Had an hour on Thy Strong Word with Will Weedon on Job 6. Tough stuff, but good, responses to suffering and taking it to God.
Category Archives: Word
Hey, I was on the radio. KFUO, the St. Louis based station of the LCMS which also broadcasts over the internet. The particular program was Thy Strong Word with its host Pr. William Weedon who is the LCMS director of worship. We talked Romans 11, one of the best chapters in the bible.
Here is the link
The scriptures are rather silent about today. The Nicene creed goes from “he suffered and was buried” to “and on the third day he rose”. Notice how the Nicene creed even skips the flat declaration of Good Friday, he died. The apostles creed though states it “was crucified, died and was buried”. The east, the seat of the Nicene dealt with what we would call Nestorian sensitivities. The west, the seat of the apostles, was clearer. That apostles creed continues with the line “he descended into hell”. It is a line that has baffled moderns for a long time. A bafflement that I think stems from an obscuring to the scriptural teaching. Not a loss but a shift of emphasis. The creedal hope is resurrection of the dead and the life of the world to come. The obscuring is something like my eternal soul goes to be with Jesus. Going to be with Jesus is true, and it is comforting, but it obscures the real hope. Our hope is that in Christ we will attain the resurrection of the dead and life in the age to come. The descent into hell, only really attested to scripturally in 1 Peter 3:18-20, is for a single purpose.
Like I often say about Pentecost, Easter did something. It actually did many things, but I’m focusing on one thing here. What Peter says is Christ “proclaiming to the spirits in prison”, the artists have a very clear image of. My favorite is the hymn verse from Hark the Glad Sound. He comes the prisoners to release/In Satan’s bondage held/The gates of brass before him burst/the iron fetters yield. (Hark the Glad Sound LSB349). But visually the iconographers have it. I’ve placed a few around this post. This is the harrowing of hell. The psalmist would talk of “going down to the pit”. The word that usually stands behind that is sheol. And it is one of those difficult to translate words because our conceptual framework has shifted. The KJV often just translated it as hell. Except for the pagan undertones you might say underworld or abode of shades. Before Good Friday and Easter that flaming sword keeping us out of Paradise was there. We were in bondage to the spirits of this dark realm. What descent into hell means is the victory parade of the faithful souls out of sheol to be with Christ. Adam and Noah and Abraham and Jacob and David and Sarah and Ruth and Leah and Rahab and you get the picture. In fact look at this picture and you see the crown on the one soul. That is not the “crown of life” which would simply be the nimbus or the halo, but the representation of David, freed by his Royal Son.
The is the harrowing of hell, a term I think that needs to come back into everyday usage. If we talk of a harrowing, it is an escape, a jailbreak by divine means, from situations that we got ourselves into and can’t get out of. When we confess that he descended into hell, we confess that Christ has come to our lowest point and brought us out. That lowest point is death to sin. Appropriately Peter continues in that next verse (1 Peter 3:21-22) to talk about baptism. Baptism is our harrowing. Every remembrance of our baptism (confession & absolution, confirmation, awakenings through life) are a harrowing. We have been harrowed out of the chains we often put ourselves in. This last painting I think gets at the core of this victory parade. That carved out tomb was deeper than we can imagine. But Christ has knocked in the doors. Satan is beaten to the side, and the saints marched out from the tomb with Christ. We too will rest in that tomb. But unlike those in former days, we rest with Christ. And we rest in the certain hope of a resurrection like his. A Harrowing is a victory parade. It goes past Calvary and the grave, but like going to Jerusalem it is uphill all the way singing the Halleluiahs.
10 Theses on Prayer after Teaching 1 Kings 8 and The Catechism on the Lord’s Prayer
1. All true prayer is placing before God his own words and promises
2. This is even more the case when our words are inappropriate
3. We pray that what is certainly true with God would also be true with us, now
4. Thanksgiving is appropriate for when we are given eyes to see what God has done
5. Sometimes the answer is no
6. Maybe worse are when the answer is yes, but we didn’t mean that petition, not really
7. Prayer is the language of the exile who was given a promise
8. Not all exiles have promise, learn to discern holy exile from discontent
9. The prayer of the exile is two-fold. First, sustain a remnant for your name
10. Second, be present with me, here in exile, such that you might bring me home.
The Apostle Paul acknowledges something of a split personality. He was weighty and strong in his letters, but his bodily presence weak and his speech of no account (2 Cor 10:10). I understand this tendency. Our modes of communication, such as texting, can blur the boundary, but in person one is often not willing to be quite as strong as with a pen. The reality of a physical person stirs empathy and fellow feeling where writing quickens the blood toward polemic and argument. That is definitely one of the reasons I write my sermons prior. If I didn’t have the text, I might not have the nerve to say some things that are necessary.
I haven’t written much recently not for lack of topics or subjects, but more because of that distinction. So much of what I want to write ends up falling into the “why” bucket. Nobody has ears to hear. It will just cause divisions. Those who show up on Sunday morning are different in that I am the called Pastor here at St. Mark’s. Newsletters have the same functions. Musings and speculations I’m not as sure they have any real worth other than as grist for what eventually is preached. This one I think does.
Rob Foote, the Pastor over in Ithaca, is a great preacher. It comforts me that a preacher as good as he is feels the same struggles over numbers that I do. That is no excuse and might be a sin in itself, but if the man with five talents is breaking even, the man with three talents has some space. Pastor Foote in what was essentially a homiletical footnote (it was that good a sermon that I could ponder of footnote for a week) made a comment about the Letter to the Church at Ephesus. If you don’t know it, it is the first of the seven letters of Jesus in the book of Revelation, specifically Revelation 2:1-7. The seven letters depict seven churches is various states of health. There are different schemas, but most people recognize a decline. Ephesus being the most healthy to Laodicea barely being a church. All the letters have roughly the same outline. Jesus praises them for something, but then he rebukes them for something, finally he leaves them with a promise. Ephesus is praised for: its works, its toil, its endurance, its testing and wisdom in doctrine, its bearing of the name. If you were trying to put metrics on discipleship, Ephesus is taking it to 11. But then Jesus notes “I have this against you, you have abandoned the love you had at first.” Being about love it is obviously very important to the God who defines Himself as love. But what does that mean, especially in the context of endurance they are praised for?
Pastor’s Foote’s speculation hinges on what comes next. Ephesus is correctly called out for “hating the works of the Nicolaitans, which Jesus hates.” The juxtaposition of love and hate is enticing. Who were the Nicolaitans? Clement (1st Century) is quoted by Eusebius (4th century) in his work Church History as saying that the Nicolaitans were: a) a heretical group led by Nicolaus, one of the first seven deacons chosen (Acts 6:4) and b) a heretical group given to “unrestrained promiscuity among the members”. A story is related that Nicolaus, “had a beautiful young wife, after being commanded to ‘treat the flesh with contempt’, he brought her forward and said that anyone who wished could have her.” The result of originally perusing such asceticism was eventually a rejection of the law. The works of the Nicolaitans were gross immorality and rejection of the law. These Jesus rightly hates. But Pastor’s Foote’s speculation was the falling from their first love was a giving into hate of the people. Instead of sincerely desiring and working for their repentance, which is the act of love, the Ephesians cast them out without a moments regard.
The first love of Christ was for sinners. “Forgive them, they know not what they do.” “While we were still sinful, Christ died for us.” We are not far removed from the passion story. What those disciples wanted, what we often want, is exactly what the Chief Priests were hurling at Jesus. “If you are the Christ, come down from that cross.” The implied action is to come down and kick some butt. Kill those who nailed you to the tree. Deliver your people, Israel. Restore the Kingdom. Man up. In a time where the church is the butt of many jokes, is pushed the edge of respectable society and feeling the pressure within to capitulate to gross immorality by changing the law, that feeling is recognizable.
Let me share a more personal example. Recently there have been rumors of a second Supreme Court Justice retiring. As someone who thinks the Roe vs. Wade stands as the most inhumane and evil rulings in Unites States history (and yes that includes slavery, how can you compare the death of 1 million babies a year and turning mothers against children to anything else), that is welcome news. But my thoughts quickly went past simply replacing say Justice Kennedy. They flew to the thought, wouldn’t it be great if Ginsburg were to die tomorrow. My hate of her works is justified. My hate of her is a sin. The proper thought is a prayer. “Lord, forgive her, she does not know what she does. Convert her to the truth.”
The first love of Christ was willing to endure humiliation and death to save sinners. We have fallen from our first love when we can no longer witness to the truth even if it is tough. We have fallen from our first love when we give in to hatred not of the works, but of the person. In reality, that is a fine line. It calls for being as strong in person as in letter. Something that even Paul struggled with. Christ ends the letter of the Ephesians with this promise, “to the one who conquers I will grant to eat of the tree of life.” In Christ we are right now more than conquerors. He has already given us the victory. Our life is hidden with Him. We should live like it. Not being given to hate, but to love. Not to love in a weak way as in “I love you man”, but love in a strong way, a way that endures the cross.
In case anybody would like to hear a bible study. I was on KFUO-AM this past Tuesday with the morning homily and bible study. We looked at Matt 14:1-21. Here is the link http://www.kfuoam.org/2016/10/18/ht-2016-10-18/
Remember these things, O Jacob, and Israel, for you are my servant; I formed you; you are my servant; O Israel, you will not be forgotten by me. – Isaiah. 44:21
I’ve never been a specific date person. If you asked me how old I am, I’d have to calculate it. Probably after looking at my driver’s license to check the date. And I recognize that there are people who get offended when you forget specific dates, but such things to me have usually been abstractions. It is real hard for me to fix emotion to an abstract calendar. There are concrete things that make me recall past events. For example walking around Darien Lake this summer one of the things that is unmissable is the strollers and little kids being carried on shoulders. Ethan is now past riding on shoulders. But that concrete experience brought to mind the three-year-old we might have been carrying around. Another one would be an upcoming happy event. By the end of the year we will have the car paid off and be back to no car payments. Seeing as the car I drive is almost 14 years old and well over 100,000 miles that might mean it’s my turn. I haven’t driven a new-ish car since the one I leased in 1998 when I got my job at IBM and kids were still just a thought. But I’m in no hurry to lose the Santa Fe. A practical reason is I’m cheap, let’s say frugal to be nice. But that car was my brother’s. He had just finished paying it off when he passed away seven years ago already. Time like an ever rolling stream, soon bears us all away.
Remembrance is a tricky thing. The young are unburdened by it. The old can wallow in nostalgia over things that never actually were. The constant drumbeat of crack church consultants is relevance. Stay in the now looking to the near future. But that has never been the way the people of God have operated. The proclamation of the Kingdom – OT and NT – has always started with the call repent, and repentance is an act of remembrance. It is a remembrance of whose we are – “remember these things, O Jacob…I formed you.” It is a remembrance of His words and His ways – “you are my servant”. Repentance is always an act of memory.
But if that was all it was about, to hell with it. My remembering ends the day I do, maybe earlier. Gather ye rosebuds while ye may as the poet says. But when the bible talks remembrance it may start with repentance, but it always points to something bigger. “Remember not the sins of my youth or my transgressions; according to your steadfast love remember me, for the sake of your goodness, O LORD (Psalm. 25:7)!” “Jesus, remember me when you come into your kingdom (Luke. 23:42).” Our remembrance ultimately fails. As much as I might be willing to fix the Santa Fe, eventually I won’t be able to, as Jerry’s experience with a model year newer recently reminded me. What the Psalmist begs for is not his ability to remember, but that God would remember him according to his steadfast love. Like the thief on the cross asking the innocent lamb, “remember me”. That is the promise. “Israel, you will not be forgotten by me.”
The church’s remembrance is not a false nostalgia, neither is it focused on a myopic short term relevance. It is sustained in the now, by looking far. By looking to the fulfillment of that promise that all Israel shall be remembered. By looking for the resurrection of the dead and the life of the world to come.
The second use of the law is as the mirror. It shows us our sins. One of the old Rabbi’s ways of using the Decalogue was to line up one through five on the first side and six through ten on the other and use it as a diagnostic. (Sorry any reformed/evangelical readers, Calvin and Zwingli messed up your order because two commandments on coveting offended their reason and they needed to bolster their iconoclasm. The numbering used is the Jewish, Catholic, Lutheran.) If your community or society was engaged in rampant adultery (sixth commandment), the deep problem was idolatry (1st Commandment). That particular insight is often found in the prophets where Israel is compared to the harlot. Likewise if your culture is driven by coveting stuff (“ox, donkey, or anything that belongs to your neighbor”, 10 Commandment), the deeper problem is with the 5th (don’t murder). The presenting problem may be late stage capitalism, but we are willing to make commodities of everything because we have already made commodities of each other. We can see this in cases big and small, the over 1 million aborted a year to the Chicago murder rate. And if you take Jesus in the Sermon in the mount at his word that hating your neighbor is murder, well our every 4 year festival of hatred where the people wearing the other color are compared to Hitler and real friends are sacrificed should be troubling.
A particular outgrowth of that media cycle that I find almost like cat-nip is the attributing of the worst possible meaning to whatever the red/blue flag bearer said yesterday. Charity assumes that what was said has some reason behind it, that there is some way in which it captures truth, until the pure malevolence of the speaker is proven. I may not understand it, but it is my moral obligation to attempt to or at the least assume there is one. This is the 8th commandment’s territory. You shall not give false testimony against your neighbor which Luther glossed with a positive force of “defend him, speak well of him and put the best construction on everything.” Not being a Pollyanna type, more specifically being a hyper-analytical person who likes winning, I have too often put those traits not in the service of charity but destruction, of figuring out the worst possible meaning and imputing that to the speaker. It has been a conscious effort and struggle of mine to control that impulse. It is depressing how often I fail.
That might be the sin that lives in my members, the battle against the flesh, but if I look at the parallel commandment, the 3rd (Remember the Sabbath day by keeping it holy), I think I am staring at what the world is attacking. When asking what does this mean Luther wrote that “we do not despise preaching and His Word, but hold it sacred and gladly hear and learn it.” That Sabbath commandment to Luther is about our handling of the Word of God. As Jesus would say “the Sabbath was made for man, not man for the Sabbath.” The Word of God is given to us for our good. If I am willing to intentionally distort my neighbor’s words, that stems first from my willingness to impugn God’s word. When God’s Word is not taken as sacred, it is real easy to treat my neighbor’s word as trash.
We can lament that the world does not take the Word seriously as Alan Jacob’s article in Harper’s a few weeks ago did, but we really should have no expectation of the world doing so. That was part of my response a couple of weeks ago which I posted here. It is another thing when the church neglects the Word. This interview with Kenneth Briggs, the “godbeat” editor for many years at places like the New York Times, talks about what he has seen. His pungent phrase is that the Bible has “become a museum exhibit, hallowed as a treasure but enigmatic and untouched.” Until the church is willing to reform its house back into what Luther called “God’s mouth-house”, the place where the Word forms us deeply, we will find it tough living with our neighbors. The church is the salt of the earth. If we can’t treat each other with charity, how will the world know?
I occasionally get asked why I insist on or put so much effort behind things like VBS, Sunday School, Bible Class and confirmation when the numbers are few. My response is usually something like “that is the call”. If the Pastor doesn’t put the Word first, then who will. Do I worry, especially around budget season, that someday that focus will leave me without a paycheck? I’d be lying if I said no. Another thing to repent from – “each day has enough trouble of its own, don’t fret”. So I turn back to the call, to call out all to repentance for the Kingdom of God is near, and to proclaim that now, in your hearing, is the year of the Lord’s mercy. Or taking that out of the high Biblical register, it’s Rally Day. Sunday School and Bible classes are starting again. I’d invite you to set aside a Sabbath to hold it sacred and gladly hear and learn that Word.
I tend not to preach on them because in the fifteen minutes a week I get for proclamation of Jesus I start with the gospels. But in my personal study I spend an inordinate amount of time in the twelve minor prophets. I feel drawn to them in a deep way because of the end of the age society they see. They are sent to prophesy, but their conviction is like Amos. “I was neither a prophet nor a prophet’s son, but I was a herdsman. But the Lord took me from following the flock.” They prophesy because the Lord told them to, and they do so with a passionate intensity, but what they do not prophesy with is an expectation that they will be heard. When a herdsman approaches a King, he knows that a seat at the table is probably not on offer. Joel cries, “who knows whether he will not turn and relent and leave a blessing behind…”, but when the Lord has pity it is tied to the pouring out of the Spirit on all flesh. Hosea is told to marry a prostitute as a sign of Israel’s unfaithfulness, and his two kids receive the worst unique names in history. Habakkuk, tired of his prophesy, takes his complaint to the Lord. “How Lorg shall I cry for help, and you will not hear? Or cry ‘violence’ and you will not save…the law is paralyzed and justice never goes forth.” These prophets have words that cut my heart, and promises that I claim in Christ, but they stand to me as an awful warning for my brothers of the flesh.
I am thinking about the twelve after reading Alan Jacobs’ article in Harper’s Magazine. A strain in that article is a lament that Christian Intellectuals abandoned the liberal public square. His rebuke in these regards is not a heavy one. Mr. Jacobs understands that it was partly a two-way street. Richard John Neuhaus developed his own vehicle because when he talked about abortion he was no longer welcome at the liberal table as he had been over the Vietnam War. Likewise Mr. Jacobs does take Christians such as Marilynne Robinson to task for a witness to the liberal table that in my more harsh twelve inspired thoughts would be “peace, peace”. She is the house prophet saying all is well while Jeremiah is in rags. Another strain that Mr. Jacobs picks up but then abandons is Stanley Fish’s thoughts in First Things about just this desire to be a Christian Intellectual at the liberal table. “The religious person should not seek an accommodation with liberalism; he should seek to rout it from the field, to extirpate it, root and branch.” It is this strain that I wish he would have developed more for his audience in Harpers.
Being a Lutheran, we think in terms of Law and Gospel. The law is simply the demands of God. It can be summarized as the 10 commandments or probably better Jesus’ summary, “Love the Lord your God with all your heart…and your neighbor as yourself.” The bitter truth of the law is that we can’t keep it. It is good and wise, but beyond our fallen ability to actually live. That causes all sorts of strategies. You can restrict the demands of the law. “Who is my neighbor?” or “Am I my brother’s keeper?” are classic attempts to limit it. You can also replace it. Arguably this was the Pharisee strategy in tithing mint and cumin. They substituted certain holy looking ceremonial practices for the demands of the law. Likewise, this is start of Luther’s reformation calling out indulgences, pilgrimages, relics and other pious acts that were replacing the actual law and gospel. Our modern liberal society also has gutted and replaced the law. It does not have ears to hear even the basics of natural law such as marriage and children let alone the tougher strains of the temptations of the devil, this world and the flesh. In Lutheran parlance not only will it not look in the mirror of the law to recognize its sins, it has also jumped the curb of the natural law meant to be shared and keep us all safe in God’s providence.
In Lutheran Law and Gospel thinking, one cannot be raised by the gospel – the message of God’s grace in Jesus Christ – until we have been killed by the law. When ears are closed and hearts are hard, that is the time of the prophets, of the twelve. What that looks like is confrontation. What that looks like is crazy, right up until the moment everyone is carried away. Into oblivion for the 10 Northern tribes, into exile for Judah. That is the wrong message for my congregation. For them the message is more eschatological – “comfort, comfort my people, says the Lord”. Today we might be like the grass of the field, but we are forever safe in the Lord’s hands. But for those outside Christ I can only hint at that. Tease like the parables into contemplation. There are two choices for those outside. There is the kinder and gentler law proclamation, like Corinthians 13 on love. It is heard at every wedding, and it is a ridiculous call. I can’t do that sacrificial love on my own. That takes the indwelling of the Spirit. One can be temporally kind and hope that in the moment of the first fight or the first night he’s home way late, the newlyweds will contemplate how they have trespassed that love they said they wanted. Then there is the proclamation of the twelve. “I will stretch out my hand against Judah and against all the inhabitants of Jerusalem.” That is about as effective as you might think. But as Mr. Jacobs quotes Rorty, “of course the theists can talk, but we don’t have to listen.” Such prophecy as the twelve is nor really prophecy for listening, but prophecy for witness. It is the Lord putting down a marker for future generations.
Mr. Jacobs ends with the lament that the liberal table lost the ability to hear religious responses “at least in part because we Christian Intellectuals ceased to play it for them.” That might be true, but as a humble preacher I would have to add a caveat. We ceased to play it for them because the Word God was sending us wasn’t peace, but repent. As much as Cornel West and a steady stream of mainline preachers liked to claim being a prophetic Christian witness, the dreams they dreamed very often did not line up with the Word. We have had a plague of prophets, but an absence of the Word.
I’ve added something to the front page. Stepping my way back into something like the daily lectionary podcast. I’ve volunteered to help in a lectio continua daily reading of the Book of Concord. It is hosted and run over at Pseudepigraphus. My squeaky voice I think makes an appearance roughly twice a month along with many other Lutheran Pastors and Laypeople. I’ve put the feed in the “Concord Cast” widget just under the calendar. If you want to add it in a different way here is the feed link.