent Gospel focus on JB, it is Jesus’ coming death; the conclusion of his Baptism into our death, and death into his, that is at point. JB is the end times Elijah (Mk. 9:13).  He was seized, bound, imprisoned, and martyred by Herod and so directs us to behold Jesus, “the Lamb of God who takes away the sin of the world (Jn. 1:29) in his coming Passion. 


“The sin of the world” is a singular reality; it is the sin of unbelief, in thought and deed, which alone condemns (Mk. 16:16). Today we pickup from last Sunday’s observation about Jesus’ visitation to Nazareth, that his teaching scandalized life long neighbors.  Jesus was “dumbfounded” at their lack of faith (6:6), which is to say, Jesus, the incarnate speech of God, by unbelief was rendered mute.  St. John says it this way, “He came to his own home, and his own people received him not” (Jn. 1:11). 


Not only does today’s Gospel direct us to Jesus, it provides graphic visual silencing of the Lamb on account of unbelief in the mighty works of God in Christ. Today we behold the severed head of JB, forerunner and purveyor of God’s word, bloody mouth agape offered to sinners on a serving platter, a prequel of the cross. 


Martyred Thomas Becket, archbishop of Canterbury, one time ally of king Henry II, by ordination held a higher allegiance to the church over the king. When Henry would impose his will over the church Becket opposed the king inducing Henry to complain, “Will no one rid me of this turbulent [or meddlesome] priest?” Some of Henry’s nobles took it to kill Becket. 


In our OT Reading Amos was sent by God from Judah to the northern kingdom of Israel. He preached repentance on account of king Jeroboam’s autonomous and autocratic rule in the midst of God’s people.  At perceived meddling in the royal affairs of Israel, Amaziah, the priest of Bethel, threatened Amos, “O seer, go, flee away to the land of Judah…and prophesy there, but never again prophesy at Bethel, for it is the king’s sanctuary, it is a temple of the kingdom” (Amos 7:12, 13). 


In our sin nature we are like Jeroboam, Herod, Henry, and the scandalized people of Nazareth. We prefer God’s silence to his “turbulent” and “meddlesome” proclamation, laying claim in Christ to absolute sovereignty in our lives. 


Like Herod, who thought he was protecting JB by jailing him, or like Pilate thinking to save Jesus by public scourging, we too attempt to circumscribe and silence God’s word. We would re-size Jesus, choosing a notional “Jesus” that permits us to live lives of relative autonomy while still claiming citizenship in God’s kingdom. 


We go to God’s church and listen to his word directing us to repentant faith and sacraments; but we are inattentive, distractible, and selective. Like supermarket shopping we pick from the aisles what is attractive and reject what is unpleasing to our tastes. 


But Jesus is not the product of notional man. Preaching of the church’s reign and rule of God in Christ is effective precisely because it flows from Jesus’ rejection, suffering, and death; and calls us into his Baptism on the cross (Mk. 10:38, 39).  Still many refuse the proffered Baptism of sacrificial suffering, assigning it to mere notional status rather than what it is, the obverse of saving faith.


Neither Herod nor Pilate could save JB or Jesus from death at the hands of men who desired “another” less authoritative “Jesus” (2 Cor. 11:4), the speech of God in their lives.  In the end, you and I, by baptism are the soil into which the rejected and crucified Word is sown.


The hardened, pancake hearts of Herodias and Salome rejected JB’s Torah proclamation and so it was snatched away by Satan (Mk. 4:15). Herod heard John’s preaching and feared him, knowing he was a righteous and holy man, he intended to keep him safe from the wrath of his wife.  When Herod heard John he was confused yet heard him gladly.  Herod is like many who think ourselves rulers of our lives; ironically more often than not, we are out of control from within and from forces without. 


Herod was hamstrung by a drunken promise to a teen party girl; he could either keep JB safe from Herodias’ malice, as intended, or he could lose face before his court nobles. He called himself “king” but was mastered by emotional swings; from awe and confusion at JB’s preaching, to dread, thinking the appearance of Jesus was JB reincarnated come to haunt him.  Lust for his stepdaughter drove him from excitation to depression at being manipulated by conspiring women.  Such is the role of sex in history.


Herod’s vaunted royal rule was pretense. JB denounced his marriage, yet he feared John and gladly heard his preaching.  Herod is like one who receives with joy the word on rocky ground but lacks depth of soil, preventing the seed taking root and so falls away at the first tribulation or desire (4:16, 17). 


Herod’s mind was divided, he must decide between saving face and saving JB, between the world’s respect and gaining his soul (8:36). Despite Herod’s initial attraction to the reign of God, the concerns and intrigues of the world, the thorns, brambles, and thistles of the field choke the seed, overcoming him in unbelief (4:18, 19). 


St. Paul gives praise to God in Christ, the crucified Seed that germinates in the soil of hearts chosen from the foundation of the world (Eph. 1:4). By God’s gracious election, we implanted with the Word hear and submit to the king; given by grace, faith by the Spirit’s circumcision of hearts (Rom. 2:29). 


By the Word, the sword of the Spirit (Eph. 6:17), reigning in hearts we are continually brought to the Spirit’s sealing, our Baptism into Jesus’ death (1:13). His death is our death before the Father, and his resurrection ours as well.  By Baptism, the water, the blood, and the Spirit (1 Jn. 5:6, 7) witness to God’s miraculous work, submitting our lives in all things to God by belief in Christ. 


Our baptismal death in Christ transforms our autonomous and autocratic hearts. As our death is now Christ’s death we repentantly eschew sinful self-absorption.  Now we now desire more and more Word from faith to faith, anticipating in joy the Lord’s Supper that keeps us safe to the end.  Amen. 




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Sermon - 7/8/18
2018.07.09 23:07:40

PROPER 9/B (2018): Ezek. 2:1-5; 2 Cor. 12:1-10; Mk. 6:1-13


Unbelief,                 And [Jesus] marveled because of their unbelief (v. 6a). 


God recapitulates, that is, in word and mighty deeds he continually restates his saving love toward man, having its fullness in the crucified man, Jesus. The cross is history’s apex to which all events are directed and from which mankind in these end times moves to its conclusion, the Last Day.


Unbelievers on the other hand miss time’s overall linear march. Instead time is observed consisting of repetitious eternal cycles or “rhyming” of events.  George Santayana famously observed, “Those who cannot remember the past, are condemned to repeat it.”  


And there is some truth to this; but not of a cosmos in endless flux and recycle; rather the “rhyming” that the world observes is coincident of God’s recapitulating word and deed. God repeats, repeats, and repeats in our hearing and sight by his word and deeds directing us to Christ, the Crucified. 


A cosmos that is cyclical, over-against one generated by God’s word, begets a disparate outlook. For the unbeliever, man is a bit player; hoping in the wax and wane of time, that by luck, by-golly, and personal wit, to catch and ride the flow of history’s atomic clock.


The believer, on the other hand, is oriented by God’s scriptural revelation of himself, comprehending that man’s existence is not a mindless evolutionary product of eternal repetitions; rather in Credo we acknowledge, “God, the Father Almighty, maker of heaven and earth”.  The Creator has established a beginning of time into which he inserts his will and dominion, determining an end of days.  But what does this matter for us? 


Well, Jesus’ home congregation correctly observed that he is a “man” (Mk. 6:2).  Depending on one’s outlook then, Jesus is either a bit player in the endless permutations of cycles; or man’s continued rejection of Jesus crucified as apex of God’s salvific love for sinful men betokens judgment.  


Jesus entered his hometown following an extraordinary proclamation of God’s dominion come to Jewish Galilee and the Gentile Decapolis calling all to repentance and belief in him. With Jesus’ arrival, the biblical end time signs swirled all about him in galactic array.  


Jesus taught with an authority the equal of Scripture and wisdom beyond Moses. He confronted demons that bound and blinded men, commanding their departure to recapture the world for God.  Jesus restored, in the destructive wake of sin and Satan, abandoned bodies and spirits, to a wholeness anticipating the new creation. 


Nazareth’s failure to see and hear Jesus as the dénouement of salvation history and the subject of Scripture’s recapitulations was a culpable rejection of God’s gracious love in his final revelation in the “the Man”.  Consider the re-capitulatory sampling, expressed and implied, in today’s liturgical Readings.  


Israel lived under the dominion of Satan’s house in Egypt, servile hell. God gave Moses to the people, one of their own, as a deliverer.  Moses confronted Pharaoh, the strong man of Egypt, bound him and plundered his house.  God named these former slaves, his “Israel”, and “firstborn son” (Ex. 4:22).  


Reminiscent of Jesus in today’s Gospel sending out the Twelve, YHWH commanded Israel to leave all behind, save a pair of sandals and a staff (Ex. 12:11), so that his people were to trust in him for all provision. Now here is a mystery, of those Israelites that exited Egypt through the sea, many would rebel, rejecting their Savior-God, Moses his deliverer, and despise his provision. 


Once delivered into the Promised Land, Israel turned away from God. Then the ten northern tribes were consigned into the devil’s thrall, an absorption into Gentile Assyria; lost forever.  In the south, Judah refused to serve the Lord and so were made to serve demonic Babylon. 


God called Ezekiel to speak to Israel in Babylon, “‘Thus says the Lord YHWH.’… [W]hether they listen or do not—for they are a rebellious house—they will know that a prophet has been among them” (Ezek. 2:4b, 5).  The knowledge that a prophet was in their midst provided the germ and substance of Israel’s and our rebellious culpability.  This too is a mystery; that the people God desired refused to listen and to see; still the prophet must proclaim both judgment and grace.


A funny thing happened in Jesus’ hometown synagogue. His teaching, wisdom, and power initially impressed his neighbors.  Then suddenly he was offensive to them.  He had come to his own (Jn. 1:11) and they rejected his call to repentance though in him God’s word and deeds were manifold and manifest. 


Jesus’ neighbors angrily rejected the “man” from God, implicitly joining those claiming his works were as agent of Beelzebub (Mk. 3:22).  In such an environment it is facile to merely observe, “that familiarity breeds contempt”. 


Something more was and is going on, something we have been calling a mystery; not merely about Nazareth and the religious establishment of Jerusalem; but history’s recapitulations rejecting God’s salvation in Christ, continuing in these end times.


Earlier Jesus had taught about this mystery; of hatred’s irrational rejection of God’s grace and love. In the vein of God to Ezekiel, “whether they listen or do not”; Jesus doubled down, saying to his Twelve, “To you has been given the mystery of the dominion of God; but to those outside… in order that in their looking they may look but not see, and in their hearing they may hear but not understand; lest they turn and it be forgiven them” (Mk. 4:11, 12). 


So today we have some idea that recognizes Jesus as a man, both for forgiveness and un-forgiveness the core of rebellion against God. The scandal into which people fall is Jesus’ humanity, perhaps especially today in broader “Christendom”. 


Jesus’ crucified body and drained blood is the exclusive means of world’s salvation; but to many this is offends. False teachers and Protestant “divines” within the pale of the church continue to posit with Zwingli that Jesus’ “flesh profits nothing” (Jn. 6:63b, when in fact Jesus spoke of our sinful flesh in apposition to his own, profiting everything).  


Is it any wonder that family members exposed to false teachers no longer worship Eucharistically conjoined in the crucified and risen flesh of Christ given to make us holy? Many have concluded, “At this point, what can it possibly matter!”  


In today’s Epistle St. Paul addresses the matter against those he dubs “super-apostles”.  These no doubt were errant pastors, preachers, and teachers come down from of Jerusalem with the appearance of true Christians.  Against these “super-apostle’s” various enthusiastic teachings, that is, a faith divorced from the crucified humanity of Jesus in word and sacrament, they implicitly taught “another Jesus”, “a different Spirit” and “a different gospel” (2 Cor. 11:4).  


But St. Paul counters all false teachers who insinuate into the congregation. He associates himself with Jesus’ humanity for salvation and for judgment.  Paul would not have the Corinthians “see in him or hear from [him]” (12:6) one boasting of personal paradisiac experience or private revelation apart from the cross. 


For Paul there is no boasting of things that are unhelpful for salvation. Paul boasts only in what Christ has given him for glory from the Father, his human weaknesses intensified by a satanic thorn in the flesh (vv. 5, 7, 8), so to preach and know nothing other than “the man” Jesus crucified (1 Cor. 2:2) for the world’s unbelief.


Jesus’ hometown, those who “knew” him best, are mysteriously blinded. Jesus is so struck by this Divine determinism that Mark observes, “And [Jesus] was dumbfounded [which is to say, the word of God was rendered speechless] because of their unbelief.”  Amen.




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Sermon - 7/1/18
2018.07.01 23:52:11

PROPER 8/B (2018): Lam. 3:22-33; 2 Cor. 8:1-9, 13-15; Mk. 5:21-43.  


Wormwood,         Remember my affliction… the wormwood and the gall! My soul continually remembers it and is bowed down within me.  But this I call to mind, and therefore I have hope: The steadfast love of the LORD never ceases…  “The LORD is my portion.” (vv. 19-21a, 24). 


Jeremiah’s book is titled “Lamentations”, the vocable of suffering. “Lamentations” expresses OT Israel’s repentant heart and mind shaped in the Babylonian captivity as God returned her into bondage. 


Israel is thus the picture of a church possessed of two minds; one lamenting having been ripped from the Land’s hearth and home on account of grievous infidelity to the grace of God; and the other remembering a former glory in Solomon’s temple now destroyed, yet knowing that God’s love is steadfast and abundant, hoping for restoration that only God can provide.  


Our Gospel engages two sisters; Jesus refers to the elder hemorrhagic woman as his “daughter” and the dying younger one as his “child” (Mk. 5:34, 39, 41).  In Christ, the two are siblings, each is connected with the other in their peculiar womanhood. 


Life is in the blood (Gen. 9:4; Lev. 17:10-14; Deut. 12:23). The twelve-year-old “girl” is of an age to enter her menarche, a change in her life that on some level signifies loss and gain, an exchange that should advance the promise of life; and yet the girl is on death’s door. 


On the other hand the older woman’s femininity, from the time of the younger’s birth, has gone seriously awry. A continual flow of blood has made her womb, the intended inner sanctum of human life, dead.  By this condition the woman has been ritually unclean and excommunicate from the life of the OT church.  At the extremity of her blood loss the woman’s vitality, fortune, and life were wasting away.


Jesus has come to these sisters united in extemis and common lament.  The older woman seeks out and touches Jesus in faith; and the faith of the child’s parents brings Jesus to touch their dying daughter. 


This communion of faith and touch with Jesus provides a picture of the NT Woman, the church in these end times. The church’s baptismal flow of in-Spirited water and blood from the crucified wounds of Christ brings about an exchange: our loss of death and lamentation for the joyous gain of new life for the all the living (Gen. 3:20). 


The life of Jairus’ daughter hangs by a thread. Time is of the essence if she is to be saved.  When Jesus takes time-out to search for and cross-examine the hemorrhagic woman who secretly touched him, at best he appears to possess a flawed sense of triage, diverting attention away from the “mission at hand”, the life of Jairus’ little girl.  She will surely suffer by Jesus’ expenditure of time toward the older woman whose concern was less immediate. 


That is the way in this world; often one person’s gain, in this case of finite time, is another’s loss. On account of the time Jesus spent with the older woman the little girl died.  The professional mourners hovering over and anticipating the girl’s death seem to have been vindicated.  When death arrived, they derisively broadcast a message that Jairus should no longer “trouble the Teacher” about his daughter. 


Jesus stands in the midst of lamentation and joy; joy by the woman restored to wholeness yet overshadowed by the crowd’s empathetic lament with their synagogue leader’s family loss. Jesus is God’s remembrance and response toward the lamentations of men, to take on “the wormwood and the gall”.  By an exchange for life Jesus ushers in the end times hope; God’s reign in the world in whom there is no lack, only abundance of his provision in faith, even of time, until on the Last Day he decrees otherwise. 


Lamentation is penultimate of faith; it is part and parcel of repentance. By faith’s lamentation we repent of manifold sins and by God’s response in the gift of a baptismal faith, we enter the witness box as did the hemorrhagic woman who confessed “in fear and trembling…the whole truth” (Mk. 5:33) of the sin of secret faith and trusted in the hope of God’s steadfast love never ceasing toward us. 


In Christ, God’s love is never a zero sum economy, some benefiting at the expense of others. Jesus and God’s abundance for repentant faith, forgiveness, and healing in the new creation is now, always, and everywhere available to all in the inner sanctum of his presence. 


Jesus turned to Jairus urging him from lament to faith and hope. Jesus has just come from calming the sea’s destructive threats toward his fledgling church and releasing the man bounded by a legion of devils.  He is the Stronger Man than Satan; and now he will assault the place where the grave holds court and jurisdiction over the death of the younger sister, vaunted by a cacophony from professional mourners.  Jesus is the Resurrection and the Life and so dismisses these “Lamentables” from his presence. 


Jesus takes the hand of the “girl” commanding her to rise; and so by Jairus’ faith Jesus joins this obedient “little girl” into his coming death and resurrection. Jairus’ faith in bringing Jesus to her, is now by touch and word, the girl’s faith. 


In the new creation out of death and lamentation the risen girl has, with her restored older sister, entered the fullness of womanhood and so Jairus’ house has been made holy by new life. Jesus directs she be fed, as he does for us today with the holy things of the church, word and sacrament.  


Today also St. Paul teaches the Corinthian congregation these practical gospel lessons in God’s economy and bounty among sisters in these last days. Early on, under the guidance of the Apostles, the Jerusalem church held their material goods in common for the consolation and provision of the brethren (Acts 4:32 ff.). 


In today’s Epistle, Europe and Judea were experiencing famine. Paul relates an example of two sisters, the Macedonian congregations and those of Jerusalem.  The Macedonians, as others, were experiencing severe affliction; nevertheless for joy they liberally raised overflowing monetary gifts for the support of their more beleaguered older sister in Jerusalem. 


By this grace and test of affliction Macedonia gave themselves wholly over to the Lord that God in Christ might be magnified, who “though he was rich, yet for [our] sake became poor, so that by his poverty [we] might become rich” (2 Cor. 8:9). 


In this way spiritual siblings prove their churchly character, never acting at the expense of the other and reflecting the Lord’s unceasing love. Our boast with Jeremiah is, “The Lord is my portion”.  Amen.




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Sermon - 6/25/18
2018.06.25 21:59:01

PROPER 7/B (2018): Job 38:1-11; 2 Corinthians 6:1-13; Mark 4:35-41.  


Care,             And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling.  But [Jesus] was in the stern, asleep on the cushion.  And [the disciples] woke him and said to him, “Teacher, do you not care that we are perishing?” (vv. 37, 38)


This is the same complaint Job lodged against YHWH, a seeming indiscriminate lack of concern over man’s weal and woe, especially in our experience of peril and distress in the world.


In the background of Jesus’ sea voyage to the Gerasenes, is not only Job’s ignorant “faith” that puts at issue his vaunted “righteousness”; but also the account of Jonah’s anger at God’s merciful concern for pagan Ninevites.  


YHWH addressed Job out of a whirlwind, connoting his divine distress at Job’s judgmental, ignorant, and inappropriate complaint. God does not directly answer Job’s self-oriented concerns; rather he takes on the role of Teacher, redirecting Job to a proper mindset toward his Creator. 


Job had taken a posture toward God, much as Satan, a contending strong man (cf. Mk 3:27). In effect God responds to Job, “So you would to counsel me; well then man gird yourself, dress for action, for there is only one who is my Counselor whom I call ‘Wonderful’…  Tell me where you were when I laid the foundation of the earth… on what were its pillars sunk and its cosmic Cornerstone laid?  Tell me if you have understanding.” 


As an instance, God points Job to his architecture of the sea, creation’s primeval element. Theologians describe the sea, as a dark place, filled with unseen monsters, the realm of chaos and demonic, in which absent rescue or saving boat, certain death obtains. 


And this is true, not only in theology, but in the real threat of physical destruction. It is why at every chapel Service of the Annapolis Naval Academy, cadets sing a hymn-prayer, “for those in peril on the sea” (LSB 717 ss. 1, 2a, 3a, 4).


And yet YHWH describes this fearsome sea to Job, as his own; personifying it a petulant, willful child. When the sea burst from the womb, God fashioned doors to contain its “wild confusion”, and bound its limits in a dark swaddling, veiled in heaven’s clouds.  The sea and all therein belong to God. 


In today’s Gospel Jesus and his disciples are on the Sea of Galilee; Jesus sleeps in the rear of the boat. Before leaving on their voyage Jesus exorcised a demon on the Sabbath, releasing a possessed man.  On the following evening (Sunday) at Peter’s house, several Gentiles were also released from demon possession.  By parable, Jesus declared himself, the Man stronger than Satan come to plunder his household. 


Now on the water, demons from the Deep’s dark place threaten to swamp Jesus’ nascent church riding over its chaotic waves. Like Job, complaining against YHWH, the disciples awaken Jesus from a complacent rest, to accuse him of unconcern for their welfare. 


As YHWH spoke to Job from out of a whirlwind, Jesus now speaks in the midst of a sea-tempest. At his word the raging waters turned to great calm.  Jesus scolds his disciples for their fear, their lack of faith in him, giving the disciples pause to ask, “Who then is this…?” (Mk. 4:41). 


In peace, Jesus and the disciples soon reach the far shore to encounter the peculiar scourge of pagans, and another man possessed by a demon. This demon is stronger than the last; he is named, “Legion”, denoting some 5,000 spirits that easily broke iron fetters at human attempts to restrain the wild man. 


But Jesus, the Stronger Man, has just “bound the restless wave”, now releases the possessed man from demonic bondage.  The evil spirits entered a pig herd and were consigned to the “heart of the sea” for destruction. 


As dramatic as these exorcisms by Jesus are, they perhaps also serve to obscure our understanding; from the whirlwind YHWH challenged Job, “Tell me if you have understanding” (38:4b).  


This morning we entered the church-boat riding out this world’s “hill and gully” sea-tempests to be with Jesus by word and meal. We sang from Ps. 107, “Then they cried to the LORD in their trouble and he delivered them from their distress… Let them thank the LORD for his steadfast love, for his wondrous works to the children of men!” 


The problem is, we rarely comprehend either the true depth of our distress or God’s deeper steadfast love. Instead, Job like, our focus is on the hurly-burly of the world, and like Jesus’ disciples we look for miraculous relief from the momentary things that plague us.  You know the list, we need only look to those for whom we pray who suffer one malady, tribulation, or another; certainly this is all right, as far as it goes. 


These are the “distresses” that confused Job about YHWH. He thought himself a “righteous man” undeserving of worldly tribulations.  Jesus’ disciples, for fear of death, resurrected him from his sleep, addressing him as “Teacher”; and so he is, and ours as well.  His disciples assumed the unbridled sea was independent of God, and so the imminence of destruction as though death in the first creation was our end, all that there is. 


It is precisely this fear of death that Jesus rebukes his disciples as faithless. We don’t have faith in Jesus to avoid the world’s unpleasantness, difficulties, or attacks.  We don’t even have faith in Jesus to avoid death out of this life.  Instead our faith is grounded in the knowledge that his death, by our sinking into the water of our Baptism, is our death; and that apart from his death, our destruction is indeed all that there is. 


Jonah is Baptism’s case in point. Like Job, Jonah thought he understood how God should be God and ran from God’s command to preach repentance to the Ninevites.  Jonah knew full well that God is gracious, merciful, slow to anger, abounding in steadfast love, relenting from disaster (Jonan 4:4), and that, “Salvation belongs to the LORD!” (2:9c). 


Like Job, Jonah’s “faith” dangerously tested God; obstinately pitting a contrary will toward the Lord. When God asserted himself from the sea-tempest, threatening to destroy Jonah and his boat crew, Jonah slept unconcerned in the hold.  Jonah may well have been wise to fear the Lord, but of the perils of the sea, he knew that all therein are the Lord’s and of itself the sea holds no terror for men.


When the crew, at their wits end, asked Jonah what they should do, he told them, they should sacrifice him into the sea. They did, and the sea became calm.  Jonah sunk, recognizing his descent into the “belly of Sheol”, the “heart of the sea” (2:2, 3). 


So, Jesus’ self-sacrificial offering on the cross, comprehends what neither Job, nor you or I will ever experience in Christ, utter abandoned by God in the “belly of Sheol”; and yet like Jonah, Jesus fully trusted that, “Salvation belongs to the LORD!”


This is the faith Jesus would have us know by baptismal death, and so discern the depth of God’s steadfast love in the wondrous work of Christ crucified; that by our death in Christ we are made new creations by the breath of the HS.


On the Last Day, what we are becoming in the promise of the Lord’s Supper will be manifest; that in the Boat we are not only the body of our physically resurrected Lord, but on that day we obtain, what Job confessed (19:25-27), our own flesh.


St. Paul prayed for the church of Corinth; that his sufferings might be an example in this life, and more importantly that the tribulations of this world, and even death, not restrict our affection for his teaching that, “for our sake [Jesus] made himself to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor. 5:21). 


“In return [we] widen our hearts” (6:13) beyond self-absorbed affections (6:12) to comprehend, in and out of worldly suffering, the mind and love of God, especially toward those with whom we find ourselves uncharitably angry (Jonah 4:4; Gen. 4:6). Amen. 




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Sermon - 6/17/18
2018.06.17 22:50:37

PROPER 6/B (2018): Ezek. 17:22-24; 2 Cor. 5:1-17; Mk. 4:26-34 


Naked,         For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.  For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked (vv. 1-3).  


This is man’s problem from the Fall, isn’t it? When Adam and Eve sinned, they cast off their Divine coverings, the righteousness of God by faith.  At the moment of believing Satan against the Creator the eyes of man and woman were opened to being bereft of God.  By loss of God’s righteousness came the shame of their nakedness (Gen. 3:10). 


To possess knowledge of good and evil apart from our Creator, in whom alone there is life, is to possess the knowledge of death inhering in our being. This was the shame that drove Adam and Eve to hide from God coming into their presence in the Garden. 


St. Paul says that our bodies are destined for destruction. He calls them “earthly tents” in which we groan over what has been lost.  Both pagan and Christian art reflects sinful man’s longing for restoration to the innocence of male and female physical forms. 


Michelangelo’s sculpture in marble, “The David” famously captured this yearning and perhaps something of our lost memory of what God intended of man’s physical form. From a human perspective out of the mind of Michelangelo, the beauty of man was fleetingly captured in stone; a frozen, single, youthful, moment in time. 


For the moment we put aside an idealized vision of the “perfectly” proportioned, virile, and handsome David. Scripture returns us to reality; our common inheritance by sin, the mocking shame of nakedness on death’s bed. 


The beginning of 1 Kings (1Kg. 1:1-4), shows David an impotent old man, bearing the ravages of the time and sin into which he was conceived. The king’s “tent”, to continue St. Paul’s image, was no longer beautiful and vital.  He is weak, pallid, gamy, wizened, and suffering from cold’s poor circulation. 


Israel’s elders searched out a fleshly covering and comfort for their dying king; Abishag the Shunammite, reputedly the most beautiful young woman in all Israel, was recruited to lie beside David to infuse in him warmth and perhaps the memory that woman, as Adam named his wife, “mother of all living” (Gen. 3:20). 


But even Abishag’s respite could not forestall for David the naked shame of death and the grave to which he must return; and neither would God spare Jesus, David’s greater son by Mary, the shame of the cross and the destruction of his “fleshly tent” on account of sin.


From the cross and Scripture our eyes are now drawn to Michelangelo’s “The Pieta”, sculpturing Mary holding and beholding her dead Son, the picture of God’s prophecy to the woman that on account of sin, “I will surely multiply your distresses and your moanings. In distresses you will bear children (Gen. 3:16).


But in heaven even the marble memorials of the old creation are passing away, as will all man’s art and imagination. They cannot compare with “the house not made with hands” (2 Cor. 5:1b) in the resurrected flesh of Jesus, a tent now a Temple, prepared by God for our eternal dwelling.  Our dwelling place in the new creation coming into being is a righteous covering in the flesh of the woman’s Seed who, on the cross crushed the serpent’s head and who in turn was bruised for our iniquity (Gen. 3:15).


In today’s Gospel Jesus teaches the crowds by parables and explains them to his disciples, at once hiding and revealing the “reign of God” come into the world by his ministry.


Jesus has posited that Satan lays claim to the world and all in it to be his possessions in a house of sin and rebellion. Against Satan, Jesus declared that he is the Man “Stronger” than Satan come to invade his stronghold; that he would bind Satan and release men from the house of death.  Apart from Jesus’ reign, escape from Satan’s bondage is not possible (Mk. 3:27; cf. 5:1 ff.). 


We proclaim the good news of Jesus crucified and so in the Resurrection we are baptized into Jesus’ victory and binding of Satan. And yet as we look about us it doesn’t always seem so.  Sin and death still appear, even dominate. 


Jesus explains in two parables. The church has one job only, and even that one thing is not the cause of our release from the house of Satan.  The church pictured as “The Pieta” bears in her hands the flesh of Jesus crucified which is her glory.  She is given to cast her divine Seed into the world, the word of God. 


While the church sleeps, suffers, and is concerned for the gospel after sowing, the Seed unseen germinates in good soil moving it to grow in stages of divine dominion over the house of Satan. The earth produces automatically without the help of its slumbering helpmate; first the shoot, next the ear, and finally the full grain in the ear, and we know not how (Mk. 4:27, 28). 


If we, in this time of the NT church, are unable to plumb the Seed’s miraculous growth in the soil, we are nevertheless to discern and attend over time the power of God bringing about his new creation until the Last Day when “the full grain in the ear” is revealed to all at the Judgment.  In short the reign of God comes of itself. 


It may seem that Satan continues to hold human chattel in sin’s thralldom; but Jesus, the Man stronger than Satan, does not do battle on worldly terms. God’s dominion is in the arena of the elevated cross, where Jesus in weakness utterly submitted himself to God, taking our naked shame onto himself to exalt God for the love of men.  By Jesus’ naked shame and death in our place, the law and its hellish Prosecutor are overcome and bounded by the gift of faith.  Sin and death are thus destroyed in the water and Word of Baptism. 


By Baptism we have entered into Jesus’ death for receipt of a righteous covering before God. The Shulammite of the Song of Songs, after David’s death, was betrothed to Solomon.  Jesus is David’s greater son (Ps. 110:1), with whom the church, his Shulammite is clothed in a righteous bridal dress; and held in the tender warmth of God’s love, and against whom the gates of hell will not prevail (Mt. 16:18).


The reign of God by a miniscule, fallen, crucified Seed (Jn. 12:24) is revealed to those who will see the power of God in the church’s expansive mustard branches from the cross reaching out to cover the sin of the world. Amen.




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Sermon - 6/11/18
2018.06.11 23:26:51

PROPER 5/B (2018): Gen. 3:8-15; 2 Cor. 4:13—5:1; Mk. 3:20-35  


Loaf,              And [Jesus] appointed twelve to be with him… [Including] Judas Iscariot, who betrayed him.  And he came to the house; and a crowd came together again, so that they were not able eat the loaf.  And when those around him heard this, they went out to seize him, for they said, “He has lost his senses.”  And the scribes coming down from Jerusalem said that he was possessed by Beelzebub… (vv. 13a, 19-22a). 


You may recall, whenever there is a NT reference to Judas Iscariot it is likely a marker directing us to the church’s Holy Supper. That is the case in today’s Gospel Reading.  By “the loaf” Jesus intended to share with both Jews and Gentiles in the house at Capernaum we ponder the Sacrament of the Altar in which we participate this morning.


Jesus went up a mountain near the Sea of Galilee; there he appointed twelve Jewish men, including Judas Iscariot, into the apostolic Office. Jesus and the twelve returned to the house in Capernaum where a throng of Jews and Gentiles gathered to hear his teaching and share the house bread. 


Now when those who had been watching Jesus’ every move realized that he once again intended to meal fellowship with sinners, tax collectors, and Gentiles (Mk. 2:15, 16) they planned to arrest him and put a stop to his “blasphemous” nonsense.


Parenthetically, the translation in your bulletin places the charge, “He has lost his senses”; or “He is out of his mind” on the lips of Jesus’ mother and brothers as though they were in agreement with the scribes from Jerusalem. The Greek says no such thing.  If St. Mark wished to convey such an unholy association there is in Greek a perfectly good word for “family” (“‘n oikia, as”), rather than speculating about a rare euphemism about what the Greek actually says, “those around him” not “family”.  Such is the role of higher criticism in translation, willing to sacrifice meaning for an overarching methodology.


Jesus’ nuclear family only comes into view following his counter-charge against the Jerusalem scribes that they are guilty of blaspheming the HS. Jesus does not condemn his family as associates of the scribes.  The appearance of Jesus’ mother and brothers outside “the house” serves merely as foil that directs us to Jesus’ new family inside “the house”. 


In this season of “Time of The Church”, the family of God is the baptized into Jesus’ death on the cross; gathered in faith around word and Sacrament, one loaf for life in the resurrection. Thus, today we ponder our Eucharist; that our baptismal participation into Jesus’ death, his body and blood separated on the cross, is source of eternal Life.


Separation is death. Separation from God is spiritual death; separation of body from animating soul connotes eventual physical death; separation of woman from man leaves both bereft, half alive progressing toward death; separation from the church, the body of Christ with true brothers and sisters is spiritual death; for outside the church there is no life.


In extreme expression of separation an OT closed communion for the sake of faith’s integrity separated Jews from the uncircumcised or Gentiles. But in time God would employ death’s evil for life’s love.  On the cross Jesus’ sin-bearing flesh was separated from the OT church in order to establish the human sacrificial substance for forgiveness in the NT church’s communal Loaf and Cup.  This NT in Jesus’ flesh and blood was distributed to the Apostles, on the night Judas Iscariot betrayed him, creating God’s reunited eternal family of man in Christ. 


Today the descriptive term of man’s separation from brother and sister and from God, is “identity politics”, as old as our first parent’s sin. By a newly acquired “knowledge of good and evil” Adam blamed both God and the woman for his fallen circumstance; God, because he now knew the woman a defective gift; and the woman, because her service brought about his death. 


The woman rightly blamed the serpent’s lies; but also she implicitly pointed to her husband’s failure of pastoral protection. Ever since, Eve and her female progeny have “desired” the office, given in nature, to the man alone (Gen. 3:16b), exacerbating the unnatural divide of union.  


Our inherited knowledge of “good and evil” imposes in the human heart every imaginable cluster of identity politics. Those, not like us are consigned to a bin we label “for deplorables”.  In this way what God calls evil we judge, “separations of advantage” in our worldly lives, that is, until we die to be confirmed in eternal separation that rejects grace through Jesus crucified, our Author of new life. 


But again what man and Satan intend for evil, God employs for good. In Eden, God put the Tree of Life before Adam and Eve; instead they jointly and severally chose death; and so, Life was withdrawn until Jesus, the Author of life was baptized with the HS unto man’s death on the cross.


The substance and content of our Loaf and Cup is Jesus’ death; his body, blood, and Spirit separated and handed-over to the Father, then delivered to the church in the unitive event of Holy Thursday’s meal, Good Friday’s Passion, and Easter’s resurrection for our eternal Sabbath in Christ.  


All this says, that on this Lord’s Day what I distribute to you is what Jesus gave his apostles in the Upper Room; a participation in the fruit of his death on the cross as a partaking from the Tree of Life restoring to God.


To be clear, we have restoration to Life, as Jesus’ death in Baptism is now our death to self. When Jesus invited the deplorable Gentiles to share the house loaf with the apostolic leadership many in and out of the church resisted the new family orientation. 


The scandal of a shared meal with sinners and Gentiles would not be overcome until Baptism’s gift of the HS for faith unto repentance by our new creation’s genesis.


St. Paul points out, what is visible to the eyes of our flesh is merely the things of the old creation wasting away; but what we see by faith by the promises of God is the advance of our inner selves discerning the substance of our shared Loaf and Cup with brothers and sisters in Christ (2 Cor. 4:16-18). Though our old flesh is being separated, we have a building from God, a family-house not made with hands, in the flesh of Christ.  Amen. 




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Sermon - 6/5/18
2018.06.05 22:14:35

PROPER 4/B (2018): Deut. 5:12-15; 2 Cor. 4:5-12; Mk. 2:23—3:1-6  


Sabbath,      “Observe the Sabbath day to keep it holy…  Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God.  On it you shall not do any work…” (vv. 12a, 13, 14). 


The Day of Pentecost concluded the festival seasons of Advent through Easter. Our celebration of The Holy Trinity brought us into the “Time of The Church”.  Thus informed by God’s self-revelation of love toward sinful men, the church now begins an examination of her time in the world as Baptized and Eucharistic new Israel.


Observing the Gospel scene we would ordinarily expect to find Jesus leading his disciples in their travels. But today the disciples are making a way for Jesus through a wheat field as they feed on its grain.  In this activity we discern prophetic action as the disciples are “preparing and making straight the way of the Lord” (Mk. 1:3) while partaking the stuff that would become Eucharistic bread.  


The Pharisees accuse Jesus’ disciples of Sabbath criminality; but what crime; the work of “reaping” to slake hunger, or of “highway building” by making a way for the Lord in their wake? Either way all Pharisees of every age do not see beyond the stricture that “On [the Sabbath] you shall not do any work…” Is that how the church reads her Scripture?


Please don’t tell me, as with our Protestant friends, that by the Resurrection Jesus established Sunday as the new Sabbath day. The Sabbath is a seventh day memorial of the first creation. 


The explanation will be provided by Jesus’ work on the cross where Sabbath holiness is wedded with the church’s Holy Supper instituted on the eve of the Passion. But for now Jesus draws his disciple’s accusers to how David, on the lamb as it were, from the wrath of king Saul, entered the tabernacle on the outskirts of Jerusalem. 


David needed food for his followers. Approaching the High Priest he lied about being on a mission for Saul and asked for five loaves of the showbread in the Sanctuary.  These twelve loaves were known as the Bread of Presence reserved as week old bread for the serving priesthood when on the Sabbath they were replaced by a fresh baking.


At this point our Christian mentality advances to Jesus feeding of the 5,000 with five loaves at the hands of his twelve apostles; a sign and anticipation of the Eucharistic character of the church’s eternal Resurrection life.


Following Jesus’ death and three-day rest in the grave, the first creation’s Sabbath duty was perfectly fulfilled. The Sabbath is no longer one discrete day out of seven as the first creation is now passing and giving way to the new creation coming into being. 


By Christ’s obedience to the will and law of God on the cross; and God’s acceptance of his sacrifice, the HS has been delivered in procession to the church from Father and Son unto our Baptism for eternal life.


By our baptism into Jesus’ death and resurrection the NT church participates in the same new creation rest, an eternal Sabbath. Thus Christian worship comprehends all time now and in eternity from Lord’s Day to Lord’s Day. 


When Luther explained the meaning of the Third Commandment, he does not mention our obeisance to a particular day of Christian worship; rather he understood that Jesus fulfilled all the law’s demands with the declaration from the cross, “It is finished” and sanctifying all time for the church’s consumption of priestly food, our NT Bread of Presence. 


This theology of time and eternity by heaven’s joinder with mankind in Christ is not mere metaphysical calculus. To say that Jesus is the fulfillment of all the law and all OT festival worship is to accept the necessity of, “new wine is for fresh wineskins” (Mk. 2:22c) lest the OT skins burst for inability to contain the NT wine, the Spirit, the water and the blood.


It is said that the law has three functions, as curb, a mirror, and a guide, chief of these functions is it being mirror in that the “law always accuses” us in this life to be sinners; but before the Fall the essential character of the God’s law was never accusatory; rather whenever it was announce it was revelatory of God’s essence, so also with the Ten Commandments of a later time.


To say that we should keep holy the Sabbath merely states that we were created to be holy in the good creation. That we are prohibited from murder says that God is the God of life so that we are to be like him in promoting life in every circumstance.  Thus to paraphrase God’s law to Adam, “Today I put before you two trees, the knowledge of good and evil; and the tree of Life, choose life.” 


So also with the Ten Commandments as we are in the new creation wrought by Christ crucified; the law in its essence reveals the character of God in whose holiness we are called to participate. The OT renders the Third Commandment to keep the Sabbath holy by two rationales, From Exodus (20:8-11) and from today’s Deuteronomy (5:12-15) Reading assigning to the Sabbath man’s release and rest from our slavery to sin in the world.  The Exodus rationale calls for man’s imitation of God’s own eternal rest by faith. 


Both rationales are the same, only viewed differently; from below concerning man’s condition in a world that demands endless labor; and from above that we should aspire to enter into the eternal redemption of God.


This we do in the new creation as we receive in Baptism our new life in Christ and so worship Lord’s Day to Lord’s Day with angels and archangels.


This is not to say that our life in Christ’s holiness is one long “siesta” either on earth or in heaven. Like the young men who followed David pursed by Saul for having replaced him as king; Jesus will be marked for death by purveyors of the old religious régime (Mk. 3:6). 


As followers of Christ we by the HS’s light discern our true enemy to be the displaced prince of the world, “a murderer from the beginning”.  In Christ “we contend against the principalities, against the powers, against the world rulers of this present darkness, against spiritual hosts of wickedness in the heavenly places” (Eph. 6:12) and so we will until the Last Day. 


To this calling we daily put on “the whole armor of God”; advancing in the Lord’s way from faith to faith.  On our way we are maintained by the holy things of our eternal Sabbath given in Christ our only source of holiness before God.  Jesus with his church is God’s Bread of Presence delivered for his Eucharistic priesthood of believers.  Amen.




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