Reward, Punishment, Salt

God’s grace, peace and mercy be with you. My sermon title is RPS – Reward, Punishment, Salt. My focus is our gospel. Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”  Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

Research RPS and you find that it is an acronym for numerous ideas, programs and projects. It is an acronym for Retirement Planning Seminar, Rockford Public Schools, Radiation Protection Supervisor, Royal Philatelic Society, Role Playing System, Railways Pension Service and many more common ones we may use, such as revolutions per second, remote power supply and one that we all know and play – rock, paper, scissors.

Today, I am not playing games. I am not interested in your power supply or retirement plan. For the purpose of this sermon, RPS stands for Reward, Punishment and Salt – three key words in today’s passage.

Reward, Punishment and Salt. First, Reward. Reward is defined as something that is given in return for a good or a stimulus administered to an organism to reinforce a desired response. When we think of rewards, we imagine obedient dogs or retail discounts.

The noun, reward, is a mid-14^th century French word that means repayment for some service. The verb means to take notice of, regard, watch over, and comes to us from the German word, wardon, meaning to guard, watch out for or perceive.

We enjoy rewards whether they come as club members at the cash register or trophies at the end of the season. My Golden Retriever, Travis, loves receiving a reward for good behavior.

Jesus used the word when he responded to John. “Whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward.”[1] His response is in regards to another fellow driving out demons in Jesus’ name who did not belong to the band of disciples. Unlike the Sons of Sceva in Acts 19 who tried to drive out demons but were defeated and humiliated because they used Jesus’ name as a magic formula,[2] this unknown exorcist acted with authentic faith in Him.

Mark’s point is that there is no room for exclusivity among those who invoke the name of Jesus because those who perform a mighty deed in his name cannot speak ill of him. To do a work of healing or deliverance in his name is to honor him, and is not compatible with being his adversary.[3]

Continuing with his reply, Jesus emphasized God’s generosity toward all and the great value of simple, humble acts of service. No good deed will be overlooked by someone inside or outside the church. Even the smallest act of kindness toward a disciple will be rewarded by God. Reward does not mean compensation that is earned but a generous gift freely given by God in response to a good deed.[4] Here, Mark highlights reward’s relevance for his audience.

The phrase “because you belong to Christ” is similar to Paul’s description of Christians as those who are “of Christ.” In Galatians, Paul wrote, “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”[5]

Before I move to my second point, let me end with something for you who are of Christ or belong to Christ to ponder. If God freely rewards people for good deeds, do we respect the lively faith of other Churches which preach the Gospel and rejoice in the grace of God that is at work among them? Without ignoring our doctrinal differences, when we see other Christians living the Gospel, do we promote Christian unity or denominational discord? Do I thank God who rewards them?

And so, from Reward to Punishment, my second point. The word punish means to impose a penalty on for a fault, offense or violation. It also means to deal with harshly or to hurt. It comes to us from the Latin verb punier, and the earlier word, poena, meaning penalty.

Philosophers generally agree that conditions commonly considered necessary to describe an action as punishment are: (1) that it is imposed by an authority, (2) that it involves some loss to the supposed offender, (3) that it is in response to an offense, and (4) that the person to whom the loss is imposed should be deemed at least somewhat responsible for the offense.

Punishment is applied to encourage and enforce proper behavior as defined by society or family. We punish criminals, children, pupils, employees and others for breaking rules, in the hope that they will change their behavior. We do this to rehabilitate the offender and protect society, to restore what was taken from the victim, and to educate others about breaking rules and laws.

In many religious cultures, including Christianity and Islam, Hell is the individual's ultimate punishment sent by God, the highest authority. Hell is traditionally depicted as fiery and painful, inflicting guilt and suffering. Despite these common depictions of Hell as a place of fire, other traditions, such as Buddhists, portray Hell as cold.

Before we get to hell, figuratively not literally, allow me a few minutes to examine our passage. Whereas vv. 38-41 accented the broadmindedness regarding others’ good deeds, vv. 42-48 showed how seriously Jesus took sin. If God graciously rewards little acts of kindness, he also severely punishes acts of evil, especially those that lead little ones astray.[6] Synonymous with child, ‘little ones’ refers to the weak and vulnerable. Those who lay obstacles in front of them deliberately or by irresponsible negligence, shake the faith of others and lead them into sin.

Jesus could hardly have stated more strongly the gravity of sins that harm the weak. Drowning was among the punishments reserved for God’s enemies. Recall the fate of the Egyptians pursuing Moses. In Revelation, we read, “A mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘So will Babylon the great city be thrown down with violence, and will be found no more.’”[7] A great millstone or a donkey stone, one so large that it took a donkey to turn it, quickly plummets a person to the bottom of the sea to suffer the fate destined for sin itself: for God “will cast all our sins into the depths of the sea.”[8]

The effect of scandal is not upon others, but us. Whether our hands, feet or eyes cause us to sin, we will not enter God’s kingdom with them; we will enter hell. But the resurrected body will be liberated from all sinfulness and will be glorious.

Jesus’ teaching on the two destinations have been constantly reaffirmed. Yet, today, Christians often brush over or treat his teaching with skepticism. Many are reluctant to comment on this or question how God might send one to hell. But the truth conveyed in Jesus’ teaching is that we choose our own destiny. With every decision and action over the course of a lifetime we orient ourselves either to heaven or to hell, and at the moment of death we embrace what has truly become our choice. Let me repeat that. We orient ourselves either to heaven or to hell, and at the moment of death we embrace what has truly become our choice. But God never ceases to hold out his unfathomable mercy, even at the very moment when a person steps over the threshold into eternity.

Before moving from Punishment to Salt, let me leave you with a question: If right now was your moment of death, would you embrace heaven or hell? Is that choice reflected in every other choice you make? Is that ultimate choice reflected in every moment of your life? I leave it at that for you to ponder.

Finally, salt. Salt is a mineral composed primarily of sodium chloride. Salt in its natural form as a crystalline mineral is known as rock salt or halite. It is present in vast quantities in seawater. In fact, the ocean has about one ounce of salt per quart.

Salt is essential for life in general. It is one of the oldest and most ubiquitous seasonings, and is an important method of food preservation. Salt was prized by the ancient Hebrews, Greeks, Romans, Egyptians and Asians. There is a lot more to say about salt. If you are interested, there is a book entitled Salt: A World History that you can read.

Jesus’ sayings on salt only seem to be loosely connected. As a typical rabbinic teacher, he links disparate points through word association to invite his audience to thoughtful reflection. “Everyone will be salted with fire.” The meaning of this hinges on the purpose of salt, which is used to preserve and season. Temple sacrifices were offered with salt, and the Israelites were warned not to insult God with offerings that lacked “the salt of the covenant of your God -”[9] that is, offerings that lack genuine zeal for God and his covenant. In other words, the fire of persecution is something that every disciple should be expected to endure for the fire of persecution and other kinds of suffering has a salutary effect, as in the refining process of metals.[10] We read in the Book of the Prophet Malachi, “who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap. He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the LORD.”[11]

The second saying - “Salt is good, but if the salt has lost its saltiness, how will you make it salty again?” – refers to the possibility that salt can become so diluted that it loses its flavor. If your salt is tasteless, what can flavor it? Here, Jesus cautions his disciples against falling into a bland, insipid spirituality that has no power to attract others. Spiritual blandness results from a reluctance to embrace Jesus’ call to humility and radical self-denial.[12]

The third and final saying – “Have salt in yourselves, and be at peace with one another.” – is not about the absence of conflict, but the fullness of communion. Conversations with other believers and outsiders must be marked by the fervent love of Christ that leads to humility. Their spiritual intensity will be kept alive through a profound conformity to Jesus in his self-emptying love, that will bring them into unity with one another.[13]

Now, all this talk of salt has made me thirsty. I thirst, and what the world offers me will not quench my thirst. Jesus calls me to be humble, and yet, the world offers me public recognition. He calls me to self-renunciation, and society proposes approval. So often, I slake my thirst with public recognition and societal approval only to realize these do not satisfy my soul.

Salt soothes my soul. Fire quenches my hunger. To be like Jesus – humble and holy – satisfies my spirit, will, body and mind like no other food, refreshment or seasoning. If you have ever been in the presence of a truly spiritual person – a Mother Teresa of Calcutta, the Dali Lama, Mr. Rogers – you have felt your spirit rise simply by being in their presence.

My friends, as we leave here today, seek some quality time with our Lord in Word and solitary, fervent prayer. Seek him for He seeks you. He calls you to humility, to sanctity so that you may attract others to His Kingdom. Acquire the Spirit of peace and thousands around you will be saved.[14] For when you do, the peace of God that surpasses all understanding, will keep your hearts and minds in Christ Jesus. Amen.

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[1] Mark 9:39.

[2] Acts 19:13-16.

[3] Healy, 187.

[4] Healy, 188.

[5] Galatians 3:27-29.

[6] Healy, 189.

[7] Revelation18:21.

[8] Micah 7:19.

[9] Leviticus 2:13; see also Ezekiel 43:24, Exodus 30:35.

[10] Healy, 193.

[11] Malachi 3:2-3.

[12] Healy, 193.

[13] Healy, 194.

[14] Saint Seraphim of Sarov.

Possession, Pistis and Prayer

God’s grace, peace and mercy be with you. My sermon title is Possession, Pistis and Prayer. My focus is our gospel. Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”  Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

People remember a sermon if you simplify it. Most often, I simplify sermons by hanging three points on one letter. Today, three Ps – Possession, Pistis and Prayer.

Three points are easier to remember if they all begin with the same letter. Case in point: An investor analyzes businesses through people, product and process. An entrepreneur states the key to success is passion, patience and perseverance. An anthropologist deems it imperative that males aspiring to be men must protect, procreate and provide. A professor teaches that we handle setbacks through personalization, pervasiveness and permanence. While I do not expect you to remember all those Ps, they illustrate that points are easier to remember if all the words begin with the same letter. That said, our passage contains three P’s: possession, pistis and prayer.

The word possess means to have and hold as property, or to have as an attribute, such as knowledge or skill. It also means to seize and take control. Its root is the Latin word possidere, most likely a compound of potis, meaning powerful, and sedere, meaning to sit.

Here, we’re not talking about knowledge, skill or real estate, rather, we’re talking about demonic possession. Of course, the Lutheran Church—Missouri Synod believes in the existence of Satan and demonic beings, and individual pastors have participated from time to time in rites of exorcism. Yet, the Synod has no official position on demonic possession, nor does it subscribe officially to any formal rite of exorcism.

There are no Lutheran exorcists, however, there are a few accounts of Luther being involved in exorcisms, apart from the exorcism found in Baptism. For example, in his “Letter to Severin Schulze, June 1, 1545”, Luther simply advised the exorcist to lay hands on the possessed, recite the Creed, the Lord’s Prayer, a Collect for Deliverance, and Mark 16:18.[1]

More recently, Pastor Robert Bennett chronicled a fascinating first-hand account of the spiritual warfare found within the Lutheran Church of Madagascar in I Am Not Afraid. However, if we want to learn more about demonic possession and exorcisms, we have to go beyond Lutheran circles and review more universal literature, but for now, we will stick to our passage.

In today’s Gospel, a father brings his son, possessed by an evil spirit, to Jesus that he may expel it. This is not the first time Jesus encountered demons. He faced them in the desert where he prayed and fasted for 40 days; and throughout his public ministry, he drove demons from men and women, sons and daughters. Most demonic encounters occurred in Mark, and while Matthew and Luke added similar or parallel accounts, John recorded none.

We see how demonic possession took over the personality of an individual, rendered him incapable of voluntary action, propelled him into bizarre, destructive behavior.[2] Jesus healed these people using the same method for both individuals suffering from recognizable illnesses and those possessed by demons: presence, touch, word and authority.

Today’s account occurred immediately after Jesus and his three Transfiguration account companions rejoined the other disciples embroiled in an argument with scribes in the midst of a crowd. On catching sight of Jesus, the utterly amazed crowd ran and greeted him. The father answered Jesus’ question about the argument. He rightly expected the disciples to expel the demon since they had success after Jesus delegated them to do so. We read in chapter six, “They went out and proclaimed that people should repent. And they cast out many demons and anointed with oil many who were sick and healed them.”[3] This case, however, proved to be too much for them.

Skipping ahead a few verses, the boy’s symptoms suddenly worsen. He falls, rolls around and foams at the mouth. Perhaps this was an attempt to dampen the fragile faith of the bystanders, and clearly, the evil spirit intends to destroy the innocent boy. After a brief discussion with the father, the crowd swelled and Jesus commanded the spirit to leave the boy. While most thought him to be dead, Jesus raised him up by the hand and returned him to his father.

Before I move to my second point, I leave you with this question: Do you turn to Jesus to conquer evil when you see its spirit possess not only innocent young people, but also mature men and women, societies and institutions? Do you turn to him when you find yourself powerless to rid your world and your life of gluttony, addiction, anger, avarice and other such sins? Do you recognize him today as the person with the power to conquer sin in your life, in your world? Have you asked him for the power to overcome evil? Ponder that as I move to my second point, pistis.

In Greek mythology, Pistis was the personification of good faith, trust and reliability. In Christianity and in the New Testament, Pistis is the word for faith. Pistis’ Roman equivalent was Fides, a personified concept significant in Roman culture.

The Latin word for faith means trust, confidence, reliance, credence or belief. In the early 14^th century it meant assent of the mind to the truth of a statement for which there is incomplete evidence, especially belief in religious matters. Faith is neither the submission of reason, nor is it the acceptance, simply and absolutely upon testimony, of what reason cannot reach. Faith is the ability to cleave to a power of goodness appealing to our higher and real self, not to our lower and apparent self.

Returning to our Gospel passage, at the moment Jesus heard that his disciples were unable to heal the boy, he exasperated, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.”

Even though they witnessed many signs and miracles, these people lacked faith. He echoes the words his Father spoke to Moses, “How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them?”[4] And while his words were aimed directly at his disciples, Jesus also included his contemporaries and indeed all of humanity, that is, you and me, stubborn and unbelieving in the face of God’s mercy.

At this point, his disciples were indistinguishable from the unbelieving crowd. Recall the great power Jesus displayed when the sea storm threatened to perish them. As soon as he calmed the forces of nature and the danger passed, Jesus chided his disciples for their feeble faith. “Why are you so afraid? Have you still no faith?” Certainly, they turned to him in their moment of terror and dismay; but they did not yet grasp who he really was: sovereign lord over all creation. Here, in a less perilous moment, their lack of faith was a concern for Jesus since his time was running short. The result of their lack of faith and unbelief led to his sufferings.

I would hope that we are more like the father than the crowd. Like us, he brought his son to Jesus through his followers, that is, the Church, and said, “if you can do anything, have compassion on us and help us,” to which Jesus rhetorically retorts, “If you can!”

You see, we should stand in the place of the father, who expressed a cautious, tentative hope that Jesus might be able to help somehow. For there is no question that Jesus can help. The accent here is not on what Jesus can do, but on the human capacity to open the door to God’s mighty works through the boldness of faith. The question is, what limiting barriers have you placed before Jesus when requesting his assistance?

Upon hearing Jesus’ reply, the man stretched his faith in Jesus by crying out, “I believe; help my unbelief!”[5] The man was humble enough to admit that he needed Jesus to reach into his heart and transform him into a believer that bringing his son to Jesus meant that he could heal him.

So, before I moved from pistis to prayer, ponder this. How often do you bring people to Jesus through prayer? Like a good doctor, do you inquire from the patient what the root problem is? Do you bring the person to Jesus in prayer and fasting? Folks, when you bring people to Jesus through prayer and fasting, whether or not they are healed in body and in spirit, they experience the living presence and power of Him in their hearts.

And now, my third point, prayer. Our passage concludes by telling us that when Jesus entered the house, his disciples asked him privately, “Why could we not cast it out?” And he said to them, “This kind cannot be driven out by anything but prayer.”[6]

To me, it makes no sense that the disciples, already empowered with authority to cast out demons and heal the sick, were ineffective this time. One Biblical scholar wrote, “Jesus’ reply suggests that they must have lost sight of the need to depend completely on God and have imperceptibly taken on an attitude of self-reliance, as if exorcism were a mere formula. … Their ministry of healing and deliverance will bear fruit only through a reliance on God as they bring all the needs to the feet of Jesus in prayer. It is a lesson in humility in preparation for their ministry in the Church.”[7]

Throughout his life of ministry, Jesus encouraged his disciples to pray earnestly to the end. Luke recorded that when Jesus was in the Mount of Olives, he was in agony but prayed more earnestly. In Acts, when Peter was in prison, the church prayed earnestly to God for him.

So, what is prayer? Prayer is the necessary foundation of our work as church and individuals. It is communal and personal. We pray in our sanctuaries and rooms. To paraphrase one holy person, prayer is God looking at me, and me looking at God. It is from the heart, but it is also vocal. We speak the Lord’s Prayer as Jesus taught it to his disciples. Prayer also involves reading Scripture. Daily, my wife and I read aloud the Psalms and other Biblical passages. Like you, we make time for prayer.

However, my friends, we all take time away from prayer. This summer, many of us took time away from work and home. We vacated our businesses and residences. We went on vacation.

Unfortunately, for some, vacation means time away from Word, Sacrament, public worship and private prayer. We become spiritually lazy. Oswald Chambers once wrote, “We are all capable of being spiritually lazy saints.” We are all capable of being spiritually lazy saints. That is why I am giving you this free prescription to combat spiritual laziness.

When I pray the Scriptures, I use the Five Ps of Prayer: Passage, Place, Posture, Presence and Passage. The Five Ps of Prayer is an easy method for anyone. Let me outline it for you.

First, Passage. Depending on the circumstances, choose a Scripture passage. Read it slowly several times until a word or phrase rises to the surface.

Place. Choose a place where you will not be disturbed. It may be in your home or a quiet church.

Posture. Find a sturdy comfortable chair that will allow you to sit upright. Posture is important. Do not slouch or lie down.

Presence. Set a timer for 10 minutes. Start there and gradually increase your prayer time to 25 minutes. Close your eyes so you are not distracted. Be present to God as He is present to you. Thoughts, feelings, physical discomforts and audible distractions will occur. Stand firm in the stream and let these distractions flow by as flotsam and jetsam go downstream.

Passage. When you get distracted, return to the passage and refocus. When your minutes have passed, close your meditation by reciting aloud The Lord’s Prayer.

Because you and I have the capacity to become spiritually lazy saints, but truly wish to imitate Jesus, try the Five Ps of Prayer for 25 minutes a day for the next 30-some years – the lifespan of Jesus. I guarantee you a deeper, richer, fuller, more intimate relationship with our Triune God. And this method has a money-back guarantee. I guarantee you that if you are not fully satisfied; you can return it … for your old relationship with God. …

Now, when I pray over this passage and apply it to my life, I understand that the boy’s father recognized the Church, the disciples of Jesus, as people empowered by Christ to expel unclean spirits and heal the sick. I also comprehend that unclean spirits possess people in ways we might not expect – then and today. I see that God – working in Jesus through the Holy Spirit – has ultimate power over the natural and supernatural world, including Satan. And I want God to fix in me and others what I deem as sinful … and I want him to fix it now. Yet, what God does will only occur through prayer, that is, complete dependence on God and never a reliance upon myself. Healing and deliverance only occur if and when I humbly bring other people’s and my needs to the feet of Jesus in prayer.

Prayer leads me to insight and wisdom. I know God’s enemies are active. Some are obvious and others subtle: evil powers and “good” people promoting lifestyles contrary to the Gospel and God’s Law whether they are the seven deadly sins compiled in Proverbs or vices in Paul’s Letter to the Galatians. Some promote personal sins and others modern social sins – destroying the environment, trafficking drugs and humans, violating fundamental rights of human nature and other sins.

As Jesus’ disciples, we must not only be aware of God’s enemies and the temptations they sow among us, but also awaken society to them. Prayerful Christians take their faith to the town square and the political sphere, to school and work, to family gatherings and on vacation.

Finally, it is important to remember that ultimately all creation is of God and in its origin is a blessing. Sin, division, destructiveness and death are part of our lives, and have their source in the devil. And yet, despite the sin we see in our lives and in our world, we remain hopeful, knowing that we are nourished by what God gives us: Word and Sacrament. We know that evil will ultimately be vanquished and complete unity with God will be realized.[8]

Friends, as you begin your Five P’s or Prayer and take your faith from these walls into the world, I pray that you place yourself at the feet of Jesus, and ask Him to free you from whatever spirit possesses you and prevents you from giving yourself totally to Him and the abundant life he offers. And I pray that the peace of God that surpasses all understanding, keeps your hearts and minds in Christ Jesus. Amen.

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[1] Did you bring your lucky charms for the exorcism?  Oh, never mind, you’re Lutheran. Posted on November 22, 2010 by Pastor Joshua Scheer, www.steadfastlutherans.org.

[2] Demonic Possession, The HarperCollins Encyclopedia of Catholicism, Richard McBrien, ed. New York: HarperCollins, 1995, 407f.

[3] Mark 6:13-14.

[4] Numbers 14:11.

[5] Mark 9:24.

[6] Mark 9:28-29.

[7] Mary Healy, 180.

[8] James A. Schmeiser, “Demons, Demonics, Devils,” The New Dictionary of Catholic Spirituality, Michael Downey ed. Collegeville MN: The Liturgical Press, 1993, 259f.