Isaiah's T's

 

God’s grace, peace and mercy be with you. My sermon is entitled Isaiah’s T’s because I will address Isaiah’s Trilogy, Israel’s Travailing Travels, and finally, a Trial. Sound like categories for Jeopardy? Of course, my focus is Isaiah (40:21-31). 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.

Isaiah’s Trilogy. A trilogy is a series of three dramas, literary works, musical compositions or movies that are closely related and develop a single theme. It is a Greek word that literally means three words. Some fan favorite trilogies include The Godfather, Back to the Future, Toy Story, and my wife made sure I included this one, Star Wars. The best-known literary trilogy is J.R.R. Tolkien’s The Lord of the Rings. Incidentally, did you know that Tolkien was a philologist, a linguist, and a contributor to The Jerusalem Bible for his translation of the Book of Jonah?

Although it is compiled as one book, Isaiah is an anthology of poems composed chiefly by him and his disciples.[1] While some have divided Isaiah into two books: The Book of Judgment (chapters 1-39) and The Book of Consolation (chapters 40-66), others see three separate works. Chapters 1-39, record the events in Israel between 740-700 BC. Chapters 40-55, between 700-515 BC. The third section, chapters 56-66, relay the events between 515-480 BC.[2]

As you read Isaiah, you will notice a marked difference in style. That’s not conclusive proof that the three were written by different authors. One author could write in different styles. If you read my sermons and then my graduate research papers, you will see that they are written differently.

Something else you will notice is that the historical setting is different. The oracles or visions of Isaiah in the first 39 chapters are threatening and allude to events under Kings Ahaz and Hezekiah. The oracles of chapters 40-55, are consoling. Finally, chapters 56-66 read like the exiles were home again.[3]

Keeping with the historical setting, you will notice that The Book of Consolation, sometimes known as Deutero-Isaiah (think Deuteronomy), recalls those events immediately before the fall of Babylon to Cyrus, King of Persia. These chapters emphasize the significance of historical events in God’s plan, a plan which extends from creation to redemption and beyond.[4]

One last division exercise before we move to my second point. Chapters 40-48 emphasize the Lord’s Glory in Israel’s Liberation. Chapters 49-55 address the Expiation of Sin and the Spiritual Liberation of Israel. Chapters 56 through the end of Isaiah are about the Return of the Captives.[5] Now, there is a reason for all this talk of separating chapters in Isaiah, and that has to deal with my next point, Israel’s Travailing Travels, aka, the Babylonian Exile.

Travailing is a laborious or painful work, and I call this Israel’s Travailing Travels because not only was Israel forced to march from its homeland to Babylon, but Israel also marched back to their homeland. Because Israel was defiant to the Babylonian King Nebuchadnezzar, he burned Jerusalem’s gates and walls and destroyed the original temple.

As you can see from this map, the red shaded area is the most likely path that the Babylonians took to transport the Israelites to Babylon. In total there were three waves of Israelites: the first in 605 BC, which included the prophet, Daniel; the second in 597 BC; and the last in 586 BC when the city fell. This third deportation of people and destruction of the temple marked the end of the first temple period and the reign of kings in Judah.

During the 70-year exile, the prophets brought God’s word to his people. Isaiah’s oracles and prophecies brought hope and dignity to God’s people. He made it clear that the people would first suffer in order to be free. Eventually, this message of hope was fulfilled in 539 BC when the Persians rose to power, overthrew the Babylonians, and Cyrus ascended to the throne. With the fall of Babylon, the Persian King Cyrus decreed that the Israelites be freed to return to their homeland and rebuild the Temple, and that he would pay for all the expenses.

But, as Rome was not built in a day, neither was the nation nor the Temple. In chapter 40, as Isaiah brought messages of comfort to the people of Israel, many Jews were hesitant to return to their former home. After all, life for some exiled Jews was not all bad. Many married and raised families. Others made money or rose to positions of prominence in Babylon. They lived there long enough to feel accepted. In the end, many felt comfortable and chose to stay for a very long time.

To get the Jews to trek back to Israel, Isaiah delivered hope for what the future back home would hold. It was a message that was slowly received. Many Jews were in denial of exile, and as I said, many chose to stay, but as the situation in Judah continued to improve, they eventually began to flow back into the homeland.

So, as you see, the return was not without problems. Those who did return found themselves in conflict with those who remained in the country and now owned the land. These two groups – the Jews and the Samaritans – were in conflict over what sort of government should be established. And, if you were here for our Thanksgiving service, you may recall that the remaining Samaritans in occupied-Israel during the Babylonian Exile were also able to convince the power-wielding Persians to force the Jews to refrain from rebuilding the Temple temporarily. Yet, more Jews realized that the message of hope from Isaiah and the other prophets meant that rebuilding the Temple in Jerusalem would stand as a symbol of that hope. By 515 BC, they started to rebuild Jerusalem’s Temple.

As an historical side note, the Jewish community of Babylon, also known as Babylonia, or today, Iraq, rose to prominence as the center of Jewish scholarship. It became home to many important Talmudic yeshivas (schools) through the second half of the 19^th century. And when Jews did flee Iraq to avoid persecution, many went to India. It was only in the 1950s under Operation Ezra and Nehemiah that the majority of Jews, 125,000, living in Baghdad left Iraq to return to Israel.

There were also after-effects of living in Babylonia for decades. As aliens who lived in a land whose people worshipped other gods and possessed other values, Israelites knew that the fall of Jerusalem years prior meant many of them forgot or no longer knew their homeland, their religion and their values. Imagine if you were forced out of your homeland, and all of the most admired and beloved buildings were destroyed, and then being told that you would never return home, and that it would be better for you to adopt a new way of life. How would that eventually impact you and successive generations?

We get a sense of what influenced the exiled Israelites from this text. They were defeated by foreign rulers and governed by their great princes (v 23). And like the Babylonians, they searched the stars for answers (v 26). This was not the first time that God’s people sought other gods whether in the form of humans or stars. We read in 2^nd Kings, “They abandoned all the commandments of the Lord their God, and made for themselves metal images of two calves; and they made an Asherah and worshiped all the host of heaven and served Baal.” (17:16) Later, we read that Manasseh “rebuilt the high places that Hezekiah his father had destroyed, and he erected altars for Baal and made an Asherah, as Ahab king of Israel had done, and worshiped all the host of heaven and served them. And he built altars in the house of the Lord, of which the Lord had said, ‘In Jerusalem will I put my name.’ And he built altars for all the host of heaven in the two courts of the house of the Lord.” (21:3-5) Yet, even if all of Israel would abandon their God, Isaiah would remain His steadfast prophet. This was Isaiah’s trial, Israel’s Trial, our trial and God’s trial.

Now that we’re into Superbowl week, let me reach back to 1969, and Chuck Noll’s initial press conference after being named Coach of the Pittsburgh Steelers. Asked if his goal was to make the Steelers respectable, Noll said, “Respectability? Who wants to be respectable? That's spoken like a true loser.” If you have ever coached or worked with people, you know that it takes great effort to get them to buy into your vision, especially if your first year’s record is 1-13. In short, Noll’s trial seemed insurmountable, but eventually, his players bought into it.

What about Isaiah? Did Israel buy into his message? What about Israel? Did it buy into God’s plan? What about us? Do we buy into God’s promises? What about God? Does He hear our prayers? Let us then turn to my third point, Trial.

Whose trial is this? It could be Isaiah’s trial. After all, he’s the one making the case for Israel to heed God’s promise and return home. Yet, Isaiah utters no complaint nor lament. So, is it Israel’s trial? For years, many of them compared their God to the gods of Babylonia. They looked to other religions or the stars for guidance. Many believed that God did not hear their prayers. Others just gave up because they grew weary.

That said, could this be our trial? Do we (Christians) compare other gods to our Triune God? Definitely. Far fewer people raised as Christians still identify with that denomination. Many consider themselves “Nones.” Others embrace non-Christian religions.[6] Still others look to science, technology, financial advisors, Joe Rogan, Jordan Peterson, life coaches or astrologers for guidance rather than the teachings of Jesus Christ. It could be that we are like the exiled, 2500 years later. We look elsewhere for answers to our prayers because we believe that God does not hear and answer us.

But the longer I thought about this passage, the more I was drawn to ask if we put God on trial. If we put God on trial, we are certainly not the first. Elie Wiesel wrote a play that was later adapted for TV entitled God on Trial. It was based on what Wiesel witnessed first-hand while in Auschwitz as a teenager. He said, “Three rabbis—all erudite and pious men—decided one winter evening to indict God for allowing his children to be massacred.” The trial lasted several nights. Witnesses were heard, evidence was gathered, conclusions were drawn. The verdict was unanimous: the Lord God Almighty, Creator of Heaven and Earth, was found guilty of crimes against creation and humankind. And then, after what Wiesel describes as an ‘infinity of silence’, one of the scholarly rabbis looked at the sky and said “It's time for evening prayers”, and the members of the tribunal recited the evening service. Wiesel added, “I witnessed a strange trial. I remember: I was there, and I felt like crying. But nobody cried.”

None of us are going to experience what Jews in concentration camps did, but every one of us has experienced tragedy at some point. We may not put God on trial as erudite rabbis did, but we may have questioned his power, his authority, his mercy, his love. We may wonder if God hears and answers our prayers, and a quote from Martin Luther probably will not suffice. So, as one of my fellow pastors is fond of saying, “Let Scripture do the heavy lifting.”

After a series of questions – Do you not know? Do you not hear? Has it not been told you from the beginning? Have you not understood from the foundations of the earth? To whom then will you compare me, that I should be like him? – we get to this: “They who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.” (v. 31) The key word? Wait.

Wait is an overlooked but essential concept in Isaiah.[7] To wait is not simply to mark time, but to live in confident expectation of God’s action on our behalf.[8] He is transcendent and imminent. God sits outside of His creation and is involved in it. God is not conditioned or limited by time or space. He is aware of our distress and captivity. The Almighty is great enough to help us and near enough to want to help. And all of this is summed up in Jesus Christ. Jesus Christ is God and man at the same time.

The Jews of the Babylonia captivity did not initially believe that God could transform them. How can God renew our strength? Give us wings like eagles? How can an old man like me run and not be weary? How will the aged walk and not faint? Israel sharply questioned God’s ability to change their circumstances, but those who wait on the Lord, and are in a relationship with God understand that it is something outside of us that renews our strength that we feel as if we have wings.

Those who wait for the Lord are called believers. Believers have the unwearying, unfainting strength of God that does not allow them to fail before life’s demands.[9] As Christians, we find ourselves bound to the realities of a deeply tragic world that is ravaged by human sin while we cling to promises that God will one day make this world right, joyful, and just. And that is the deep and fundamental tension at the heart of Christianity: the claim that God is faithful and good as we face a daily onslaught of contradictory evidence.

My friends, you know someone who has God on trial right now. But you are believers and you know that God gave you wings of love and hope that empower you to fly to that person prosecuting God, and simply say, “Wait.” Wait because God seems hidden right now, but eventually, the merciful, loving-kindness of our Triune God is revealed to you and all. When that happens may the peace of our God that surpasses all understanding keep your heart and mind in Christ Jesus. Amen.

---

[1] The New American Bible. New York: Catholic Book Publishing Co. (1979), p. 824.

[2] The Lutheran Study Bible: English Standard Version. St. Louis: Concordia Publishing House (2009), p. 1084f.

[3] The Jerusalem Bible. Doubleday and Co (1966), p. 1124f.

[4] The New Oxford Annotated Bible with Apocrypha Expanded Edition: Revised Standard Version. New York: Oxford University Press (1977), p. 822.

[5] New American Bible, p. 824.

[6] https://www.pewresearch.org/religion/2015/05/12/chapter-2-religious-switching-and-intermarriage/

[7] See Isaiah 8:17; 25:9; 33:2; 49:23; 64:4.

[8] John N. Oswalt, Isaiah: The NIV Application Commentary. Grand Rapids, MI: Zondervan (2003), p. 448.

[9] J. Alec Motyer, The Prophecy of Isaiah: An Introduction and Commentary. Downers Grove, IL: InterVarsity Press (1993), p. 308.

PSALM 111

 

What are your favorite foods? Some of my favorite foods are grilled steak and baked potatoes. Sometimes I like roast pork, cabbage and pierogies. Then, at other times, I want fish and chips or spaghetti and meatballs with a small side salad. We have so many different foods, that it’s hard to have just one favorite.

And there are so many ways to prepare foods. Maybe you look through your mom’s cook books and see so many different recipes? Maybe you sit with your parents and watch cooking shows. Or go to a restaurant and you cannot decide what to get?

In our Psalm (111) today, we read that God provides food for those who fear him. It’s true. God provides food for every living creature. God has provided so much food not only for humans, but also for cows, chickens, pigs, fish, birds and even insects.

But there are other ways that God feeds us. He feeds our minds and hearts with all his works. If you look up at the stars on a clear night, you can see God’s works. If you go into the woods, you see all kinds of wonderful plants and trees. If you travel, you may hear ocean waves or echoes in the mountains. If you travel north to Buffalo, you will be dizzy just looking at Niagara Falls. You won’t be able to hear anything because the falls are so loud.

Lastly, our psalm tells us that God gave redemption to his people. God has saved us from Satan, sin and death. That’s why we give thanks to the Lord with our whole hearts in the company of the congregation. God has saved us through His Son, and He’s here when we gather for prayer. He’s here in Word and the Lord’s Supper.

When we understand that, we praise God for everything He gives us. There’s even a song we can sing called “Praise God from Whom All Blessings Flow!” … And so, let us pray. Heavenly Father, from whom all fatherhood in heaven and earth is named: Bless all children, and give their fathers and mothers the spirit of wisdom and love, so that the homes in which they grow up may be to them an image of Your Kingdom, and the care of their parents a likeness of Your love. We pray in the Name of the Father and the Son and the Holy Spirit. Amen.

Exorcisms

 

God’s grace, peace and mercy be with you. … My sermon is entitled Exorcisms, Excerpt and Examination, and my focus is our Gospel (Mark 1:21-28). 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.

Would you be surprised to know that there are more than 70 movies about exorcisms? There was one released recently entitled The Pope’s Exorcist with Russell Crowe. In addition to The Exorcist by William Peter Blatty, the list includes comedies (Beetlejuice) and cartoons (Daffy Duck’s Quackbusters). Mention the word exorcism and most likely, once you get past the gore of movies, you will settle upon the practice of the Roman Catholic Church. Since this is a sermon during the Divine Worship of the Lutheran Church, I will stick to our teachings and pastoral practice.

The word itself is a Greek command meaning Get out! It is the expelling or banning of evil spirits. In the broad sense, exorcism is a ritual widely practiced in many religious cults. In the narrow sense it is a Christian ceremony.

In the early church, special formulas of exorcism were developed alongside baptism. Martin Luther included exorcisms in his Little Baptismal Book published in 1523. During the Reformation, Catholic and Eastern Orthodox Churches preserved the ritual, while the Lutheran Church, following Martin Luther's lead, generally kept exorcism until the 18^th century. At that time, some Lutheran leaders rejected the rite of exorcism. C. F. W. Walther advised congregations that practiced it not to abolish it in haste and those that did not have it not to reintroduce it.

So, there is no official position in the LCMS. The Synod believes in the existence of Satan and of demonic beings, but has no official position on demonic possession. It does not subscribe officially to any formal rite of exorcism or have special clergy assigned to this task, but individual pastors have participated in exorcisms.

In 2018, Fort Wayne Seminary Professor, Dr. Gene Vieth wrote about the topic. In The Lutheran Approach to Exorcism, Vieth pointed out that psychology and pastoral counseling led to a downplay in demonic possession. He then cited Pastor Robert Bennett, who worked in Madagascar, one of the largest and fastest-growing Lutheran populations in the world, where Lutheran pastors cast out demons regularly.

Bennett concedes that while mental illness is real, the devil attacks us at our weakest point. Hence, Satan may attack us because our mental condition is weakened from financial worries, professional ambitions or personal fears. His lies include: “You are not worth saving.”  “Your life is worthless.”  “God cannot love someone like you.”

Bennett observed that while pastors practice the ritual, Jesus is the true exorcist, and where He is, demons are defeated.  Thus, demons are cast out not so much by elaborate rituals but by the Word of God and prayer. In fact, every Christian has at his or her disposal the powerful resources to combat devils. Confession and Absolution, found within the Divine Service and the individual version, is a powerful weapon. That said, when is the last time you asked a pastor to hear your private confession? In addition to these, The Lord’s Prayer and many Lutheran hymns are also effective.

Now that we have some understanding of exorcism, let us move to my second point, excerpt. Our Gospel excerpt today (Mk 1:21-28) takes place in a synagogue in Capernaum. This was a sizeable congregation, and like all synagogues, the right to teach was controlled by leaders. We read in Acts 13, how Paul and Barnabas entered the synagogue in Antioch. “On the Sabbath day they went into the synagogue and sat down. After the reading from the Law and the Prophets, the rulers of the synagogue sent a message to them, saying, ‘Brothers, if you have any word of encouragement for the people, say it.’”

Jesus was already active in the area as a known and respected teacher when he was invited to speak. And even though this excerpt is known as Jesus Driving Out an Unclean Spirit, the exorcism is secondary to His teaching. His mission is fundamentally oriented not toward miracles, but rather toward proclamation of the Word.”

Jesus’ teaching did two things: first, it astonished; and second, it exposed evil. Teaching God’s Word frees people, and exposes evil which seeks to destroy people and hinder God’s plan. We do not know the details of Jesus’ teaching in this synagogue, but we do know that his views on Sabbath and purity laws, divorce and other matters challenged the regime. Those who heard his teaching were astonished because unlike the scribes, he taught like a prophet. Prophets received a word of God without study. And the reaction of the audience was frequently described as astonishment at his unprecedented power.

With regards to the man, it is important to distinguish between the sick and the possessed. This man was not like Peter’s mother-in-law, the man with leprosy or the paralyzed man. This man was possessed by the unclean spirit. Furthermore, we do not know if the man was a regular attendee at the synagogue. Mark is silent on this detail. We do know that the spirit felt threatened and became hostile, and that it spoke for the whole threatened fraternity of demons. Hence, we see that Jesus’ battle was not with an individual spirit, but against the realm of evil. Evil is not an impersonal force but is concentrated in invisible, malevolent beings who are bent on destroying human beings and hindering God’s plan of salvation.

The demon who took possession of the man affected his thinking, words and physical behavior. The exorcism passages all speak of the demon as an active personality, distinct from the human host, and is able to control his behavior. Its crying out and convulsing was a mark of desperate but ineffectual resistance. It was not concerned about Jesus’ earthly origin but His Divine Nature for it was aware that it was facing a superior supernatural power.

When the evil spirit does call Jesus the Holy One of God, a term usually reserved for God, priests or prophets, he responded by rebuking and silencing the man with a command that must be observed. The phrase the Lord used literally means “be muzzled!”

The reaction of the crowd suggests exorcisms were not common, and that Jesus’ style was strikingly different. I mean, to teach people is remarkable enough but to exercise power over demons creates amazement like nothing else. Yet, the amazement of the crowd must not be mistaken for faith.

And while teaching is primary in Jesus’ ministry, Mark includes three other accounts of Jesus exorcizing demons (5:1-20; 7:24-30; 9:14-29), two accounts where Jesus empowered his disciples to do so (3:15; 6:7) and one where someone else is doing so in his name (9:38-40).

Notice lastly that the New Testament shows little interest in demons except when the discussion is about exorcisms, namely, when the powers of darkness impose themselves on human life. Mark’s Gospel does not seek to explain mysterious knowledge to satisfy curiosity about the great unknowns or the existence of evil in this world. His exorcism accounts are not lessons in mysticism or early Gnosticism. Rather, Mark offers saving knowledge to those who need help and healing.

Folks, you may not need help and healing against demonic spirits in your life as did this man, but each of us needs divine help against sin. Whether that sin comes to us from Satan or our sin-scarred society; whether that sin brings sickness or suffering; or whether we are plagued by selfish, sinful tendencies within ourselves, our workplaces, social settings or even in families. We will never escape sin. Yet, we need not give up and give in. Our God is not a cold and vicious Creator. He is a Trinitarian God loving us into creation, salvation and sanctification. And, as I mentioned in my first point, God has given us the means of grace to combat and defeat Satan, sin and self. And finally, for those who were in our Small Catechism class a few weeks ago, as Francis said, don’t try to dialogue with the devil, he’s smarter than all of us combined. Just do what Jesus did, and say, “Get out!” Now, onto my third point, examination.

Lest you think I am going to quiz you on your attentiveness or understanding, fear not. My examination – my point – is our daily examination of conscience. In 2018, the Synod issued a report on Confession and Absolution. In it, the report cited Luther’s use of the confession of sins in three settings: 1) private confession to a pastor; 2) confession to God alone as we find it in the Lord’s Prayer; and 3) confession made to a fellow Christian (James 5:16).

Regarding private confession, Luther once said, “Private confession should be retained in the church, for in it consciences afflicted and crushed by the terrors of sin lay themselves bare and receive consolation which they could not acquire in public preaching.” On a side not, Cindy and I have started reading “Martin Luther: Renegade and Prophet.” It reports that while he was an Augustinian monk, some of Luther’s parishioners complained that he would not absolve them, because they showed no true penitence nor reform. They appealed with letters of indulgence from Tetzel.

In the 20^th century periodic attempts were made in the Synod to restore individual confession, but the most common form remains the general public confession and absolution in the course of the Eucharistic service or immediately before it.

That said, some examination of conscience has been advocated by various districts. The ancient Christian practice called “The Examen” can strengthen our connection to God and others. It is a daily process of examining my behavior and God’s actions in the light of His words of truth. It is a daily practice where I ask God to help me see His presence and plan in the confusion of daily life. As I review the day by the hour, I offer thanks to God for allowing me to accomplish tasks and encounter people. I may also be led to repent of certain actions, thoughts or attitudes that emerged over the past 24 hours, before looking forward to tomorrow.

I have used the examination of conscience throughout my life. For those of you who recall, several weeks ago, I wrote in my sermon about journaling and writing a spiritual biography. Part of this came from my practice of a daily examination and journaling. Yet, the focus is not on how I am doing or what I am doing. The focus is on God’s grace – how the Almighty Trinity is active and alive in my insignificant, sinful life. It’s not about my effort or the method of the examination, but the loving-kindness of God directing my life.^[1]

My friends, you’re going encounter evil in your life and our world. Evil may be overt but it is also subtle. Satan did not tempt Eve and Adam with a sales pitch of an Oklahoma car dealer. Satan was personal and social. In reality, facing evil is scarier than Hollywood horror flicks, and how you face it is crucial. But remember this, every sin and every evil is surmountable through the Grace of God and the Cross of Christ. As we love to sing, “one little word can fell him.”

My life may not require an exorcism, but may benefit from an examination. Adopting a daily examination of conscience will hopefully help you to be more aware of how and where God is active and alive in your sin-filled life. Reflecting upon the movements of grace and gratitude, sin and shame, the need for confession and absolution in your life, incorporating a daily examination of conscience in your life may be what’s missing. Consider it, and when you do, may the peace of God that surpasses all understanding keep your heart and mind in Christ Jesus. Amen.

---

^[1] My attempts at locating current mention of a daily examen on LCMS District websites were met with negative results. Having exhausted all attempts, I refer to two other Lutheran pastors who suggest the practice. My own experience with thoughtful LCMS pastors is that the examen is a personal practice that is often not published in their writings. Here you go: https://www.stplc.org/our-life-together/examen; and https://newjoy.org/resources/dailyprayer/daily-examen/

JONAH

 

Have your parents ever told you that you or one of your brothers or sisters were going to be punished for something and didn’t do it? Have you ever seen a friend or schoolmate do something wrong and not get punished for it?

Sometimes when that happens, we get upset because we think everyone who does something wrong should be punished. If someone cheats, he should be punished. If someone lies, she should be punished. If one person hits another, that person should be punished.

In our reading from Jonah (3:1-5, 10), God told his prophet to give a message to the people of Nineveh that their city was going to be destroyed because the people were so evil. So, he did.

When all the people felt sorry for what wrongs they did, they showed God how sorry they were, and God did not punish them. So, how do you think Jonah should have felt about that?

Jonah thought that this was very wrong and he was very angry and extremely sad. He left Nineveh and he pouted … big time! And he complained to God.

God told Jonah that he cared for the people of Nineveh as much as he cared to him. Do you know that God cares for the person who should be punished for breaking His commandments as much as He does for you? Do you know why? Because God is good … all the time. And all the time, … God is good!

I would like you to remember that phrase. So, we’re going to practice it with all the people in church today. Repeat after me: “God is good … all the time. … All the time … God is good.”

Alright, let’s see if everyone knows it. First part: God is good all the time. Second part: All the time, God is good. One more time…

You say that prayer throughout the day, no matter what happens, and soon you will start to see life like God does. Amen!

Three Questions

 

God’s grace, peace and mercy be with you. My sermon consists of three questions, and my focus is our Gospel (Mark 1:14-20) 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.

If you never read the Bible, my advice is that you start by reading the Gospels. I say that because we read the Bible through Jesus as our interpreter. So, like the first disciples, it behooves us to understand all that is written in the Law and Prophets through Christ. Start with the Gospel of Mark because it is the earliest and the shortest of the four Gospels.

If you like action stories, Mark is a good book to read because Jesus is always on the move. If you like mysteries, think of Mark as a whodunit murder mystery. And if you stop reading at chapter 16:8, you need to ask yourself a question. What would I do if I saw the empty tomb and an angel invited me to see where Jesus was laid and then instructed me to “go, tell his disciples and Peter that he is going before you to Galilee. There you will see him, just as he told you.” Like the women who went to the tomb to anoint Jesus’ body, would I also flee trembling with so much fear that I would say nothing to anyone? … As you read Mark, note these three questions. Who are these people? What are they doing? Why should that matter to me?

First, who are these people? Our passage mentions John the Baptist, Jesus, Simon, Andrew, James, John and Zebedee. I covered John previously, and Mark mentioned Zebedee only as a reference. Hence, I focus on Jesus and his four disciples.

Who was Jesus? We know him by numerous titles – Lord, Son of Man, Son of David, Lamb of God, Rabbi et cetera. Based on the opening verse of the Gospel, Mark preferred Christ, the Son of God. Yet, titles are not enough to portray a person. As quarterback, running back, receiver or lineman tell us only so much about men who play football, Mark needed more to complete his portrait of Jesus.

Mark portrayed Jesus differently than other evangelists. In fact, he complicated Jesus’ identity by offering six portrayals: (1) man of authority, (2) man of power, (3) someone feared, (4) someone divine, (5) someone human and (6) someone odd.^[1]

Unlike other ancient biographers, Mark aroused feelings in readers’ minds and hearts with his style and content. He showed Jesus, through his deeds, words and suffering as a man making his way through an anxious world of humans and demons.^[2] While there was no doubt Jesus was the hero of the story, Mark portrayed him as an unrecognized, rejected, humiliated, disappointed individual, deserted by his closest allies and victimized by a hostile environment.  … So, who was Jesus? The answer can fill libraries. Personally, Jesus is my Lord and Master.

What was Jesus doing? Our Gospel opens, “After John was arrested, Jesus came to Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, the kingdom of God is at hand; repent and believe in the gospel.’” (Mk 1:14-15)

Clearly, Jesus proclaimed the Gospel of God. He began his ministry in Galilee after John the Baptist, who also attempted to reform Judaism, was arrested. Why did Jesus go to Galilee after Herod, who ruled there, arrested and beheaded John? Was Jesus naïve? Was he challenging Herod by moving into his territory? On the other hand, did Jesus simply realize he would reach more people in Galilee?

Jesus’ first message, “The time is fulfilled, the kingdom of God is at hand; repent and believe in the gospel,” summarized the first chapter. It was also the most basic statement of Christian faith – repent and believe in the gospel.

So, what was Jesus doing? Calling people to repent and believe – to live now as they would in the Kingdom of God. Jesus saw the reign of God in his lifetime, and when others responded to his message and recognized God ruled their lives, he formed a community. Jesus needed and called disciples because he knew his work would have to continue after he ascended to his heavenly throne.

To ask who Jesus was, and what he was doing means I must ask who his disciples were. Mark knew that he not only needed to tell the personal story of a prophet from Nazareth but also needed to inspire others to play their proper part in the movement Jesus founded. So, when we discuss Jesus in Mark, we not only discuss Christology – the study of the Christ, but also discipleship – what it means to accompany him as disciple.

The disciples were a central element in Mark’s story; and discipleship is the proper outcome of a healthy Christology.^[3] In other words, if you are going to talk about Jesus, you need to know and articulate why you are following him, and why others, including immediate family members, should join you.

In verses 16-20, Jesus called the core of his disciples – Simon, Andrew, James and John. Unlike rabbis, Jesus did not wait for disciples to come to him. He went to them. Unlike Greek scholars, Jesus did not entice students with his reputation, but like Elijah, he called people to leave their work and follow him. Interestingly, Jesus not only called these men to repent and believe, but also recruited and trained them to become fishers of men, a skill more difficult than fishing in the sea.

So, who were these disciples and what were they doing? These were fishermen who left their jobs and families and followed Jesus Christ, the Son of God, who called people to repent and believe in the Gospel.

Before I answer my third question – why should that matter to me? – I remind you that for centuries the Church set aside specific days to remember persons and events significant in the proclamation of the Gospel.^[4] The Lutheran Service Book lists January 24^th as the Feast of St. Timothy, January 25^th as the Conversion of St. Paul, and January 26^th as the Feast of St. Titus. Ancient saints are not our only models of faith. God called countless saints who left opportunities on the table to serve Christ and His Kingdom. Here is an example of a man from St. Louis.

Thomas Dooley captured the imagination of the world, when, fresh out of medical school and the navy, he went to Southeast Asia to do medical work among the world’s poorest. This was especially surprising because Dooley came from a wealthy family and enjoyed a very good life.

Dooley said, “If people can be born with a desire, I guess mine was to have a good time, and good times came easy in our home. There was plenty of money; I had my own horse, went to school abroad, and studied to be a concert pianist.”^[5]

Dooley’s family was deeply religious. He said, “We were the prayingest family you ever saw. We prayed when we got up in the morning, when we sat down to eat, when we finished eating, when we went to bed, and frequently in between.”

His favorite Scripture passage was “Blessed are they who mourn, for they will be comforted.” (Mt 5:4) Dooley reflected on this verse after his ship picked up a thousand refugees drifting off the coast of Vietnam. In the midst of his backbreaking job of helping these people, he discovered that the simplest medical treatment brought smiles to pain-filled faces. He also discovered that helping them made him happier than he had ever been.

Dooley wrote that those who mourn are not miserable, but simply more aware of sorrow than pleasure in our world. He wrote, “If you are sensitive to sorrow and try to alleviate it, you cannot help but be happy.” If you are sensitive to sorrow and try to alleviate it, you cannot help but be happy. Tom Dooley, like the apostles Jesus called, was aware of God’s Kingdom and was ruled by it.

To get to my third question – Why should that matter to me? – I ask – Why should it matter to you to know who Jesus was and what he was doing? Why should it matter to you to know who Christ’s disciples and Tom Dooley were and what they were doing?

It should matter to you only if you call yourself Christian. It should matter to you only if Jesus is your Lord and Master. It should matter to you only if you want to be in God’s Kingdom.

If you call yourself Christian, if Jesus is your Lord and Master, and if you want to be in God’s Kingdom, it should matter that you repent and believe in the gospel – for – like the people of Nineveh – time is short. Death offers no 40-day notice. … That is why it matters to us who Jesus was and what he did. He offers us what no one else can. He offers eternal life. How will we respond?

Few people, like Tom Dooley, who have money, respond to Christ’s call as he did. Few people, who have time, respond as Dooley did. By the way, he died one day after his 34^th birthday. When we enjoy the comfort of money and the leisure of time, Satan tempts us. So, a story of three devils.

Three student devils in hell were packing their bags. They were about to be beamed up to earth for some on-the-job experience.

When all was ready, they reported to their teacher for last-minute instructions. The teacher asked them what strategy they decided to use to get people to sin.

The first little devil said, “I will use the tried-and-true approach. I will tell people, ‘There is no God, so sin up a storm and enjoy life.’” The teacher nodded approvingly. Then, he turned to the second devil and asked, “What about you?”

The second little devil said, “I will use the contemporary approach. I will tell people ‘There is no hell, so sin up a storm and enjoy life.” Again, the teacher nodded approvingly. Then, he turned to the third devil and asked, “What about you?”

The third little devil said, “I will use a down-to-earth approach. I will simply tell people, ‘There is no hurry, so sin up a storm and enjoy life.’”^[6]

When you have time, you succumb to the temptation that salvation will be there when you need it … later. When you have time, you succumb to the temptation that the church will be there when you need it … later. When you have time, you succumb to the temptation that you will be there for others … later.

Throughout my life, I have encountered many men and women who have said that the reason they no longer attend worship is “because the Church was not there for me.” I understand that. The Church I once knew is different. After I left ministry, I was for a period of time a man making his way through an anxious world of humans and demons. Most of these humans were well-intentioned men and women who taught me how to raise money by writing appeal letters, grant proposals, and hold special events. I raised a lot of money for social service and educational organizations, and did a lot of good for a lot of people, but still felt like I was making my way through an anxious world.

Later, more well-intentioned people showed me how to conduct background investigations for men and women requiring top-secret security clearances. During this time, I met a lot of good people looking to serve our country as military and civilian personnel. I enjoyed meeting a lot of good people. Still, I felt that I was making my way through an anxious world.

I did these things because for me church leadership was not there when I thought it should be, even when I returned to ministry as a Lutheran Pastor. I was not rostered because a congregation did not call me and the Synod did not place me. I was told, “Find your own place because we don’t do that.” I was not recognized because I had no call from a congregation, and then I was asked to serve here. That said, I realized a long time ago that my call was not from church leadership or from a congregation. My call is from Jesus Christ through the Holy Spirit, and what the Father saw was that I needed to be in this place at this time because these people need me. My call is from God to be here for you.

True, other men have come and gone as pastors. All of us, including myself, have mixed memories and emotions about pastors and congregations. That is history. Someday, I will be past history. What matters for me is that Christ has called me to be here for you now, and He calls you to be here for Him by serving one another.

Returning to my story about the three devils, I ask: If you are not there now for others; if you are not there now for the church; if you are not there now to respond to Jesus’ call to repent and believe in the gospel, will you have time later?

The good news is that Christ offers salvation here and now through Word and Sacrament. The good news is that our merciful Father invites you into his kingdom now. The good news is that all you have to do is accept God’s invitation – and live each moment guided by the Holy Spirit. Friends, accept God’s invitation, accept Christ’s call, and may the peace of God that surpasses all understanding keep your heart and mind in Christ Jesus.

---

[1] James Voelz, Mark 1:1 – 8:26 St. Louis: Concordia Publishing House (2013), 41f.

[2] R. T. France, The Gospel of Mark: A Commentary on the Greek Text. Grand Rapids: William B. Eerdmans Publishing Company (2002), 4ff.

[3] France, 28.

[4] http://www.lcms.org/page.aspx?pid=435

[5] Mark Link, Decision. Valencia, CA: Tabor Publishing (1988), p. 83.

[6] Mark Link, Challenge. Valencia, CA: Tabor Publishing (1988), p. 119.