I stole the main points and general outline of this sermon from one by Luther. I have to admit that I typically find Luther either so much part of who I am that he isn’t that helpful, or his context so different from ours that translating is likewise tough. But the shorter sermon I ran into was both interesting and immediately useful. I talk a little bit more about why it shocked me in the sermon. But the main points itself are answers to: what is necessary to be sure that your prayer is heard. Luther said five things are necessary. This sermon looks and them and fleshes them out for us.
Based on a Promise of God
Faith to Receive it
Lack of Bad Faith – this might be the big point for us and it is explored in the sermon. The big point is rely on the goodness of God.
Knowing our unworthiness
Trust God’s actions, don’t unnecessarily limit God in your requests
The text is Mary and Martha which has had an outsized influence on Christian history. It is not stretching it to think that the interpretation of this passage shaped Christianity from the 200’s to the Reformation. What I’m speaking of is the separation of the Christian Life into the Active and the Contemplative. But that division, isn’t really fair either to the historical reality or to the larger reality presented in all of Luke 10.
What this sermon attempts to do is understand Mary and Martha in the full context of Luke 10. It ponders how and why Mary represents the one thing needful, while at the same time giving Martha her place as one addressed doubly “Martha, Martha” by the LORD. (Ponder for a second the full list of those addressed this way. It is like finding yourself on a list with Babe Ruth, Ted Williams and Barry Bonds.) And then it answers how we move from an anxious and troubled place, to the place of holding the one thing needful.
This sermon is a traditional mission day sermon. The sending of the 72. But I took it in a different direction. I wanted to ask a different question, or maybe I should say a question that I think is on many minds. For all the talk of missions and growth in the church, why does it seem like we see little of it? Why knowing that we need revival, does it not happen? To me there are three answers. The first is denial. Hey, it is not so bad. The second in to blame God. And the last is to examine ourselves. And this is where I think our text helps us. Jesus gives a bunch of advice to those on mission. 1) Pray earnestly. 2) Don’t take the moneybag. Depend upon the providence of God as you step out like lambs amidst wolves. 3) Receive the word of peace. And finally, 4) rejoice that your names are in heaven, which I take a reminder to put first things first, which is simply God.
This message might be a bit hot. I admit that. But I think it is true. I think it is a valid answer as to why revival tarries. It is a honest examination of why we know we have a spiritual problem, but it doesn’t go away.
I like this one. If I was going to edit a volume of sermons this one would go in there. It is built around what I think are the three big lines of the text.
– O faithless generation, how long will I remain
– All things are possible for the the faithful one (my translation, listen to the sermon)
– This kind only comes out with prayer
Each one of these lines addresses a problem of faith. Each one of them points us as the solution which is Jesus himself. We think of the exorcism as the healing here, but the true healing was done to the father and the disciples. The child was the sign. The child was the proof that Jesus is the faithful one.
I didn’t leave it in simply because of recording quality, but the hymns today were perfect. I was a very good day.
This sermon in the conclusion to our summer reading of Ephesians. It might be one of the most memorable texts in the scriptures. Put on the Full Armor of God. This full armor, all the spiritual virtues that it represents, are every spiritual gift that the Father has given us through Christ. And when we suit up, we are enabled to stand. When we suit up we are united under one banner. When we suit up we can give a rousing witness to those powers that be.
I included our opening hymn – LSB 668, Rise! To Arms! With Prayer Employ You – for a couple of reasons. The hymn text is a wonderful capture of Paul’s entire conclusion, but just as important that text is sung to one of the most moving tunes in the book. And our organist put a stirring longer opening, so I couldn’t snip it out.
Jesus’ saying “I am the true and vine my Father is the vinedresser” is one of those sayings that is immediately accessible but almost limitless in imagination. This sermon starts out with a contemporary example of the negative, cutting oneself off from the vine. It then explores from the text what it means to stay connected. There are two things to staying connected that come from Christ, call them the life circulating in the vine and branches, the sacraments of baptism and the Lord’s Supper. Then there are two things that are part of the sanctified life, trials or pruning in this context and prayer. We might focus on that pruning as the big asymmetry of the Christian life, but I think that is simply life in a fallen world. If anything knowing that the Father is going to make use of them is a benefit. They could just be bad luck. The big asymmetry to me is in the time frames considered. Those branches that remove themselves wither and are burned while those that stay connected have a perpetual growing season – eternal life.
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.
Biblical Text: Matthew 5:36-6:18 (Lectionary reading was Matthew 5:36-48, I extended it to take in the next section of the Sermon on the Mount as next week is Transfiguration and lent leaving the Sermon behind.)
We’ve been reading the Sermon on the Mount for most of the Epiphany season. The beatitudes as the entry; salt, light and a city on a hill as the purpose; you have heard, but I say as the doctrinal basis of the Kingdom. We’ve said that the Sermon functioned as a catechism for the early church. The one thing that Luther’s catechism could be faulted for – even recognized by the earliest Lutherans who attached the table of duties – is that is almost completely an expression of the faith which is believed (fides quae creditur) and ignores the practices of the faith which believes (fides qua). Jesus doesn’t neglect that in his sermon. That is why I extended the lectionary reading. Following his authoritative teaching of the 10 commandments, Jesus takes up charity/almsgiving, prayer and fasting. These are piety practices. Using Jesus words, how we practice righteousness.
The interesting thing about Jesus’ teaching is how free it is. He doesn’t mandate or limit piety practices. He assumes that we will have them and that they are necessary, but that we will live our own faith. What he is concerned about is that our piety practices are done with the correct heart. He is concerned that we do them to be connected to the Father instead of desiring the reaction of our neighbors. This is the difference between true piety and virtue signaling. Develop the first and you Father who sees in secret will reward; do the latter and you have received your reward.
The last movement of the sermon is to examine how the phrase that ends the doctrinal section “be perfect as your Father in Heaven is perfect” is fulfilled in Christ, and grows in us. The doctrine of the church can be summarized in a few minutes, the living of it takes a lifetime to master. And even then it is not us, but God who brings it to completion.
Worship Note: I have left in the recording two musical pieces. First between the OT and the Epistle readings our Choir sings a gorgeous piece. (I really need to get a better mic aimed there instead of simply ambient. I did raise the volume level slightly to compensate.) Then I left in our closing hymn, LSB 848, Lord, Whose Love through Humble Service which captures well I believe the force of the text. If we capture the vision of the doctrine taught, it empowers our lives. It also has one of the great tunes in the hymnal which is almost pure Americana from The Sacred Harp. If the American church adds nothing to the eschatological choir beyond these tunes, it will still have added something worthy.
The parable and the life picture in the text may not on first glance appear to go together. What do the a compare and contrast of the Pharisee and the Tax Collector at prayer have to do with mothers bringing babies to Jesus? But the theme running through both is humility and spiritual pride. The kingdom belongs to the children, the tax collector went down justified, while the Pharisee exalted himself, and the disciples subtly sought to do the same.
This sermon grounds humility/pride in the second commandment, how we use God’s name. It examines the coarse form of pride of the Pharisee, but also the subtle pride of the disciples, and how both of these play in our life. It presents Jesus as the one who humbled himself for us and was exalted for us. It concludes with the response of faith both now as children under the cross and then when we come into our inheritance.
Recording note: Two items: 1) I think the recording is good, but the line volume was quite low, the raw file had to be amplified which often has the effect of bring forward background noise. I don’t think it is too bad, but if it is worse than I think, please let me know. 2) I left in the recording our final hymn, LSB 573, Lord ‘Tis Not That I Did Choose Thee. I think this hymn captures perfectly the spiritual humility or childlikeness the text call for. Stanza one covers the coarse spiritual pride that I can be righteous in myself, I cannot. Stanza two ponders how that grace works on us while the world yet enthralls, the spiritual pride of claiming the grace, but not for the Kingdom itself but for our own glory – “to thy heavenly glories blind. And stanza three ends as all theology must, in the praise of a doxology, the calling on the name of god in praise and thanks. One of my top 10 hymns. It doesn’t hurt that the tune it is set to is a the slightly melancholy catnip of O DU LIEBE MEINER LIEBE shared with the great Lenten hymn by Savonarola (he of the bonfire of vanities) Jesus, Refuge of the Weary. The life of Savonarola is fitting meditation for the theme of spiritual pride and humility.