Numbers 21:4-9; 1 Timothy 2:1-6; John 16:23-33
Easter 6

In the name of the Father and of the ✠ Son and of the Holy Spirit

    This past Wednesday I was driving on the highway, and I saw a billboard that had just three words filling the entire sign.  The billboard simply said, “You are enough.”  I imagine those who paid for that wanted to spread an encouraging mental health message in a world that often seems to beat us down.  “Don’t always compare yourself to others and seek external validation.  You are enough.”  And there is certainly some truth there.  As a creation of God, you most certainly have great value, no matter who you are.  Your value doesn’t come from pleasing other people and living up to their standards for looks or achievements before you’re worth something.  You don’t need to be fake.  Your individual humanity is precious.  

    But of course, there’s much more which that phrase is trying to communicate.  In our world the statement that “You are enough” means that you are good enough of yourself, that your intrinsic value comes from within.  The world says that you should believe in your own innate abilities and potential, that you should embrace your own desires and prioritize personal growth and self-care, even when affirming yourself means affirming something that is not God-pleasing.  Slogans like this can encourage you to look to your own inner strength, to your own spiritual power.  

    And that’s a problem.  Because the truth is, you and I are not enough–not of ourselves.  And when we feel that “not-enoughness,” we’re feeling the reality of our fallen condition, that things aren’t quite right with us.  We shouldn’t deny that; because if we do, then we deny our real need for being saved, our real need for Jesus. Sometimes when people look in the mirror and say to themselves, “You are enough,” what they’re really doing is trying to justify themselves, who they are and what they do (or don’t do).  And while that may work for a while and help you maintain a positive attitude, eventually it ends badly, especially as we stand before God.  For Romans 3 states that none of us is justified by who we are or by what we do.  “All have sinned and fall short of the glory of God.”  You and I are not enough.  We need restoration.

    Beware, then, of looking within yourself for answers or for power or for some spiritual connection to the divine.  For whether that inward look leads to self-love or self-loathing, you’re still lost inside yourself.  And that sort of navel-gazing and self-focused life is not what you were created for.  

    What God created you for is to live outside of yourself–in Him by faith, and in your neighbor by love.  Our eyes are to be directed not inward, but outward and upward.  

    When the Israelites were in grave danger because of the fiery serpents, what was it that saved them?  Was it their own inner resources or intelligence or spirituality?  No, they finally acknowledged that they were inwardly full of sin against the Lord.  They looked outside of themselves to the Lord’s servant Moses for help.  And the solution the Lord provided was outside of them, too–the bronze serpent on the pole.  When the Israelites stopped focusing inward and downward on all their serpentine troubles and instead looked outward and upward to the Lord, when they trusted in the Lord’s external promise connected to that bronze serpent, they were healed and restored and safe.  

    So it is also for you.  The serpent wants you to focus on yourself–whether it’s on all your shortcomings and flaws and troubles in life, or whether it’s on all your wonderful qualities and good deeds and amazing achievements.  That’s the venom of sin that has been injected into your veins–what Luther called man curved in on himself.  Left in that condition, you will die.  But God does not leave you in that condition.  Instead, the Lord shares in your humanity and allows the serpent to sink its fangs into Him.  Having absorbed all the deadly venom into Himself, Jesus is lifted up for you on the cross.  He who knew no sin became sin for you, so that you would become the righteousness of God in Him (2 Cor. 5:21).  Jesus allowed Himself to be treated as if He were the evil one so that you would be treated as beloved children, holy and righteous in God’s sight.  For the risen Jesus has crushed the serpent’s head.  Though of yourself your efforts and merits are not enough, looking to Christ on the cross and trusting in His all-sufficient death and resurrection, you are saved and restored and made whole.  It is written in John 3, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.”  In this Jesus alone you are justified.  Baptized into Him, you have the greatest worth.  Trusting in His promises, you receive His enoughness.

    That is why the Epistle points us to Jesus as the One we should look to as our Mediator before God.  Don’t try to come to God on your own–it won’t go well for you.  There is a saying in the legal profession that the one who represents himself in court has a fool for a lawyer.  How much more is that true when we stand before the Judge of all things!  Thankfully, we have an Advocate with the Father, Jesus Christ the righteous One.  He is our wise lawyer.  Since He Himself is both God and man, He is the One who is able to bring God and man back together and win for you a verdict of mercy.  You can’t win this yourself.  You need a Mediator.  Jesus is the only One for the job.  

    And this applies, then, also to prayer.  You don’t come to God on your own; you come in Jesus’ name.  Your prayers are offered through Jesus Christ our Lord.  That’s why it is appropriate to pray “Our Father” even when you’re alone.  It’s not just that you are always linked together with other Christians when you pray–which is a great thing to remember–you are connected with Christ Himself.  He is right by your side as you pray, bringing your prayers to the Father with a holy “our” so that they are heard and answered according to His good and gracious will.  Jesus is your Mediator in prayer.  He is the One who gives you access to the heavenly throne.  It’s His name and His credentials that get you in.

    Don’t ever take prayer for granted.  It is a key way God has given you to get outside of yourself.  When you are tempted to wallow in anxiety or self-pity or pride, prayer helps you to get the focus off of yourself and onto the One who is the source of every good gift and all that you need in both body and soul.  The very act of prayer reminds you that the place to look is not within but outside of yourself.  Things are not in your hands but in His hands.  To pray is to believe that for the sake of Christ, God is truly good and merciful.  It is to come to Him as dear children to a dear father.  It is to know that even when the answer to prayer isn’t what you expected or hoped for, in the end you will understand; Father knows best.  In the end He will come through for you in ways far beyond your expectations.  

    Note how Jesus doesn’t mince words here: in the world you will have tribulation.  Don’t be surprised by that as if it’s some strange thing.  Rather, let that tribulation accomplish its purpose of driving you away from self-focused trust.  Let it drive you to Him who suffered all tribulation for you to show you the way through it and out again in the resurrection of the body.  Receive His words when He says to you, “Take heart, I have overcome the world.”  Jesus is the Conqueror.  He is Lord over sin and death and the devil.  And in Jesus you also are more than conquerors.  Pray to Him, that your joy may be full.  Take refuge in Him, and all will be well in the end.  And until then, remember what He says, “These things I have spoken to you that in Me you may have peace.”  “You can endure with confidence and a restful heart.  My grace is sufficient for you; it is enough.  And in Me, you are enough.  Look to me for your validation and justification. You have a standing and a place in the household in My name.  Keep your eyes fixed on Me, the One who was lifted up for you.”

In the name of the Father and of the ✠ Son and of the Holy Spirit

John 10:11-18, 27-30
Misericordias Domini
May 5, 2025
Aaron A. Koch
Preached at the Gottesdienst Conference
Redeemer Lutheran Church
Fort Wayne, Indiana

In the name of the Father and of the ✠ Son and of the Holy Spirit

    The Lord Jesus says in the Gospel, “I know My sheep.”  Does that bring you comfort or discomfort, “I know My sheep”?  If you know yourself–if you’re honest about how easily greed or jealousy can well up within you, how often you have turned to your own way and to the same foolish sins, how quickly you can give in to fear or despair or grumbling–then Jesus’ words may not at first sound particularly comforting.  He knows all about you, all the things you’d be horrified for other people to find out, all the cringe-inducing memories.  “I know My sheep.”

    However, as unsettling as it might be, it is a very good thing that your Shepherd knows you completely.  For He is not like a political consultant doing opposition research on you so that He can broadcast your defects, or an intelligence operative who has inside information that he can use as leverage to make you do what he wants.  No, He is like the lifelong friend who knows all your foibles and tendencies and triggers, who stands with you even in the ugly times to lift you up from the pit, who calls you out to something better.

    The fact that Jesus knows you is precisely what saves you.  He’s not just talking here about having the facts on you.  It’s much more personal, knowing you in a way that takes you in and embraces you.  That’s why Jesus’ words are comforting good news–for what our Lord knows, He can heal.  What He grasps and takes hold of, He can subdue and redeem.  What He embraces and takes in, He can suffer to death and purify and renew in His own body.

    You do not have a Shepherd who knows you only intellectually, at arm’s length, while never actually feeling and enduring and bearing what you go through.  And the Lord doesn’t have mere information about your heartache and your stress and your depression and your fears, all the while keeping a safe distance.  Rather, in Jesus you have a Shepherd who commits Himself to you entirely in His incarnation–the Shepherd who is the Lamb–who shares in your flesh and blood, who receives your humanity into Himself, who understands and takes in everything you are.  In Jesus you have One who can sympathize with your weaknesses, who was tempted in all points just as you are.  And though He Himself is without sin, He endured your sin and experienced your suffering and underwent your judgment and your death to deliver you from it all on the cross.  It is precisely in knowing you that Jesus is your Good Shepherd.  It is in knowing you that He lays down His life.  The sins that mortify you moved the Good Shepherd to be mortified for you.  “The Good Shepherd gives His life for the sheep.”  

    Though the Lord truly knows you, He doesn’t draw back or turn away or run from you.  Instead He sticks with you as your truest Friend.  That is what makes Him the Good Shepherd, the Good Pastor.  He doesn’t flee when the wolf comes.  Instead when the predators close in–sin and death and the devil–He steps in between you and them.  He suffers the ravaging for you, dragging them all down to hell and destroying them, to protect you and save you as His own flock–"My sheep," Jesus says.  He lays down His life in order to take it up again, so that you may have life in Him and have it abundantly.  

    Those who are shepherds in the church of course have a pattern here.  Pastors also are given to know their sheep.  The hireling knows the job description but doesn’t truly know or care for the sheep.  They’re just a means to an end for him; and so he offers no real protection against the wolf.  Christ’s undershepherds, though, are called to know both their theology and their people, and to bring both of those things to bear as they minister to the sheep.  The faithful shepherd does not run from hardship, much less from the annoyances and the weaknesses of the sheep.  Rather, he is given to embrace the flock, and he steps in to guard them from wolfish false teaching.  He leads them with the living voice and the living words of the Chief Shepherd.

    For the Lord says, “My sheep hear My voice, and I know them, and they follow Me.”  By the grace of God, the sheep recognize Jesus; they perk up and listen to Him and begin to follow in His steps, being dead to sins and living unto righteousness.  We are drawn to the sound of Jesus’ voice, aren’t we, His words of life and counsel and wisdom.  In the midst of all the other voices out there clamoring for your attention, enticing you to follow their version of spirituality, only the one-of-a-kind voice of the Good Shepherd rings true and beautiful in your ears, kalos.  There’s nothing else like it, is there–the absolving pronouncement of Jesus, “I forgive you all your sins,”  the preaching of our Lord’s goodness and mercy that pursues you and rescues you and heals you.  It is the voice of Him who does not flee when the going gets tough, who is not scared off by what He knows about you or by the predators who have abused you and made you feel polluted.  It is the sound of the One who still seeks you out and gathers you to Himself, who restores your soul and leads you in paths of righteousness for His name’s sake.

    That is how Jesus is known by His own.  You know Him by His voice, by His Word.  And embracing Him who is the Word, you are brought back into fellowship with the Father.  Note what Jesus says here, “As the Father knows Me, even so I know the Father; and I lay down My life for the sheep.”  Do you hear that?  Jesus extends His perfect union with the Father to you.  He knows and embraces all that you are so that you might know and embrace all that He is and share fully in the fellowship of God’s love.  To put it simply, by this working of Christ’s Spirit, you have been drawn into the very life of God Himself, the Blessed Holy Trinity.  “I know My sheep, and am known by My own.”

    Let these words of Jesus, then, bring you comfort.  For in Scripture, the worst, most horrific thing you could hear from the Lord is “I do not know you.”  But in fact He does know you, precisely so that He might be merciful to you.  The Good Shepherd says to you, “I know you in your baptism, where I marked you with My cross and claimed you as My own.  And you know Me here at the altar, where you receive the overflowing richness of My grace in the eating and drinking of My true body and blood.  I laid down My life for you, and now I give out My life to you.  I have prepared the table before you right in the presence of your enemies–see how they lie conquered beneath My resurrected feet!  

    “So take heart.  I have called you by name.  You are mine.  I give you eternal life, and you shall never perish.  Neither shall anyone snatch you out of My hand.”

In the name of the Father and of the ✠ Son and of the Holy Spirit

John 20:1-18
The Resurrection of our Lord Jesus

Christ is risen!  He is risen indeed!  Alleluia!

    There is an element of the Easter account that we all know very well, but since it’s so familiar and obvious, we usually pass over it too quickly.  And that element is this: the first witnesses of the resurrection were women.  OK.  So what?  Doesn’t seem all that noteworthy.  But in the first century this really would have stood out.  For women were not considered to be reliable witnesses.  Jewish rabbis at the time explicitly said that the testimony of a woman, especially in a court of law, was not to be considered valid.  While this was not Jesus’ stance toward women, it was the thinking of the time.  So what can we learn from the fact that in every one of the four Gospels, it is the women who are the first witnesses of Easter?

    First of all, this helps to authenticate the resurrection of Jesus, that this is a real, historical event and not some legend.  After all, if you were going to make up and invent a story, the last thing you would do at that time would be to give women such a prominent role in your tale.  And, in fact, those who rejected and mocked Christianity in the first century often pointed this out about the Easter account, that it was based in part on the unreliable testimony of grieving women.  The idea of bodily resurrection was something the first century world already scoffed at, and this feature of the narrative just made it an even easier target for lampooning.  

    And yet the early Christian church didn’t adjust their story to make it more palatable to the world.  They didn’t take out the part about the women and jump right to the men, to Jesus’ later appearances to the disciples.  No they stood by the women.  They didn’t even photoshop Mary Magdalene out of the picture–the one who, if she wasn’t formerly a prostitute, certainly had a shady past.  And yet there she is, not just in the background but prominently featured, particularly in John’s account of Easter.  The early Christian community stood by the account we have in the Gospels from the very beginning.  They didn’t change how the story happened because this wasn’t a concocted story in the first place.  This is how it actually occurred, and no amount of rejection or persecution could make them deny this life-changing truth.  

    And there is another thing we can learn from the women being the first witnesses of the resurrection.  Their central role in this points to the fact that Jesus’ resurrection is the undoing of the fall of mankind.  You recall how in Genesis, it was Eve who was tempted by the devil in the Garden, and after she succumbed and ate, she passed some along to her husband with her and he ate.  Though both Adam and Eve were guilty, it was from the woman to the man that death came.  That was the path by which the curse traveled and the grave gained its power over us.  “Dust you are, and to dust you shall return.”  

    So now on Easter morning, our Lord Jesus does a wonderful “in your face” to our ancient enemy.  He mocks the devil whom He has defeated by purposely giving the good news first to the women to then give to the men.  Jesus reverses and destroys the devil’s work.  Just as the fall came through Eve to Adam–who failed to preach God’s Word in that moment–so now news of the raising up of mankind comes from Mary Magdalene to Peter and John and all the disciples who would preach the good news.  Here in this Garden, the announcement that the tomb is empty and that the curse of death is broken is carried by the women to these men, who would be ordained by Christ to be the preachers and apostles of the Easter Gospel–as it is with all men who serve as Christ’s voice in the pastoral office down to this day.  Here we are given to see that in the risen Jesus creation is redeemed from the fall and all things are restored and revitalized.

    In this true story of the resurrection, Jesus is shown to be the new Adam for us, the one in whom humanity has a new birth and a new beginning.  And we need this new life desperately, don’t we.  For our old life from the first Adam is riddled with death even from our youth.  It’s the hollowness that you still have even after you’ve taken in your fill of all this passing world has to offer. It’s the camaraderie you seek by going along with the crowd that turns out to be a sort of crowded isolation.  It’s the deterioration of your bodies and the brokenness of your relationships which happens often in spite of your best efforts.  There’s ultimately no avoiding the truth of your mortality.  In the end you are left right where Mary was: bent over, staring through tearful eyes into the gaping mouth of the grave.

    But note what Mary sees.  Not only is Jesus’ tomb empty, but she also sees two angels sitting where Jesus had been.  And these messengers of the Lord ask her, “Why are you weeping?”  “There’s no need for tears any more.  For the crucified One whom you seek has risen.  He who bore the curse of the world’s sin has redeemed you from the curse forever.  He who was held by the jaws of the grave has shattered those jaws and has destroyed death’s power over you.  He who did battle with the kingdom of darkness has crushed the devil’s head by His holy cross, setting you free from hellish bondage.  So don’t cry.  Jesus is alive for you as the triumphant Lord of all.”

    Mary then turns around and sees Jesus.  But she doesn’t yet know that it’s Him.  She mistakes Jesus for the gardener.  But of course, she really isn’t mistaken, is she.  Jesus is the Gardener.  For He is risen to restore you to Paradise.  This New Adam walks in the garden in the cool of the new day and comes to this daughter of Eve.  What He brings to her and to you is not judgment but justification, not sin but righteousness, not death but life.  Jesus totally and completely undoes the fall.  We heard it in the Epistle, “As in Adam all die, so also in Christ shall all be made alive.”

    Jesus reveals who He is to Mary simply with one word.  The sheep know their Shepherd’s voice, and He calls them each by name. “Mary.”  In the joy of this sudden recognition, Mary cries out “Teacher!”  She goes to Jesus and falls before Him, clinging to His feet, the same feet she had once anointed with fragrant oil and with repentant tears.  The Teacher who had received her and had forgiven her sins was alive!  Now it is tears of joy that she cries.  

    But interestingly, Jesus tells her, “Do not cling to me.”  Why would He say that to her and ruin this moment?  Things are not the same now.  This is not just a going back to the good old days before the horrors of Good Friday.  Easter is not the undoing of the crucifixion, just a turning back of the clock.  In truth Easter is the victory of the crucifixion.  It’s the result and effect of what He accomplished on the cross.  The resurrection of our Lord shows that His death really did pay the wages of sin completely.  By the cross He swallowed up death and conquered the grave and redeemed the world and routed the devil.  Easter is simply the glorious revealing of that fact.  So Jesus is not snubbing Mary here; but He is indicating that things will never be the same again.  Everything has been changed.  

    Time now has been turned forward.  Jesus’ death and bodily resurrection have inaugurated the era of the new creation.  Easter means that we are looking forward to something much better than the Garden of Eden.  Through Christ, creation itself will be resurrected and freed from its bondage to decay and death.  On Tuesday the world will have its semi-pagan “Earth Day” celebration.  But we know that the real earth day is today.  For Easter means that the groaning of  creation under the curse has its end, and what was intended for this earth from the beginning will come to come to its awesome fulfillment in Jesus.

    The good news for you today is that you have your place in this because you are baptized into Christ, who is the source and spring of the new creation.  Jesus revealed Himself to you actually in the same way He did to Mary, by calling your name at the baptismal font.  By water and the Word He drew your name into the name of the Holy Trinity.  He united you with Himself and thereby made you a child of God.  That’s why Jesus says to Mary, “My Father and your Father, my God and your God.”  Do you see what that means?  Penitent believers are now family with Jesus.  All that Christ is and has He has made yours: release from sorrow, abounding forgiveness, indestructible life and joy.  In Christ you are restored to communion with God and with one another.  

    Finally I must note what a wonderful change of message occurs with Mary Magdalene in the Gospel.  She goes from a frantic “They have taken away the Lord!” to a joyous “I have seen the Lord!”  At first she had thought the soldiers who were guarding the tomb had moved Jesus’ body.  They would have absolutely no reason to do that, but it was the only way she could make sense of things.  She didn’t yet know that when Jesus rose, the soldiers became paralyzed with fear and then fled away.  That, too, is more evidence of the resurrection.  Both Jesus’ friends and enemies acknowledged that the tomb was empty.  Jesus’ cowardly disciples certainly couldn’t have stolen the body.  And if the body had been moved by the well-armed authorities, the location of His corpse immediately would have been pointed out by them when the disciples started preaching that Jesus was alive.  This whole Christianity thing would have gone absolutely nowhere.  But the authorities didn’t do that.  They couldn’t.  For there was no dead body any more.  

    No, Christ Jesus is indeed risen from the dead and has become the firstfruits of those who have fallen asleep.  There is more of Easter to come, more rising from the dead.  Our Lord has led the way through the grave, so that those who die in Him will also rise with Him when He comes again.  The Lord will swallow up death forever.  He will wipe away the tears from all faces.  You can be sure of it, for the mouth of the Lord has spoken it.  

    Christ is risen!  He is risen indeed!  Alleluia!

Matthew 26 and 27
Palm/Passion Sunday

✠ In the name of the Father and of the Son and of the Holy Spirit ✠

    If you pay close attention to the Passion narrative, the crucifixion of Jesus is something that no one seems to want.  You might think that the plotting, scheming religious leaders want the crucifixion.  But they don’t–at least not yet, not this week of the Passover.  The chief priests, the scribes, and the elders don’t want Jesus bloodied up with all the crowds around.  Their plan is for it to be later, when there are fewer people, lest there be an uproar, they say.

    The disciples, of course, don’t want the crucifixion.  Peter, earlier had actually rebuked Jesus for speaking about His death; now He tries to stop the crucifixion by drawing and striking with His sword at the time of confrontation and arrest in the Garden of Gethsemane.  

    Jesus Himself prays: “O My Father, if it is possible let this cup pass from Me; nevertheless, not as I will, but as You will.”  I think this is one point where the hymn we just sang doesn’t get it quite right.  It says, “Yet cheerful He to suffering goes.”  His agony in the garden wouldn’t suggest cheerfulness.  He most assuredly was willing and determined and ready to do His Father’s will, but He was a real human being like you and me.  No one is cheerful about a torturous death.  Perhaps the point of the word cheerful is that it was Jesus’ joy and His glory to lay down His life for you to save you.

    Even Judas doesn’t seem to want this crucifixion, at least not in the end.  Whatever his dark motives were before–greed, envy, dissatisfaction with Jesus’ political agenda–now he confesses, “I have sinned by betraying innocent blood.”

    And Pontius Pilate?  He doesn’t want the crucifixion.  He tries to reason his way out of this political jam.  He knows Jesus is innocent; but He doesn’t want to offend the Jewish leaders.  And He most certainly doesn’t want a big public incident with word getting back to Caesar, who was already just one step away from replacing him as governor.  So Pilate tries to come up with a diplomatic solution: offer the crowd a choice of who to release from custody, the somewhat popular Jesus, or the notorious criminal Barabbas.  And in the midst of all this, Pilate’s wife sends to her husband urging him not to have anything to do with Jesus–she doesn’t want the crucifixion either.  But Pilate’s plan doesn’t work; the religious leaders have their people there to influence the crowd in favor of Barabbas over Jesus.  Finally, Pilate attempts to wash his hands of the whole thing, publicly declaring Jesus to be not guilty: “I am innocent of the blood of this just Person. You see to it.”

    And the fact is that in many ways, you and I don’t want this crucifixion either!  We’d really rather not have to deal with the unpleasantness of it all.  We’d really rather not to have to admit that the reason He had to suffer and die was because of our damnable sinfulness, or that we have absolutely no power to save ourselves from that sin.  We’d really rather not hear that Christianity is about taking up the cross, denying ourselves, and following Jesus, putting our old Adam to death with Him in sacrificial love.  No, if we must talk Christianity, let’s talk Christmas, baby Jesus, meek and mild.  Let’s talk Epiphany, miracles and glory.  If we have to do Lent, then let’s talk about ourselves and what we’re giving up.  But then let’s move quickly on to Easter, to flowers and clothes and dinners and family. Yes, and let’s then get on to Pentecost, and the Holy Spirit, and let’s get on to summer vacation and sports and to everything else that’s so important in our lives.  But let’s not stop too long at crucifixion; it’s not very nice or positive.  Can’t we shorten up that Passion reading?  It is the crucifixion that no one seems to want.

    No one, that is, except God.  God does want this crucifixion.  And for that reason, the chief priests and scribes and religious leaders are drawn into having this crucifixion even when they don’t want it, right in the middle of the feast–right in the middle of the Passover and the sacrificing of the Passover lambs!  Behold, the Lamb of God who takes away the sins of the world!  The disciples, too, are powerless to stop this crucifixion, and, seeing their powerlessness, simply give up and run away.  Pilate, despite his maneuvers, and despite his water, bowl and towel, has Jesus crucified and thus earns his place in the Creed: “And was crucified also for us under Pontius Pilate.”  Jesus will not be stopped from accomplishing His mission.

    The bloody crucifixion of Jesus is, in truth, the heart of the whole Bible, the heart of the Gospels, which spend more time on this than anything else.  Any supposed interpretation of the Bible that doesn’t have the cross at its center is falsehood.  Jesus’ suffering and death is what the church is all about, it’s what your faith and life are all about.  It’s everything.  Sure, there is absolutely a bodily resurrection to come.  But Easter means nothing without the cross.  Easter is the revealing of the victory of the cross.  And so St. Paul says to the Corinthians, “I determined not to know anything among you except Jesus Christ and Him crucified.”

    God wants this crucifixion.  And so the Father works even through the rebellious mob.  They end up being God’s voice declaring God’s will.  When Pilate brings Jesus and the notorious criminal Barabbas before the people and asks, “Which of the two do you want me to release to you?”  The crowd and God say, “Barabbas.”  When Pilate asks, “What then shall I do with Jesus who is called Christ?” through the crowd, God the Father says of His eternal Son, “Crucify Him.”  For this is the picture of salvation.  This is the Father’s plan from the beginning, that the sinless Son of God should die in the place of sinners to set them free.  Though this seems to be a great injustice that is taking place, in fact, it is the way God accomplishes His perfect justice, fully paying the penalty for the sins of all so that you might be just and righteous in His sight.

    The truth of the matter is that Barabbas is you.  You are the ones deserving judgment and the eternal death penalty.  But Jesus steps in and makes a blessed exchange, His life for yours.  The sinner goes free, forgiven; the Holy One gets counted as guilty and is condemned.  God chooses to pour out His anger and wrath not on you but on His own Son!  Jesus suffers your hell for you so that you gain heaven.  He takes your place in death so that you get to take His place in everlasting life.  Your sin is His.  His righteousness is yours.  That’s why God wants this crucifixion–so that He can spare and save you whom He loves.

    This is why God insists on offending your sensibilities with the cross and diverting you from your other supposedly more important pursuits in life.  Because He loves you.  Because even though this may not be exactly what you want, it is exactly what you need for your salvation.  This is what tears the curtain in two which separates you from God, so that you may enter His holy presence in peace.  This is what breaks open the tombs and gives you resurrection.  This is what defeats the devil’s power over you and crushes his head forever.  Never let anything sidetrack you from the cross.

    It is written, “As often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.”  Today, in His mercy, God brings the cross to you, so that all its benefits might be yours.  The same body and blood offered up for you is now given out to you for the forgiveness of sins.  Learn by God’s Word and Spirit to want Christ the crucified and the fruits of the cross.  Trust in this Gospel.  For He alone is your life and your salvation.

✠ In the name of the Father and of the Son and of the Holy Spirit ✠

(With thanks to the Rev. James Dale Wilson)

Genesis 42 and 45
Midweek Lent 5

✠ In the name of Jesus ✠

    The dreams of Joseph have now come to pass.  Remember the brothers’ sheaves of grain all bowing down to his sheaf?  Now his brothers themselves bow before him, seeking grain for themselves and their hungry households.  But they don’t yet know that it’s him.  Joseph speaks roughly to them and doesn’t reveal who he is to them.  He hides himself.  

    Through this behavior of Joseph, God is at work to break the hardened hearts of his brothers.  For it is written, “Truly, you are a God who hides himself, O God of Israel, the Savior” (Isaiah 45:15).  In order that we might receive His saving mercy, He conceals it and at first appears to be our enemy.  As Joseph’s treatment of his brothers drove them to admit their sin, so the harsh words of the Law reveal our sin, so that we might repent and take refuge in the Gospel of Christ alone.  Only as the hidden God brings us to fully acknowledge our sin will we fully come to know Him as our Savior, the God of mercy.

    Joseph serves as the instrument of this God who kills in order to make alive (1 Sam. 2:6; Hosea 6:1-2).  The Law has yet more killing work to do with Joseph’s brothers before mercy and life are revealed to them.  Its judgment weighs even heavier as they discover the silver in their sacks.  They rightly see the Divine Hand in this, saying, “What has God done?” (v. 28).  The Law drives us into the very depths of hell, so that we despair of having any hope in ourselves, and in this way it prepares us for heaven to be opened in the Gospel, where we find our hope in Christ alone.  Joseph turned away from his brothers and wept when he heard their acknowledgment of guilt (v.21); he did not truly wish them harm.  So also God would have us to trust in His mercy even when we do not see His face and He appears to be harsh with us.  Truly He desires all to come to repentance and to be saved (2 Pet. 3:9; 1 Tim. 2:4).  

    Reuben recognizes that there must be a reckoning for sin (v.22).  For God is just.  But His justice is satisfied by His mercy in Christ, whose blood was shed for us so that we would be reckoned as righteous through faith in Him (Rom. 4:24).  In the end there will be freedom and reconciliation only when Benjamin comes.  For his name means literally “son of the right hand.”  When the ultimate Son of the Right Hand comes from the Father, namely Jesus, we will finally and fully be released from our sin and death.  At His second coming the hidden God will be revealed and all believers will be like Jesus in glory, for we shall see Him as He is (1 John 3:2).

    When Joseph finally reveals himself to his brothers, in many ways it foreshadows the resurrection appearances of Jesus. For just as Joseph had been unrecognized by his brothers, so Jesus walked with the Emmaus disciples on Easter without being recognized until the breaking of the bread (Luke 24:13ff). Likewise, when Joseph made known who he was, his brothers were dismayed at his presence (v. 3), even as the disciples feared at first when the risen Jesus came to them in the upper room (Luke 24:37).  

    However, both Joseph and Jesus bring a message of peace (Luke 24:36). Joseph was not interested in retribution but reconciliation and reunion with his family. And it is written of Jesus, “God did not send His Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17). God sent Jesus before us to preserve the remnant of His Church, to provide for us from His storehouse of mercy and forgiveness. Though we could rightly be punished for our sins against Him, the Lord bears the punishment on our behalf and restores us to fellowship with the Father. God was at work even through and in spite of the envious scheming of men.

    And so the words of Joseph are fittingly spoken also to those who betrayed and arrested and condemned Jesus to the cross, “It was not you who sent me here, but God” (45:8). For Jesus had prayed to His Father, “Not my will, but yours, be done” (Luke 22:42).  Even the wicked Jewish leaders and Pontius Pilate were accomplishing the will of God to save the world, though they did not know it.  Joseph fell upon his brother Benjamin’s neck and wept, even as the father fell upon the prodigal son’s neck and kissed him. For our Lord has compassion on us and desires that we be fully restored to communion with Him.

    Joseph’s brothers were told to go back to their father, proclaiming that he is lord over all Egypt and telling him, “Come down to me. You shall be near me, and I will provide for you” (vv. 9-11). Still to this day, the brethren of the risen Jesus are given to preach something much greater: that all authority in heaven and earth has been given to Him (Matt. 28:19). To you who are weary and burdened under the curse He says, “Come to Me, and I will give you rest” (Matt. 11:28). Draw near to Me, I will provide mercy and grace to help you in your time of need (Heb. 4:16).

✠ In the name of Jesus ✠

Mark 10:32-45
Lent 5

✠ In the name of the Father and of the Son and of the Holy Spirit ✠

    We human beings are generally unhappy when we don’t have what we want.  Our search for happiness, then, (we think) is to try to get what we want, to pursue our dreams and our heart’s desires.  But if we do get what we want, then it turns out that brings a whole new set of wants and needs that must be pursued.  And on and on it goes in a restless, never-ending cycle.  Even unbelievers can recognize that there is no real happiness in that.  The whole circle of wanting, grasping, getting, and wanting again is actually the reverse of the way in which happiness is found.

    The secret of happiness is to be found in God and His ways–the God who has nothing to get and everything to give.  God’s happiness is in giving away His gifts.  We should never forget that God didn’t create us to get something from us that He somehow needed.  God was already complete in Himself, in the perfect self-giving that exists between the persons of the Holy Trinity, Father, Son, and Holy Spirit.  No, the reason God made us is so that His giving might grow and expand.  He created and designed us not to serve Him like household slaves but so that He would have creatures upon whom He could pour out His blessing.  We are designed to be recipients of His gifts.  That’s what makes Him happy.

    So also for us, real happiness comes from imitating God and sharing in His ways.  The Lord created and equipped us for the same sort of giving to one another, and so for the same sort of happiness.  We get a glimpse of this in the happiness we have in giving a birthday gift to a child or grandchild.  It’s often more fun, more rewarding, to be the giver than the recipient.  And we see this particularly in God’s creation of husband and wife and the one flesh intimacy of marriage; God designed the giving of spouses to each other, the shared life of mutual giving.  

    The action of giving is something that grows.  Proverbs 11 says, “One gives freely, yet grows all the richer; another withholds what he should give, and only suffers want.”  It’s counterintuitive, but the more that is given, the more there is yet to give, and the greater the happiness.  Therefore, God ordained that children should come from the giving of husband and wife to each other. Marriage, family, and society place us in the middle of many opportunities for giving, and therefore, for happiness.  That is God’s design; that is God’s happiness that He wanted to share with us.  All He asked of His creatures was that they should receive His gifts from Him, allow themselves to be given to, and then find their happiness in the same way, in giving to others.

    But all of this was ruined by our fall into sin–our proud refusal to be given to by God and our selfish refusal to give to others.  We turned it all upside down.  Now we want to get from others what we want out of them, and to give to God, to push our spirituality and our good works up to Him as if He somehow needed those things from us, as if we thereby impressed Him and merited His favor.  When we twisted ourselves around like that–away from receiving God’s gifts, doing things our own way instead, and away from giving to getting from others, our happiness was destroyed.  No more is it the happy, quiet mind and contentment; no more is it the joy in the gifts and the giving; now it is the fretful, coveting, grumbling restlessness of wanting, grasping, getting, and wanting again.

    God could have said, “They don’t want my gifts?  They don’t want Me?  Fine,  I’ve had enough of them!”  But instead of simply drawing God’s wrath, our sin drew from God even more and greater giving–the sending of His own Son to save us from that wrath.  In today’s Gospel Jesus tells His disciples the sort of giving He’s going to be doing, the giving of His life at the hands of the very sinners He came to save.  Here is the ultimate expression of the nature of our giver God–not only that He becomes man, but that He lays down His life in our place to redeem us from our sin.

    But Jesus’ disciples don’t get it.  Their grasping, getting ways are still running the show.  James and John come up to Jesus and say, “Teacher, we want You to do for us whatever we ask.”  For the moment Jesus indulges their presumptuousness and says, “What do you want me to do for you?”  “Grant that we may sit, one on Your right hand and the other on your left, in Your glory.”  They figured Jesus was going places.  And they were going to ride His coattails. They aspired to be His top advisers and top power brokers when Jesus got to be in charge.  This may seem to us like an over-the-top request, but it’s the same with us when we are tempted to use religion and spirituality and faith as a means for self-advancement and self-fulfillment, when we go to church or pray primarily so that we can get some worldly blessing out of it.  Then it’s not so much about loving God but serving yourself, trying to get where you want to be.  

    Jesus was indeed going places.  But James and John didn’t grasp where it was that Jesus was going, even though He had just told them.  Jesus said to them, “You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?”  Jesus there is referring to His suffering and cross.  He would drink the poisonous cup of judgment against the world’s sin.  He would be swept away in the cold flood of death.  There were two people who would be placed at Jesus’ right and Jesus’ left hand–namely, the two criminals who were crucified with Him.  They were the ones for whom those places had been prepared.

    James and John wanted to be with Jesus in His glory.  And it is Jesus’ glory to die for sinners in order to save them.  It is His glory to lay down His life that we may live.  It is His glory to be the God who is love, who gives Himself completely for us so that we might be drawn into His life.

    So if you want to share in Jesus’ glory, then, you must share in His death.  You must die to yourself and your desires.  Repent.  Return to your baptism into Jesus’ death.  Be emptied of your own merits and righteousness so that Christ may fill you with His righteousness and His life.  That’s what our Lord means when He says, “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.”

    “The Son of Man did not come to be served, but to serve.”  After all, what can you truly give to Him who is the Creator and the source of all that is good?  Only your thanksgiving and praise.  Jesus came not to get something from you but to give something to you, to give His life as the ransom price for your soul.

    For you were kidnaped, captured by the devil and the power of the grave.  They demanded a price that neither you nor any other creature could pay for your release.  In time you would have been executed by your abductors and given over to eternal death.  But Christ has paid your ransom, not with gold or silver but with His holy precious blood and with His innocent suffering and death.  He offered His life for yours.  He set you free and then destroyed your kidnappers by the power of His resurrection.  All this He did purely by grace, as a gift, for you.

    So make sure you don’t get it backwards.  We receive from God and give to others.  You need not spend all your time trying to earn God’s favor; you are already His favor in Jesus.  The thing that truly pleases God is for you to trust in His goodness and to believe in His Son in whom He is well pleased.  The true worship of God that glorifies and pleases Him is faith, simply to receive His love and forgiveness and life and to praise and give thanks to Him for these unmerited gifts.  

    Jesus gave up His life for you at Calvary, and now He gives out His life to you in divine service.  It is as Jesus told James and John, “You will drink the cup I drink, and with the baptism I am baptized with you will be baptized.”  For them, that meant they would suffer and be persecuted for being Jesus’ disciples–as it will be sometimes also for you.  But this also refers to the Sacraments.  You have been baptized in Christ’s baptism, cleansed by His death.  And He gives you to drink of His cup.  Because it was a cup of judgment for Jesus, it is now a cup of mercy for you, the cup of His own life-giving blood.  Jesus is still the One who comes not to be served but to serve, to give Himself to you in preaching and the supper for your good, your redemption.

    And here’s a final key point from today’s Gospel:  Jesus’ servanthood doesn’t stop here in church.  It continues through you out there in the world.  Just as God uses ordinary things to give His saving gifts–water, words, bread, wine–so also He uses ordinary Christians in your ordinary stations in life as a means by which He serves the world.  In that sense, you yourselves are God’s Sacraments to the world.  Christ is present in, with, and under you His people to show forth His love to the neighbor.

    And in that way your daily work becomes a sort of worship, the life of faith toward God and love toward others.  As your sinful nature is put to death in acts of service, the Lord works life and good for your neighbor, even as He worked the ultimate life and good by offering up His own flesh for our sins on the cross.  Through His Church, Jesus continues to be the Son of Man who came not to be served but to serve.

    It is better to give than to receive.  God knows that, and He wants you to find your happiness in knowing it too.

✠ In the name of the Father and of the Son and of the Holy Spirit ✠

(With thanks to Dr. Normal Nagel)

Genesis 41:1-56
Midweek Lent 4

✠ In the name of Jesus ✠

    Dreams play an important role in the lives of both the Joseph of the Old Testament and the Joseph of the New Testament (Mt 1-2).  In fact there are three times for each of them when dreams are pivotal in how God accomplishes His good and gracious will.  These dreams are given by God for the deliverance of Israel and of the whole world through Jesus.

    In today’s reading Joseph is finally remembered by the cupbearer as one who can interpret dreams.  Finally Joseph will arise out of prison.  In order to come before Pharaoh, Joseph must be cleansed and clothed.  The same thing is true of us who by nature are in bondage to Satan and the grave.  In order to come before the Father in heaven we must be cleansed in the waters of baptism and clothed in Christ (Gal. 3:27).  Only then can we enter God’s presence.

    Joseph knows that it is only by the grace of God that he lives and stands before Pharaoh.  And so he takes no honor for himself but honors God alone as the One who will give the interpretation.  Joseph said, “The answer is not in me” (v. 16).  So also we know that the answers we seek and the source of our help is not in us.  We do not look within for wisdom or meaning or guidance; for there is nothing in us but sin and death, from which we cannot set ourselves free (Cf. Mt. 15:19).  It is only in what God reveals to us in His Word, the Holy Scriptures, that we find true wisdom and understanding and the life-giving help we need.  For there God reveals Himself fully to us in His Son (John 1:18).

    Skinny cows eat fat cows; blighted grain devours good grain.  Joseph’s interpretation of these dreams reveals that there will be abundance in Egypt followed by a famine that will completely wipe out any memory of the time of plenty.  Isn’t that how it always is in this fallen world?  Good times are followed and trampled over by bad; sorrow swallows up joy, causing it to fly away like a dream (Ps. 90:5).  But Jesus reverses this for His people.  First there is death, then there is life.  First there is the cross and affliction, then there is the resurrection of the body and the life of the world to come.  Therefore, as Joseph advised the storing up of grain, we are exhorted to store up for ourselves treasures in heaven (Mt. 6:20).  For these gifts of Christ are the only thing that can save us during the famine of death.  It may seem unnecessary to continually treasure up all these things and ponder them in our hearts when all is going well, but when the mortal east winds blow, only the saving words of Jesus will matter.  For He said, “heaven and earth will pass away, but My words will by no means pass away” (Lk. 21:33).  
   
    It’s worth noting the time frame of Joseph’s imprisonment and release.  He was in captivity two entire years (41:1), and then in the third year, Joseph experiences the joy of being raised up and brought out of prison.  His patient endurance in suffering is vindicated, and He is honored and exalted in Pharaoh’s presence.  In this we see a picture of Jesus, “who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Heb. 12:2).  Though Jesus suffered innocently and unjustly, yet after two days, on the third day He was raised up in honor and glory.  In the same way that they called out before Joseph, “Bow the knee!” (v. 43) so God the Father has highly exalted Jesus, that at the name of Jesus every knee should bow (Phil. 2:9-10).  All authority in heaven and on earth has been given to Him (Matt. 28:18).

    As we live in Christ day by day, we also are given to walk with patient endurance in the midst of suffering or persecution.  The Lord says to His churches in the book of Revelation, “I know you are enduring patiently and bearing up for my name’s sake” (Rev. 2:3).  Jesus does not forget those who are baptized in His name, who trust in Him.  We see this in the names that are given to Joseph’s sons, Ephraim and Manasseh.  Jesus is with us as we take up the cross and follow Him, making us fruitful in our affliction–Ephraim (41:52; Gal. 5:22-23).  And He is working all things together for good for those who are called according to His purpose (Rom. 8:28), so that in the end we will forget our hardship–Manasseh (41:51).  “After two days he will revive us; on the third day he will raise us up, that we may live before him” (Hos. 6:2).  Because you are in Christ, there’s never a reason for you to give up hope.

    Finally, seeing Joseph’s wisdom and discernment, Pharaoh recognizes that the Spirit of God is in him.  Joseph is given to store up and distribute grain not only to the Egyptians but to all the earth that comes to him in hunger.  In a much greater way, the Spirit of the Lord rests upon Jesus, the Spirit of wisdom and understanding (Is. 11:2).  He has been anointed to preach good news to the poor who hunger and thirst for righteousness (Lk. 4:18; Matt. 5:6), to satisfy them with the very Bread of Life.  Christ is our Joseph, freely pouring forth His forgiveness on all the nations who come to Him as beggars.  Regarding both Joseph and Jesus the people were told, “Whatever He says to you, do it” (Gen. 41:55, John 2:5).  God grant us all, then, to faithfully receive the life-giving grain of the Gospel.  And let us also serve as the instruments of Christ and bestow the treasures of His storehouses to a starving world.

✠ In the name of Jesus ✠