Archives: Sermons

Grace, mercy and peace are yours from God our Father through our Lord and Savior, Jesus Christ, Amen.  Let us pray.  O Lord, open our ears, that your Word may bear fruit in our lives, in Jesus’ name, Amen. The disciples asked Jesus a question and that question was “Who is The greatest in The Kingdom of heaven?” and Jesus answered with an object lesson, calling a little child into his midst, telling them whoever humbles himself like this child will be the greatest in the Kingdom of heaven, because children are dependent on their parents for everything, for food, clothing, for shelter, for love, for everything else. So Jesus’s message is simple and straightforward. Set aside your own claim to greatness, humble yourself, let the Lord provide everything you need. And true to form, Peter’s response misses the mark. “Jesus how often shall I forgive my brother? Seven times?” Now it’s important to note that Peter thought He was being generous. Peter thought He was going to go above and beyond. Perhaps Peter had in mind the common symbolism of the number seven in the Bible, thinking he was offering full and complete forgiveness. Perhaps Peter was referring to the commonly held view at the time that you needed to forgive your brother three times, offering to do twice as many plus one, but whatever the case, Peter did think he was going to receive a favorable response from Jesus, and instead Jesus first multiplies Peter’s number from 7 to 77 or more likely 70 times 7. But either way, the confusion about what number Jesus has in mind, is quickly cleared up the simple message of one of the most straightforward parables in all of the gospels. The message is simple. Forgiveness is not something to be counted. Forgiveness is not something to be measured. Be always willing, be always ready to forgive. It truly is a simple parable. The danger of preaching the parables is over preaching the parables and preaching the meaning right out of them. Instead, today we’ll just let the parable speak for itself. It’s divided into three simple parts. The master forgives the servant. The servant refuses to forgive his fellow servant.  And so the master revokes his earlier forgiveness, and the first servant is punished. It’s very simple. There are a few details that help clarify the message. The first is the size of the two debts that Jesus mentioned. The first debt the servant owed is actually a ridiculous amount. It’s absurd. It would be unbelievable that this would actually happen in real life. The first servant owes his master 10,000 talents. What is a talent? Good question. I’m glad you asked. The talent is 6000 denarii. What’s a denarius? Good question. Glad you asked. A denarius is a full day’s labor for an hourly worker. So, if you want to put that into our context, minimum wage in New Mexico according to Google on Saturday afternoon is $12.00 an hour. So, a denarius for an 8-hour work day in New Mexico, is $96 which means that one talent in New Mexico is approximately $576,000.  And this servant owed his master 10,000 talents.  $5.76 billion with a B that is. That is the debt that this is servant owed.  A debt to be repaid by someone who makes $12.00 an hour.  Now a person who works six days a week, over the span of 60 years, without ever taking any vacation time, which I believe is a very generous estimate, that person works fewer than 20,000 days in their entire life But that person would have to work 60 million days, and hand over every penny, without buying food without paying rent, without spending anything on anything else, 60 million days to pay off that debt. It’s such a large debt that it’s absurd. But that’s the point. The second debt: the second servant owes the first servant 100 denarii or 100 days wages, and, as we just said the denarius is about $96.00, so about $100. So, 100 denarii would be about $10,000. I think there’s actually two points Jesus is making here. First, $10,000 is not nothing, especially not to someone who makes $12.00 an hour, working an hourly wage. But the second point, the $10,000 is still nothing compared to 5.76 billion. $10,000 is a lot of money, but it’s a fraction of a fraction of a percent of the debt that that first servant was forgiven. I think that’s one of the points Jesus wants to make for us this morning. It’s as simple as that. The sins that other people commit against us, they’re not nothing.  They cause pain. They cause damage. Emotional damage, maybe physical damage, financial damage. When other people sin against me they can hurt my reputation. They fill us with guilt. They fill us with embarrassment or shame. They wreak havoc. They sweep through our lives like a tornado, leaving a string of damage behind them, or maybe it’s more like slowly chipping away at us making, us feel like a rusted out old truck frame sitting out in the sun. Either way, the sins other people commit against us are definitely not nothing, but their cost pales in comparison to the debt that we owe our master. Just think about it. To start with, every single sin that we commit against another person is also a sin against God. To use the metaphor of the parable, I may have sinned against you, to the tune of a $10,000 debt, but I’ve also sinned against another and another and another and another and another, and all those debts add up, piled upon each, other creating a number so big that it would be absurd for me to try to repay it. There’s also the sins that I commit that don’t even harm other people, those are still sins against God. I owe him for those too, and then there’s the internal sins that don’t cause any direct harm to anything. The lustful dream. The hateful thought. The prideful self-righteousness. All added on to the tab of the already absurdly large debt that I owe my master. Yes, someone may owe me for the sin they have committed against me. What they owe me pales in comparison to the debt that I owe God. But you didn’t need me to explain that to you because Jesus speaks clearly, and neither is it difficult to understand what happens next. The first servant cries out for mercy, mercy in the form of patience. Just give me time. Have patience with me and I will repay you everything. Now given the amount of debt that’s owed, it’s hard to see how this could be anything other than empty words. How could an hourly worker be expected to pay back a multibillion dollar debt? All the patience in the world is not going to allow for enough days to accumulate that kind of cash, but regardless, the master responds in mercy. Actually, the Greek there says the master responded in pity, splagchnizomai, again.  Forgiving the multibillion dollar debt, sending the servant away with a new lease on life, all because of the splagchnizomai of the master.  A new lease on life. Think about your own debt, if you have any. If someone came up to you and cancelled all your student loans, someone came up to you and cancelled all your medical debt, if you woke up tomorrow didn’t have a mortgage, woke up tomorrow didn’t have a car payment, how would your life be different? What kind of freedom would you feel? A forgiven debt is a new chance at life. It’s a chance to live a new kind of life, and that’s exactly what this servant got. So what did He do with it? Verse 28 says he goes out and he finds another servant who owes him money. This was not a chance meeting. They didn’t stumble across each other in the marketplace. He went out and sought out his brother, and upon finding him, he demanded payment for the debt. No, getting $10,000 is not nothing, especially for an hourly worker, but it is nothing compared to 5.76 billion. The second servant pleads for pity with almost the exact same words as the first. Have patience with me. I will repay you. While the master responded with splagchnizomai the servant does not. He has his other servant put in prison until the debt can be paid. Now how, you might ask, is he supposed to earn money to repay the debt if he’s in prison. I don’t know, but I think that’s kind of the point. He wasn’t ever going to get his money back. Maybe he didn’t even want his money back. Maybe he just wanted to see his fellow servant punished, and there, I think, is the main question Jesus is putting before Peter, putting before his disciples, putting before us. In this parable, how do you see yourself? When you look in the mirror, what do you see? Do you see someone who has been forgiven an absurd debt or do you see someone who is owed something by the world around you, by the people around you? The truth is, at least according to the parable, that you’re both, but which one shapes your day-to-day interactions, which one is shapes the way you approach life? Remember this parable is part of a larger conversation of Matthew chapter 18. Unless you humble yourselves and become like a child you will not see the kingdom of heaven Jesus says. Jesus responds to a question about greatness by pointing us to humility, and when Peter follows up that point well, the question that would still allow him some sort of greatness to cling to of his own, the greatness of his forgiveness, of his own generosity, Jesus answers with a parable demonstrating that the people of God are people who have been given or forgiven a debt of such absurd magnitude we could never have hope to repay it ourselves. There is no greatness of our own to stand on, so when I look in the mirror, what do I see? A child of God who relies on Him to survive or one who still has some sliver of personal greatness to stand on my own? What is my attitude towards life, and what is yours. One who rejoices in the forgiveness and the pity and the splagchnizomai of the master or one who treats that mercy as if it was mine by right, turning around and demanding justice and payment and punishment on those who have sinned against me. There’s an old  notion that you’ll see what you look for in life. So Jesus calls us to see ourselves for what we truly are, people who have been forgiven a ridiculously large debt, people who have been forgiven a debt we could never have hoped to repay for ourselves, people who are now free to live in the joy and the freedom that comes from having that debt relieved. Through the forgiveness we have received, the Holy Spirit is at work in us, empowering us to forgive others. As the parable makes clear, the hurt and the real consequences in my life that are the result of someone’s sin against me, those aren’t nothing. I don’t have to pretend like it doesn’t hurt. The emotions that I feel when I’m the victim of someone else’s sin are real emotions and they’re complicated. The hurt may never go away. The emotions won’t go away just because I tell them to. That’s the thing about forgiveness. Forgiveness doesn’t mean that I rid myself of all my hurt feelings. Forgiveness doesn’t mean that I make myself happy about a bad situation. Forgiveness means that I set aside the right for the pursuit of vengeance. It means that I released that person from whatever retribution or retaliation that I might want to take, which maybe even they deserve. I turn my back on that and I look to Jesus. The emotions involved will certainly be complicated. The hurt may never go away. The memory of what happened may forever change the way that I relate to that person, how much access to my life I give them, how close I allow them to be. But forgiveness is releasing the pursuit of vengeance. The message of Jesus’s parable doesn’t change. You have been forgiven more than you can imagine. God does not pursue you in vengeance, God pursues you to forgive you. For God did not send his Son into the world to condemn the world but that the world might be saved through him. That’s who Jesus is for you, and Jesus invites us to live in that forgiveness. It’s not a punishment. It’s freedom. Freedom to embrace each day as a gift given to me by the hand of a God who’s forgiven a ridiculously large debt that I owed. That’s what this parable is truly about. The parable about the forgiveness of the master, included in a larger section of Matthew, emphasizing how our Lord provides for all our needs of body and soul as his children. So today let’s keep the message simple. We rejoice in the forgiveness that we have received; we pray that the Holy Spirit would work through God’s Word and God’s gifts to renew our hearts so that we can be just as quick to forgive others too, and share the joy and the freedom that comes from being a child of God. May God grant that to us here for Jesus’s sake, Amen.

Grace, mercy and peace are yours from God our Father through our Lord and Savior, Jesus Christ, Amen.  Let us pray.  O Lord, send forth your Word into our ears, that it may bear fruit in our lives, in Jesus’ name, Amen. If you’re a fan of the Mandalorian you probably thought of the show as soon as you saw the sermon title. Then if you’re not a fan of the Mandalorian, let me give you just a little bit of background. You see the phrase “This is the way” is common in that show.  Mandalorians are a group of people who have all agreed to live according to a specific code, very rigid code, and the Mandalorian character himself, throughout the series says “This is the way” as his justification for how he’s behaving whenever someone asks him why he’s doing what he’s doing. Why won’t you take off your helmet? Well, because Mandalorians don’t take off their helmet. “This is the way.” It’s just another way of saying that’s just the way it is. Now the phrase has become common in pop culture. I actually think it’s a fairly decent summary of the message Jesus has for his disciples in today’s reading. The message that Jesus has for us. “That’s just the way it is.”  This is the way. Peter had just confessed that Jesus was Messiah. Peter had just confessed that Jesus was the Christ and from that time on Matthew tells us Jesus began to show his disciples that it was necessary, it was required for the Messiah to depart for Jerusalem, to suffer many things, to be killed, and to be raised. And Jesus also said, if anyone wants to follow him well then that person must deny himself and take up his cross. It is necessary. That’s just the way it is. This is the way for Jesus. This is the way for me, and this is the way for you. Today’s text marks a significant turning point in Matthew’s gospel. Up until this point Jesus has been revealing himself to be Messiah to the people around him, and with last week’s text, Peter proclaimed Jesus to be the Christ, and Jesus agreed. But now Jesus shows his disciples exactly what the Christ came to do. Up until this point, whenever Jesus faced conflict, Jesus withdrew from that conflict. When Herod wanted him dead, Jesus went to the wilderness to be alone. When the Pharisees, and Sadducees, and scribes would seek out Jesus to challenge him, Jesus would withdraw. He left for Gentile regions, like Tyre and Sidon. But now that’s all about change. To use Luke’s description of the same thing, Jesus sets his face to go to Jerusalem. The time has come for Jesus to face his opponents head on, and so the tone of his preaching is about to change, which will result in more opposition. The tone of his parables is about to change, with even more emphasis on the judgment that is coming to the Jews who have rejected him. He will remind his disciples multiple times over the next few chapters, but every day he is now one day closer to death, and he will tell them repeatedly that death is not the end. Last week Peter was the voice of truth. Last week Peter was the one confessing Jesus to be the Christ, the Son of the living God, but not this week. No this week Peter is the voice of Satan trying to keep Jesus off of the cross. One commentator noted that the interesting thing about Peter’s words is that it shows us that despite the wide variety of different expectations people had for the Messiah, apparently nobody thought the Messiah would be the suffering servant. Would He be a great warrior? Of course, some said. Would He be a political powerhouse? That made sense to people. Would He be a wise or inspiring teacher, sure. But would he be humiliated? Would He be defeated? Would He be hanging on a cross? Well certainly not that. Far be it from the Messiah for may that never happened to Him, but how often are Peter’s words our own. How often do we have the same response to the suffering of our Lord. The cross continues to be a scandal, even for Christians 2000 years after. There are large segments of the church today who don’t like to see the body of Jesus on the cross. They don’t like to see the body of Jesus crucified and broken. It’s easier to contemplate the victorious king than the crucified one, but even in the scriptures themselves, in the glorious coronation scene of Revelation chapters four and five, when Jesus ascends into heaven to take His place at the right hand of the Father, as we confess in the creeds, John says he does so as the Lamb who was slain, still bearing in his body the marks of death, even though he now lives. The Messiah is the crucified Messiah, the resurrected one. Peter’s words, his reaction to the thought of the death of Jesus put a significant question before us. What do we expect our Lord to look like? How do we expect the Messiah to work in our lives? Are we looking for financial security? Are we looking for the Jesus who will give us whatever we declare in his name, like a promotion, or a new house, or cure of a terminal illness? Are we looking for the Messiah who will overthrow the Romans of our day, one who will bring about a truly Christian nation where all those sinners and heretics are finally going to get what’s coming to them. Well, if so, then Jesus’s words to Peter are also his words to us. “Get behind me Satan.” Don’t try to keep Jesus off the cross. Don’t try to turn Jesus into something that he’s not. Don’t try to confuse the clear and simple message that Jesus placed before his disciples in today’s text, because he’s placing it before us too. Yes, Jesus is the Christ, the Messiah, the Son of the living God, and to be Messiah, to be the Christ of God means to take up the cross, to go to the cross for the sin of the world. That’s the plain and simple message of this text. The way of Jesus is the way of the cross. Jesus himself walked it, and anyone who desires to follow him must walk it too. When Peter corrected Jesus, Jesus’s response was that He must take up his cross, He must finish the atoning work that He was sent to do, and not only that, Peter will have to carry his own cross. Every disciple will. Just as Jesus carried His cross, so also anyone following Him must carry His own cross. This is the way.  What does it mean? What does it mean for us to carry our own crosses? A big part of that answer is found simply in the disciples experience of watching other people carry their cross in the first century. Remember at this point they didn’t know that Jesus was going to carry His cross through the streets of Jerusalem, eventually being nailed to it at Calvary. But they had almost certainly seen other people carry crosses. They had been there as criminals carried their crosses through shouts and ridicule, through scorn, through mockery, through people looking down on them through condescending eyes. To carry your cross was a mark of humiliation. It was embarrassment as the one carrying the cross marched toward their own destruction. At lease in part, that is what Jesus is telling His disciples. That’s what He is telling us. That to follow Him is to walk a path that will bring us scorn and ridicule and maybe even looks of pity from the world around us. When the world sees Christians walking in God’s design for marriage, in chastity, the world laughs at us, the world ridicules, the world spews hateful rhetoric, call us bigots. But we walk anyway. We follow Jesus because Jesus is the way. When the world see Christians walking the way of self denial, self control, the world laughs at us, tells us all the things we’re missing out on, but we walk anyway, follow Jesus because this is the way. And when we take up our cross, and walk our life’s journey being outcasts in the eyes of the world, walk as people who are looking at us think they are better than us, smarter than us, more sophisticated than us, whatever the case may be, we walk anyway because that’s what it means to follow Jesus. This is the way, the way of the Christian life this side of heaven, is the way of the cross. It is the way of self denial. To use Paul’s language, it’s the way of abhorring what is evil, denying ourselves from indulging the evil within and clinging instead to that which is good. Rather than listening to our world and our own sinful flesh as they spur us on in the desire to get even with those who have wronged us, it is the way of blessing not cursing those who persecute us. And as far as it depends on us, living at harmony at peace with all people. Rather than taking the easy road of isolating ourselves in the cocoon of our own choosing, pretending we are a kingdom unto ourselves, instead we live outside of ourselves, contributing to the needs of the saints, seeking to show hospitality, building a community within the body of Christ in this place and being so connected to it, we care enough about what happens to the people around us, that we weep with those who weep, we rejoice with those who rejoice. And none of this comes naturally to our fallen nature, but this is the way for the people of God. To take up our cross daily, even though it means the world will look down on us. To deny ourselves, even though it’s hard, for what good would it be to gain the whole world and forfeit our lives. I hear that and I think of the look on Gollum face when he finally has the ring of power as he’s sinking into the lava beneath mountain doom. Living by the world standards of success and failures, is no different. What good is it to gain the whole world, to find acceptance in the eyes of the world, but to forfeit our lives. We may get what we think we want but it won’t give us what we need, and so we walk the way of the cross. That is the life of the Christian. Jesus is not telling us to go find a cross, to pick it up and carry it. He’s just simply telling us this is what it will be like. To follow me is to carry your cross. And so we do so, but as we do so, we don’t lose sight of the fact that Jesus is teaching us about our crosses, is actually sandwiched in between two mentions of his cross. His cross comes first, and His cross comes last. The text begins with Jesus telling his disciples it is necessary for him to go to Jerusalem to suffer and die and be raised again, and then the text ends with Jesus promising that some of those listening would not die until they saw the Son of man coming with his Kingdom, that happens on the cross, that happens during the events of Holy Week. We can unpack those details later, but the point for today is this: whatever crosses we have to bear in this life, not one of them will forgive my sin, not one of them would give me my salvation. It’s only the cross of Jesus that does that, and that’s why it was indeed necessary for him to go to Jerusalem, to bear that cross. Because He is the Savior. Because He took on human flesh, in order to sacrifice that flesh for the sin of the world. So we always keep our crosses in context. Whatever little crosses I have to bear in my daily life it’s worth it. But it’s only worth it because of the cross that Jesus carried first. The cross that he was nailed to, the cross from which he declared “It is finished”, the cross upon which he gave up his spirit. It’s His death that forgives our sin. It’s His resurrection that is our hope, and so we walked away at the cross with confidence, not because it makes us better Christians, not because it’s going to get me a better seat when I get to heaven. Simply because Jesus told me this is the way. That’s the way he walked first and it’s the way he walks with me, and the way he walks with you today. To be a Christian is to bear your cross. But you do not bear it alone, for you have now been crucified with Christ. It is no longer you who lives but Christ who lives in you. But even more than that, to walk the way of the cross, to be a Christian, is to belong to the one who first bore His cross for you, and nothing can snatch you out of his hand. So may our gracious Lord who willingly endured the agony and the shame of the cross for our redemption, may He grant us courage to take up our cross daily, to follow Him wherever he leads, may we walk with Him all the way. In Jesus name, Amen.

Grace, mercy and peace are yours from God our Father through our Lord and Savior, Jesus Christ, Amen.  Let us pray.  O Lord, send forth your Word into our ears, that it may bear fruit in our lives, in Jesus’ name, Amen. If you’re a fan of the Mandalorian you probably thought of the show as soon as you saw the sermon title. Then if you’re not a fan of the Mandalorian, let me give you just a little bit of background. You see the phrase “This is the way” is common in that show.  Mandalorians are a group of people who have all agreed to live according to a specific code, very rigid code, and the Mandalorian character himself, throughout the series says “This is the way” as his justification for how he’s behaving whenever someone asks him why he’s doing what he’s doing. Why won’t you take off your helmet? Well, because Mandalorians don’t take off their helmet. “This is the way.” It’s just another way of saying that’s just the way it is. Now the phrase has become common in pop culture. I actually think it’s a fairly decent summary of the message Jesus has for his disciples in today’s reading. The message that Jesus has for us. “That’s just the way it is.”  This is the way. Peter had just confessed that Jesus was Messiah. Peter had just confessed that Jesus was the Christ and from that time on Matthew tells us Jesus began to show his disciples that it was necessary, it was required for the Messiah to depart for Jerusalem, to suffer many things, to be killed, and to be raised. And Jesus also said, if anyone wants to follow him well then that person must deny himself and take up his cross. It is necessary. That’s just the way it is. This is the way for Jesus. This is the way for me, and this is the way for you. Today’s text marks a significant turning point in Matthew’s gospel. Up until this point Jesus has been revealing himself to be Messiah to the people around him, and with last week’s text, Peter proclaimed Jesus to be the Christ, and Jesus agreed. But now Jesus shows his disciples exactly what the Christ came to do. Up until this point, whenever Jesus faced conflict, Jesus withdrew from that conflict. When Herod wanted him dead, Jesus went to the wilderness to be alone. When the Pharisees, and Sadducees, and scribes would seek out Jesus to challenge him, Jesus would withdraw. He left for Gentile regions, like Tyre and Sidon. But now that’s all about change. To use Luke’s description of the same thing, Jesus sets his face to go to Jerusalem. The time has come for Jesus to face his opponents head on, and so the tone of his preaching is about to change, which will result in more opposition. The tone of his parables is about to change, with even more emphasis on the judgment that is coming to the Jews who have rejected him. He will remind his disciples multiple times over the next few chapters, but every day he is now one day closer to death, and he will tell them repeatedly that death is not the end. Last week Peter was the voice of truth. Last week Peter was the one confessing Jesus to be the Christ, the Son of the living God, but not this week. No this week Peter is the voice of Satan trying to keep Jesus off of the cross. One commentator noted that the interesting thing about Peter’s words is that it shows us that despite the wide variety of different expectations people had for the Messiah, apparently nobody thought the Messiah would be the suffering servant. Would He be a great warrior? Of course, some said. Would He be a political powerhouse? That made sense to people. Would He be a wise or inspiring teacher, sure. But would he be humiliated? Would He be defeated? Would He be hanging on a cross? Well certainly not that. Far be it from the Messiah for may that never happened to Him, but how often are Peter’s words our own. How often do we have the same response to the suffering of our Lord. The cross continues to be a scandal, even for Christians 2000 years after. There are large segments of the church today who don’t like to see the body of Jesus on the cross. They don’t like to see the body of Jesus crucified and broken. It’s easier to contemplate the victorious king than the crucified one, but even in the scriptures themselves, in the glorious coronation scene of Revelation chapters four and five, when Jesus ascends into heaven to take His place at the right hand of the Father, as we confess in the creeds, John says he does so as the Lamb who was slain, still bearing in his body the marks of death, even though he now lives. The Messiah is the crucified Messiah, the resurrected one. Peter’s words, his reaction to the thought of the death of Jesus put a significant question before us. What do we expect our Lord to look like? How do we expect the Messiah to work in our lives? Are we looking for financial security? Are we looking for the Jesus who will give us whatever we declare in his name, like a promotion, or a new house, or cure of a terminal illness? Are we looking for the Messiah who will overthrow the Romans of our day, one who will bring about a truly Christian nation where all those sinners and heretics are finally going to get what’s coming to them. Well, if so, then Jesus’s words to Peter are also his words to us. “Get behind me Satan.” Don’t try to keep Jesus off the cross. Don’t try to turn Jesus into something that he’s not. Don’t try to confuse the clear and simple message that Jesus placed before his disciples in today’s text, because he’s placing it before us too. Yes, Jesus is the Christ, the Messiah, the Son of the living God, and to be Messiah, to be the Christ of God means to take up the cross, to go to the cross for the sin of the world. That’s the plain and simple message of this text. The way of Jesus is the way of the cross. Jesus himself walked it, and anyone who desires to follow him must walk it too. When Peter corrected Jesus, Jesus’s response was that He must take up his cross, He must finish the atoning work that He was sent to do, and not only that, Peter will have to carry his own cross. Every disciple will. Just as Jesus carried His cross, so also anyone following Him must carry His own cross. This is the way.  What does it mean? What does it mean for us to carry our own crosses? A big part of that answer is found simply in the disciples experience of watching other people carry their cross in the first century. Remember at this point they didn’t know that Jesus was going to carry His cross through the streets of Jerusalem, eventually being nailed to it at Calvary. But they had almost certainly seen other people carry crosses. They had been there as criminals carried their crosses through shouts and ridicule, through scorn, through mockery, through people looking down on them through condescending eyes. To carry your cross was a mark of humiliation. It was embarrassment as the one carrying the cross marched toward their own destruction. At lease in part, that is what Jesus is telling His disciples. That’s what He is telling us. That to follow Him is to walk a path that will bring us scorn and ridicule and maybe even looks of pity from the world around us. When the world sees Christians walking in God’s design for marriage, in chastity, the world laughs at us, the world ridicules, the world spews hateful rhetoric, call us bigots. But we walk anyway. We follow Jesus because Jesus is the way. When the world see Christians walking the way of self denial, self control, the world laughs at us, tells us all the things we’re missing out on, but we walk anyway, follow Jesus because this is the way. And when we take up our cross, and walk our life’s journey being outcasts in the eyes of the world, walk as people who are looking at us think they are better than us, smarter than us, more sophisticated than us, whatever the case may be, we walk anyway because that’s what it means to follow Jesus. This is the way, the way of the Christian life this side of heaven, is the way of the cross. It is the way of self denial. To use Paul’s language, it’s the way of abhorring what is evil, denying ourselves from indulging the evil within and clinging instead to that which is good. Rather than listening to our world and our own sinful flesh as they spur us on in the desire to get even with those who have wronged us, it is the way of blessing not cursing those who persecute us. And as far as it depends on us, living at harmony at peace with all people. Rather than taking the easy road of isolating ourselves in the cocoon of our own choosing, pretending we are a kingdom unto ourselves, instead we live outside of ourselves, contributing to the needs of the saints, seeking to show hospitality, building a community within the body of Christ in this place and being so connected to it, we care enough about what happens to the people around us, that we weep with those who weep, we rejoice with those who rejoice. And none of this comes naturally to our fallen nature, but this is the way for the people of God. To take up our cross daily, even though it means the world will look down on us. To deny ourselves, even though it’s hard, for what good would it be to gain the whole world and forfeit our lives. I hear that and I think of the look on Gollum face when he finally has the ring of power as he’s sinking into the lava beneath mountain doom. Living by the world standards of success and failures, is no different. What good is it to gain the whole world, to find acceptance in the eyes of the world, but to forfeit our lives. We may get what we think we want but it won’t give us what we need, and so we walk the way of the cross. That is the life of the Christian. Jesus is not telling us to go find a cross, to pick it up and carry it. He’s just simply telling us this is what it will be like. To follow me is to carry your cross. And so we do so, but as we do so, we don’t lose sight of the fact that Jesus is teaching us about our crosses, is actually sandwiched in between two mentions of his cross. His cross comes first, and His cross comes last. The text begins with Jesus telling his disciples it is necessary for him to go to Jerusalem to suffer and die and be raised again, and then the text ends with Jesus promising that some of those listening would not die until they saw the Son of man coming with his Kingdom, that happens on the cross, that happens during the events of Holy Week. We can unpack those details later, but the point for today is this: whatever crosses we have to bear in this life, not one of them will forgive my sin, not one of them would give me my salvation. It’s only the cross of Jesus that does that, and that’s why it was indeed necessary for him to go to Jerusalem, to bear that cross. Because He is the Savior. Because He took on human flesh, in order to sacrifice that flesh for the sin of the world. So we always keep our crosses in context. Whatever little crosses I have to bear in my daily life it’s worth it. But it’s only worth it because of the cross that Jesus carried first. The cross that he was nailed to, the cross from which he declared “It is finished”, the cross upon which he gave up his spirit. It’s His death that forgives our sin. It’s His resurrection that is our hope, and so we walked away at the cross with confidence, not because it makes us better Christians, not because it’s going to get me a better seat when I get to heaven. Simply because Jesus told me this is the way. That’s the way he walked first and it’s the way he walks with me, and the way he walks with you today. To be a Christian is to bear your cross. But you do not bear it alone, for you have now been crucified with Christ. It is no longer you who lives but Christ who lives in you. But even more than that, to walk the way of the cross, to be a Christian, is to belong to the one who first bore His cross for you, and nothing can snatch you out of his hand. So may our gracious Lord who willingly endured the agony and the shame of the cross for our redemption, may He grant us courage to take up our cross daily, to follow Him wherever he leads, may we walk with Him all the way. In Jesus name, Amen.

 

Grace, mercy and peace are yours from God our Father, through our Lord and Savior, Jesus Christ, Amen. Let us pray. O Lord, send forth your Word into our ears that it may bear fruit in our lives. In Jesus name, Amen. One of the great moments in movies or TV shows, or books or plays is that moment that we might call the epiphany moment.  That moment when the character finally realizes something they’ve been searching for all along. I think for example, of the usual suspects, if you’ve seen that movie a couple of years old now, but I’ve seen at the end when the detective finally puts all the pieces together, or maybe like The Sixth Sense, when the audience finally realizes what the little boy knew all along. Epiphany moments are powerful moments, and while Matthew, I don’t think intends the identity of Jesus as Christ to come as a surprise to you, he does actually dedicate an entire section of his gospel, six full chapters, to forcing his readers, us, to forcing us to struggle with the question, “Who is Jesus?” It started way back in Matthew Chapter 11. The first several chapters of Matthew introduced Jesus as a great teacher, like the sermon on the mount, one who does miraculous signs and healings. Sort of lays the groundwork, and then Matthew records messengers from John the Baptist coming to Jesus and asking him “Are you the one who is to come or should we wait for another?” It’s another way of the messengers asking Jesus “Are you the Christ or should we wait for another?” and Jesus’s response is telling. He says go tell John what you hear and see: the blind see, the deaf hear, the lame walk, the poor have good news preached to them. Here’s the key phrase and “Blessed is the one who is not offended by me.” Blessed is the one that Jesus says to John’s messengers blessed is the one who is not offended that I am in fact the Christ, the chosen one sent by God. Fast forward six chapters to today’s reading and Jesus asks his disciples, “ Who do people say that I am?” and they give their litany of answers that you just heard, and then he asks the disciples “Who do you say that I am?” and Peter speaking on behalf of the whole group says “You are the Christ, the Son of the living God.” and Jesus’s response, true to John, true to his response, the disciples of John, he looks at Peter and he says “Blessed are you Simon. Blessed are you for confessing that I am the Christ.” The climactic moment of the entire middle section of Matthew’s gospel, something Matthew’s been building towards for six chapters, the point towards which he’s been driving. So everything that we’ve heard this entire summer has been building towards this moment. Jesus is the Christ. What have we seen along the way? Well we learned, that Jesus was a God, of compassion that God is compassionate to you, that Jesus is the Savior who invites you to come and learn from him, that he has true rest, that his yoke is easy and his burden is light, that he is the great healer who has compassion on the crowds that are brought to him over and over again, healing their sick, casting out their demons, bringing sight to the blind, that he is the almighty who has compassion on his disciples by walking out to them in the midst of the storm to rescue them, He is the great new provider who has compassion on the multitudes by feeding them, and miraculously a couple of times first of five small loaves of bread and two small fish with 12 baskets leftover, and then with seven loaves of bread and a few small fish with seven baskets leftover. Matthew presents Jesus as a compassionate God and that’s exactly who Jesus is. He is your compassionate God. He has rest for you. Rest for your soul and the forgiveness of your sins, and the new life that is yours through the waters of baptism. He has freed you from the burden of trying to save yourself. He has freed you from the burden of trying to be good enough to rid yourself, or to rid your life of shame. Jesus gives you rest and he provides for your needs of body and soul, feeding you each day with your daily bread, providing his means of grace for the nourishment of your soul, in abundance, yes, Jesus is the compassionate God who has compassion on you. But Matthew also showed us that there would always be those who would oppose Jesus. The Pharisees attack Jesus for plucking grain heads on the Sabbath, or for not making his disciples wash their hands the right way before meals. The people of his hometown accused him of being a lunatic. King Herod beheads John the Baptist and sets his sight now on silencing Jesus. not all received Jesus’s message with open arms, and so also today, not all will confess him as Lord, but as Jesus taught in his parables, he tolerates the presence of the weeds out of compassion for the wheat. And then, not all seed sown will produce fruit, but He sows anyway. We sow anyway, leaving growth in the hands of God. Which transitions smoothly into the next thing that Matthew would have us remember about Jesus from these chapters, that Jesus rules his Kingdom in unexpected ways. Yet however unexpected, it is, He’s ruling it for you. Like yeast hidden in dough, so also the work of God is hidden from our sight, like a mustard seed that grows into an unexpectedly large tree, so also the work of God produces results that we never saw coming, like the Savior provides for the bodies and souls of the crowds, so also he provides for our needs of body and soul through unimpressive things like simple spoken words, splash of water, or a meal of basic bread and wine. Matthew spends 6 chapters weaving all of these truths together building up to today’s climactic exchange. The final and the ultimate point Matthew wants us to see about Jesus is this: Jesus is the Christ, the promised one sent by God, chosen by him, anointed by him. That’s what the word Christ means. This whole section begins with the chapter, this whole section begins with the question, “Are you the coming one, Jesus. Are you the Christ?” and for over 5 chapters Matthew has been asking us to wrestle with the identity of Jesus and here it concludes with Peter’s dramatic confession, speaking not only for himself, but speaking as a mouthpiece of the group, answering the question. Is Jesus the Christ Peter says “Yes you are the Christ, the son of the living God, the chosen one of Israel.” This is actually the first time in Matthew’s gospel that anyone calls Jesus the Christ. Matthew himself as the writer, as the narrator has done it multiple times and multiple times the disciples have confessed Jesus to be things like the son of David, or the son of God. But this is the first time someone explicitly calls Jesus the Christ and that language is important here because Christ means Jesus was sent to do something. Christ means the chosen one. He was chosen for something, chosen to do something. He is the chosen prophet, the great prophet sent by God to deliver his ultimate message of truth, the message that confuses the scribes and the Pharisees, because it turns their expectations upside down, it challenges their conception of what God should do, who God should be, and how God should act. That doesn’t make it any less true. So also for us. His message still confuses and offends both our sinful flesh and our self-righteous nature. It offends our sinful flesh by knocking down every attempt at self justification, by exposing sin for what it is. By calling us to repentance. He offends our self righteousness by taking away all of our crutches, by undercutting our pride. Just as he challenged and destroyed all the systems and the traditions of the Pharisees, so also he takes away every crutch that we would lean on, that we would try to prop ourselves up against before him, until we are left lying on the ground next to the Canaanite woman, begging for His mercy. And that’s when he rejoices. To show us how merciful He truly is, just as He was merciful to her. Jesus is the Christ, the great priest, offering His sacrifice in the heavenly places, interceding for us as Israel’s priest stood before God on behalf of the people for generations, proclaiming the good news of reconciliation to us as the priests of Israel announced God’s blessing and favor over the people for generations. Jesus is the Christ, the great prophet, the great priest, the great king of all creation, ascended to sit at the right hand of His Father, seated on the throne of the universe, governing and guiding all things for the sake of His gospel, for the preservation of his church. That’s what Jesus says. Jesus is the Christ and the gates of hell will not overcome his church. Jesus is acknowledging before the disciples and before us that life, this side of heaven, is spiritual warfare. In fact Matthew’s gospel is about to make a significant turn, which will start next week, a significant shift into highlighting the events that are going to directly lead to Jesus being executed and crucified for all to see. If the disciples thought they had faced opposition to this point, Jesus is basically telling them, “You ain’t seen nothing yet.” Prepare yourself to see the Son of Man arrested by the leaders of God’s own people. Prepare to see the son of God falsely accused and falsely convicted. Prepare to see God’s chosen one, God’s Christ tortured, humiliated, mocked, ridiculed, stripped naked, killed for all to see. Prepare to see what it feels like to believe that all hope has been lost, and in that moment, remember the gates of hell will not win in the end. Death is just a doorway to resurrection life. Satan may think that he wins. Satan may parade around as if he’s won, but in the end, the victory was always in God’s hands. The gates of hell will not prevail because Jesus is the Christ. So also our lives 2000 years later, our lives as the children of God today, are still spiritual warfare. Our continued return to pet sins threatens to fill us with an overwhelming dread and shame, as if Jesus couldn’t possibly save someone like me, but the kingdom of hell doesn’t win. In the end, our fear, our sadness, our panic at the state of the world around us tempts us to believe that Satan and his demon army are winning, that they’re winning the day in politics, or in culture, or in entertainment, but Jesus is the Christ. The kingdom of Satan does not win in the end, the gates of hell will not prevail against the church, the people of God will walk free in the Kingdom of God, in the life to come. This fills us with confidence. This fills us with hope, for Jesus is the Christ, and he has given to his church the keys to heaven itself. What are those keys? Everything that Jesus has been doing and teaching, everything Matthew has been emphasizing over the last six chapters, its the reality that Jesus is the Christ, sent by God, sent to bring about the forgiveness of sins, and to give the proclamation of that forgiveness to the mouth of his church. Sent to raise us to new life in him, sent to comfort us with the promise that the gates of hell will not prevail, sent to comfort us with the promise that he will continue to always provide for all our needs of body and soul, sent to comfort us with the promise that he gives us a Sabbath rest, like it was meant to be enjoyed, not simply avoiding work, but the peace and the fullness that comes from resting safely in the arms of the God who loves us, the God who has provided us with everything that we need. When we stand next to Peter and the other disciples confessing, not from our own flesh, but from the father who is in heaven that Jesus is in fact the Christ, the gates of heaven are wide open to us, too. We experience a small taste of heaven on earth right now, as we live in the freedom of the gospel, knowing that we are right with God because of Jesus, regardless of whether my day was marked by success or failure, knowing that death will not get the last word, that death will not destroy us. We are already living the eternal life, today, by being united to the eternal body and blood of Jesus himself in the sacrament of this altar, knowing that whatever bodily or spiritual ailments might plague us day-to-day, they will all be set right by Jesus in the new creation, just as He healed so many when he walked among them in this creation, in the flesh. The Kingdom of heaven is not just a future reality waiting for you one day. There’s a glimmer of it that already marks your life, right here and right now, because Jesus is the Christ, and he has opened the gates of heaven to you, so rejoice, relax, find your confidence in the truth of Peter’s confession. Yes. “Jesus is the Christ.” The gates of hell will not overcome Him or His people, including you. Jesus is the Son of the living God. Jesus is the compassionate one. The Christ who provides for all your needs of body and soul, the one who gives you rest, the one who has opened the gates of heaven to you and you belong to him. Find comfort in that, find your peace in that, stand on the rock of Jesus. May God grant it in Jesus name Amen.

 

Grace, mercy, and peace are yours from God our Father, through our Lord and Savior Jesus Christ. Amen. Let us pray.  Lord sent forth your word into our ears that it may bear fruit in our lives. In Jesus name Amen. Well, if you’ve been with us since I started you’ve heard a lot of the Gospel of Matthew, been working our way through especially Matthew chapters 13 and 14 and in those chapters we’ve heard over and over again an emphasis on the mercy and the compassion of Jesus and also on the unexpected way that he will reign in his Kingdom. Today we move into chapter 15 and it’s no exception. Now we actually skipped over a big chunk of chapter 15 before we got to today’s text and then the story just before today’s reading Jesus is confronted by a group of Pharisees who have come to challenge him. Now we’re told that these Pharisees are Pharisees from Jerusalem but Jesus is up on the northern edge of the sea of Galilee, so imagine somebody who lives in Taos or Angel Fire being confronted by officials from Santa Fe. These are not the local cops. These are the feds, the big guns who have been called in to question Jesus, and they questioned Jesus about purity laws, about ceremonial hand washing, and they wonder why the disciples aren’t washing their hands the right way before they eat. Now this is a requirement not found in the laws that God gave on Mount Sinai to Moses and to the Israelites. This is a requirement found in the tradition of the rabbis, in a tradition of the Pharisees, so Jesus puts these Pharisees in their place by pointing out that they have added to God’s law. They placed the traditions of men above the word of God and then Jesus offers a final memorable teaching, the most recognizable part of that entire text. He tells them “It’s not what goes into the mouth that defiles a person but what comes out it”. I’m sure you’ve heard those words before and then later when the disciples asked Jesus to teach them what that means, to help them understand Jesus says “What comes out of the mouth proceeds first from the heart and out of the heart comes all manner of evil.” So simply put, if you want to know what’s going on in a person’s heart, don’t look at what goes into their mouth, look at what comes out. Now perhaps you can see where this is going and why Matthew put this story here. You have an emphasis on Jesus revealing himself as the God of compassion, you have the teaching that what comes out of a mouth shows what’s in a person’s heart, you have Jesus reprimanding the Pharisees from Jerusalem, and then you have today’s text, where Jesus left the northern promised land and he entered into Pagan land, where he went to Tyre and Sidon and when he was there a Canaanite woman comes out to him. Now we shouldn’t gloss over the fact that she’s identified as a Canaanite because, in Bible trivia, this is the only place in the New Testament where the word Canaanite is used. Canaanite is an Old Testament word. The Canaanites were the people who lived in the promised land before the Israelites, the people the Israelites were supposed to drive out in the days of Joshua. This is the only place in the New Testament where anyone is ever called a Canaanite, which means when we hear this story we’re supposed to remember the events of Moses, remember the events in the days of Joshua, remember what happened in that region this Canaanite woman, one who is unclean one, who is descended from the enemies of Israel, one who was at war with Israel’s God, comes out and cries out, in mercy to Israel’s Messiah, “ Have mercy on me, O Lord, son of David.” The contrast is clear from the start. The Pharisees who are supposed to be the religious teachers, and the religious leaders of God’s people, well they came to God’s Messiah not to seek mercy from him but to challenge him to put him in his place. It’s the Canaanite, the enemy of God’s people who comes and cries out for mercy. So great is her cry that she refuses to give up even when Jesus ignores her. Her second cry “Lord help me”. The force of that word is like someone hearing a cry for help in the distance and running to aid, like a child who’s stuck on top of a slide crying out “Mommy come get me” or a rock climber whose harness breaks under dangling off the side of a cliff and they cry out, “Someone come to me and help me”. This woman looks at Jesus and says “Lord come to me quickly and help me.” It’s not what goes into a person’s mouth that defiles them, but what comes out. The words of the Pharisees, the mouth of the Pharisees, shows pride in their hearts, and the words from the mouth of the Canaanite woman show what’s in hers. The question before us today: what are the words that come out of my mouth, what are the words that come out of yours? What’s in our hearts? Do we attempt to stand before the Lord on the basis of our own character, on the basis of our own righteousness? “Lord help me. I’ve been faithful in my church attendance for years upon years. Lord save me for not only have I tithed, I’ve given above and beyond. Lord help me. I don’t gossip. I’ve been faithful to my spouse. I voted for the right person. I protested the right injustice. I sent my kids to the right school. Lord help me. I’m a good person. If we try to stand before God on the basis of our own righteousness we will leave as empty and as embarrassed as the Pharisees who confronted Jesus. So how should we stand before God? We don’t. We don’t stand before God. When the woman first cried out for mercy, Jesus answered her nothing. When the disciples tried to send her away. She would have none of it. She threw herself at the feet of Jesus. Today’s translation says that she knelt at the feet of Jesus but more literally, the Greek says she prostrated herself before him, she fell down to the ground before him in a posture of worship, and when she was rebuked by Jesus, and told that the gifts of the children of Israel ought not be given to their enemies like Canaanites, to the pagan dogs, she agrees. “Yes Lord,” She says, “I know I’m not one of the chosen people. Yes Lord I know I don’t deserve a place at your table. I’m not asking for a full plate Lord, a simple crumb would be enough.” Jesus replies, “Great is your faith. Be it done for you as you desire.” Now at this point it might be easy to think the text is telling us to be humbler or be diligent in prayer. Those are good things. I don’t think that’s the point of Matthew putting this story right here in his gospel. That would still make God’s mercy dependent on my behavior somehow. No I think this is a text about who Jesus is, not one about who we are supposed to be. We’ve heard it a lot over the last few weeks. Jesus is a God of mercy. Jesus is a God of compassion, and that’s definitely in this text too, but this text also beautifully, poignantly illustrates our Lord’s desire to work in surprising and unexpected ways. The Pharisees of Jesus day, they were the ones that God’s people looked up to as the religious examples. They were the ones people wanted to be like, not like this Canaanite woman. Not like this pagan. Not like this unclean person who had never kept the ceremonial law for a day in her life, and yet she, not the religious elite, she is held forth as the example of one out of whose mouth flows words of praise, flows words crying out for mercy. She is presented as the one who is truly clean. That’s an unexpected turn. She’s another in a long line of figures in the Gospel of Matthew, who are these unlikely examples, the unlikely heroes. The magi from the east who recognized the birth of the Messiah well before the scholars of Israel do, or the Roman centurion whose faith outshines any that Jesus has seen in all of Israel. This Canaanite woman who confesses Jesus to be the son of David right after the Pharisees attack the disciples about it and right after the disciples looked at Jesus in doubt and confusion, this woman is written into the gospel of Matthew in this place as the embodiment of what Jesus just said,  it’s what comes out of the mouth that shows whether a person is truly clean. And that is unexpected. But that’s how the Kingdom of God works. The Kingdom of God works in unexpected ways, like a mustard seed, the smallest of seeds which grows into a ridiculously large tree so big that birds can even come and nest in its branches. So also, the Kingdom of God works in ways that people do not expect, or like leaven, kneaded in dough. It’s hidden from sight. You don’t see it working until ultimately the bread rises in the end. So also we shouldn’t try to measure the Kingdom of God through what we can see, rather, we rejoice in the unexpected ways our Lord comes to us in the unexpected ways our Lord gives himself to us. A splash of water on your forehead that unites you to the death of Jesus so that you can certainly be united with him in a resurrection like His. Simple words spoken, sung, preached, heard in this room or in your home or in your car, the words of the living God that create in you a new and living faith. Simple bread. Simple wine. Joined to God’s work. Joined to God’s promise of forgiveness, life, and salvation for you. Scraps from the master’s table. Crumbs in the eyes of the world. They look like nothing from outward appearances, but they are truly the gifts of immortality and we are blessed today to gather around those scraps. In just a few moments, we’ll feast once again on those scraps. A morsel of bread so small that would hardly fill the belly of the goldfish much less than that of a grown adult. A sip of wine so small that it doesn’t often even wipe the bread off your tongue. And yet through these means of grace, Jesus is here for you. Jesus unites himself to you. Jesus now lives in you. Like a dog under the chair of a toddler, faith eagerly devours whatever scraps they can get, and the great gift of this faith is that through these simple scraps, through these simple crumbs, Jesus now lives in you making, you truly clean. To the simple crumb of bread and wine, simple splash of baptismal water, the seemingly innocuous proclamation of God’s word, through these things, we are now adopted into the family of God. We who are filthy in our sin have been covered with the robe of Christ’s righteousness, made truly clean by the crumbs that fall from our master’s table. For now we gather as God’s family around these crumbs, until the day we take our seat at the masters table and the marriage feast of the lamb and his Kingdom which has no end. Until that day, we rejoice that Israel’s Messiah works in simple and unexpected ways. So what matters is not whether we have washed our hands like the Pharisees want us to. What matters is not whether or not we voted for the right person or supported the right cause. What matters is who Jesus is and what Jesus has done for you. We take our place beside the Canaanite woman, prostrate before our Lord, ready to devour the crumbs that fall from His table, for those are the things that make us truly clean, and with each crumb falls our way, we get more than we could ever hope for. So may God grant us the faith to devour the crumbs of his salvation in, Jesus name Amen.