+ In nomine Patris et Filii et Spiritus Sancti Amen. +
Text: Luke 13:1-5
Theme: The Nature of Repentance
Dear baptized in the Lord Jesus,
It is human nature to make comparisons. People want to know how they measure up against others. Comparing can be useful. Through it standards of quality or achievement can be set up. Healthy striving for excellence can be encouraged. God generally abhors the pursuit of mediocrity. No where does the Bible allow believers to be apathetic about the blessings they receive from His hand. The Holy Spirit always cultivates within the believer a deeper appreciation of His love and a more genuine concern that it be expressed to others. The devil is often the champion of apathy.
But Satan can champion the practice of comparison too. Comparing isn’t always helpful, and often it is not godly. The person who looks to justify himself often does so by making comparisons with others. The activity is often subtle and cannot be identified by any outward indicators. But the method is standard and straightforward: I feel better about my spiritual status because I believe I’m not quite as bad a sinner as the next person- whom I know has done some terrible things. On this basis we seek to build our confidence (which in reality balloons up as a false sense of security) that God is at least more likely to be favorably disposed towards us than the next person.
Today Jesus categorically renounces judging the degree of other’s sins. “Do you think that these Galileans were worse than all the other Galileans because they suffered in this way? I tell you, no!”1 Christ does not entertain a discussion on the nature or severity of their sinfulness. He confirms that they were, indeed, sinners. They weren’t simply victims of Pilate’s ruthless decisions. But they were not worse sinners than others. Jesus mentions a second example. “Or those eighteen who died when the tower in Siloam fell on them- do you think they were more guilty than all the others living in Jerusalem?”2 It is clear that some reasoned their deaths involved divine retribution for specific unrighteousness they had committed. The idea was that there was a certain one-to-one correlation between certain sins and God’s punishment. Again, Jesus refutes this thinking.
The bible teaches the universality of sin and the guilt it brings and there can be no equivocating. The call to repentance is always a call to the integrity of this truth, namely: “All have sinned and fall short of the glory of God.”3 And great danger lies in trying to make distinctions. This becomes an important premise for understanding the nature of forgiveness. Luther clarifies with these words, “This repentance is not partial or fragmentary like repentance for actual sins, nor is it uncertain like that. It does not debate what is sin and what is not sin, but lumps everything together and says, ‘We are wholly and altogether sinful.’ We need not spend our time weighing, distinguishing, differentiating. On this account there is no uncertainty in such repentance, for noting is left that we might imagine to be good enough to pay for our sin.”4
When our repentance has the certainty that we’re not holding anything in reserve with which we might still try to make a case in our favour, than we are much closer to appreciating the gospel. Isaiah says today, “Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord, and He will have mercy on him, to our God, for He will freely pardon.”5 Nor is repentance a singular event. Though it is punctuated by regular and specific events of confession and forgiveness, it is nevertheless, not to be understood as wholly defined by such distinct occurrences. Rather repentance, which properly includes contrition and faith, is the very dynamic by which our relationship with God is characterized. It involves both attitude and activity. Repentance involves a constant returning to the source of life given in baptism. It’s as if God anchors His life-giving promise there like a well of pure water that can only be accessed in one place. But which spreads it benefits wherever the water is carried and consumed. So it is with the Word of God.
Dear friends, the season of Lent reminds us that daily bearing our cross involves the very thing repentance encompasses: exercising our baptismal faith in the midst of success and failure, adversity and prosperity. This means understanding that the Lamb who was slain is the Saviour who is risen. Everything flows to and from His powerful presence and merciful care. Here realities like humility and joy are important. These are gifts of the Holy Spirit apart from which we could live only in arrogance and a facade of happiness. And we can be certain of these blessings even in the midst of the most sever trial and temptations. Remember the fantastic promise we heard earlier, “No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide a way out so that you can stand up under it.”6
The believer’s desire to resist temptation, regardless of how weak, is always a sign that faith exists. Holy desires come from the Holy Spirit. They are never natural tendencies of human nature. And the Holy Spirit never equips us for spiritual autonomy. The power to overcome sin is not an independent possession. The wisdom and strength necessary to battle temptation are not absolute virtues which we can wield at will. We are neither capable of nor responsible for waging the struggle against evil and temptation in an autonomous fashion. We are not like firefighters equipped by God with all the necessary gear and sent out on our own to fight the fire. We’re not like soldiers, trained and equipped to engage the enemy and then sent out with best wishes but no commanders.
This common misunderstanding has far-reaching consequences. It tends toward an understanding of the Christina life which sees God and the church as spiritual ‘resourcers.’ They maybe accessed when we need equipping but otherwise we are led to believe we not only can, but even should have the wherewithal to carry on quite independently. It is important to be clear. The Bible does speak of being clothed with the armour of God. It does speak of employing our spiritual blessings and talents in the interests of others. But this is hardly done in self-reliance and autonomy.
Like the air that fills our lungs, the light that strikes our eyes and the blood that courses thorough our veins, the grace, mercy, compassion, and power of God enliven and sustain us continually. Jesus says, “If a man remains in me and I in him, he will bear much fruit; apart from Me you can do nothing.”7 And again, “Surely I am with you always, to the very end of the age.”8 Through the word we receive the Holy Spirit, not once, but again and again. Repeatedly we benefit from the dissemination of Christ’s forgiveness in the sacrament. “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ.”9 Amen.
+ in nomine Jesu +
Third Sunday in Lent
7 March 2010 Reverend Darrin L. Kohrt
1 Luke 13:2-3
2 Luke 13:4
3 Romans 3:23
4 Martin Luther, Smalcald Articles
5 Isaiah 55:7
6 1 Corinthians 10:13 7 John 15:5
8 Matthew 28:20 9 1 Corinthians 10:16
Sunday, March 7, 2010
Sunday, February 28, 2010
Second Sunday in Lent
+ In nomine Patris et Filii et Spiritus Sancti Amen. +
Text: Luke 13:32-33
Theme: Bearing the Burden for All
Dear baptized in the Lord Jesus,
The gospel message always faces opposition. Today Jesus is warned that Herod was seeking His life. But His ministry could not be halted by human threats. Plans to take His life were organized by both the secular and religious powers. Herod would not stand for the claim of a higher ruler in the land and the Sanhedrin would not suffer a challenge to their religious authority. But Jesus did not die before His time. It was in accordance with the purpose and foreknowledge of God. His prophetic ministry was the culmination of thousands of years of tireless work by messengers ordained to speak God’s truth. In Jesus the old covenant was fulfilled and the new initiated.
But the outcome of centuries of faithful proclamation was hardly something to boast about- a least not a far as numbers are concerned. This is evidenced by Jesus’ grief over the hard-heartedness of His people. Their rejection of God’s word and mistreatment of His messengers is more than a minor disappointment needing to be remedied. It is an affront to the very essence of God’s nature. How great the love- that Christ was still willing to die for those who despised His grace! “While we were still sinners, Christ died for us.”1
Lent is a time for honest realism. The human heart is wayward and the will undisciplined. “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!”2 There is something very hollow and suspect about the glib manner in which Christianity sometimes espouses a shallow optimism about human ability in spiritual things. When we undervalue the reality of sin we under-appreciate the necessity of truth. Truth can be very inconvenient when it comes to matters of self-reflection and disagreement. But truth is the only basis for freedom and real unity. Making the truth more pliable may satisfy wanton egos and diverse interests, but integrity is established only by truth that does not change.
Sinners are not brought to repentance through a mutable law. That is, true contrition- sorrow for sins- is not reached by a mutually acceptable compromise with God over which sins we decide we’ll take the blame for and which faults we think He should overlook. Neither are consciences consoled through a negotiable gospel. A promise of forgiveness with even a few strings attached is no absolution at all. No human is an arbiter of the truth. And falsehood is commonly masked by the kind way in which it is peddled. The devil too can be quite congenial. He can be quite friendly and agreeable when it serves his purposes. The Scripture alone determines truth. The word of God adjudicates all matters of doctrine and life.
The public and private preaching and teaching of Christian truth must be done with clarity and integrity. Life and death, heaven and hell are at stake. People are not comforted by a heartless repetition of pious statements. And more sincerity with the same amount of shallowness doesn’t improve things much. Sincerity can draw people equally to truth or falsehood just as insincerity can turn them away from both. How many are turned away from Christian truth by a cold and insincere witness! How many embrace falsehood because of the warmth and sincerity of those who proffer it!
The establishment of the covenant with Abraham described today is a remarkable event. This covenant is a model showing how God has always related to His people and intends to continue to do so. In reference to Genesis 15 we note three important aspects about the manner in which God covenants with His people. The covenant is predicated on God’s sovereign, but purposeful and compassionate will. God shows the childless Abram the stars of the sky and says, “So shall your offspring be.”3 Secondly, the covenant is received by faith. “Abram believed the Lord, and He credited it to him as righteousness.”4 Finally, the covenant is executed by God as He brings His promises to fulfillment. He relies on no human assistance. God did not consult with any human authority or seek advice from any possessor of knowledge when He undertook to redeem the world. Nor does He solicit our opinions regarding what might be best for our spiritual welfare. He acts on our behalf.
Covenants were not simply made or agreed upon, they were cut. The rending of the animals in two was a graphic and powerful image of the seriousness in which God held His promises. It served as a warning that to violate the covenant was to risk the fate which the animals symbolized: A complete severing from God. It was for people’s continual disregard for God’s covenant that Jesus laments today.
Covenants are also collective by design. Properly understanding this is important in an age of personal and spiritual individualism. Our spiritual existence is corporate by intention. We are not baptized to be lone-rangers. We are not called to be mavericks. We are incomplete, unfinished, and unfulfilled apart from the rest of the body of Christ. Baptism is into a local congregation of believers which itself is but one part of the greater church. You are baptized into the one holy, Christian and apostolic church.
Your life within that church, your baptismal relationship with the Father, through the Son, initiated and sustained by the Spirit is marked by community. The divine service is a communal activity. God speaks to the many- or few- gathered as one. The Lord’s Supper involves a participation and a fellowship by the many in the one sacred meal of God. Agreement in the teachings of the faith is a prerequisite for communing. At the same time the act of partaking of Holy Communion is a public expression of unity with those with whom we commune. Like closeness in marriage it requires a commitment beforehand but also deepens the devotion through the activity itself.
Despite its warts, flaws and foibles; its divisions and disagreements, the church exists as one body in Christ. Yet this is always hidden from human eyes and fully known to God alone. We cannot look into the hearts of others. We can only assess the truth of the confession to which they adhere. In its frailty the church is just a reflection of its individual parts- us sinners. But in its glory is a reflection of the image of Christ with whose righteousness, holiness, and perfection it is clothed. His compassion does not fail.
He handles all opposition to His truth. He has annulled5 the ‘covenant’ with death and by His resurrection grants believers incorruptible life. Amen.
+ in nomine Jesu +
Second Sunday in Lent
28 February 2010 Reverend Darrin L. Kohrt
1 Romans 5:8
2 Luke 13:34
3 Genesis 15:5
4 Genesis 15:6
5 See Isaiah 28:18
Text: Luke 13:32-33
Theme: Bearing the Burden for All
Dear baptized in the Lord Jesus,
The gospel message always faces opposition. Today Jesus is warned that Herod was seeking His life. But His ministry could not be halted by human threats. Plans to take His life were organized by both the secular and religious powers. Herod would not stand for the claim of a higher ruler in the land and the Sanhedrin would not suffer a challenge to their religious authority. But Jesus did not die before His time. It was in accordance with the purpose and foreknowledge of God. His prophetic ministry was the culmination of thousands of years of tireless work by messengers ordained to speak God’s truth. In Jesus the old covenant was fulfilled and the new initiated.
But the outcome of centuries of faithful proclamation was hardly something to boast about- a least not a far as numbers are concerned. This is evidenced by Jesus’ grief over the hard-heartedness of His people. Their rejection of God’s word and mistreatment of His messengers is more than a minor disappointment needing to be remedied. It is an affront to the very essence of God’s nature. How great the love- that Christ was still willing to die for those who despised His grace! “While we were still sinners, Christ died for us.”1
Lent is a time for honest realism. The human heart is wayward and the will undisciplined. “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!”2 There is something very hollow and suspect about the glib manner in which Christianity sometimes espouses a shallow optimism about human ability in spiritual things. When we undervalue the reality of sin we under-appreciate the necessity of truth. Truth can be very inconvenient when it comes to matters of self-reflection and disagreement. But truth is the only basis for freedom and real unity. Making the truth more pliable may satisfy wanton egos and diverse interests, but integrity is established only by truth that does not change.
Sinners are not brought to repentance through a mutable law. That is, true contrition- sorrow for sins- is not reached by a mutually acceptable compromise with God over which sins we decide we’ll take the blame for and which faults we think He should overlook. Neither are consciences consoled through a negotiable gospel. A promise of forgiveness with even a few strings attached is no absolution at all. No human is an arbiter of the truth. And falsehood is commonly masked by the kind way in which it is peddled. The devil too can be quite congenial. He can be quite friendly and agreeable when it serves his purposes. The Scripture alone determines truth. The word of God adjudicates all matters of doctrine and life.
The public and private preaching and teaching of Christian truth must be done with clarity and integrity. Life and death, heaven and hell are at stake. People are not comforted by a heartless repetition of pious statements. And more sincerity with the same amount of shallowness doesn’t improve things much. Sincerity can draw people equally to truth or falsehood just as insincerity can turn them away from both. How many are turned away from Christian truth by a cold and insincere witness! How many embrace falsehood because of the warmth and sincerity of those who proffer it!
The establishment of the covenant with Abraham described today is a remarkable event. This covenant is a model showing how God has always related to His people and intends to continue to do so. In reference to Genesis 15 we note three important aspects about the manner in which God covenants with His people. The covenant is predicated on God’s sovereign, but purposeful and compassionate will. God shows the childless Abram the stars of the sky and says, “So shall your offspring be.”3 Secondly, the covenant is received by faith. “Abram believed the Lord, and He credited it to him as righteousness.”4 Finally, the covenant is executed by God as He brings His promises to fulfillment. He relies on no human assistance. God did not consult with any human authority or seek advice from any possessor of knowledge when He undertook to redeem the world. Nor does He solicit our opinions regarding what might be best for our spiritual welfare. He acts on our behalf.
Covenants were not simply made or agreed upon, they were cut. The rending of the animals in two was a graphic and powerful image of the seriousness in which God held His promises. It served as a warning that to violate the covenant was to risk the fate which the animals symbolized: A complete severing from God. It was for people’s continual disregard for God’s covenant that Jesus laments today.
Covenants are also collective by design. Properly understanding this is important in an age of personal and spiritual individualism. Our spiritual existence is corporate by intention. We are not baptized to be lone-rangers. We are not called to be mavericks. We are incomplete, unfinished, and unfulfilled apart from the rest of the body of Christ. Baptism is into a local congregation of believers which itself is but one part of the greater church. You are baptized into the one holy, Christian and apostolic church.
Your life within that church, your baptismal relationship with the Father, through the Son, initiated and sustained by the Spirit is marked by community. The divine service is a communal activity. God speaks to the many- or few- gathered as one. The Lord’s Supper involves a participation and a fellowship by the many in the one sacred meal of God. Agreement in the teachings of the faith is a prerequisite for communing. At the same time the act of partaking of Holy Communion is a public expression of unity with those with whom we commune. Like closeness in marriage it requires a commitment beforehand but also deepens the devotion through the activity itself.
Despite its warts, flaws and foibles; its divisions and disagreements, the church exists as one body in Christ. Yet this is always hidden from human eyes and fully known to God alone. We cannot look into the hearts of others. We can only assess the truth of the confession to which they adhere. In its frailty the church is just a reflection of its individual parts- us sinners. But in its glory is a reflection of the image of Christ with whose righteousness, holiness, and perfection it is clothed. His compassion does not fail.
He handles all opposition to His truth. He has annulled5 the ‘covenant’ with death and by His resurrection grants believers incorruptible life. Amen.
+ in nomine Jesu +
Second Sunday in Lent
28 February 2010 Reverend Darrin L. Kohrt
1 Romans 5:8
2 Luke 13:34
3 Genesis 15:5
4 Genesis 15:6
5 See Isaiah 28:18
Sunday, February 21, 2010
First Sunday in Lent
+ In nomine Patris et Filii et Spiritus Sancti Amen. +
Text: Luke 4:1-13
Theme: Evil Spirit, Holy Flesh
Dear baptized in the Lord Jesus,
Protection from evil is a gift. It is a divine blessing of unmerited grace. It is no coincidence that the season of Lent begins with reference to Jesus’ confrontation with Satan in the wilderness. The entire account is to be intentionally understood as a microcosm of the Christian’s pilgrimage through this life. Evil spirits cannot peacefully co-exist in the presence of the Holy One of God. Christ and Satan are mutually incompatible. The resolution of this problem is part and parcel with our salvation. Satan is not someone we can finally learn to put up with. He must be fully exiled. And he will be; that is God’s promise. The same is true for the power and consequences of sin.
Sinfulness is not a state which causes only minor headaches in our lives. It is not a nagging issue that can be safely ignored or easily overcome. To place the power to overcome sin within human ability is a grave error. To downplay the consequences of not having the problem of sin resolved can be spiritually fatal. No one can enter the kingdom of heaven unless their sins are fully forgiven through the blood of Jesus Christ. When this is lost sight of people ultimately think they don’t need to be protected from Satan, rescued from death, and redeemed from hell. They only need a little help, encouragement, and advice along the way. Eventually heaven is no longer the place only true believers in Christ go to receive the reward of eternal rest with the triune God. It is just the designation for a “better place” where all but the very evil will live in the afterlife. The very appealing nature of this theology of universalism is self-evident. Everyone does their best- or at least their part- and merely assumes everything will work out in the hereafter.
When Christianity tries to re-image itself according to such an anemic understanding of sin the gospel is consequently compromised. The good news of Jesus Christ becomes primarily a tool, an example, and a method. That is, the gripping and heroic teachings and sacrifice of Jesus are interpreted to be inspiring examples which people can follow to rectify their own lives. Led by the Spirit to exercise their will to ‘choose the good’ they can then find purpose in life and assurance of salvation through their obedience and imitation of Jesus’ example. But in fact, this is nothing more than legalism in disguise and an exercise in works-righteousness.
Dear friends, the Holy Spirit doesn’t make your salvation dependent on your obedience. He assures you it all depends on Christ’s sacrifice. The integrity of your devotion is always vulnerable; but the truth of His sacrifice unassailable. Our confidence is in the unfailing and unchanging nature of God’s compassion in Christ and His ongoing intercession. Sin cannot finally overcome you because it was overcome at the cross. Satan cannot ultimately best you because Christ has robbed Him of his power. The Bible says, “The One who is in you is greater than the one who is in the world.”1 You need not match the devil’s wit- indeed; you cannot- because he is no match for Christ. The individual soldier doesn’t need to be more skilled than his opponent he only needs to have the greater fortress and the superior weapon. “A mighty fortress is our God, a trusty shield and weapon.”2
The theme of Lent helps us to re-identify who is to be feared and why. The unrepentant or despairing person might well fear God’s judgment or power even more than the activity of Satan. Remember the account of Jesus driving a group of demons from a man into a herd of pigs. The townspeople were afraid of this man controlled by a legion of demons. But were they not more afraid to see him in his right mind? Yes, the One who freed him was infinitely more powerful, and of this they were afraid. Afraid, perhaps because they were uncertain of Jesus’ intentions. But when the will of God (His intentions) in Christ is revealed, the greatest cause of fear becomes the greatest source of comfort. For who else can say “Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever. And I hold the keys of death and Hades?”3
Eternal death is locked away the moment the Holy Spirit kindles spiritual life. Baptism is the means Christ has appointed for this. The church baptizes because it is the command of Christ. We trust that the Holy Spirit grants faith through the gospel. We believe Christ did not die in vain or only for some. We rejoice that His forgiveness is not limited by anyone’s age, or knowledge; is not dependent on the strength of their will or denied because of their lack of comprehension. The pledge of your baptism is the promise that sin cannot win the victory. The Holy Spirit does battle for you and within you. His presence indicates that the living inheritance of God, the fullness of the kingdom is yours already now. Only the individual can forfeit his inheritance. No power can take it away. But no one can authorize or demand this inheritance either; it is God’s alone to give.
Lent is a great opportunity to refocus our perspectives and realign our priorities. The Christian continually strives to become detached from earthly things. We must learn to take leave of certain things that are no longer retrievable in this life. God never promises the believer the acquisition of all hopes and dreams. On the contrary, our agendas may have to be largely abandoned or significantly amended for the sake of the kingdom and for the sake of others. The pruning of our overgrown or out-of-line ambitions is painful. Our prayers should constantly seek that we learn to accept God’s will, not in grudging concession, but in grateful appreciation, asking that our desires would joyfully resonate with His purposes. When this happens faith deepens significantly.
To the dying soul who stands at the threshold of death; to the timid spirit terrified at the threats of Satan; to the despairing heart that has already consigned itself to hell; to the faltering mind beset with confusion and doubt, what else matters than to know Him who holds the keys of death and Hades! Of what value are fame and fortune, wealth and power when faced with the frailness of our mortality? One trip to the Lord’s Table is worth more than wealth or fortune. The apostle expresses it most poignantly, “I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord…I consider them rubbish that I may gain Christ and be found in Him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ…I want to know Christ and the power of His resurrection and the fellowship of sharing in His suffering, becoming like Him in His death, and so, somehow, to attain to the resurrection from the dead.”4
Even for the newly baptized infant or the young person whose entire life lays ahead, what meaningful expectation can be hoped for if the journey and destination do not revolve around Christ and His unconditional love? Thanks be to God that our time in this wilderness is short and our residence in heaven lasts an eternity. Amen.
+ in nomine Jesu +
First Sunday in Lent
21 February 2010 Reverend Darrin L. Kohrt
1 1 John 4:4
2 LH # 195
3 Revelation 1:17-18
4 Philippians 3:8-11
Text: Luke 4:1-13
Theme: Evil Spirit, Holy Flesh
Dear baptized in the Lord Jesus,
Protection from evil is a gift. It is a divine blessing of unmerited grace. It is no coincidence that the season of Lent begins with reference to Jesus’ confrontation with Satan in the wilderness. The entire account is to be intentionally understood as a microcosm of the Christian’s pilgrimage through this life. Evil spirits cannot peacefully co-exist in the presence of the Holy One of God. Christ and Satan are mutually incompatible. The resolution of this problem is part and parcel with our salvation. Satan is not someone we can finally learn to put up with. He must be fully exiled. And he will be; that is God’s promise. The same is true for the power and consequences of sin.
Sinfulness is not a state which causes only minor headaches in our lives. It is not a nagging issue that can be safely ignored or easily overcome. To place the power to overcome sin within human ability is a grave error. To downplay the consequences of not having the problem of sin resolved can be spiritually fatal. No one can enter the kingdom of heaven unless their sins are fully forgiven through the blood of Jesus Christ. When this is lost sight of people ultimately think they don’t need to be protected from Satan, rescued from death, and redeemed from hell. They only need a little help, encouragement, and advice along the way. Eventually heaven is no longer the place only true believers in Christ go to receive the reward of eternal rest with the triune God. It is just the designation for a “better place” where all but the very evil will live in the afterlife. The very appealing nature of this theology of universalism is self-evident. Everyone does their best- or at least their part- and merely assumes everything will work out in the hereafter.
When Christianity tries to re-image itself according to such an anemic understanding of sin the gospel is consequently compromised. The good news of Jesus Christ becomes primarily a tool, an example, and a method. That is, the gripping and heroic teachings and sacrifice of Jesus are interpreted to be inspiring examples which people can follow to rectify their own lives. Led by the Spirit to exercise their will to ‘choose the good’ they can then find purpose in life and assurance of salvation through their obedience and imitation of Jesus’ example. But in fact, this is nothing more than legalism in disguise and an exercise in works-righteousness.
Dear friends, the Holy Spirit doesn’t make your salvation dependent on your obedience. He assures you it all depends on Christ’s sacrifice. The integrity of your devotion is always vulnerable; but the truth of His sacrifice unassailable. Our confidence is in the unfailing and unchanging nature of God’s compassion in Christ and His ongoing intercession. Sin cannot finally overcome you because it was overcome at the cross. Satan cannot ultimately best you because Christ has robbed Him of his power. The Bible says, “The One who is in you is greater than the one who is in the world.”1 You need not match the devil’s wit- indeed; you cannot- because he is no match for Christ. The individual soldier doesn’t need to be more skilled than his opponent he only needs to have the greater fortress and the superior weapon. “A mighty fortress is our God, a trusty shield and weapon.”2
The theme of Lent helps us to re-identify who is to be feared and why. The unrepentant or despairing person might well fear God’s judgment or power even more than the activity of Satan. Remember the account of Jesus driving a group of demons from a man into a herd of pigs. The townspeople were afraid of this man controlled by a legion of demons. But were they not more afraid to see him in his right mind? Yes, the One who freed him was infinitely more powerful, and of this they were afraid. Afraid, perhaps because they were uncertain of Jesus’ intentions. But when the will of God (His intentions) in Christ is revealed, the greatest cause of fear becomes the greatest source of comfort. For who else can say “Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever. And I hold the keys of death and Hades?”3
Eternal death is locked away the moment the Holy Spirit kindles spiritual life. Baptism is the means Christ has appointed for this. The church baptizes because it is the command of Christ. We trust that the Holy Spirit grants faith through the gospel. We believe Christ did not die in vain or only for some. We rejoice that His forgiveness is not limited by anyone’s age, or knowledge; is not dependent on the strength of their will or denied because of their lack of comprehension. The pledge of your baptism is the promise that sin cannot win the victory. The Holy Spirit does battle for you and within you. His presence indicates that the living inheritance of God, the fullness of the kingdom is yours already now. Only the individual can forfeit his inheritance. No power can take it away. But no one can authorize or demand this inheritance either; it is God’s alone to give.
Lent is a great opportunity to refocus our perspectives and realign our priorities. The Christian continually strives to become detached from earthly things. We must learn to take leave of certain things that are no longer retrievable in this life. God never promises the believer the acquisition of all hopes and dreams. On the contrary, our agendas may have to be largely abandoned or significantly amended for the sake of the kingdom and for the sake of others. The pruning of our overgrown or out-of-line ambitions is painful. Our prayers should constantly seek that we learn to accept God’s will, not in grudging concession, but in grateful appreciation, asking that our desires would joyfully resonate with His purposes. When this happens faith deepens significantly.
To the dying soul who stands at the threshold of death; to the timid spirit terrified at the threats of Satan; to the despairing heart that has already consigned itself to hell; to the faltering mind beset with confusion and doubt, what else matters than to know Him who holds the keys of death and Hades! Of what value are fame and fortune, wealth and power when faced with the frailness of our mortality? One trip to the Lord’s Table is worth more than wealth or fortune. The apostle expresses it most poignantly, “I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord…I consider them rubbish that I may gain Christ and be found in Him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ…I want to know Christ and the power of His resurrection and the fellowship of sharing in His suffering, becoming like Him in His death, and so, somehow, to attain to the resurrection from the dead.”4
Even for the newly baptized infant or the young person whose entire life lays ahead, what meaningful expectation can be hoped for if the journey and destination do not revolve around Christ and His unconditional love? Thanks be to God that our time in this wilderness is short and our residence in heaven lasts an eternity. Amen.
+ in nomine Jesu +
First Sunday in Lent
21 February 2010 Reverend Darrin L. Kohrt
1 1 John 4:4
2 LH # 195
3 Revelation 1:17-18
4 Philippians 3:8-11
Saturday, February 20, 2010
Ash Wednesday Sermon
+ In nomine Patris et Filii et Spiritus Sancti Amen. +
Text: Isaiah 52:13
Theme: My Servant
Dear baptized in the Lord Jesus,
The Father communicates the truth about His Son through the words of the Spirit. Through the prophet Isaiah the Holy Spirit pens and preaches the gospel with clarity unsurpassed by the evangelists Matthew, Mark, Luke, and John. The 52nd and 53rd chapters of Isaiah will serve as the basis for our midweek Lenten series this year. Isaiah writes as if he was an eye-witness to the crucifixion and commissioned to explain the event. He refers to the Messiah as God’s Servant; the One who suffers for us. This Suffering Servant takes up our infirmities, carries our sorrows, is pierced for our transgressions, crushed for our iniquities, punished that we might have peace, and wounded that we might be healed. And with these powerful descriptions of Christ’s atoning work the prophet is just getting started.
Lent is the observance of Christ’s journey of reconciliation for the world. It is the season of repentance and renewal; of re-focusing our identity in the life of the Crucified One. It is Christ’s journey through the darkness; His pilgrimage across the humanly impassable span of spiritual wilderness. In doing so He restores believers from Adam’s race to the paradise of God. It is a long journey.
How can we measure the distance of separation from God caused by sin? Deep is the darkness in which the unrepentant sinner dwells! This darkness is measured not in shades of grey or length of shadows but in hearts void of compassion and minds empty of the light of truth. It is marked by blackened souls and godless deeds. Great is the distance, indeed, from which the sinner has wandered from the presence of God! It is measured not in kilometers or even light-years but in heights of ego or depths of evil desire. Lost in the abyss of idolatry the sinner recognizes only the geography of the kingdom of darkness.
How long is our journey of repentance? How far is our trek from recognition of sin to faith in the Saviour? It transcends time; it moves from infinity, to the present, to eternity. It transcends space; it moves from the dominion of unbelief, to the church on earth, to the kingdom of heaven. It is brought to fruition by the specific means God has ordained; we are born again at the baptismal font, nourished through the sacred meal, and look toward the resurrection of the body on the Last Day.
Repentance is a baptismal exercise. Confession of sin and receiving absolution involves nothing less then giving up the sinful self to be crucified and breathing the new life of the Spirit. Luther’s words are both instructive and prescriptive when he reminds us that baptism “indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever.”1 Here we have the journey of Lent and the destination of Easter all wrapped up in one.
Isaiah goes to great lengths to exhaust a repertoire of powerful words to paint a vivid portrait of the Lamb who was slain. He justifies, He bears iniquities, He makes intercession, He is numbered with transgressors. The powerful, saving work of God is taking place where people would least expect it: the crucifixion. The cross is that paradoxical event where God is at once most remote but never nearer. Where fate seems to have dealt its harshest blow purpose claims its greatest achievement. Where defeat appears certain God claims victory. Where foolishness looks to be on display the wisdom of God is publicly portrayed.
This is not an interesting collection of facts or an unusual and unfortunate set of events. It is the means by which we are reunited with God. Note the language of identity, inclusion, and incorporation found throughout the Scriptures. “God was reconciling the world to Himself in Christ, not counting men’s sins against them.”2 “Don’t you know that all of us who were baptized into Christ Jesus were baptized into His death? We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”3 “I am the vine; you are the branches. If a man remains in Me and I in him, he will bear much fruit; apart from Me you can do nothing.”4 “If anyone is in Christ, he is a new creation.”5
The truths of which he speaks are timeless. They are ancient words but they have fresh power. Through them the eternal Spirit works eternal redemption and offers an eternal inheritance to those previously alienated from God. Lent involves a marvelous juxtaposition between things ancient and things new. God does not change. But our heavenly Father, through the work of the Spirit continually molds us into the pattern of the Son. May the Spirit allow you to see during this Lenten journey how you are putty in God’s hands. But don’t believe for a moment that because Christ was the substitute who suffered for your sins you’ll simply be resting on your laurels.
Faith never goes unchallenged for very long. The benefit of the Lenten journey is summarized well by the man who cried out to Jesus, “I do believe; help me overcome my unbelief.”6 This is the reality of baptismal living and daily bearing the cross. Dear friends, the bible allows neither spiritual navel-gazing nor obsessive analysis of the quality or strength of one’s faith. The apathetic believer rests on a false sense of security, while the inward looking Christian constantly frets about whether his faith measures up. The apathetic Christian thinks he owns God’s favour as one owns money or possessions. But
you can own or disown God’s favour no more that you can truly own or disown a child or spouse. Faith involves receiving what God gives and responding with what is given. So, too, in all our relationships. Meanwhile, the incessantly inward-looking person risks making his or her salvation dependent on one’s own faith and not the work of Christ. The deception can be subtle.
The critical question is not whether you are true or reliable- specifically in regards to the constancy of your faith. The question is whether Christ is trustworthy. Accept the fact that you are frail, faulty, and full of weakness and sin. Remember you are dust and ashes. If you cannot sense this, nevertheless believe it whole-heartedly. But Christ’s promises are true and unalterable. He does not lie. He cannot deceive. He will not fail. He is always true to His nature. He was crucified. He is risen! Just as God formed Adam from the dust so too He makes you a new creation in Christ. Biblical faith is a matter of wayward sheep finding safety in the presence of the Shepherd. It is marked by the pursuit of an unbridled hope. It involves flight from the self-reliance and worldly wisdom to this utter ‘foolishness’ of the Suffering Servant crucified for our sins. In Him we can be certain that the necessities of Lent’s long day will be overtaken by Easter’s eternal dawn. Amen.
+ in nomine Jesu +
Ash Wednesday
17 February 2010 Reverend Darrin L. Kohrt
1 Luther’s Small Catechism
2 2 Corinthians 5:19
3 Romans 6:3-4
4 John 15:5
5 2 Corinthians 5:17
6 Mark 9:24
Text: Isaiah 52:13
Theme: My Servant
Dear baptized in the Lord Jesus,
The Father communicates the truth about His Son through the words of the Spirit. Through the prophet Isaiah the Holy Spirit pens and preaches the gospel with clarity unsurpassed by the evangelists Matthew, Mark, Luke, and John. The 52nd and 53rd chapters of Isaiah will serve as the basis for our midweek Lenten series this year. Isaiah writes as if he was an eye-witness to the crucifixion and commissioned to explain the event. He refers to the Messiah as God’s Servant; the One who suffers for us. This Suffering Servant takes up our infirmities, carries our sorrows, is pierced for our transgressions, crushed for our iniquities, punished that we might have peace, and wounded that we might be healed. And with these powerful descriptions of Christ’s atoning work the prophet is just getting started.
Lent is the observance of Christ’s journey of reconciliation for the world. It is the season of repentance and renewal; of re-focusing our identity in the life of the Crucified One. It is Christ’s journey through the darkness; His pilgrimage across the humanly impassable span of spiritual wilderness. In doing so He restores believers from Adam’s race to the paradise of God. It is a long journey.
How can we measure the distance of separation from God caused by sin? Deep is the darkness in which the unrepentant sinner dwells! This darkness is measured not in shades of grey or length of shadows but in hearts void of compassion and minds empty of the light of truth. It is marked by blackened souls and godless deeds. Great is the distance, indeed, from which the sinner has wandered from the presence of God! It is measured not in kilometers or even light-years but in heights of ego or depths of evil desire. Lost in the abyss of idolatry the sinner recognizes only the geography of the kingdom of darkness.
How long is our journey of repentance? How far is our trek from recognition of sin to faith in the Saviour? It transcends time; it moves from infinity, to the present, to eternity. It transcends space; it moves from the dominion of unbelief, to the church on earth, to the kingdom of heaven. It is brought to fruition by the specific means God has ordained; we are born again at the baptismal font, nourished through the sacred meal, and look toward the resurrection of the body on the Last Day.
Repentance is a baptismal exercise. Confession of sin and receiving absolution involves nothing less then giving up the sinful self to be crucified and breathing the new life of the Spirit. Luther’s words are both instructive and prescriptive when he reminds us that baptism “indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever.”1 Here we have the journey of Lent and the destination of Easter all wrapped up in one.
Isaiah goes to great lengths to exhaust a repertoire of powerful words to paint a vivid portrait of the Lamb who was slain. He justifies, He bears iniquities, He makes intercession, He is numbered with transgressors. The powerful, saving work of God is taking place where people would least expect it: the crucifixion. The cross is that paradoxical event where God is at once most remote but never nearer. Where fate seems to have dealt its harshest blow purpose claims its greatest achievement. Where defeat appears certain God claims victory. Where foolishness looks to be on display the wisdom of God is publicly portrayed.
This is not an interesting collection of facts or an unusual and unfortunate set of events. It is the means by which we are reunited with God. Note the language of identity, inclusion, and incorporation found throughout the Scriptures. “God was reconciling the world to Himself in Christ, not counting men’s sins against them.”2 “Don’t you know that all of us who were baptized into Christ Jesus were baptized into His death? We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”3 “I am the vine; you are the branches. If a man remains in Me and I in him, he will bear much fruit; apart from Me you can do nothing.”4 “If anyone is in Christ, he is a new creation.”5
The truths of which he speaks are timeless. They are ancient words but they have fresh power. Through them the eternal Spirit works eternal redemption and offers an eternal inheritance to those previously alienated from God. Lent involves a marvelous juxtaposition between things ancient and things new. God does not change. But our heavenly Father, through the work of the Spirit continually molds us into the pattern of the Son. May the Spirit allow you to see during this Lenten journey how you are putty in God’s hands. But don’t believe for a moment that because Christ was the substitute who suffered for your sins you’ll simply be resting on your laurels.
Faith never goes unchallenged for very long. The benefit of the Lenten journey is summarized well by the man who cried out to Jesus, “I do believe; help me overcome my unbelief.”6 This is the reality of baptismal living and daily bearing the cross. Dear friends, the bible allows neither spiritual navel-gazing nor obsessive analysis of the quality or strength of one’s faith. The apathetic believer rests on a false sense of security, while the inward looking Christian constantly frets about whether his faith measures up. The apathetic Christian thinks he owns God’s favour as one owns money or possessions. But
you can own or disown God’s favour no more that you can truly own or disown a child or spouse. Faith involves receiving what God gives and responding with what is given. So, too, in all our relationships. Meanwhile, the incessantly inward-looking person risks making his or her salvation dependent on one’s own faith and not the work of Christ. The deception can be subtle.
The critical question is not whether you are true or reliable- specifically in regards to the constancy of your faith. The question is whether Christ is trustworthy. Accept the fact that you are frail, faulty, and full of weakness and sin. Remember you are dust and ashes. If you cannot sense this, nevertheless believe it whole-heartedly. But Christ’s promises are true and unalterable. He does not lie. He cannot deceive. He will not fail. He is always true to His nature. He was crucified. He is risen! Just as God formed Adam from the dust so too He makes you a new creation in Christ. Biblical faith is a matter of wayward sheep finding safety in the presence of the Shepherd. It is marked by the pursuit of an unbridled hope. It involves flight from the self-reliance and worldly wisdom to this utter ‘foolishness’ of the Suffering Servant crucified for our sins. In Him we can be certain that the necessities of Lent’s long day will be overtaken by Easter’s eternal dawn. Amen.
+ in nomine Jesu +
Ash Wednesday
17 February 2010 Reverend Darrin L. Kohrt
1 Luther’s Small Catechism
2 2 Corinthians 5:19
3 Romans 6:3-4
4 John 15:5
5 2 Corinthians 5:17
6 Mark 9:24
Sunday, February 14, 2010
+ In nomine Patris et Filii et Spiritus Sancti Amen. +
Text: Luke 9:28-36
Theme: Unfading Glory
Dear baptized in the Lord Jesus,
The glory of Christ is most stunningly revealed on the cross. Today is the Sunday of the Transfiguration. The three closest disciples of Jesus are privy to an unparalleled display of His majesty. On an unnamed mountain Jesus’ appearance becomes blindingly bright and Moses and Elijah also appear and converse with Him. The focus of their discussion is Jesus’ fulfillment of the work of salvation. The cross still lies ahead. The Father voices His approval of His Son making it clear to the disciples that only Christ can open way to heaven. The experience was so overwhelming the disciples first keep the news to themselves.
But this isn’t the normal way that God works. Baptismal living in this dimension is not a matter of perching on mountaintops but of negotiating the valleys. Peter wanted to remain on the mountain to behold the face of glory, but the Lord soon led Him through the valleys to a different hill called Calvary. History prepares the faithful. The Israelites too beheld the face of Moses while it glowed with God’ radiance. When Moses came from the presence of God he veiled his face so the people wouldn’t see the fading of God’s glory. He didn’t want their trust to become dulled by the appearance of God’s power ebbing away.
The old covenant was never intended to be the definitive revelation of God. Only Christ removes the veil of the law. Only He tears away the cloak of darkness. Only He is the unfading glory of God. Only the gospel continually re-creates and revives unwavering trust in the mercy of God. The provisions of the law were only a shadow and reflection, Christ is the essence and fulfillment.
Human nature is prone to desensitization. This is true both in regards to God’s blessings and also the reality of evil. For this reason we are continually called to repentance. Evil has many faces. Some are almost universally recognizable. Assault, bloodshed, rape, murder, abduction, abuse, addiction- these hardly need to be explained as expressions of wickedness. But it’s the less graphic faces of evil that are the most deceptive. The devil rejoices when evil is given the face of anonymity or neutrality. Evil as an unnamed, indefinite, non-threatening concept causes much less fear and concern than wickedness that can be identified by very specific characteristics.
On the scale of the average person’s measurement of evil false teaching usually receives low billing. This is so because it often appears so innocuous; sometimes having no clear or urgent consequences. The concern for purity of teaching is often dismissed by the ideology of experimentation and pragmatism. In this approach the lack of immediate and obvious harmful consequences of false teaching undermines the concern for purity. Does it matter if we teach Christ is the only way to heaven? Is acceptance of homosexuality really a problem? Can’t abortion be an acceptable option for those who want it? Is fidelity in marriage as important as God says it is? Will people stand for an unbending body of Christian truth? Don’t they rather desire their own opinions to be heard? Perhaps the words of Scripture need some tweaking!
These questions are often raised in the context of evangelism. The practical approach values results over precision and even truth. If the outcomes seem to be forthcoming than a few compromises along the way are deemed to be acceptable. Many Christians are drawn to this approach. Defense against it not only requires trust in the truthfulness of God’s word, but confidence in the accumulated wisdom of the ages.
A small leak in the dam may not put the town below in immediate danger but the signs are ominous. Jesus compares false teaching to yeast. A small amount leavens the whole lump. We heard the Holy Spirit say through the apostle earlier, “We do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God.”1
On the mountain God made His intentions clear. We might wonder why only three were privileged to witness the transfiguration. Yet the Holy Spirit needs only one through which to record it in the Holy Scriptures. There is a lesson here that relates to the nature of faith. It can be maintained only through reliance on the external promise and never by interaction with sensual phenomena- even for the eye-witnesses of God’s activities throughout history. Millions watched the parting of the Red Sea yet a whole generation fell away from God in the wilderness. More was accomplished through the faith of the one man, Moses, than the throngs who were eye-witnesses to the miracles. After His resurrection Jesus appeared to more than 500 of the believers at one time. Still, many fell away! How much more was accomplished through the persistent preaching of the one man, St. Paul!
Faith can never be grounded on the observable and impressive activity of God no matter how miraculous. Faith is the activity of the Spirit; created through the preaching about Christ- His life, death, and resurrection. The gift of faith may be inspired or even dazzled by the experience of God’s power through healing, or the proximity of angels, or preservation from eminent danger, or any endless number of possibilities. But faith grows and is fortified by a steady diet of the word. It is tested, refined, and strengthened through the endurance of hardship, trial, and tribulation which drives one repeatedly to know and rely on God’s promises alone.
We might desire to have our faith boosted by an impressive epiphany of God’s power or an exciting revelation of the Holy Spirit. In so desiring we would be no different than the apostles whose same desire was voiced through Philip. “Lord, show us the Father and that will be enough for us.”2 But Christ knew that in the weakness of their humanity the experience would fade and they would soon struggle with doubt. What number and frequency of miraculous or impressive experiences of God is necessary to maintain one’s faith? It’s crucial to understand that we would never be completely satisfied; our trust would never be unwavering even if we saw a spectacular miracle every day. So what is Philip told by the Lord? “Anyone who has seen Me has seen the Father.”3 Jesus doesn’t offer more miracles or merely direct the way to God; He is the location of God. And His word is truth. The full glory, majesty, and deity of the Godhead reside in Him, even though clothed in the humility of human flesh. “In Christ all the fullness of the Deity lives in bodily form.”4
Dear friends this is where a Christian dwells through Spirit-created faith in the Word: namely, in the body of Jesus. “In Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ.”5 In baptism the Holy Spirit takes you from wandering among the walking dead and locates you in the living Jesus. The very same Jesus who was crucified under the subjection of the fallen and sinful world now safeguards for you an eternal future in His new creation. You have protection not because your faith perches you on a vulnerable mountaintop but because the Crucified One tucks you into His wounds. Cleansed and forgiven and already raised with Him in faith, His wounds remain your shelter. From these wounds you also partake of sacred food; not a fast-food snack for those on the go, but a participation in the eternal feast. Holy Communion is not take-away fare. It is dine- in only! Where the word is taught purely and the sacraments administered properly the Holy Spirit assures us of God’s gracious presence. This is a greater miracle than any passing glimpse of His power. Amen.
+ in nomine Jesu +
The Transfiguration of Our Lord
14 February 2010 Reverend Darrin L. Kohrt
1 2 Corinthians 4:2
2 John 14:8
3 John 14:9
4 Colossians 2:9 5 Colossians 2:9-10
Text: Luke 9:28-36
Theme: Unfading Glory
Dear baptized in the Lord Jesus,
The glory of Christ is most stunningly revealed on the cross. Today is the Sunday of the Transfiguration. The three closest disciples of Jesus are privy to an unparalleled display of His majesty. On an unnamed mountain Jesus’ appearance becomes blindingly bright and Moses and Elijah also appear and converse with Him. The focus of their discussion is Jesus’ fulfillment of the work of salvation. The cross still lies ahead. The Father voices His approval of His Son making it clear to the disciples that only Christ can open way to heaven. The experience was so overwhelming the disciples first keep the news to themselves.
But this isn’t the normal way that God works. Baptismal living in this dimension is not a matter of perching on mountaintops but of negotiating the valleys. Peter wanted to remain on the mountain to behold the face of glory, but the Lord soon led Him through the valleys to a different hill called Calvary. History prepares the faithful. The Israelites too beheld the face of Moses while it glowed with God’ radiance. When Moses came from the presence of God he veiled his face so the people wouldn’t see the fading of God’s glory. He didn’t want their trust to become dulled by the appearance of God’s power ebbing away.
The old covenant was never intended to be the definitive revelation of God. Only Christ removes the veil of the law. Only He tears away the cloak of darkness. Only He is the unfading glory of God. Only the gospel continually re-creates and revives unwavering trust in the mercy of God. The provisions of the law were only a shadow and reflection, Christ is the essence and fulfillment.
Human nature is prone to desensitization. This is true both in regards to God’s blessings and also the reality of evil. For this reason we are continually called to repentance. Evil has many faces. Some are almost universally recognizable. Assault, bloodshed, rape, murder, abduction, abuse, addiction- these hardly need to be explained as expressions of wickedness. But it’s the less graphic faces of evil that are the most deceptive. The devil rejoices when evil is given the face of anonymity or neutrality. Evil as an unnamed, indefinite, non-threatening concept causes much less fear and concern than wickedness that can be identified by very specific characteristics.
On the scale of the average person’s measurement of evil false teaching usually receives low billing. This is so because it often appears so innocuous; sometimes having no clear or urgent consequences. The concern for purity of teaching is often dismissed by the ideology of experimentation and pragmatism. In this approach the lack of immediate and obvious harmful consequences of false teaching undermines the concern for purity. Does it matter if we teach Christ is the only way to heaven? Is acceptance of homosexuality really a problem? Can’t abortion be an acceptable option for those who want it? Is fidelity in marriage as important as God says it is? Will people stand for an unbending body of Christian truth? Don’t they rather desire their own opinions to be heard? Perhaps the words of Scripture need some tweaking!
These questions are often raised in the context of evangelism. The practical approach values results over precision and even truth. If the outcomes seem to be forthcoming than a few compromises along the way are deemed to be acceptable. Many Christians are drawn to this approach. Defense against it not only requires trust in the truthfulness of God’s word, but confidence in the accumulated wisdom of the ages.
A small leak in the dam may not put the town below in immediate danger but the signs are ominous. Jesus compares false teaching to yeast. A small amount leavens the whole lump. We heard the Holy Spirit say through the apostle earlier, “We do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God.”1
On the mountain God made His intentions clear. We might wonder why only three were privileged to witness the transfiguration. Yet the Holy Spirit needs only one through which to record it in the Holy Scriptures. There is a lesson here that relates to the nature of faith. It can be maintained only through reliance on the external promise and never by interaction with sensual phenomena- even for the eye-witnesses of God’s activities throughout history. Millions watched the parting of the Red Sea yet a whole generation fell away from God in the wilderness. More was accomplished through the faith of the one man, Moses, than the throngs who were eye-witnesses to the miracles. After His resurrection Jesus appeared to more than 500 of the believers at one time. Still, many fell away! How much more was accomplished through the persistent preaching of the one man, St. Paul!
Faith can never be grounded on the observable and impressive activity of God no matter how miraculous. Faith is the activity of the Spirit; created through the preaching about Christ- His life, death, and resurrection. The gift of faith may be inspired or even dazzled by the experience of God’s power through healing, or the proximity of angels, or preservation from eminent danger, or any endless number of possibilities. But faith grows and is fortified by a steady diet of the word. It is tested, refined, and strengthened through the endurance of hardship, trial, and tribulation which drives one repeatedly to know and rely on God’s promises alone.
We might desire to have our faith boosted by an impressive epiphany of God’s power or an exciting revelation of the Holy Spirit. In so desiring we would be no different than the apostles whose same desire was voiced through Philip. “Lord, show us the Father and that will be enough for us.”2 But Christ knew that in the weakness of their humanity the experience would fade and they would soon struggle with doubt. What number and frequency of miraculous or impressive experiences of God is necessary to maintain one’s faith? It’s crucial to understand that we would never be completely satisfied; our trust would never be unwavering even if we saw a spectacular miracle every day. So what is Philip told by the Lord? “Anyone who has seen Me has seen the Father.”3 Jesus doesn’t offer more miracles or merely direct the way to God; He is the location of God. And His word is truth. The full glory, majesty, and deity of the Godhead reside in Him, even though clothed in the humility of human flesh. “In Christ all the fullness of the Deity lives in bodily form.”4
Dear friends this is where a Christian dwells through Spirit-created faith in the Word: namely, in the body of Jesus. “In Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ.”5 In baptism the Holy Spirit takes you from wandering among the walking dead and locates you in the living Jesus. The very same Jesus who was crucified under the subjection of the fallen and sinful world now safeguards for you an eternal future in His new creation. You have protection not because your faith perches you on a vulnerable mountaintop but because the Crucified One tucks you into His wounds. Cleansed and forgiven and already raised with Him in faith, His wounds remain your shelter. From these wounds you also partake of sacred food; not a fast-food snack for those on the go, but a participation in the eternal feast. Holy Communion is not take-away fare. It is dine- in only! Where the word is taught purely and the sacraments administered properly the Holy Spirit assures us of God’s gracious presence. This is a greater miracle than any passing glimpse of His power. Amen.
+ in nomine Jesu +
The Transfiguration of Our Lord
14 February 2010 Reverend Darrin L. Kohrt
1 2 Corinthians 4:2
2 John 14:8
3 John 14:9
4 Colossians 2:9 5 Colossians 2:9-10
Sunday, February 7, 2010
+ In nomine Patris et Filii et Spiritus Sancti Amen. +
Text: Luke 5:1-11
Theme: Jesus Re-orders Lives
Dear baptized in the Lord Jesus,
Harvest thanksgiving is a celebration of conclusions. But how did we get here? Some things must happen first of divine necessity. God ordains it this way. The seed must be sown before it germinates. The sun must shine before it grows. The rain must fall before it matures. The agricultural cycle for the Israelites was a reflection of God’s greater ordering of existence. All things originate with God and He allots creatures their place in His dynamic of love. Sunday is the first day of the week. God first speaks. We listen. His word is planted. It takes root in our hearts. God gives. We receive. God forgives. We are forgiven. God empowers. We are empowered.
Today’s gospel shows this order is not to be taken for granted. God suspends His own laws (of nature) so that higher purposes can be achieved. The presence and will of God re-orders what we might think to be the natural order of things. Simon Peter exhibits the appropriate response to what he witnesses. He was an experienced fisherman. He knew the times, patterns, and techniques of successful fishing. He recognized at that moment that the catch Jesus directed was not the result of some conventional wisdom that only Jesus was privy to. He doesn’t say, “Wow, that’s amazing.” He doesn’t congratulate Jesus on the miracle or even thank Him. Peter is pulled right past the event itself- as impressive as it was- to its much more significant meaning. Peter is in the presence of the Almighty God. His reaction is the same as Isaiah’s. Isaiah doesn’t gaze in wonder and amazement at seeing the throne room of the Almighty. Immediately he says, “Woe to me…I am ruined!”1 Woe! Ruin! What type of response is this to seeing God’s glory?
It is the first response of the sinner. It echoes father Adam who hid in the garden. The sinful soul that is not convicted of unworthiness in the presence of the Holy Majesty has not yet grasped reality. But it should not be mistaken for a lack of faith. We could hardly call Isaiah and Peter unbelievers. Remember the demons too begged Jesus to depart from them when they encountered Him. They could not coexist peacefully in His presence. As confirmed enemies they could only fear His immediate retribution. But Peter and Isaiah were overcome by a different type of fear. They needed reassurance they would be permitted to endure in the presence of the God they understood to be so all-consuming in His righteousness that not even the smallest imperfection would be allowed near Him.
Both receive powerful assurance of absolution. Isaiah’s was by means of a coal from the altar brought by an angel; “See, this has touched your lips; your guilt is taken away and your sin atoned for.”2 Peter’s was via a declaration from Christ Himself; “Don’t be afraid; from now on you will catch men.”3 The certainty of these absolutions was located in the event of redemption that was yet to take place. The cross was God’s own intervention to protect humanity from being consumed by His justice. We can rest in His presence because we have peace through Jesus’, blood. “Therefore, since we have been justified through faith we have peace with God through our Lord Jesus Christ.”4 And His blood is not only the historical medium symbolizing our redemption. It remains as the sacramental means by which we receive His forgiveness.
The sacramental body and blood of Christ is the spiritual foodstuff that sustains the faith of the baptized. It’s timely to note today that the Scriptures also refer to it as the Eucharist or “Thanksgiving,” denoting the reception by the believer of the fruits of Jesus’ sacrifice given in this sacred meal. Ingratitude calls into question veracity of faith. Thanksgiving is surely one of the first expressions of viable trust. Faith without works is dead. Following the gift of faith the Holy Spirit immediately regenerates the believer’s life. The activity of faith- including the desire to know God’s will and follow it- happens without exception. Much like Jesus’ directive to Peter, faith takes us into deep water. It takes us right into the fray against Satan, evil, and mankind’s darkest schemes, yet still allows us to be thankful. The unbeliever has little concern for these things seeking mainly self-preservation and the protection of one’s own interests. But the believer now recognizes the gravity of the engagement and its consequences. The believer struggles against temptation and strives to turn from selfishness and serve others. Where these activities are not taking place true faith is not present. Sanctification follows justification immediately.
Of course sanctification can never be the cause of justification. Works without faith is hollow piety. It’s futility at best; at worst, it’s open idolatry. Jesus called the Pharisees white-washed tombs. The merit of Christ will not be set aside. God will not value us or receive us based on our own worth. Attempts to gain His favour by impressing Him with our devotion are not only vain they are an offense to Christ who has made the once and perfect sacrifice. Good deeds done by the unbeliever have practical value for temporal existence but are still sins before God. “Without faith it is impossible to please God.”5
So there is finally no middle ground between the realities of faith and unbelief. God called Isaiah to be a prophet to a stiff-necked people. He called Peter to be a pillar of the apostolic church. He calls sinners out of darkness into the light of truth. Rejection of His grace and purpose for every individual is never without consequence. God cannot be an optional part of anyone’s life for which there will be no accounting. Even inactivity is not finally neutrality. There will be no neutral party on the day of judgment. The Spirit’s call to repentance is as serious as His declaration of forgiveness to the penitent.
Again, thanksgiving is one of the first fruits this forgiveness bears. Historically this had very concrete expression. The Israelites were instructed to bring the firstfruits of their harvest as an offering to the Lord. The purpose was clear: It cultivated an attitude of thanksgiving. It was a response to God as the Giver of all things needed for life. When the barely harvest began a sheaf of the first grain was brought to the priest who presented it to the Lord. The priest would raise it in a pubic ceremony on behalf of the nation. Important practical implications were involved. Only after that event could the Israelites eat any grain from the new harvest. This requirement synchronized the eating of normal meals at home with the sacred meals of the temple. The God of Abraham, Isaac, and Jacob who met with His people over the ark of the covenant in the Holy of Holies sanctified the daily lives of His people no matter where they lived.
Charity was deliberately integrated into this regimen too. The bible says “When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and the alien. I am the Lord your God.”6 This served both as a reminder that the people of Israel were once aliens in a foreign land and an expression of generosity to show that the blessings of the harvest were not to encourage selfishness or greed.
But most importantly grateful appreciation of God’s gift of harvest was a preview of and practice for God’s fulfillment in the Messiah. In describing Jesus resurrection Paul makes reference to the sacrifice of firstfruits. “Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.”7 His resurrection was a preview and promise of the resurrection of all believers to eternal life. The cross bears much fruit and will reap a great harvest. Today and always this is our chief reason for giving thanks. Amen.
+ in nomine Jesu +
Fifth Sunday After Epiphany
7 February 2010 Reverend Darrin L. Kohrt
1 Isaiah 6:5
2 Isaiah 6:7
3 Luke 5:10
4 Romans 5:1
5 Hebrews 11:6
6 Leviticus 22:23 7 1 Corinthians 15:20
Text: Luke 5:1-11
Theme: Jesus Re-orders Lives
Dear baptized in the Lord Jesus,
Harvest thanksgiving is a celebration of conclusions. But how did we get here? Some things must happen first of divine necessity. God ordains it this way. The seed must be sown before it germinates. The sun must shine before it grows. The rain must fall before it matures. The agricultural cycle for the Israelites was a reflection of God’s greater ordering of existence. All things originate with God and He allots creatures their place in His dynamic of love. Sunday is the first day of the week. God first speaks. We listen. His word is planted. It takes root in our hearts. God gives. We receive. God forgives. We are forgiven. God empowers. We are empowered.
Today’s gospel shows this order is not to be taken for granted. God suspends His own laws (of nature) so that higher purposes can be achieved. The presence and will of God re-orders what we might think to be the natural order of things. Simon Peter exhibits the appropriate response to what he witnesses. He was an experienced fisherman. He knew the times, patterns, and techniques of successful fishing. He recognized at that moment that the catch Jesus directed was not the result of some conventional wisdom that only Jesus was privy to. He doesn’t say, “Wow, that’s amazing.” He doesn’t congratulate Jesus on the miracle or even thank Him. Peter is pulled right past the event itself- as impressive as it was- to its much more significant meaning. Peter is in the presence of the Almighty God. His reaction is the same as Isaiah’s. Isaiah doesn’t gaze in wonder and amazement at seeing the throne room of the Almighty. Immediately he says, “Woe to me…I am ruined!”1 Woe! Ruin! What type of response is this to seeing God’s glory?
It is the first response of the sinner. It echoes father Adam who hid in the garden. The sinful soul that is not convicted of unworthiness in the presence of the Holy Majesty has not yet grasped reality. But it should not be mistaken for a lack of faith. We could hardly call Isaiah and Peter unbelievers. Remember the demons too begged Jesus to depart from them when they encountered Him. They could not coexist peacefully in His presence. As confirmed enemies they could only fear His immediate retribution. But Peter and Isaiah were overcome by a different type of fear. They needed reassurance they would be permitted to endure in the presence of the God they understood to be so all-consuming in His righteousness that not even the smallest imperfection would be allowed near Him.
Both receive powerful assurance of absolution. Isaiah’s was by means of a coal from the altar brought by an angel; “See, this has touched your lips; your guilt is taken away and your sin atoned for.”2 Peter’s was via a declaration from Christ Himself; “Don’t be afraid; from now on you will catch men.”3 The certainty of these absolutions was located in the event of redemption that was yet to take place. The cross was God’s own intervention to protect humanity from being consumed by His justice. We can rest in His presence because we have peace through Jesus’, blood. “Therefore, since we have been justified through faith we have peace with God through our Lord Jesus Christ.”4 And His blood is not only the historical medium symbolizing our redemption. It remains as the sacramental means by which we receive His forgiveness.
The sacramental body and blood of Christ is the spiritual foodstuff that sustains the faith of the baptized. It’s timely to note today that the Scriptures also refer to it as the Eucharist or “Thanksgiving,” denoting the reception by the believer of the fruits of Jesus’ sacrifice given in this sacred meal. Ingratitude calls into question veracity of faith. Thanksgiving is surely one of the first expressions of viable trust. Faith without works is dead. Following the gift of faith the Holy Spirit immediately regenerates the believer’s life. The activity of faith- including the desire to know God’s will and follow it- happens without exception. Much like Jesus’ directive to Peter, faith takes us into deep water. It takes us right into the fray against Satan, evil, and mankind’s darkest schemes, yet still allows us to be thankful. The unbeliever has little concern for these things seeking mainly self-preservation and the protection of one’s own interests. But the believer now recognizes the gravity of the engagement and its consequences. The believer struggles against temptation and strives to turn from selfishness and serve others. Where these activities are not taking place true faith is not present. Sanctification follows justification immediately.
Of course sanctification can never be the cause of justification. Works without faith is hollow piety. It’s futility at best; at worst, it’s open idolatry. Jesus called the Pharisees white-washed tombs. The merit of Christ will not be set aside. God will not value us or receive us based on our own worth. Attempts to gain His favour by impressing Him with our devotion are not only vain they are an offense to Christ who has made the once and perfect sacrifice. Good deeds done by the unbeliever have practical value for temporal existence but are still sins before God. “Without faith it is impossible to please God.”5
So there is finally no middle ground between the realities of faith and unbelief. God called Isaiah to be a prophet to a stiff-necked people. He called Peter to be a pillar of the apostolic church. He calls sinners out of darkness into the light of truth. Rejection of His grace and purpose for every individual is never without consequence. God cannot be an optional part of anyone’s life for which there will be no accounting. Even inactivity is not finally neutrality. There will be no neutral party on the day of judgment. The Spirit’s call to repentance is as serious as His declaration of forgiveness to the penitent.
Again, thanksgiving is one of the first fruits this forgiveness bears. Historically this had very concrete expression. The Israelites were instructed to bring the firstfruits of their harvest as an offering to the Lord. The purpose was clear: It cultivated an attitude of thanksgiving. It was a response to God as the Giver of all things needed for life. When the barely harvest began a sheaf of the first grain was brought to the priest who presented it to the Lord. The priest would raise it in a pubic ceremony on behalf of the nation. Important practical implications were involved. Only after that event could the Israelites eat any grain from the new harvest. This requirement synchronized the eating of normal meals at home with the sacred meals of the temple. The God of Abraham, Isaac, and Jacob who met with His people over the ark of the covenant in the Holy of Holies sanctified the daily lives of His people no matter where they lived.
Charity was deliberately integrated into this regimen too. The bible says “When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and the alien. I am the Lord your God.”6 This served both as a reminder that the people of Israel were once aliens in a foreign land and an expression of generosity to show that the blessings of the harvest were not to encourage selfishness or greed.
But most importantly grateful appreciation of God’s gift of harvest was a preview of and practice for God’s fulfillment in the Messiah. In describing Jesus resurrection Paul makes reference to the sacrifice of firstfruits. “Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.”7 His resurrection was a preview and promise of the resurrection of all believers to eternal life. The cross bears much fruit and will reap a great harvest. Today and always this is our chief reason for giving thanks. Amen.
+ in nomine Jesu +
Fifth Sunday After Epiphany
7 February 2010 Reverend Darrin L. Kohrt
1 Isaiah 6:5
2 Isaiah 6:7
3 Luke 5:10
4 Romans 5:1
5 Hebrews 11:6
6 Leviticus 22:23 7 1 Corinthians 15:20
Sunday, January 31, 2010
+ In nomine Patris et Filii et Spiritus Sancti Amen. +
Text: Luke 4:23
Theme: “Physician, Heal Yourself!”
Dear baptized in the Lord Jesus,
In the synagogue at Nazareth today we are reminded of a timeless truth: The church too, is full of sinners. The churchgoer and skeptic alike should not be deceived. We gather here, to receive Christ’s gifts, not because we are worthy, but because we are not. Who is more self-righteous: The unbeliever who sees no need to enter God’s house or the Christian who misunderstands what it means to be reckoned holy in God’s sight? Both possess a false pride about their status before the Almighty. The first expresses it by avoiding contact with the sacred things and people of God. The second by thinking their obedience has gained them that superior status. Only the Holy Spirit can lead both to true repentance. The forgiveness of sins does not cultivate arrogance, false security, or spiritual independence; but a humble recognition of need and a deep appreciation for the provision of God.
The accusation is made that church suffers from the same failure Jesus was accused of today: “Physician, heal yourself!”1 If the church is supposed to be enlightened why do so many of its own act like they are in the dark? If it possesses the power of the Holy Spirit why are believers still trapped in temptations and addictions? If the prayers of the just are so effective why do the faithful suffer from crippling illness and are not always healed? If they are truly God’s people why do they so often encounter tragedy and disaster like everyone else? Why, in fact, do they often appear even less prosperous and more downtrodden than the people of the world? How is God’s power and presence displayed in these realities? The image can be problematic especially in societies bent on material prosperity.
The church is not unaware of this image. But how should it respond? The temptation is to try to prove to the world that obedience to God will result in the type of prosperity that the world craves; that believers can have it all. That is, if a person becomes a true follower of God the reward of their faith in this life is to have happiness, good health, smooth relationships, material blessings, and the sense of satisfaction that their efforts are pleasing to God. But the perception that blessings are secured in this way leads people to a dependence on their own efforts and not the mercy of God. He says, “This is the one I esteem: he who is humble and contrite in spirit, and trembles at My word.”2
Do not confuse God’s love, mercy, and compassion with an unbreakable contract for entitlements. It is easy for the presumptuous human spirit to extrapolate from the fact of God’s goodness and benevolence to an expectation that things are automatic or deserved. Does God owe us things? Is He indebted to us? Are we entitled to wealth and prosperity? Should we be guaranteed good health? Have we earned the right to have a great harvest every year? Does He need us to prop up His ego or provide reason for His existence? Can what we have to offer impress or fulfill Him?
God is not limited by the expectations of His people or by their unfaithfulness. The rejection of the people of Nazareth today followed historical precedent. Elijah was sent to a Gentile widow and Elisha to Naaman the Syrian. Both instances were judgments on the hard-heartedness of Israel. At the same time they were expressions of God grace to those outside the kingdom. Gentiles were shown the miraculous power of God and received His blessings while the Jews were left to question why God hadn’t blessed them first. God is indebted to no one. The covenant He fulfills through Christ is a free expression of His compassion. Grace is not beholden to human demands.
Like the people of Nazareth we like to be guaranteed our entitlements from God. This mindset is a tool of Satan. As sinners we bring nothing to the table. And a chronic underestimation of sin will always lead to an under-appreciation of the gospel. Sin is not a minor inconvenience. We can’t simply get past it or overcome it. It doesn’t lend itself to therapeutic treatments or psychological solutions. Confession, recognition, and rejection of sin are the life-long activities of a Christian. Baptismal living involves an acute awareness that forgiveness is needed not only when we actually feel the weight of guilt on our consciences but also when we don’t. Lack of self-recognition or self-assessment doesn’t make us any less sinners than if we were labouring under terrible pangs of conscience.
Of course, a genuine sense of contrition cannot be fabricated. We can just “play the game” in saying that we’re poor, helpless sinners but God is not deceived. Yet if we don’t submit ourselves to hearing the proclamation of God’s law, then the Holy Spirit has little chance to work. If we retreat from what we don’t care to hear we risk rejecting God’s Word. When this becomes a pattern then the hardening of the heart can become a self-fulfilling prophecy. We may become gradually desensitized to sin and guilt. Eventually it becomes a non-issue.
On the other hand, people may be tempted to shy away from the place where God’s law is heard because their sense of guilt is already very acute. Robbed of hearing the fullness of God’s grace they become guilt-ridden to the point of despair. The problem here lies not in the intent of God’s heart, His willingness to forgive, or His power to act, but in the mishandling of His Word of truth. God never leaves the penitent without hope. The Scripture says, “A bruised reed He will not break, and a smoldering wick He will not snuff out.”3 The mercy of God can be misrepresented or misunderstood but it cannot be nullified. Jesus Christ did not die in vain! Christ suffered the agony of death and rose again to rescue from real and insidious evil. Satan is not a paper tiger and hell is not an ill-conceived myth. These are hard and imposing truths.
But the tenderness of our Shepherd and Saviour does not fail the broken hearted. The fruits of His crucifixion and resurrection cannot be rendered invalid by any amount of spite or neglect one person may show towards another. In baptism you are united with Christ not on the basis of other people’s faith or merits but on that of Jesus Christ alone. From his altar you receive the nourishment and life secured when His body was broken and His blood poured out. The one who was chided to heal Himself accomplishes for us a healing of heart and soul and promises a complete restoration of body in the resurrection of the dead.
Raised already to new spiritual life, and even as sinners, we are agents of healing to those who are ailing and broken. Christ says, “Love each other as I have loved you.”4 Saint Paul expresses it most beautifully. “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.”5 God is love. Christ is God. And for us sinners God has done the unthinkable. Christ became the greatest sinner! This truth is the heart of the gospel. Amen.
+ in nomine Jesu +
Fourth Sunday After Epiphany
31 January 2010
Reverend Darrin L. Kohrt
1 Luke 4:23
2 Isaiah 66:2
3 Isaiah 42:3
4 John 15:12
5 1 Corinthians 13:4-7
Text: Luke 4:23
Theme: “Physician, Heal Yourself!”
Dear baptized in the Lord Jesus,
In the synagogue at Nazareth today we are reminded of a timeless truth: The church too, is full of sinners. The churchgoer and skeptic alike should not be deceived. We gather here, to receive Christ’s gifts, not because we are worthy, but because we are not. Who is more self-righteous: The unbeliever who sees no need to enter God’s house or the Christian who misunderstands what it means to be reckoned holy in God’s sight? Both possess a false pride about their status before the Almighty. The first expresses it by avoiding contact with the sacred things and people of God. The second by thinking their obedience has gained them that superior status. Only the Holy Spirit can lead both to true repentance. The forgiveness of sins does not cultivate arrogance, false security, or spiritual independence; but a humble recognition of need and a deep appreciation for the provision of God.
The accusation is made that church suffers from the same failure Jesus was accused of today: “Physician, heal yourself!”1 If the church is supposed to be enlightened why do so many of its own act like they are in the dark? If it possesses the power of the Holy Spirit why are believers still trapped in temptations and addictions? If the prayers of the just are so effective why do the faithful suffer from crippling illness and are not always healed? If they are truly God’s people why do they so often encounter tragedy and disaster like everyone else? Why, in fact, do they often appear even less prosperous and more downtrodden than the people of the world? How is God’s power and presence displayed in these realities? The image can be problematic especially in societies bent on material prosperity.
The church is not unaware of this image. But how should it respond? The temptation is to try to prove to the world that obedience to God will result in the type of prosperity that the world craves; that believers can have it all. That is, if a person becomes a true follower of God the reward of their faith in this life is to have happiness, good health, smooth relationships, material blessings, and the sense of satisfaction that their efforts are pleasing to God. But the perception that blessings are secured in this way leads people to a dependence on their own efforts and not the mercy of God. He says, “This is the one I esteem: he who is humble and contrite in spirit, and trembles at My word.”2
Do not confuse God’s love, mercy, and compassion with an unbreakable contract for entitlements. It is easy for the presumptuous human spirit to extrapolate from the fact of God’s goodness and benevolence to an expectation that things are automatic or deserved. Does God owe us things? Is He indebted to us? Are we entitled to wealth and prosperity? Should we be guaranteed good health? Have we earned the right to have a great harvest every year? Does He need us to prop up His ego or provide reason for His existence? Can what we have to offer impress or fulfill Him?
God is not limited by the expectations of His people or by their unfaithfulness. The rejection of the people of Nazareth today followed historical precedent. Elijah was sent to a Gentile widow and Elisha to Naaman the Syrian. Both instances were judgments on the hard-heartedness of Israel. At the same time they were expressions of God grace to those outside the kingdom. Gentiles were shown the miraculous power of God and received His blessings while the Jews were left to question why God hadn’t blessed them first. God is indebted to no one. The covenant He fulfills through Christ is a free expression of His compassion. Grace is not beholden to human demands.
Like the people of Nazareth we like to be guaranteed our entitlements from God. This mindset is a tool of Satan. As sinners we bring nothing to the table. And a chronic underestimation of sin will always lead to an under-appreciation of the gospel. Sin is not a minor inconvenience. We can’t simply get past it or overcome it. It doesn’t lend itself to therapeutic treatments or psychological solutions. Confession, recognition, and rejection of sin are the life-long activities of a Christian. Baptismal living involves an acute awareness that forgiveness is needed not only when we actually feel the weight of guilt on our consciences but also when we don’t. Lack of self-recognition or self-assessment doesn’t make us any less sinners than if we were labouring under terrible pangs of conscience.
Of course, a genuine sense of contrition cannot be fabricated. We can just “play the game” in saying that we’re poor, helpless sinners but God is not deceived. Yet if we don’t submit ourselves to hearing the proclamation of God’s law, then the Holy Spirit has little chance to work. If we retreat from what we don’t care to hear we risk rejecting God’s Word. When this becomes a pattern then the hardening of the heart can become a self-fulfilling prophecy. We may become gradually desensitized to sin and guilt. Eventually it becomes a non-issue.
On the other hand, people may be tempted to shy away from the place where God’s law is heard because their sense of guilt is already very acute. Robbed of hearing the fullness of God’s grace they become guilt-ridden to the point of despair. The problem here lies not in the intent of God’s heart, His willingness to forgive, or His power to act, but in the mishandling of His Word of truth. God never leaves the penitent without hope. The Scripture says, “A bruised reed He will not break, and a smoldering wick He will not snuff out.”3 The mercy of God can be misrepresented or misunderstood but it cannot be nullified. Jesus Christ did not die in vain! Christ suffered the agony of death and rose again to rescue from real and insidious evil. Satan is not a paper tiger and hell is not an ill-conceived myth. These are hard and imposing truths.
But the tenderness of our Shepherd and Saviour does not fail the broken hearted. The fruits of His crucifixion and resurrection cannot be rendered invalid by any amount of spite or neglect one person may show towards another. In baptism you are united with Christ not on the basis of other people’s faith or merits but on that of Jesus Christ alone. From his altar you receive the nourishment and life secured when His body was broken and His blood poured out. The one who was chided to heal Himself accomplishes for us a healing of heart and soul and promises a complete restoration of body in the resurrection of the dead.
Raised already to new spiritual life, and even as sinners, we are agents of healing to those who are ailing and broken. Christ says, “Love each other as I have loved you.”4 Saint Paul expresses it most beautifully. “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.”5 God is love. Christ is God. And for us sinners God has done the unthinkable. Christ became the greatest sinner! This truth is the heart of the gospel. Amen.
+ in nomine Jesu +
Fourth Sunday After Epiphany
31 January 2010
Reverend Darrin L. Kohrt
1 Luke 4:23
2 Isaiah 66:2
3 Isaiah 42:3
4 John 15:12
5 1 Corinthians 13:4-7
Subscribe to:
Posts (Atom)