Matthew 20:1-16
Septuagesima

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

One way of understanding today’s Gospel is that it’s a debate about equality, and whether or not equality is a good thing.  The laborers who had worked all day in the vineyard did not favor equality.  For when those who worked fewer hours were paid a full day’s wage by the landowner, their complaint was  “You made them equal to us!”  They didn’t like that.  

And to some extent we can understand their complaint.  It doesn’t seem particularly fair to reward everyone equally for unequal work–sort of like a group project in school where one or two people do all the heavy lifting, but the slacker in the group still gets an “A” grade.  Imagine if everyone in the Olympics was rewarded equally after the competitions, and the person who fell three times in a skating event received the same medal as the one who performed all the jumps flawlessly.

In this sense we can rightly say that sometimes equality is not good.  Coercing and forcing equal outcomes and rewards is fundamentally unjust, no matter how the socialists and Marxists want to spin it.  It is good and just that the one who works harder, takes more risk, has more responsibility is given a higher wage.

But then what’s going on in today’s Gospel parable?  Well to begin with, Jesus is not speaking about politics or economics here.  Nothing that He says here has to do with being a republican or a democrat, a social justice warrior or a free-market capitalist.  This is not about the kingdoms and power structures of this world.  For what does Jesus say?  “The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.”  So let us zero in today on what Jesus is teaching us about the way things work in God’s kingdom, how He desires to treat us, and what that means for us who have been called to work in the vineyard of His church.

“You made them equal to us!”  The complaint was accurate; that’s what the landowner did.  So in what ways are we all equal in God’s sight?  Firstly, we are all equally created by God, knit together by Him in our mother’s womb, and therefore equal in dignity and worth as human beings, made in the image of God–whoever we are, wherever we come from.  But as Scripture makes clear, that image has been broken in each one of us.  We are also equal before the Lord in this respect, “All have sinned and fall short of the glory of God.”  Not a single one of us can lay claim to some sort of heavenly reward or say that God owes us anything.  In fact, quite the contrary.  The wages we have earned by our work, the equal wages of sin is death.  If God were to be just and fair with us and give us what we deserve, eternal death is what we’d all receive.

This is where we begin to see the difference between the first laborers in the vineyard and the later laborers.  For the first, they thought that anything good they received was based on their work, what they did.  They were operating under the principles of a contract; a day’s wage for a day’s work–that’s what a denarius is.  But notice how it was for the later workers.  The landowner said to them, “You also go into the vineyard, and whatever is right you will receive.”  Now if that was you, would you go and work for this man, without any idea of what you’d be paid?  Well it depends, doesn’t it.  It depends on what kind of person you think him to be–is he miserly or generous, is he a man of good character or bad?  It depends on whether or not you trust him–do you know him, do you have a good relationship with him?  If you don’t trust the landowner, you probably won’t go into his vineyard.  If you do, you will.

That ultimately is the real difference between the first and the last in this parable.  The first were dealing with the landowner on the basis of the Law, a legal agreement; the last were dealing with him on the basis of the Gospel, faith in his goodness.  The first wanted to deal with him on what they deemed to be fair.  The last dealt with him on the basis of what he deemed to be good and right.  That’s a huge difference.

Remember, the Lord is not unfair with the first men.  He is just very generous to the others.  The Law was not broken.  The first received a just and fair wage.  He tells them, “Go your way.”  “You want it to be all your way, based on your work, fine.  Take it and go.  But I wish to be gracious to these others and bring them joy.  If that makes you grumpy, too bad.”  Hell is filled with grumbling and complaining against God.  The damned in their pride actually believe that God is wrong, that He's somehow cheating them, that His grace is unfair.  This worsening bitterness and teeth-gritting frustration is part of their unending torment.

Do you find yourself considering God to be unfair because of your situation in life or something that’s happened to you?  Are you one whose religion is like a contract with God, a system of rewards for your good deeds?  Do you negotiate with God in your prayers (I’ll do this for you if you do this for me)?  If so, then you are behaving like the first laborers in this parable, and you must repent.  Turn away from ranking yourself above others, turn away from trusting in your own works, and turn to the works of Christ.  Believe that it is only and entirely through Him that you receive any blessing from the Father.  Trust in Christ alone to save you from death and hell.  

Unbelievers seek a God who is fair, and then when they find Him, they don’t like Him.  Believers seek a God who is merciful and gracious, and when He finds them, they love Him.  (Notice how in the parable, it’s the owner who finds the workers; He initiates the “hiring.”)  Believers know that it is only by grace that they are even in the vineyard, no matter how long they’ve been there.  They consider it a privilege to be able to work in the vineyard and contribute to its health and growth.  They are not jealous of the newcomer or the repentant restored sinner or the one converted in his dying days, but they rejoice that the same mercy that saved them has also saved another.  They’re glad to say to the Lord, “You have made them equal to us!”  Even a faithful lifelong Christian recognizes that of himself he deserves nothing and that it is only because of Jesus that he has forgiveness and life.  As it is written, “The free gift of God is eternal life through Christ Jesus our Lord (Romans 6:23).”  And again, “By grace you have been saved through faith, and that not of yourselves, it is the gift of God, not of works, lest anyone should boast (Eph. 2:8-9).”

In the same way that the landowner dealt with those hired at the 11th hour, so the Lord treats you as if you did all the required work, from the beginning to the ending of the day.  For what you failed to do, the Lord Jesus has accomplished completetly on your behalf in His perfect life and death and resurrection.  He Himself is the true Laborer in the vineyard who brings you the generous reward at the end of the day.  Jesus began His work even before dawn on Good Friday, being condemned by the Jewish authorities.  He was questioned by Pontius Pilate at the third hour of the day, flogged, and then crucified.  Darkness covered the land from the sixth hour, noon, until the ninth hour, as a sign of the judgment He bore in your place.  At the 11th hour our Lord the cried out “It is finished!” and died as the perfect and complete sacrifice for your sin.  Behold how He did all the work for you!  He who is the Rock was struck, and water and blood flowed forth from His side for your cleansing and your forgiveness.  He was buried just before sundown to sanctify your grave and make it a place of rest from which you will awaken and rise in glory on the Last Day.

So to bring this full circle, Jesus is like that classmate who is the only one in your group who understands the material and who gives you to share in His perfect score on the project.  He is like the gold medal winner who invites you up onto the podium to share in His glory.  He is the one who gives you “whatever is right,” that is, His own righteousness and undeserved love as a gift.

And now, living in that confidence, we are freed to do truly good works, without calculating what’s in it for us or what reward we’re going to get out of it.  Instead of ranking ourselves above others and sneering at equality with them, we give attention to the words of St. Paul when he says, “Count others more significant than yourselves.”  1 Corinthians 12 speaks about how it is in the body of Christ, “The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.’ On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor. . . God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together.”  We are all one body in Christ, we have all equally received the denarius of grace.

Let us then attend to the work of the vineyard of the Church and be full of good works by trusting in the grace of Christ alone to save us.  Let us run in such a way as to obtain the prize of life with Christ.  Let us fight the good fight of faith, setting our hearts on Him, disciplining our bodies and minds, filling ourselves with His words and His life-giving body and blood.  Come and lay hold of the denarius Christ earned for you–not because it’s owed; but simply because it is His good pleasure to be generous and loving toward you.

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

John 2:1-11
Epiphany 2

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

We tend to think wrongly about miracles.  We think of them as basically just a bit of divine magic.  Jesus heals someone, or calms a storm, or in today’s case, He does something fun and produces 150 gallons of fine wine.  And our focus is directed almost entirely on the supernatural event rather than on the One who makes it happen and what it means about Him.  We become more enthralled with the spectacle of what Jesus does than with who He is.  And then we begin to wonder, “Well, where’s my miracle?”  We begin to desire something spectacular and miraculous more than we desire the words and the presence of God. We seek an extraordinary experience from Jesus more than we seek Jesus Himself.

And so it’s good to remember that the miracle in today’s Gospel is called a sign.  A sign’s purpose is to direct our attention to something more than itself, to the real presence of the Creator and the Redeemer of the world.  Jesus’ miracles aren’t examples of how if you ask Jesus the right way, you’ll get your miracle too. The miracles aren’t little bits of Jesus interfering with the normal course of events, with the expectation that He’ll do the same for you if you just believe in Him enough.  After all, almost nobody believed in Jesus in today’s Gospel until after the water became wine anyway.  Signs like these reveal Jesus for who He is, namely, the Word who created all things and who upholds everything in Himself.  John even says at the end of his Gospel that Jesus did many more signs, but he wrote down seven of them in His Gospel so that you might believe that Jesus is the Messiah, the Son of God, and have life in His name. And if we take John seriously, (which we should) once you believe that Jesus is the Messiah, the Son of God, there’s no need for miracles any more, is there?  Because you already have the One to whom the signs are pointing.  There’s nothing wrong with praying for God to intervene in our lives to heal or help, even miraculously so if that is His will.  But we always do so with the understanding that we already have everything that we need in the risen Jesus and His words.

So let’s consider this miracle, with our eyes squarely fixed on Jesus to whom this sign is pointing.  First of all, this miracle is not primarily about marriage and how Jesus approves of marriage–although, of course, He does.  He’s the one who invented and instituted marriage.  It’s worth reminding ourselves of that in a world where most people think that it’s just fine to join themselves together sexually without God first joining them together in marriage.  A man and a woman are not to give themselves to each other in this way until God has given them to each other.  It’s as simple as that.  Think of how much heartache and trouble would be avoided if people simply honored marriage in that way.  Marriage is God’s good gift.  To reject it in favor of your own ways of finding sexual fulfillment is to reject God.  Scripture begins with the wedding of Adam and Eve and ends with the marriage feast of the Lamb in His kingdom which has no end.  And it is especially that marriage of Christ and the Church that the wedding feast at Cana is meant to be a sign of for us.

This miracle is also not about divinely approved drinking, though Jesus certainly is no prohibitionist.  In fact the religious types in His day called Him a glutton and a drunkard, and no doubt they had this incident on their checklist.  150 gallons of wine at a time when the people had already emptied the supply is hardly an endorsement for the use of grape juice.  But this, too, is only incidental.  Wine represents joy, “wine that gladdens the hearts of men” as Scripture puts it.  This is more than Jesus eliminating the middle man and saving them a trip to the liquor store.  This is about joy overflowing in the age of Messiah, when, as Amos said, “the mountains shall drip with sweet wine, and all the hills shall flow with it.”  

So back to the story.  Mary tells Jesus, “They have no wine.”  We don’t know how she found out, or if someone in charge tipped her off.  But this rather indirect statement is intended to be a pretty big hint for Jesus, “You could do something about this, if you wanted.”  Jesus seems a little put off by the suggestion, though.  “Woman, what does that have to do with Me?”  Then Jesus says one of those rich, pregnant phrases:  My hour has not yet come.  That term, “hour,” in John’s Gospel refers to the moment when Jesus will bring glory to the Father by laying down His life on the cross for us.  This is a big reminder to us that there is much more to miracles than we realize; they are always connected to His sacrificial death.  For miracles are a setting right of what has gone wrong in this fallen world, even something relatively trivial like running out of wine.  And things are only truly set right when Jesus conquers the curse at Calvary.  

Whatever else Jesus might have said, or whatever look He gave Mary, she seems confident that He will do something, so she says the last words ever recorded from her in the Scriptures:  “Do whatever He tells you,” which isn’t bad advice all the way around.  If you want to know what Mary would tell us today, it’s the same thing:  “Do whatever my Son Jesus tells you.”

So Jesus has them fill six stone jars with water, then draw some of it out, and bring it to the master of the feast.  And when he tastes it, it’s as if he’s popped open a vintage $1000 bottle of wine at a fancy restaurant.  “You have saved the best for last.”  That wasn’t meant to be a compliment, by the way.  The master of the feast was basically calling the bridegroom stupid, wasting the good stuff on people who wouldn’t appreciate it because their taste buds were dulled; the guests had already “well drunk.”  This is how our Lord operates, though.  Even to people who don’t deserve it and who won’t always appreciate it as they should–people like us–He still pours out and offers His gifts, out of love and mercy and grace.

Even if the world thinks that it’s foolish, God had indeed saved the best vintage for last.  The Epistle to the Hebrews says that in the former days, God spoke to His people by the prophets, but in these last days He has spoken to us by His Son.  John begins his gospel by saying, “The Law came through Moses, but grace and truth came through Jesus Christ.”  This miracle is a commentary on that.  One greater than Moses and the prophets is here.  The Son of God has appeared.  The Word through whom all things were made has become Flesh and dwells among us.  It is the age of Messiah; the end times have begun–the best for last.

John tells us that this sign happened “on the third day.”  That phrase ought to take you back to Genesis, and the third day of creation, when the Word called forth vegetation from the earth, including the grapevines which still today produce our Cabernets and Merlots and Zinfandels.  It was a kind of “resurrection day,” the day life first rose and sprang up from the earth.  And of course, every Christian who hears that phrase “on the third day,” immediately thinks: “Easter!”  The third day is resurrection day in Christian vocabulary, when He who is the source of the new creation Himself sprang forth from the tomb.  This wedding, then, is a foretaste of the feast to come in the resurrection.

There were six stone jars waiting to be filled.  Six is not quite a fulfilled seven.  The Law of Moses can only get you so far, but not far enough.  Washing water, but not wedding wine.  You may try to keep the Law, and you should, but your commandment keeping will always come up short.  Moses can tell you to wash your hands before dinner, but only Jesus can fill your glass with joy–the joy of undeserved kindness, of sins forgiven freely, of deliverance from death and condemnation.  Man was created on the 6th day.  And on another 6th day, that Good Friday, Jesus recreated and redeemed mankind by His sacrifice and the cleansing blood and water that poured from His side.

“You have saved the best for last.”  In the fulness of time, when everything was perfectly aligned, God uncorked His finest vintage, He sent His Son to be born of a virgin mother to redeem fallen humanity from sin and death.  We are like that wedding feast run dry.  Without joy, without cause for celebration, without wine.  Sin has left us parched and weary, and the best we have by our own spirituality is six stone jars full of commandments, and how-to manuals, and principles for living that cannot impart life, that cannot save.

However, into our dry and dreary lives, Jesus has come.  He took up your humanity in His conception and birth.  He came to have fellowship with you, to sit at the table with you.  And He brings the good stuff, the finest vintage there is.  God saves the best for last.  When people have drunk their fill of principles and methods and how-to rules, when they’ve had all the commandment-keeping and positive thinking philosophy that they can swallow, Jesus comes to bring true joy, a joy that can be found nowhere else but in Him.

The wedding at Cana is still going on; it continues among us. We have the sacramental sign of water, which is more than water, the baptismal washing of rebirth and renewal by the Holy Spirit.  We have the sacramental sign of bread and wine which is more than bread and wine, the body and blood of Christ given and shed for our forgiveness. In that sense, then, we see miraculous signs all the time, signs that reveal the real presence of Christ among us, that we might believe in Him and have life in His name.  He reveals to you His glory, the glory of His death that  makes you His own. This is His wedding party where He is the Groom, and the master of the feast, and the wine, and you all together are His Churchly Bride.

Our Lord has one more vintage that He will give to you on the Last Day.  Soon this world’s party will permanently run dry, and Jesus will appear in glory to raise the dead to life.  And then with a new, resurrected body and a life forgiven and restored and joy overflowing, you will see that God truly has saved the best for last for you in Jesus.

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

(With thanks to the Rev. William Cwirla)

Luke 2:41-52

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

The Gospel of Luke gives us more detail about Jesus’ childhood than any other Gospel.  Luke begins his Gospel by telling us that his account is an orderly and careful narrative based on eyewitness testimony.  We get a strong hint as to who one of those eyewitnesses is in today’s reading.  Luke points out that “His mother kept all these things in her heart”–just as earlier we heard at Jesus’ birth when the shepherds came that “Mary kept all these things and pondered them in her heart.”  Luke is able to give us these details because Mary was there for it all, and under the guidance of the Holy Spirit Luke recounts her true story.  

This story has the ring of truth to it all the more since Mary doesn’t make herself look particularly good.  She, along with Joseph, lost track of Jesus for an entire day before they even noticed that He wasn’t there!  Think about that.  Mary and Joseph were faithful parents, but also parents of a sinless child–one who did what He was supposed to do, who honored and obeyed and never rebelled against His mother or father.  So perhaps they became a bit lax here.  You can understand how it would have been easy for them to take for granted that Jesus was where He was supposed to be on that journey home–in the large caravan of family and friends that they were traveling in for safety’s sake.

Have you ever done that–taken Jesus for granted and not paid attention to Him like you should?  It can be easy to get lax and lazy about looking to Christ, meditating on His Word, praying to Him. You figure you know enough about Jesus; you don’t really need Bible class, you went to Sunday School!  It’ll be fine if you don’t have daily devotions or give attention to Jesus’ Word for a while.  As you travel through life and go along with the crowd you turn your attention elsewhere and leave Jesus behind.  Next thing you know, you’ve journeyed a long way from your Lord.  Perhaps the fear has even struck you, “What if there’s no way back and I’m cut off from Him?  What if I’m the one who’s lost because I lost Him?”  You can understand Mary’s panic that she had lost track of the Savior Himself.  Perhaps the anxiety we often feel in our own life comes from the distance we’ve built up between ourselves and Jesus.

And then Mary does something that we also do in the midst of our worry and anxiety and stress; she says to Jesus, “Why have you done this to us?”  Even though it’s our own neglect or failings, we still want to blame the Lord for what we endure, as if the sinless One has somehow not done the right thing by us.  When we go through hard or stressful times, we can be tempted to say, “Lord, why did you do this to me?” as if the consequences of our fall into sin were His fault.  Of course, you can also hear the good motherly tone in Mary’s voice, which is not simply expressing anger but relief at finding Him, and wonder at what He was doing there.

Jesus’ response to His mother indicates that they should’ve known all along that He would’ve been in His Father’s house.  “Why did you seek Me?” He said.  This was an easy one.  And yet it clearly illustrates how we fallen human beings tend to search for God and seek His presence in the wrong places.  We think we can get closer to Him by going out into nature.  We think we can get closer to Him through spiritualized self-help philosophies, in superstitious experiences, in the emotions of the heart.  But that’s not where God has promised to be with His grace.

The Lord is to be found in His temple.  And Jesus begins to reveal to us here that the temple, the true and abiding dwelling place of God is not a building but the eternal flesh of Christ.  Jesus is Himself the temple.  For it is written that in Christ all the fullness of God dwells in bodily form.  Therefore, if you wish to seek God, you must seek Christ and nothing else.  And if you are seeking Christ, you must look for Him according to His human nature; in those physical, audible, concrete places where He is present for you.  Seek Him in His Word and preaching.  Listen for His help in confession and absolution.  Find Him in the supper of His body and blood, given for your forgiveness and healing.  Jesus is still about His Father’s business, teaching us and comforting us and giving out His gifts of life and deliverance and hope.

The human nature of Jesus here is the key thing.  You may be wondering, if Jesus is God–and He is–why would He be asking the teachers questions, as the Gospel says.  How could He grow in wisdom if He already knows all things? Well, remember that prior to His resurrection, Jesus was in what we call the state of humiliation.  In other words, He didn’t make use of His divine knowledge; He had emptied Himself of His powers as God.  So when Jesus amazes the teachers, it wasn’t as if He was cheating and using His divine omniscience.  Rather, right there before the teachers is perfect humanity, a boy who loves His heavenly Father and who is absolutely enthralled with pondering the Scriptures, who has no sin to cloud His understanding and insight.  Jesus had been hearing and learning the Scriptures all His life and was growing up with a perfect, sinless grasp of them as a true human being.  Jesus was living that perfect and holy life for us so that He might give us His holiness as a gift and make us perfectly human again.  In Jesus, we learn to love the Word of God and to ponder it and meditate on it just as He did.

All of this happens when Jesus is at the age of twelve.  At this age, Jewish boys would begin to leave the society of women and enter the society of men. The rabbis instructed Jewish fathers to be gentle with their boys until age twelve, and then begin to teach them the way of manly living, including strict discipline if necessary. Probably at this point, Joseph would have begun serious teaching of his carpentry trade to Jesus. The twelve-year old Jesus was now being treated as a man, and that is why He went up with Joseph to Jerusalem for the Passover.

The point is, a Jewish boy begins to do his work at age 12. And at twelve, we see Jesus already apply Himself to His proper work – not only the things of His guardian-father, Joseph, but especially the things of His heavenly Father.  For He says to Mary His mother, “Did you not know that I must be about My Father’s business?” Conceived without the aid of a man in the womb of the blessed virgin Mary, God the Father is Jesus’ Father–in a way that is different than God is our Father. Jesus is the only-begotten Son of God, of one substance with the Father.  Jesus is the Son of God by nature; we are children of God by grace through faith in Him.

So now Jesus begins to apply Himself to the work that the Father has given Him to do, and He will keep on working until that work is perfected.  In Jerusalem 21 years later, He will say, “It is finished.”  Remember that Jesus is in the temple, the place where sacrifices would occur.  It was the time of the Passover, when the lamb would be offered up and it’s blood shed in remembrance of how death passed over God’s people in Egypt.  Jesus is the Lamb of God, whose shed blood causes eternal death to pass over you, whose holy cross takes away the sins of the world.  

So twice Mary would have to feel the loss of her Son, when He had to be about His Father’s business.  Mary surely recalled this day in the temple as she stood at the foot of her Son’s cross, and lost Him again, this time to death and the grave, only to receive Him back again on the third day, risen from the dead.  Here Jesus said, “Why did you seek me?”  Later angels would announce to the women at the tomb, “Why do you seek the living among the dead?”  The cross and resurrection were etched into Jesus’ entire life.  Jesus had to be about His Father’s business, dying and rising, to rescue Mary and you and me and the world from sin and death.  He is alive to lift you from emptiness and despair and to give His life and His mercy to you.

You may sometimes lose track of Jesus, but He never loses track of you.  He grows in wisdom and stature to perfectly restore your humanity and to bring you back again into the Father’s good graces.  Jesus lived your whole life for you, even the challenging years of young adulthood, in order to give you new life with God.  Your hold on Him may grow weak; but His baptismal hold on you is strong and sure.  He put His saving name on you, and He’s not going to go back on His Word.  You can count on this Jesus, true God in the flesh, who already as a Boy is applying Himself to His work on your behalf.

So then, brothers and sisters of Christ, let us now be about our Father’s temple business in this new year.  Let us not be conformed to this world and drift with the crowd away from Christ Jesus.  But rather let us be transformed by His words and sacraments, treasuring them up in our hearts, growing up into Him who is our Head.  By the mercies of God, offer up your bodies as living sacrifices in love for one another, holy and acceptable to God in Christ.  Seek the Lord in His holy house, until we finally come to the stature of the fullness of Christ on the Last Day.

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

Titus 3

✠ In the name of Jesus ✠

In the beginning, God created the heavens and the earth.  You know the account in Genesis.  Everything was good.  Then everything went wrong.  Man, wanting to like God, rebelled against God.  Man fell.  With him all creation fell.  Now, because of sin, man dies.  In the end this creation, too, will die and pass away.

We are not mere victims of that past event in the garden, for we have been participants in the rebellion of Adam and Eve; we have shared in the same deeds.  Titus 3 says,“We ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful.”  

We would be destined to perish eternally, except for the fact that the kindness and love for mankind of God our Savior has appeared in the person of Jesus Christ.  Instead of simply erasing this creation and destroying us fallen creatures, God has set out to redeem and recreate us through His Son.  Christmas is about God inaugurating a new creation in Jesus.  That’s why John’s Gospel starts out, “In the beginning was the Word . . .  And the Word became flesh and dwelt among us.”  In the flesh of Jesus God has made a new beginning, a new world, a new creation that is not subject to decay and death.  Christ’s death and resurrection in the flesh broke the curse of sin and brought life and immortality to light.  

Christmas, then, is like a second Genesis.  It is as if the very first day were happening all over again.  God said, “Let there be light.”  And the Light of the world was born.  Before the old creation passes away, God the Son has entered into this world in order to make a new Genesis that will never pass away.  He has done this so that we who are subject to the old order of things might be released from it and made to be participants in the new and eternal order of things.  And it is only through the body of Jesus that this takes place, He who once was laid in a manger.  He is the point of contact between the old and the new.  He is the only portal, the only passageway from this fallen creation into the everlasting creation.

So how do we pass through that portal?  How are we made to be participants in this new creation?  Paul answers that question in Titus 3 when he says, “God saved us through the washing of regeneration.”  That last word, regeneration, is especially significant.  In the Greek “regeneration” literally means “genesis again,” “a new genesis.”  Do you see?  Through baptism we are recreated, given a new life in Christ.  We are made to share in the eternal blessings of the new world that Christ brings into being.  Even as Christmas is a Genesis event, so also Baptism is a Genesis event.  For God’s creative power is at work–not only to wash away our sins, but also to join us to Christ, who gives us entrance to the new heavens and the new earth.  It is just as Jesus said in John 3, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.”  Just as the Spirit of God hovered over the waters in the first genesis, so also He hovers over the waters of baptism to bring about the second genesis, the new birth into the kingdom of God.

Christmas continues to happen, then, every time someone is baptized.  For what takes place in the water but that someone is born as a member of the body of Christ?  So in a very real way, the Word is still becoming flesh as He draws more and more people to Himself by water and the Spirit, those who have their life in Him.  

In this present age between Christ’s first and second comings, the old creation of Genesis and the new creation of Christmas overlap.  We still live in this fallen world of tragedy and pain and disease and death.  And yet we are also given entrance into the new world by our baptism into Christ’s body.  Both are now going on at once, and we feel that conflict.  But on the Last Day the old order of things will utterly and completely pass away, and the full glory of the new will be revealed forever.

And please note that all of this creating and saving work is entirely God’s doing.  Paul makes this clear when he says here, “not by works of righteousness which we have done, but according to His mercy He saved us.”  It’s not our merits, it’s the merits of Christ by which we have forgiveness and life.  It’s not because we climbed up to heaven by our superior spirituality, it’s because the Son of God came down from heaven and was incarnate by the Holy Spirit of the Virgin Mary and was made man.  Christmas is the paradigm and pattern of our salvation.  God comes right down to where we’re at in order to save us.  He doesn’t do part and then require us to do the rest.  He goes all the way, 100%, even to the point of becoming one of us.  He descended to us in order that we may ascend with Him.

It’s all God’s doing.  The first creation was made by His power alone.  Christ’s coming at Christmas to inaugurate the new creation occurred without our help.  And even our entering into that new life through baptism is entirely by the Lord’s action.  When it comes to the Gospel, God is the one who does all the verbs.  “He saved . . .”  “He poured out . . .”  And when the verbs are applied to us, they’re in the passive voice, “We have been justified by His grace.”  God has justified us, He has declared us righteous through Christ, the righteous one.  He has made us His heirs having the hope of eternal life.  All this purely as a gift of His grace.  Only by this grace are we able to do as Paul says here and “maintain good works” for the good of our fellow man.

So then, as Paul reminds Titus here, don’t engage in useless discussion with those who deny this, who enjoy religious debate simply for the sake of hearing themselves talk.  After admonishing such people the first and second time, reject them, he says.  They are self condemned.  Don’t get drawn in to all their contentions and strivings about the Law.

For St. Paul concludes, “This is a faithful saying.”  Our salvation and re-creation by God’s grace alone in Christ is trustworthy, rock solid, reliable.  The same God who kept His promise to send a Savior will surely keep the promises that He made to you in your baptism.  The Lord is faithful, and He will do it.  Trust solely in Him.  Grace be with you all.

✠ In the name of Jesus ✠

Isaiah 40:1-8; Matthew 3:1-12
Advent 3

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

We fallen human beings instinctively go at life backwards. We listen to those who preach that we should believe in ourselves, when in truth we should believe only in God. We fear crime, loss of income and benefits, illness, or some big tragedy, when we should really fear nothing except the Lord and losing life with Him. And we focus on the things this world gives—things that easily break or get used up, pleasures that quickly fade away, experiences whose glory and benefit are fleeting—when we should really focus on nothing other than attaining the kingdom of heaven.

So during the four weeks of Advent, through prophets and apostles and preachers and hymns and prayers and liturgy, God pleads with us to get our thinking straight. And not just our thinking, but also our believing. And not just our believing, but also our behaving. And not just our behaving, but also our entire being. A change of mind, a change of heart, a change of how we see ourselves and the world, a change of all we are and all we hope to be—that is the Church’s plea; and her prayer; and her heartfelt invitation. And that invitation is summed up in one word: Repent.

St. John the Baptizer prepares the way of the Lord by preaching, “Repent, for the kingdom of heaven is at hand.”  “The kingdom is near, for Jesus the King is near.  So turn away from your worldly loves, the things that keep you from devoting yourself to His Word, the stuff and the activities that you let take precedence over His divine service.  No longer live for yourself.  No longer live controlled by your fears or your appetites.  No longer live pushing your agenda, making things happen, and acting as if it all depends on you.  Instead, live for the kingdom of heaven.  Live within the Life of God, and the Life that God wants to live in you and through you.  Live for unending communion with God.  For nothing else matters.  Everything else is expendable.  So discipline your body, reform your habits, put to death your inborn tendencies, change your hopes and prayers, and stop obsessing about the things you think matter so much.  For you don’t want to miss this.  You don’t want to miss out on the kingdom of God, which is so close you can taste it.”

And yet, even in this, we sometimes hear things backwards.  We hear St John say, “Repent,” and we say, “I can’t” or “that’s not realistic” or “I’ll think about it.”  Or we hear St John say, “Repent,” and we say, “Alright, let’s roll.” “I’ll do that right now”—and then get frustrated when things don’t change overnight.  What we forget is what fuels St John’s preaching, what it is that gives legs to true repentance.

And that is Mercy, the Lord’s mercy, the Lord’s never-ending, constantly renewing, life-preserving mercy.  That’s what’s imbedded in the word “Repent.”  It is the mercy that moves the Lord to say, “You are worth redeeming, worth saving, worth loving, worth transforming.”  Mercy that transfigures you so that you no longer live your old life, but now live the Life of the Lord Jesus, the Life that He freely gives to you.  Mercy that pulls you out of the pits you have dug, away from the messes you’ve made of life.  Mercy that calls you from death to life.

So behind and within St John’s “Repent,” is Our Lord Jesus saying, “Come.  Come, live life not on your terms, but the way I give it.  Come, not with conditions attached, but trusting that my promise is good, that my kingdom is yours.  Come unto Me, all you that labor and are heavy laden, and I will give you rest.”

That is how John’s ultimate message is summarized in the OT reading: “Comfort, yes comfort My people!”  Speak tenderly and lovingly to the Church, speak to the heart of my bride, and preach kind words to her.  Tell her that she is forgiven.  Your exile is nearly over.  The end of all things is close at hand.  The Day of the Lord is coming soon. The Law no longer condemns you. Your iniquity is paid for and pardoned.  For you have received from the Lord’s hand double for all your sins.  John consoles you by always pointing to Christ and saying, “Behold the Lamb of God who takes away the sin of the world!”

Notice that our Lord’s mercy doesn’t provide just enough forgiveness, but double forgiveness.  That’s how it is with the Gospel–the Lord lavishes on you more forgiveness than you have sins to forgive.  It’s not as if the Lord is miserly with His mercy, giving you just barely enough to cover your need.  No, the Lord is marvelously redundant and wonderfully excessive in His grace, so that you may know that there is no sin so great that Jesus didn’t atone for it on the cross, no life so messed-up that He could not redeem it.  You have been given twice as much forgiveness as you need.  Your cup runs over.  No matter what is there in your past, or in your present, there is more than enough mercy in Jesus to restore you and save you.  Your debt has been paid.  You have been set free.  How can you be certain of this?  Because it is written, “the mouth of the Lord has spoken it.”  And what He speaks is done and delivered for sure.

That is real peace that will not pass away, even when Christmas is long over with.  All that burdens you, all that saddens you, all that dries the life out of your bodies and souls, Jesus took upon Himself and suffered to death.  Through the risen Christ you are now released from the power of the grave; you are restored to God the Father in Him who is the Prince of Peace.  Trusting in the merits of Christ alone, being baptized into Him who is fully human and fully divine, you are brought into communion and fellowship with God.  

At this time of year, you know that there are all sorts of folks in the media giving their version of the “real meaning” of Christmas.  They talk about togetherness and family, giving and sharing and love–all good things.  But Christmas is about a whole lot more than that.  It’s ultimately about the fact that the Word became flesh, God became man.  The Lord literally became one of us in order to restore us to the image of God and make us holy.  He came down to rescue us and raise us up to everlasting life.  That’s what Christmas is all about.  Christ took on our flesh and blood in order that He might die in the flesh as our substitute and shed His blood as our ransom price.  The true wonder and mystery that we should meditate on is this: that the baby in the manger is the Lord of the universe, that He created the mother who gave Him birth, that He redeemed your humanity by sharing in it fully.  All the other stuff is just withering grass compared to Christ.

“All flesh is grass, and all it’s loveliness is like the flower of the field. . .  The grass withers, the flower fades, but the word of our God stands forever.”  What Jesus says and promises endures.  And His Word has been spoken and applied to you, so that now, as I Peter says, “You have been born anew, not of corruptible seed but incorruptible, through the word of God which lives and abides forever.”  By His words and sacraments Christ has planted new and everlasting life in you.  So even though you are nothing but withering grass by nature, just a fleeting mist, in Christ the Scriptures now call you “oaks of righteousness, the planting of the Lord, that He may be glorified”  (Isaiah 61:3).  Though all flesh must die because of sin, yet through faith in Jesus you have the resurrection and the restoration of the body.  He has poured out on your dry bones the living water of His Spirit, so that you may have real life, the abundant life of Christ that never ends.

The spirit of Christmas, then, is the spirit of humble penitence before God which acknowledges our lost condition.  And it is the spirit of confident faith in Christ who seeks us out and saves us.  It is the same spirit that we shall again give voice to in preparation for Holy Communion, as we echo the words of John the Baptist, “O Christ the Lamb of God, who takes away the sin of the world, have mercy on us. . . grant us your peace.”  That prayer finds a rich answer in His very body and blood given and shed for you for the forgiveness of sins.

So, enjoy all the stuff of this season; but don’t let it distract you from the heart of the Christ-mass or keep you from your Advent preparations for it.  Instead, let the evergreen of the Christmas trees remind you of the everlasting love of God for you.  Let the lights draw your attention to the true Light who conquers all the darkness of this world.  Let the presents be symbols of Him who is the perfect gift wrapped in swaddling clothes.  And remember, as always, that the only way to be close to the child in the manger is on your knees.

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

(With thanks to John Fenton)

Titus 2
Advent Midweek 2

✠ In the name of Jesus ✠

At Christmas we celebrate the fact that the Word became flesh, God the Son took on our body and soul, true God became true man in our Savior Jesus Christ.  We know that this doctrine is at the very heart of our faith.  For apart from this incarnation of our Lord, He could not have taken our place under the Law; He could not have been our substitute in death to rescue us from our sins.

But even so, some might still fail to see how Christmas connects with their lives “out there” in the world.  You might ask, “What does Christ’s coming in the flesh mean for my day to day living?”  Titus 2 helps us to make that connection.  For it joins how we are given to conduct ourselves with the birth of Jesus.  St. Paul says, “The grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age.”

You see, the Word became flesh in order to redeem our lives in the flesh.  If our bodily, physical lives were not spiritually significant, if the material world was not good, then Jesus would not have spent nine months in the womb of the Blessed Virgin Mary, nor slept in a dirty cattle feeder, nor suffered in the flesh on the cross, nor been bodily raised from the dead.  But the same God who pronounced the material creation “good” in the beginning confirmed that pronouncement at Christmas in the true humanity of Jesus.  Jesus came to restore our humanity that was lost in the fall, to lift us up again to what it means to be truly human.  He came to renew us–not just our spirits, but our entire beings–in His own sinless body.  Christmas tells us that our lives in the flesh matter.

That’s why Paul gives several specific instructions about how our life in Christ is to be conducted in the flesh.  First of all, he gives directions to the older men.  They are to be sober, ones who show restraint in indulging their desires.  The older men are also to be reverent and dignified in their conduct.  They are to be “sound in the faith.”  The word “sound” here literally means healthy.  It’s the same word that was used just the verse before in referring to “sound doctrine,” “healthy doctrine.”  In other words the older men are to hold firmly to the truth of God’s Word, not accepting even the smallest virus of false teaching, but holding to the true doctrine that brings eternal health in both body and soul.  Being mature in years, they are to be mature in faith and in understanding of the Scriptures, showing patience and love as an example to the whole congregation.

To the older women Paul gives these instructions.  They are likewise to be reverent in their behavior.  But the word that is used here for “reverent” is a special word meaning literally “temple-like.”  In other words, the older women are always to be conducting themselves in a manner suitable for a temple, worthy of holiness.  Their daily duties are to be carried out as a matter of sacred service towards God and towards those whom God has given them to serve.  Their entire life has been made like a holy temple by the sanctifying presence of Christ.  Therefore, they are not to be slanderers–gossips, rumor-mongers, back-biters.  Nor are they to be ones who drink too much.  Rather, they are to be ones who teach good things to others, both by their words and by their actions.

Specifically they are to be ones who direct and counsel the younger women in godly ways, whether they are daughters or granddaughters or simply another believer.  According to Titus 2 these younger women are to be taught to love their husbands and their children–that is, to be devoted and committed to their spouse and family as that which God has graciously given them, and not to neglect them for the sake of something they think will be better for themselves.  It is in that context of husband and children above all that they are to live out their life of Christian service.  This is emphasized by the fact that the young women are here directed to be homemakers–literally, ones working at home, tending to the many and varied needs of the household.  That doesn’t necessarily mean that it’s a sin for them to work outside the home.  But by God’s design their first calling is to be wives and mothers, exercising discretion, purity, goodness, and faithfulness to their husbands.  

So also, Paul directs Titus to exhort the young men to be sober-minded.  Like the younger women, they too are to practice discretion and sound-mindedness and self-control, not recklessly indulging every whim but showing sensibility in their behavior.  And Paul applies all of this especially to Titus.  For Titus himself was a young man–or at least young for his position as bishop of Crete–probably around 30 or so.  This may be why Paul tells him at the end of chapter 2, “Let no one despise you.”  Rather in all things, Titus was to be a pattern of good works to the church, showing integrity in his doctrine and teaching, not being corrupted by desire for worldly gain or respect, but conducting himself in such a way that his opponents are put to shame, because they have nothing evil to say of him.

Finally, the Apostle teaches that bond-servants are to be obedient to their own masters.  In the first century in the Roman empire, slavery was still a very common practice.  But Paul does not encourage such bond-servants to assert their so-called “rights” and rebel against their masters and throw off their servitude.  For that is not the way of Christ, who has established earthly authorities to be honored, even the authority of a master over a servant, or in our case an employer over an employee. No, the way of the cross is patient endurance and a willingness to serve and to suffer if needs be until the deliverance of the Lord comes.  Therefore, bond-servants were exhorted to be well-pleasing to their masters in all things, not talking back to them, not stealing from them secretly, but being faithful to them.

Now, why does Paul give all these specific guidelines for how Christians are to live?  Why does he want believers to be zealous for good works?  Is it so that we can merit something from God by our goodness?  Is it so that we can earn for ourselves a special spot in heaven?  No, the Scriptures say the only wages we’ve earned for ourselves is death.  So why are we to conduct ourselves in this way?  Paul gives two answers: first, so that the word of God may not be blasphemed; and second, to adorn the doctrine of God our Savior in all things.  Do you see?  The motivation, the reason for good works in God’s sight is not to draw attention to ourselves or to win something for ourselves, but rather to draw attention to the Gospel by which all things have already been won for us in Christ, to decorate and ornament that saving doctrine of God.  We are to live this way in the flesh in order to bring glory to Christ, the Word made flesh. The way we live in the body bears witness to what Jesus did for us in His body and blood by His birth and death and resurrection.  For we have been baptized into His body.  It is as the Small Catechism confesses in the first petition of the Lord’s Prayer: “How is God’s name kept holy?  God’s name is kept holy when the Word of God is taught in its truth and purity, and we, as the children of God, also lead holy lives according to it.  Help us to do this dear Father in heaven!”  

This second chapter of Titus proclaims to you that Christ came into this world and gave Himself for you to redeem you from every lawless deed.  He bought you with the price of His precious blood to release you from the bondage of unholy living.  He has ransomed you by His holy cross and purified you by His Word and Spirit to be His own special people, set apart by His gracious forgiveness and mercy, called out of darkness into His marvelous light.  You belong to the Lord; you are holy in His sight.  God grant you to live in that holiness as you look for the blessed hope and glorious appearing of our great God and Savior Jesus Christ on the Last Day.

✠ In the name of Jesus ✠

Titus 1
Advent 1 Midweek

✠ In the name of Jesus ✠

It is written, “In the beginning was the Word, and the Word was with God and the Word was God. . .  The Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”  Jesus is the Word of God.  Just as words are spoken to reveal and to communicate something, even so Christ is the One who reveals God to us, for He Himself is God the Son.  He is the One who communicates and gives to us the Father’s love.

In many and various ways God spoke in the Old Testament by the prophets, but in these last days He has spoken to us by His eternal Son.  God the Father spoke His final Word into the womb of the blessed Virgin Mary.  The Word became flesh and blood, body and soul.

Jesus is the Father’s message to the world, a Word of divine grace, an expression of  how great His mercy is towards us–that He would humble Himself to literally become one of us, that He would sacrifice His flesh and shed His blood to set us free from our sins, that He would rise from the dead to raise us up to everlasting life.  God has manifested His Word in the coming of Jesus.

However, there is still more to the Gospel.  For even though Christ has won our salvation completely, from beginning to end, if that salvation were not revealed and given to us specifically, it would never benefit us.  We would still perish forever in our sins.  Therefore St. Paul says to Titus, “God has in due time manifested His word through preaching.”  What was promised by God before time began, what Jesus, the Word attained for us in time and history, is now manifested and bestowed to us through the preaching of the Word.  Even as God came into the world very concretely as a true man, so now He comes to us very concretely through men proclaiming Him with living mouths and tongues and speech.  The same God who revealed Himself in the flesh reveals Himself to us now in the fleshly speaking and the fleshly hearing of His Word.  Through preaching, the truth of Christmas remains an ongoing, living reality.  Jesus still manifests Himself tangibly and physically; for His own voice is still heard out loud in the Church.

We must always remember that there are two aspects to the Gospel: the first is that Jesus has won for us forgiveness of sins and everlasting life; the second is that the Holy Spirit now gives us those gifts through the Word.  Martin Luther put it this way in the Large Catechism: “Neither you nor I could ever know anything of Christ, or believe on Him, and obtain Him for our Lord, unless it were offered to us and granted to our hearts by the Holy Spirit through the preaching of the Gospel.  The work is done and accomplished; for Christ has acquired and gained the treasure for us by His suffering, death, and resurrection.  But if the work remained concealed so that no one knew of it, then it would be in vain and lost.  That this treasure, therefore, might not lie buried, but be appropriated and enjoyed, God has caused the Word to go forth and be proclaimed, in which he gives the Holy Spirit to bring this treasure home and appropriate it to us.”  This is what St. Paul is getting at when he says in Titus 1, “God has in due time manifested His word through preaching.”

So it is that Paul reminds Titus why he left him there in Crete–namely, to appoint pastors and preachers in all the cities where the church had been established.  For then the saving Word of Christ would sound forth to save sinners and to sustain believers in the one true faith. It is written in Romans, “How shall they believe in Him of whom they have not heard?  And how shall they hear without a preacher?  And how shall they preach unless they are sent?”  Paul indicates here that the task of preaching was committed to him according to the commandment of God our Savior.  He was sent by Christ, even as Christ was sent by His Father in heaven.  And so it is for all who follow in the apostolic ministry.  For in commanding Titus to appoint preachers, Paul says that in so doing, Titus would be setting in order the things that were currently lacking.  This office of preaching, therefore, is not merely a human arrangement but a divine institution and mandate so that the Word of Christ might be made manifest.

To assist Titus in his task, Paul gives a series of qualifications for those to be selected as ministers.  These qualifications are given not to exalt the man but rather to be as sure as possible that nothing about the man draws attention away from the Gospel of Christ which he preaches.  Later in this Epistle Paul instructs the laity to adorn the Gospel with good works so that others might be drawn to believe it.  So also here he gives instructions for pastors so that nothing in their personal life will get in the way of the Gospel they proclaim.  They are to have an orderly household.  As stewards and managers of the mysteries of God, they must not be hot-headed, drunkards, violent, or greedy, but sober, hospitable, self-controlled, just, and lovers of what is good–all of this so that the man may not be a negative focus, but so that he may fade into the background and Christ may be all in all, as John the Baptizer said of Jesus, “He must increase, I must decrease.”

Finally, Paul describes to Titus what the preacher must do in his preaching.  He must hold fast the faithful word as he has been taught, as it has been handed down to him.  He is not in the business of coming up with new doctrines to proclaim to tickle the ears of the crowds, but must faithfully preach the sound doctrine that He has been given by God to preach.  With that Word of God the preacher must “convict those who contradict sound doctrine,” exposing and rejecting the false teaching of those who add man-made requirements to the faith, opposing those who advocate practices that draw attention away from Christ and His all-sufficient sacrifice on the cross.  Paul told Titus, “Rebuke such people sharply, that they may be sound in the faith.”

But above all, the preacher must set forth the Word of the Gospel in all its clarity and beauty and purity for our salvation.  Christ must be preached and made manifest in all His glory as our merciful Savior and Lord–He who did battle with the devil for us and emerged victorious, He who shared in our humanity in order that we might share forever in His divinity, He who descended to the womb of a Virgin in order that we might be raised to the heights of heaven.  

Since we have been given to know and believe this truth, let us not be like the defiled and unbelieving, who profess to know God but deny Him with their works.  For Titus 1 calls those who believe this Gospel pure.  You have been purified by Him who alone is pure, Jesus, the Holy One of God.  Believe that this is so for you.  You have truly been made clean and holy in God’s sight by the forgiving love of Christ.  Give thanks to God during this Advent season that He has manifested to you His Word, our Savior Jesus.

✠ In the name of Jesus ✠