The day is Pentecost, which for us is also confirmation day. So the message today has three movements. The first is a mediation on what Pentecost means for us with the focus on the distinction between the Holy and the Common. The second and third movements are a pastoral final blessing to the confirmands in the form of a meditation on their assigned confirmation verses.
I’m sorry about the recording quality. I think my microphone cut out somewhere after the readings. The microphone that was capturing the sounds was the altar mic. I’ve tried to compensate. It is not terrible, but this is why I also post the draft.
The text is from Jesus prayer on Thursday of Holy Week in John. It is picked because this past Thursday was ascension day, the day 40 days after Easter when Christians mark Jesus’ return to the Father. 10 Days later, next Sunday, is Pentecost when the Spirit is poured out. This is promised is Jesus’ prayer. What this sermon does is first reflect on the foundation for the prayer. Jesus prefaces his petitions with some statements. 1) The World and the those he is praying for are at odds, 2) those he is praying for have been chosen by the Father (election) and 3) It is through the disciples he is praying for that he receives glory. Such is the foundation and purpose of the Christian life. In order to live it, because Jesus is leaving this world, he asks his Father to grant his disciples certain things. All these things Jesus considers that while he was in the World He gave them, and he knows that we need them. So he asks the Father.
I have heard many preachers talk about these things, in particular the first one, as stuff the church should be working on. But that would turn them into laws, not graces. Jesus is asking his father for grace for his people. Grace to be one in the name. Which is true not the least in our baptisms. Grace to be kept from the Evil One. Which is true in that the Satan has been bound and has no way to destroy the church in this world. And Grace to consecrated in truth. Which is granted in the abiding word. Jesus’ prayer has been answered.
The Jonah story is so much more than just a fish tale. It is a tale of repentance. It is a tale of what moves God. It is a tale of prophets going the wrong way while everyone around them goes the right way. It is a tale about learning to desire grace. It is a tale of seeing the signs and applying them to ourselves. It is about walking in joy even if the way is strange and hard. In short it is a tale of what it means to be a disciple of Jesus. This sermon attempts to bring that stuff into the foreground, and put the whale in background.
The recording is the full lessons and carol service. The sermon though I believe is a good one for this year of many changes. A Christmas Eve reflection on the roll of memory, ritual and God’s repeated announcements of his grace. Merry Christmas. Time to get home to the kids.
Recording Note: We had a snafu on recording live, so this recording is an after the fact re-recording. Lessons and sermon only.
The text is the parable of the talents. And we often get lost in pondering the talents themselves. So much so that the word, which originally was just a measure of weight of precious metal, now means abilities. That gives us an insight into how this parable has shaped in influenced our very language.
But the parable really is not primarily about our actions, but about our beliefs that drive those actions. It wants us to ask what do we believe about our master, Jesus. Do we live in the grace and love of God such that we immediately try to do his will, working the talents? Or do we think he is “hard” and merciless? It is a parable that tells us about God and holds a mirror up to our heart’s understanding of God. Will we have such a Lord as Christ?
The entire life of Jesus is a revelation of the heart of God, so the Matthew 19 text is a glimpse into how Jesus treats all of his children which is as individual souls and mindful of their eternal fate. Which is nothing like our modern obsessions with care and fairness. And I don’t really want to be too hard on care and fairness. Because it is not that God doesn’t care, or that he isn’t fair. It is that his care and fairness so exceed ours as to make us look like barbarians.
God’s care is not about indulging our temporal and usually spiritual desires. God’s care is his eternal faithfulness. When God promises something, you can take it to the bank. Hell is perfectly fair. The punishment always fits the crime. God is graceful, granting to us what we don’t deserve.
So in this time of work, this time under the cross, God’s care and fairness and seem contrary to ours. But that is because we don’t understand what we have been given. We don’t understand the joy of working in THE vineyard. That is what this sermon attempts to think about. How God has given us so much more and better than what our hard hearts would demand.
The Christian in called to live in two kingdoms at the same time. There are the kingdoms of the law. What we call the state is the typical representative of the Kingdom of the law. And in the Kingdom of the law the primary responsibility is Justice. Because this Kingdom is ruled indirectly by sinful humans (and fallen powers) justice isn’t always perfect, but that its responsibility. Christians also life in the Kingdom of Grace. And how we are called to live is thinking of the Kingdom of Grace as a millennium’s worth of work compared to the law’s as three months. Three months is a lot. Most of us don’t have three months in the bank. Three months is real. And legally we can demand it. But the Christian who wishes to reside in the Kingdom recognizes that those three months are as nothing compared to the 10,000 talents.
This is the way of the cross. The way of grace. Trusting that God’s justice is better than the best we could ever provide.
This is the close of the parable sermon. And I’ve got a little bone to pick with how these are typically preached. They are typically preached as law. Now the law is good. Seeing Christ as the treasure encourages a fine piety, and piety is a good thing. But it is also something that ultimately fails. No, the person doing the action in the parables is almost always Jesus. Who is the treasure? Who is the pearl of great price? It is you. Christ sold everything he had to redeem you. The rest of the sermon teases out some of the implication.
Parables are strange little things. Everyone loves a good parable. If there is a part of the bible that remains common knowledge it is probably some of the parables, like the Sower and the Soils. But what makes them strange is that while the crowds might remember them, they don’t really hear them. If you are hearing the parables alone, it is because your ears aren’t working. The understanding, the explanation, only comes by faith. And that understanding is often at great odds with the surface friendliness.
In the case of the Sower and the soils, them point is not really to identify soils which is what we so often do. The point is to recognize the overwhelming grace of the sower. And to understand that you are good soil. You who have heard and accepted the Word, you are good soil and will be made fruitful. Because the Word of God does what it intends.
What is the power of the resurrection? That is the question I was asking myself. And there are a bunch of answers, but this text gives us two clear ones. The peace of God which Jesus comes and brings to every disciple. And the power of the Word to bring joy to hearts. The world gives peace as cessation of conflict. The world thinks of joy as happiness or earthly delight. These are temporal things easily lost. But the resurrection brings eternal peace. And eternal peace wells up in joy. The power of the resurrection brings eternal things in the midst of temporal strife.