What Will Our Resurrection Bodies Be Like? | 1 Corinthians 15 Explained

1 Corinthians 15:35-49

But someone will ask, “How are the dead raised? With what kind of body do they come?” You foolish person! What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

What Will Our Resurrection Bodies Be Like? 1 Corinthians 15 Explained

Jesus, Grace, mercy and peace to you from God, our Father and from our Lord and Savior, Jesus, Christ, Amen, we are working through our series on First Corinthians, chapter 15, talking about the implications of the resurrection for Christians, looking at Jesus's death and bodily resurrection so that we can see what it means for our own bodies in eternal life.

The first Sunday, we looked at the eyewitnesses and saw that we believe in the resurrection of Jesus, not despite the evidence, but because there were people there who saw him die and rise, and they gave us their eyewitness testimony.

The next session was about the resurrection and how Heaven is not the goal of the Christian life, but Jesus's return when he will call us from our graves and give us new life, body and soul after that, we reflected on on that and how it shows us that death is the enemy, then that life means having a body. And we talked about what that means, especially at funerals, and how our language needs to reflect that last time, we talked about how our bodies matter now as we look forward to the coming joy of the resurrection, and we ended with a question, What will these bodies be like on The day that Jesus returns?

It is really nice that St Paul asked that very same question he writes,

But someone will ask, how are the dead raised with? What kind of body do they come You foolish person? What you sow does not come to life unless it dies. And what you sow is not the body that is to be but a bare kernel, perhaps of wheat or some other grain. But God gives it a body as he has chosen, and to each kind of seed, its own body. For not all flesh is the same, but there is one kind for humans, another for animals, another for birds and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is another. There is one glory of the sun and another glory of the moon and another glory of the stars. For star differs from Star in glory. So it is with the resurrection of the dead. What is sown is perishable. What is raised is imperishable. It is sown in dishonor. It is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body. It is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written the first man, Adam became a living, living being. The last Adam became a life giving spirit. But it is not the spiritual that is first, but the natural and then the spiritual. The first man was from the earth, a man of dust. The second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven, just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

Clears it up, doesn't it? That's a lot of words to tell. Us what's happening. But what St Paul is doing is he starts, first of all, challenging their assumptions. That first paragraph that talks about the birds and the wheat and the stars and all of that he's trying to say very simply, the resurrected body will be different from your body.

Now, he needs to give them that, because they are imagining a resurrected body that looks like their current body. And you can understand if you were just to raise the body you have, that wouldn't be all that awesome, unless you're about 22 In fact, the Greeks Tell a story about a man named tithanus.

Tithanus, in this version of the story, fell in love with a goddess Eos, and they were so in love that she wanted her mortal husband to live forever. So she went to Zeus, and she asked Zeus to give him eternal life. And Zeus smiled and granted him the wish. He smiled because she did not ask for eternal youth, just eternal life, which meant that he continued living and aging naturally, and after several 100 years, that was not all very good for him in us. You can imagine then why the Corinthians might think it's ridiculous that we would have our bodies back when we are raised from the dead, decaying, broken, hurting bodies. Why would we not be elevated into a new spiritual plane like the Greeks thought they imagine a zombie apocalypse on the day Jesus returns, groaning, mumbling, looking for brains.

Paul's answer is simple. The resurrected body is different from the present body in many and various ways, and he uses all of this language about sowing and growing, heavenly bodies and earthly bodies to introduce it. And he gets down to it when he says, What is sown is perishable. What is raised is imperishable. It is sown in dishonor. It is raised in glory. It is sown in weakness. It is raised in power. It is sown a natural body. It is raised a spiritual body. What happens is our bodies become different. The body that goes into the grave will be raised not as it was placed in the grave, but in glory and power. Paul tells us that Jesus is the first fruits of the resurrection, which means that he is the pattern for our own resurrections. And when Paul describes the perishable and imperishable dishonor and glory and all the rest. What we can do is look to Jesus to see what that body will be like. And so when Jesus was raised from the dead, we know that that body is physical. He did all sorts of things, including eat with his disciples, showing that he was not a spirit, but a body.

We also know that that body will have some sort of content continuity with our current bodies and. Because they recognized him. Now, some of them didn't at first, but you want to know why they thought he was dead. Sometimes, when I'm in the grocery store and not wearing my clerical people have no idea who I am, right? It happens all the time. Then they go, Pastor? it takes a sec.

Can you imagine thinking Jesus was dead and then seeing him? It would take more than a second to go? Wait a second, Jesus? And I think that's what's going on. But there is also discontinuity with the old body. When Jesus rose from the dead, He rose never to die again. That's a big deal right now, death has no dominion over him. The body that was subject to pain and hurt and disease is subject to it, no longer the suffering servant, the one who came to bear the weight of sin in his body bears that weight no longer, because he has destroyed the power of sin forever.

And that means that while we will still be us, we will still have our bodies. They will be glorified in the pattern of His glorious body, and so there will be no sickness or disease or hurt or pain ever again. We will live forever in perfection. We will be raised from the dead to eternal life, empowered by the Spirit to live forever with Christ, following his pattern in God. Now, sometimes, when people think about the perfect resurrection That we will see and the perfect world that God will create on the day that Jesus returns, we might ask something. Well, there's a question, won't that be boring?

Have you ever asked that one, what will we do in the resurrection when there is no battle to fight, no growth, no challenges to conquer, when we are just perfect. That is a question that a television show that I loved asked. It's called The Good Place.

Anyone seen the good place? In the good place they go to the equivalent of heaven. And when they get there, the people who are there are so bored with perfection that it has rotted their brains. They can get anything they want at any moment, at any time. And they're so bored by instant gratification that they can't do anything. They are like the living dead zombies. And it would make sense then, if that's what eternal life was like, if we were raised from the dead, as we currently are, right? Because we like challenge. We like growth. We actually need things to do to stimulate ourselves, but that's because built into our bodies is sin. We need challenge because we're sinners.

When we are raised from the dead, it will not be like the Good Place sinners in perfect bodies getting whatever we want. We too, our whole being will be cleansed, not just our physical nature, but also. Our mind and behavior, we will not need challenge, because we will be perfect, always and perfectly, trusting in our Savior, always ready to receive the perfection that Christ gives us, never worrying about the future, ever again, if you can imagine it, never wondering what we might need, or questioning the good and gracious will of our God. We will simply do what we were made to do, love and serve one another in perfection for all eternity.

It is so crazy, I have a hard time even imagining what it would be like, which is why I think the Gospels and St Paul and Revelation don't even try to describe it, because it is so different from what we have now that it would boggle our mind to think about it. We will be raised from the dead into a life that is so perfect and so different we can't even imagine it being as great as it possibly is. What amazing gift that Jesus will give us when He returns on that last day to raise us from the dead, we will be sown with our bodies that are perishable and raised imperishable dishonor and raised in glory We are in weakness now we will be raised in power, a natural body now a spiritual body, following the pattern of our Lord Jesus Christ, to Live in perfection forever in Jesus' name. Amen, please stand and.

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Why the Resurrection Matters for Your Body | 1 Corinthians 15 Explained

1 Corinthians 15:20-29

But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

Why the Resurrection Matters for Your Body | 1 Corinthians 15 Explained

So today, we are in the middle of a sermon series. We are talking about First Corinthians, chapter 15, working through the implications of Christ's resurrection for the Christian church and what it means that we have bodies and souls. Why is it so important that Christians are actually humans, not just spirits?

Over the course of this sermon series, we talked about:

• The eyewitnesses of the resurrection — the men and women who saw Jesus die on the cross and then rise from the dead.

• How we believe in the resurrection not because we believe in this fanciful story, but because of the testimony of these eyewitnesses.

• How heaven is not the goal of the Christian life, because Jesus did not die on a cross to have his soul go up to be with the Father, but to rise from the dead, body and soul. And so we, too, follow that pattern.

• Last Sunday, we talked about the phrase, "the last enemy to be destroyed is death," and how sometimes around the end of life, Christians misuse our language to talk as if death is a friend and not an enemy — and that the real eternal life that we're looking for is the resurrection, and that death, the enemy, will be destroyed on the last day.

Today's Focus: 1 Corinthians 15:29–34

So here is what St. Paul says, starting at verse 29:

"Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? And as for us, why do we endanger ourselves every hour? I die every day — I mean that, brothers — just as surely as I glory over you in Christ Jesus our Lord. If I fought wild beasts in Ephesus for merely human reasons, what have I gained? If the dead are not raised, 'Let us eat and drink, for tomorrow we die.' Do not be misled: 'Bad company corrupts good character.' Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God — I say this to your shame."

There are some confusing sentences in this passage, and you shouldn't feel bad about being confused, because everybody is confused by these — even the really smart people. I watched a video in preparation for this about those opening sentences that talked about being baptized for the dead, and they all said, "We have no idea what this means." These are the guys who are teaching at seminaries, who know Greek better than I know English. They have no idea.

There are lots of theories and lots of ways of trying to explain it, and, you know, people write books about this — but in the end, we don't really know what St. Paul was talking about when he said "baptized for the dead," or "on behalf of the dead," or "concerning the dead." However you translate it, this is something we just don't understand. So... we’re going to skip it.

What We Do Know

Let’s talk about what happens next instead.

What St. Paul says is he is protesting their idea of salvation with the idea that he suffers in his body for Christ. He says:

• If the dead are not raised, why in the world do I suffer for Christ?

• If Christianity is about now or is just a spiritual religion, I don’t need to discipline myself.

• I don’t need to stand up for Christ and take the wounds of Christ on myself if the dead are not raised.

• In fact, he says, “If the dead are not raised, what are we doing at all? Let us eat and drink, for tomorrow we die.”

Why not just have as much fun as you can, have this spiritual life inside your heart in Christ, and then die and go to heaven, and everything’s fine?

What St. Paul is doing is pointing out a problem in the Corinthians — the implications of what it means if Christ is only about now or only about this spiritual life. He says nothing that we’re doing now makes any sense if that’s the case.

The Implications of a Bodily Resurrection

St. Paul fought the wild beasts. He was beaten many times. He was stoned all over the place, imprisoned, whipped. He went through a lot, didn’t he?

In fact, those are only the things we talk about — the things that are written down in Scripture. I am sure that he went through a whole lot more. And then eventually, he died a martyr’s death.

The same is true for all of the apostles — except for John. And John — they only attempted to kill him.

Many Christians face a life of difficulty and hardship — a life where they are under threat of physical violence, imprisonment, or even death.

We in America are pretty fortunate that:

• We don’t have a government that wants to hunt us down and imprison us.

• We don’t have powerful religious groups that will sometimes start a riot and chase us out of our villages — which still happens all over the world.

But the Christian life is still difficult.

• We still face hardships.

• We still face hurt.

• We still discipline our bodies in response to Christ.

As Jesus tells us: “If anyone would come after Me, he must deny himself, take up his cross, and follow Me.”

If Christianity is about today and today only, and our bodies are just for this earth, why would we discipline our bodies?

It would just be a spiritual, mental religion. All we would have to do is have the right internal disciplines — a little bit like the Jedi and their force-ghost eternal life. All you have to do is think the right things, and then you get to die and go off to heaven.

But that’s not what we’re here for.

Our Bodies Matter

Our bodies will be raised from the dead, which means:

• What we do in the body now is important.

• What we do with our bodies today matters.

Because Jesus came to die not just for our souls but for our bodies.

He came not to be a spiritual guru to give you the right mental exercises and an internal spiritual path, but to lead us through death into eternal life. Jesus gives us the resurrection.

And if we don’t have a resurrection, if there is no bodily rising from the dead, we might as well go out and do what St. Paul says:

“Let us eat and drink, for tomorrow we die.”

That’s what our world tells us to do, right?

• Have fun while you can.

• Enjoy life.

• Do whatever you like.

And you all know — that’s not what Christianity is all about.

We know this not just because Holy Scripture tells us. You’re not doing it just because it’s written in a command somewhere, but because this makes sense.

Against the Spiritualization of Christianity

One of the other implications of this is that we have to fight against the spiritualization of Christianity.

This has happened all over our culture. People act as if Christianity is just a mental attitude.

And you know this because:

• You’ve talked with lots of people who think they are Christians because they know the name of Jesus.

• They don’t do anything or live in a particular way.

• There is no church attendance or anything like that.

• No evidence of the Holy Spirit in them.

They simply say, “I have the name of Jesus in my heart, therefore I must be a Christian.”

But we know:

• You’re not saved by your knowledge.

• You’re not saved by an internal mental discipline.

• You’re not saved by a spiritualization of the faith.

We are saved by grace through faith on account of Christ. And that grace is delivered through means — through the Word and Sacraments.

Real Life, Real Grace

The spiritualization of the Christian faith happens the way the Corinthians were doing things.

If you read the book of Corinthians, they thought because they had this faith, they could do whatever they wanted with their bodies — including some pretty crazy... some pretty crazy stuff. You should read it. It’s not the kind of thing I can say over the microphone to a bunch of pious Christians — especially not put out on the internet on YouTube. They might get me banned.

It was pretty nuts. And this is why St. Paul says to them:

“Bad company corrupts good morals.”
“Some of you don’t know God, and I say this to your shame.”

Paul’s being pretty hardcore.
Our bodies matter, and what we do with them matters.

Serving the Eternal Body

So the real question then is: Why?

• Why do we discipline ourselves?

• Why do we gather here?

• Why do we take our time?

It’s not just this mental thing.

We do it because we want to rise from the dead on the last day — because Jesus calls us to follow Him. And so you gather here to receive His grace. You gather here:

• To hear the Word,

• To receive the Sacraments,

• To have the grace of God given bodily to us by the power of the Holy Spirit.

Because we know Christ is coming, and what we do in our bodies matters.

And the means of grace come to us in our bodies:

• In Baptism,

• In Holy Communion,

• Sometimes with the hand of the pastor put on your head in my office when I say, “I forgive your sins in the name of the Father, Son, and Holy Spirit.”

Our bodies matter, and so we hold on to that hope, and we discipline ourselves, and we do these things because we know eternal life is worth it. Christ is coming.

The Beautiful Implication

The last thing about our bodies mattering and the life of the world to come is actually super cool.

Well, all of this is kind of cool. I love it. But I think this is really cool — because this is something I don’t think Christians talk about very much:

When you help someone in their body, you are doing an eternal good.

When you feed someone — hospitality people — when you feed someone, even if it’s a delicious donut, you are supporting a body that will live forever.

Isn’t that cool?

This body that you are supporting, that you are serving, will live forever.

Moms, dads — you fed a lot of baby food to your kids, right? It was kind of sloppy, because babies — when they chew, it comes out their lips and just... all over their face.

And I bet when you were doing that moment, you didn’t think to yourself, “I am serving eternity.”

You thought, “This is gross,” right?

But that’s what happens. You are contributing to an eternal being when you serve someone’s body.

Eternal Impact

The things that you do look forward into eternal life, because:

• Our bodies matter.

• They are not shells to be discarded.

• They are not things that will be left behind on Earth.

• They will be raised on the last day into eternal life.

And so the physical, and the emotional, and the things that we are called to do in our everyday vocations — they are not less than the spiritual, but are part of the whole thing.

You are serving a body that will last into eternal life.

And we can’t set aside the Gospel of Jesus Christ, of course — because if we want that body to live forever with us in eternal joy, they need to hear the Gospel.

But every time you go out and serve someone — whether it’s in your jobs, in your homes, whatever you're doing when you give someone food or help or whatever it is, you are serving something that lasts forever, and there is cosmic and spiritual service involved in that. And I think that's cool, don't you, because our bodies matter both now and into eternal life. And St Paul is helping the Corinthians to remember this, to remember that what we do with ourselves, our bodies, our lives, it matters in our discipline, in the Christian faith, because Christ is coming. He is coming not to take our souls and put us up in heaven, but to raise the bodies that we live in now into everlasting life, and what a joy that is. Now, of course, what this is going to do is it's going to raise a question, what kind of body will that be? What sort of body does it have in relation to my body. Now it can't be just like this. Come back next week, and you will find out exactly what St Paul says about that body, because it's pretty cool. Because what he says is, but someone may ask, how are the dead raised with? What kind of body will they come find out more next Sunday in Jesus' name. Amen..

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Death Is Not Salvation — Christ the First-fruits | 1 Corinthians 15 Explained

1 Corinthians 15:20-29

But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

Christ Has Been Raised: The Resurrection and the End of Death

Grace, mercy, and peace to you from God, our Father, and from our Lord and Savior, Jesus Christ. Amen.

We are in the middle of our Easter sermon series. We've been working through the resurrection chapter of Paul’s letters—First Corinthians, chapter 15. This is the chapter where Paul talks about the implications of the resurrection for Christians who, at that time, didn’t believe that people rose from the dead. These Corinthians.

So far in our series, we’ve talked—
The first time, we talked about the witnesses of the resurrection.
That we Christians, we don’t believe despite evidence—we believe because there were people who saw Jesus die, saw Him buried, and then saw Him alive.
And we believe because those people carried that testimony, wrote it down, and even died for it.

Last time, we talked about the resurrection—about how living as disembodied spirits floating around in heaven is not the goal of the Christian life, but the resurrection.
That Jesus, who died and rose, will raise us from our graves as well.

Christ the Firstfruits: A Reading from 1 Corinthians 15

And so today we’re continuing on in 1 Corinthians chapter 15, starting at verse 20:

“But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead.
For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at His coming those who belong to Christ.
Then comes the end, when He delivers the kingdom to God the Father after destroying every rule and every authority and power.
For He must reign until He has put all His enemies under His feet. The last enemy to be destroyed is death.
For God has put all things in subjection under His feet. But when it says ‘all things are put in subjection,’ it is plain that He is excepted who put all things in subjection under Him.
When all things are subjected to Him, then the Son Himself will also be subjected to Him who put all things in subjection under Him, that God may be all in all.”

Who Is Subject to Whom? Clarifying Paul’s Complex Language

Now, I think the first thing we have to do before we dive into the meat of this sermon is explain that last couple of sentences, because that’s a little confusing, isn’t it?

St. Paul uses the word "Him" to refer to a lot of different people, and there’s a lot of subjection going on.

So what we’re going to do is make it a little more plain English.
What it says is that when Christ returns, He will rule over all things—except for the Father. That’s it.
But St. Paul has to go, “When the Bible says all things will be put in subjection under Christ, it means—except the Father.”
That’s what he was trying to say there.

And of course, we know that because Christ is subject to the Father, because He’s also not just God but a human being.
And so just as we are subject, so is He.

But that’s not really the main point of what Paul is trying to talk about here. What he’s trying to talk about is something about death and resurrection.

Death Is the Enemy—Not a Friend

He says that Christ will rule—where He is now, at the right hand of the Father—until all the enemies are destroyed.
“Every rule and authority and power. For He must reign until He has put all His enemies under His feet.”
And then it says: “The last enemy to be destroyed is death.”

So I think that’s really important in talking about the resurrection—is reminding ourselves that death is the enemy.

Now, when we say that, we all think: “Well, of course, Pastor. That’s why we celebrate Easter.”

We got together on Easter Day, we read the story of Jesus coming out of the tomb, and you told us: “The power of death is destroyed forever.” Duh.

Bucha.

We all know that, and we say it, but sometimes when we get to funerals, we forget the language that death is the enemy.

And so what we need to do is remind ourselves—some very simple definitions.

What Does It Mean to Be Alive or Dead?

What does it mean to be alive?
And what does it mean to be dead?

Now again, you’re probably looking at me going, “Pastor, we know what it means to be alive. We also know what it means to be dead. Why are we going through this again?”

It’s about how we talk when we’re dealing with the end of life.

So let’s say—what does it mean to be alive?

If you look at the story of Adam when he was created, God formed his body out of the ground, and He gave him the breath of life.
And so you are alive when you are living and breathing. You have a body and soul. Pretty straightforward.

You are dead when that is not the case.
Our soul goes to be with Christ our Savior while we wait for the resurrection.

And what that means is that we have to remember:
When we say the phrase “eternal life,” it has to be life—not death.

If Jesus destroyed the power of death, we are only alive if our bodies and souls are together—living and breathing.

Jesus Rose—Body and Soul

Jesus did not say, “I’ve died on the cross, my body is placed in the tomb, and now my soul rests with my Father forever in heaven.”

His soul left His body—and it came back.

He rose from the dead.
And now He is alive—body and soul—forever.

And that’s what it means that Jesus destroyed the power of death.
He did not die and go to heaven to remain there—He rose, so that we could live too.

Funeral Language: “Homegoing” and Other Mistakes

And what that means is—death is still our enemy. Death is still the enemy.

And we can understand how we sometimes misuse this if we look at the way we talk at funerals.

I’m going to use the example of my paternal grandfather.
See, my grandfather died at a ripe old age, after many, many years of illness.

He had a heart attack the very first time right when I was being born.
That was a long time ago.
And ever since then, he struggled with heart things.
And then eventually, he died of COPD—which is a really long thing—like slowly your lungs fill, there’s fluid, and it takes a while.
He had years of decline because of that.
His body slowing down.
He couldn’t eat salt—which might’ve been the worst part, right?

So finally, when the funeral came, we took comfort that the suffering was over.
And that happens for a lot of us, right?
We say, “He is with Christ. His spirit is with our Savior in paradise, waiting for the last day.”
But it didn’t mean we didn’t miss him.

We still wanted him to be alive—because life is better than death in all circumstances.
It was still sad when he died—because life is better.

We still grieved in hope, knowing that our Savior died for him, and that he will rise with us on the last day.
We still grieved with a sure and certain promise that because he was baptized, he will be with our Savior until we see him again—and Christ calls him out of the grave.

But the trouble that sometimes we have is—at funerals, we act as if death is life.

We talk about them “going to be with Christ” and living eternal life then—
or even worse, every once in a while, I will see a funeral called a “homegoing.”

Have you heard that before?

Some of your faces are all wrinkled. I’m glad to see that.

But some of you are nodding—yes.

They’ll say that when the person dies, they’re actually “going home.”
Which is the opposite of the Christian message.

Death is the enemy—not our salvation.

Jesus Christ did not die and leave His body in the tomb.
He rose from the dead.

And so sometimes when we do things like that, we try to stop giving permission to be sad at the funeral.

We tell people, “You should be happy—they’re in salvation now,”
which just… isn’t real.

No matter what happens, when someone dies, it’s always sad.
And it’s okay to mourn and weep when that happens.

What we are is—we are comforted by the joy of Christ’s resurrection, knowing that He will return.

Christ, the Firstfruits—And My Blackberry Bush

And that’s what this “firstfruits” metaphor is all about.

Paul says:

“But each in his own order: Christ, the firstfruits, then at His coming, those who belong to Christ.”

Of course we’re talking about fruit—which means I’m going to tell you about my garden. You’re all used to that, right?

I have been growing blackberries for the very first time, and they have sprouted in a crazy way that I never expected.

I have this wall of blackberries at my house, and I bet there are a thousand flowers and blackberries growing on my three vines.

I’ve been tending them and watching them.

And this week—actually yesterday—there was one ripe blackberry.

I’ve been watching it for days.
It started turning pink… and then darker, and darker, and darker.
And I picked it yesterday. And I gave it to my wife.

And it was sour—but amazing.

That was the firstfruits.
Nothing else is ripe right now.

We’ve got green berries of various sizes—some are teeny tiny, some are the right size.
Then we’ve got flowers, and things that will soon be flowers.

And what’s going on here is—it helps us see exactly what Christ is for us.
He’s that first blackberry, and we’re waiting for all the rest.

I’m really excited, because this is just a foretaste of the feast to come in my house—because I’m going to get a lot.

But it’s even better that Jesus is a foretaste of the feast to come in the resurrection.

That all who have died in Christ—this is not where they stay.
We will follow the pattern of Him that is to come.

Death is not salvation. Life is.
And when Christ returns, He will restore all the dead to everlasting life.

Grieving with Hope—and the Promise of Baptism

And it should change how we talk around that time—especially at funerals.

Because we are allowed to be sad.
We’re allowed to mourn—which, in fact, is good.

But at the same time, we have the comfort of the firstfruits—Christ, that very first blackberry.

He is the one who will show us what all the others will be like.
He is the one who shows us what that last day will be—when all of us are called from the dead and live in new life.

And that promise is delivered to you in baptism.

Because Romans chapter 6 tells us that in baptism, you died with Christ, and you rose with Him,
so that you will have new life. Life.

Christ is that very first who comes to give us life.
And we know that on the last day, He will destroy that enemy.

And He will reign forever with us.
In His name. Amen.

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Heaven Isn’t the End: The True Christian Hope of Resurrection | 1 Corinthians 15:12–19 Sermon

1 Corinthians 15:12-19

Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied.

Heaven Isn’t the End: The True Christian Hope of Resurrection | 1 Corinthians 15:12–19 Sermon

Grace, mercy, and peace to you from God our Father and from our Lord and Savior, Jesus the Christ. Amen.

For today's sermon, I’m preaching on 1 Corinthians 15:12–19. We are still in the Easter season, and this is a passage about the resurrection.

"But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead?
If there is no resurrection of the dead, then not even Christ has been raised.
And if Christ has not been raised, our preaching is useless, and so is your faith.
More than that, we are then found to be false witnesses about God, for we have testified about God that He raised Christ from the dead.
But He did not raise Him if, in fact, the dead are not raised.
For if the dead are not raised, then Christ has not been raised either.
And if Christ has not been raised, your faith is futile; you are still in your sins.
Then those also who have fallen asleep in Christ are lost.
If only for this life we have hope in Christ, we are to be pitied more than all men."

When a loved one dies, most of us have heard—and perhaps even said—words like “She’s in heaven,” or “At least Grandpa is with the Lord.” These words are true and comforting, but they are not the whole story. Heaven is not the finish line. It is a waiting room before the opening of God’s new creation.

The Apostle Paul gently fills in that missing chapter—the rest of the story—for the church in Corinth and for us. Many of us have been in church all our lives and have not heard much talk about the resurrection. We’ve probably heard many stories and sermons about going to heaven, but we were not told a complete story.

Paul had an argument with the Corinthians who did not believe in the resurrection. Verse 12 of 1 Corinthians 15 says:

“Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead?”

Paul starts with common ground: the unanimous testimony that Jesus really did walk out of the tomb. Yet in Corinth, many still thought bodily resurrection was repugnant or unnecessary. To them, salvation meant deliverance of the soul from the prison of the body.

Paul’s question, therefore, cuts two ways. It is rhetorical: “You already confess Christ’s resurrection. Why deny your own?” Any defense of the Gospel, your doubts about your future, expose doubts about His past. In one sentence, Paul confronts an entire worldview that belittles the body as insignificant. He invites the church to carry the hope of Easter forward from the empty tomb all the way to every believer’s grave on earth—confident that every one of them will stand empty.

Verses 13 and 14 say:

“But if there is no resurrection of the dead, then not even Christ has been raised.
And if Christ has not been raised, then our preaching is in vain and your faith is in vain.”

Paul’s argument is not abstract reasoning—it is a prioritization of theological and pastoral issues. The word vain means empty, hollow, without content. Preaching becomes motivational speaking. Faith becomes wishful thinking. The cross becomes a noble tragedy.

Paul is pressing the Corinthians to see that Easter is not one doctrine among many—it is the keel that keeps the ship of the Gospel from capsizing. Verses 15 and 16 say, partly toward the end:

“If the dead are not raised, not even Christ has been raised.”

Jewish law required two or three witnesses for a matter to be established. The Twelve and a wider circle of witnesses—many of whom the Corinthians could still interview—had staked their lives on what they saw. If resurrection is impossible, those witnesses become perjurers, and God Himself is painted as a deceiver. Christ’s resurrection and ours stand or fall together. Union with Christ is not a metaphor—it is a concrete sharing of our destinies.

Verse 17 says:

“And if Christ has not been raised, your faith is futile and you are still in your sins.”

A dead Messiah cannot pardon. The resurrection is God’s receipt—stamped “Paid in Full” across the ledger of sin. Without it, the guilt and power of sin remain unbroken, and the Spirit’s sanctifying work has no legal footing.

Paul is suddenly answering a lurking question: “Isn’t the cross enough?” The answer is no. Without Easter, the cross is a payment check that bounced.

Verse 18:

“Then those who have fallen asleep in Christ have perished.”

Paul turns this theology to pastoral reality. People we love have died. The gentle phrase “fallen asleep” echoes Jesus’ own words about Jairus’ daughter and Lazarus, hinting at a temporary condition that will end in awakening. But if resurrection is fiction, the sleeping are permanent. Grief would be final, and Christian funerals would offer nothing better than stoic resignation. Paul lets that bleak possibility hover so that the coming declaration of victory will break like dawn after a long night.

Verse 19:

“If in Christ we have hope in this life only, we are of all people most to be pitied.”

The Gospel is not a self-help program for coping with Monday mornings. Paul has endured beatings, shipwrecks, hunger, and imprisonment—precisely because he is convinced that death is a doorway, not a dead end. If that doorway is bricked shut, his sacrifices—and ours—are pathetic. Christianity then becomes nothing more than a bait-and-switch: “Give up everything now for benefits that will never come.”

Only a bodily, cosmic resurrection—of people and creation—justifies such costly discipleship.

We’ve talked through every verse. Paul has not yet introduced the next section; he wants the weight of the problem to sink in before he gives the solution.

Resurrection completes salvation. Good Friday answers the question: Can sin be paid for? Easter morning answers: Has the payment been accepted? When the Father raised Jesus, He publicly vindicated the cross, declaring once and for all: the debt is settled.

Justification is therefore more than a legal fiction—it is a living union with the risen Christ. Because He walked bodily out of the tomb, your own flesh is destined for the same outcome. Salvation is not complete until bodies, as well as souls, are made new—and Easter is God’s pledge that He will finish what He started.

Grief is refined. Tears at a funeral are still appropriate. Jesus Himself wept at Lazarus’ tomb. Yet believers do not sorrow as though they have no hope.

Every Christian internment, in Paul’s agricultural metaphor, is a sowing in hope. What is lowered in weakness will be raised in glory. What is buried perishable will emerge imperishable.

Easter, therefore, converts cemeteries into fields awaiting harvest. Grief remains real, but it is shot through with anticipation.

Our daily life is energized. If death—the ultimate enemy—has lost its dominion, then every lesser fear has been relativized. The resurrection empowers holy risk. You can give away time, treasures, even reputation, knowing nothing offered to Christ is really lost. Courage in injustice, perseverance in suffering, and extravagant love all flow from a settled confidence that our labor in the Lord participates in a kingdom that cannot be shaken.

The body is honored because God intends to rescue creation—not replace it. The material world, including your body, carries enduring significance. Caring for physical health, practicing sexual integrity, ministering to tangible needs, and stewarding the environment are not mere add-ons to spiritual life—they anticipate the resurrection order in which heaven and earth meet.

The body is not a disposable shell but a temple slated for glorification when Jesus Christ returns.

We often hear well-meaning phrases when someone dies—things like, “They’re in a better place,” “Mom’s watching over us,” or “He’s become an angel.” These words are offered out of love and a desire to comfort—and we understand the heart behind them. People reach for whatever words they can to help comfort others.

While these phrases are common, they unintentionally point us away from the glorious hope we have as Christians.

Let’s look at the idea that someone becomes an angel. Angels are a distinct order of creation. Our destiny is not to become something else entirely but to be fully restored—body and soul—as God created us to be. Christ rose as a human being glorified. That’s our hope.

Also, think about the phrase, “They’re watching over us.” Scripture says our hope is not in the dead being our guardians, but that we are held in God’s care. Our comfort comes from the truth that Christ intercedes for us, and the Holy Spirit dwells within us now.

When people say, “They’re in a better place,” there’s some truth in that. Paul did say that to be with Christ is far better. But our Christian hope is not simply that our soul floats off to heaven. That’s only the first part of the story. Our ultimate hope is resurrection—bodily resurrection, life made new.

Jesus walked out of the tomb and will raise us on the last day. Our bodies will be restored—not as ghosts or angels—but as redeemed human beings, glorified in Christ.

We confess this in the Apostles’ Creed when we say: “I believe in the resurrection of the body and the life everlasting.”

It is a promise sealed in Jesus’ empty tomb. We can face death with confidence, knowing that the One who died and rose again has gone ahead of us—and will return to raise us with Him.

Let us then gently correct our language—not to scold or belittle someone—but to proclaim something better, even better than heaven. The true Christian hope is not that our loved ones become angels, but that they are resting in Christ, and they will rise again.

As Job said:

“I know that my Redeemer lives, and that in the end He will stand upon the earth.
And after my skin has been destroyed, yet in my flesh I will see God.”

Fellow Christians, the Gospel does not end in the cemetery. Christ rose—and therefore, we will rise.

Heaven is wonderful, but it is only the waiting room of the Father’s house. The great room is still ahead—when Christ returns, the trumpet sounds, and every grave is empty by His command.

Christ is risen! He is risen indeed. Alleluia!

And the peace of God, which surpasses all understanding, guard your hearts and minds in Christ Jesus. Amen.

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See You Sunday: Finding Peace in the Resurrection Promise | Easter Sermon

Luke 24:1-12

But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body of the Lord Jesus. While they were perplexed about this, behold, two men stood by them in dazzling apparel. And as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” And they remembered his words, and returning from the tomb they told all these things to the eleven and to all the rest. Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, but these words seemed to them an idle tale, and they did not believe them. But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.

Easter Sermon: See You Sunday

Alleluia, Christ is risen!

Today, we are joyfully celebrating the story of the resurrection. This story begins with a number of women going to the tomb. They go to the tomb taking the traditional spices, the aloes and lotions and all of the things that you would put on a body being prepared for burial.

There would have been a lot of confusion after Jesus had been taken down from the cross. You can imagine, everything happened pretty quickly. They arrest him on Thursday. He's executed on Friday, in the grave by Friday night before the Sabbath comes. Nobody really has time to get together and have a meeting. There were no Roberts Rules of Order for the burial committee, so Joseph of Arimathea goes and takes the body down. Nicodemus is there to help prepare it.

But the women, maybe they forgot, and they bring spices to the tomb early in the morning that day. When they get there, the stone is rolled away, and the angels are there, and they say:

"Why do you seek the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise."

And they remembered his words.

That's what I'd like to focus on today, that little phrase, "and they remembered his words." Why is that phrase so important?

Luke shows Jesus as the perfect Prophet coming to Jerusalem to suffer and die for his people. There's a test in the Old Testament, found in Deuteronomy. When Moses says there will be a prophet who comes after me, he asks the question: how will we know whether a prophet is from God or speaking on their own? The test is very simple. If the Prophet says something will happen, and it doesn't, they're a false prophet. Easy enough, right? If the Prophet says something will happen and it does, they could be a true prophet.

Now, there are lots of prophecies that you can make that everybody knows will come true. Otherwise, anyone would be the greatest prophet of all, right? "The sun will come out tomorrow." We can make predictions like that. It's pretty easy for the weatherman to be a prophet in California: "Sunny tomorrow." But that's not the kind of prediction that Jesus made.

Jesus made a prediction three times, and the angels remind the women of that. They say, "Remember how he told you, while he was still in Galilee that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise?"

Jesus predicts this three times in the Gospel of Luke:

1. Twice in Luke 9, he says, "The Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed and on the third day be raised."

2. Later, he says, "But while they were all marveling at everything he was doing, Jesus said to His disciples, 'Let these words sink into your ears. The Son of Man is about to be delivered into the hands of men.'"

3. Or in Luke 18: "See, we are going up to Jerusalem and everything that is written about the Son of Man by the prophets will be accomplished, for he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. And after flogging him, they will kill him, and on the third day he will rise."

That's a pretty good prediction, isn't it? Because that's exactly what happened to Jesus. He was betrayed to the Gentiles, mocked, beaten, spit upon, flogged and nailed to a cross, and they took him down and placed him in a tomb. And then Jesus did what he said he would do. He came back, he rose from the dead, and the angels were there to share this wonderful news with the women. Notice they reminded them of what Jesus said. They reminded them that they can trust Jesus' promises. When he says something will happen, it will happen.

And the funny thing is, nobody believed him. Now, you can't really blame the disciples and all the other people there. Jesus often said a whole bunch of confusing things. They might have thought this was another one of his parables. Or they could have thought maybe Jesus was just kind of going insane. Because who is going to make that their plan? Go to the cross, die and then rise from the dead? "What Jesus? You're nuts."

And even after everything happened that he had predicted—that he was beaten and flogged and mocked and spit on and nailed to a cross and died—they still didn't say, "Wait a second, you remember all that stuff he said while we were walking to Jerusalem? It all happened. Maybe we should expect him to come back." No, the disciples were hiding, all alone for fear of the Jews. They thought they would be next on the crucifixion list.

Even the women, the women who followed Jesus everywhere and were at the foot of the cross, who didn't abandon him—they didn't expect him to be alive either, because they were bringing spices to anoint his body. You don't bring those spices if you expect no body to be there.

I'd like you to take a moment and imagine what it might have been like for the women and the disciples if they had listened, if they had believed what Jesus had said. Sure, it would have been pretty terrible watching someone they love get flogged and whipped and beaten and all of the stuff that Jesus predicted. They could be at the foot of the cross, and they would have been crying, but then they might have looked up and said, "See you Sunday." Right?

They could have believed, listened to what Jesus said and said he's going to come back, because he told them exactly what he would do. And this is the same guy who healed the sick and raised the dead and walked on water and did all sorts of cool stuff. Why couldn't they believe? They just didn't trust. It could have been so much better for them, but they didn't believe his words.

It actually reminds me of something that happens when you've got a real young kid, and you pick them up and throw them in the air. We've got some young children at 2911 and they're at the right age now that I get to do that, which is really fun for me. When the ceilings are low, they get a little nervous, but when the ceilings are high, they're really up there.

Now I'm getting to the stage in life where if something like that happens to me—I go up on a roller coaster—I'm really, really nervous, even though I know there is no way it's going to be a problem. The little kids, it never even crosses their mind that I wouldn't catch them. I mean, I could throw them up in the air and just be like... but they know I won't. All they do is laugh and smile and giggle. There's so much joy because they trust. It never crosses their mind not to make that trust.

That's what they could have had—the disciples, the women who followed Jesus, everyone who believed in him could have had that kind of peace. They could have just said, "See you Sunday, Jesus."

That's what Jesus can offer us too, the kind of peace that simply says, "We believe your promises." We believe that Jesus is the first fruits of the dead, that his resurrection is not a one-off kind of thing, but he leads the way through death to eternal life, that just as He is risen from the dead, all who believe in Him will follow that same path. That's the promise of the resurrection, that's the joy that we can have.

And it's really cool to be able to think: I don't have to worry, because I know Christ is with me. He has given me these promises. I know that at the end of whatever is ahead of me, even if it leads me to a cross, there is resurrection on the other side. And the same Jesus, who said, "I will be betrayed into the hands of men, crucified, and after three days rise," promises you that he will raise you from the dead.

But our hearts are just like the disciples. We always hear those words, and we forget about them, like me riding the roller coaster, too nervous to have fun just thinking, "Oh no, we're really high up." We start to think that we have to solve our problems. We have to take care of ourselves, or we trust other things, and we ignore the promises of God, and that robs us of the peace we could have simply trusting that our savior is with us.

But Jesus knows that. What did he do for the women who didn't believe his words? He sent angels to them, and they said, "He's not here. He's risen. Remember what he said?" And then he appears to them again, and he appears to the disciples in a room and eats fish to prove that he's alive. He appears to two disciples walking along the road to Emmaus, and explains everything about him in the Scriptures. He spends 40 days with his disciples, teaching them everything they need to know to be the messengers of the gospel after he ascends into heaven, because he knows that we are sinful, that we don't have the trust we need. So He reassures them and appears to them so they cannot deny that he is risen.

We too get some assurances. Those first are the ones that we read about when we gather here to study God's word. It's the testimony of the apostles. They saw Jesus alive. They spoke to him, they touched him, they ate with him. They know he was alive. And that testimony comes down to us as well.

And he appears here every single week, when we all gather together. The body of Christ is here to be with you, to repeat those promises, to tell you: come and have the peace that Christ offers you. He's here. The greatest way he does that is when he shows up with his body and his blood given and shed for you for the forgiveness of sins.

The resurrection of Jesus gives us this amazing promise that we too will rise from the dead.

Now, before we close, I want to let you know we're going to be talking about this resurrection promise all through the Easter season. Starting next week, we're going to do a sermon series on First Corinthians chapter 15, which is all about the resurrection and everything that it means for us. It's one of the longest chapters in the letters, and there's so much in there. Come back and hear more. Hear more about the power of the resurrection for you and all the amazing things it does. As Paul lays out this perfect and amazing promise that Christ wants to give to you, because Jesus is risen.

Alleluia, Christ is risen! Amen.

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Waiting on God's Salvation: From a Heart of Stone to a Heart of Flesh | Easter Vigil Sermon

Ezekiel 36:24-28

I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God.

Grace, mercy, and peace to you from God, our Father, and from our Lord and Savior, Jesus Christ. Amen.

This is my favorite worship service of the entire year. I love it because it's got all the bells and whistles—except for actual bells or whistles. There's singing, chanting, and the smell of heaven all around us. It's a wonderful service.

As I was listening and reading through today's readings, I noticed a theme running through all of them: waiting on God's salvation. In each story and reading, we hear about a God who does the work for us:

• God creates the heavens and the earth without any help from human beings, and simply hands them over to us.

• Moses and the people of Israel—who had no weapons or training, who were ex-slaves on the run—faced the world's best military. They complained, "Moses, we could have died back there without going on a big walk." But Moses replied, "You don't have to do anything. God Himself will fight for you."

We have many stories where God is the one who does the work. Think about Ezekiel: a valley filled with dry bones. Bones can't do anything; they're just stuck there. What does God do? He breathes His Spirit into them, and they come alive, just as He promises we too will.

And it ends with perhaps the greatest "God will save" moment of the Old Testament: Shadrach, Meshach, and Abednego in the fiery furnace. They heated that furnace so hot that the men throwing them in died, yet the three who went in didn't even smell like smoke. They declared, "Our God can deliver us, O King. Even if He doesn't, we still won't serve your false god."

That's what this night is all about: trusting and waiting on God to do the saving.

Tonight, I'm going to talk about Ezekiel chapter 36, where the prophet gives a promise. He promises to take our heart of stone and give us a transplant for a heart of flesh. This promise includes:

• Sprinkling clean water to cleanse us

• Removing our idols

• Giving us a new spirit

• Enabling us to walk in His just decrees

Much of the Old Testament tells of people turning away from the salvation God offered. We have story after story of God rescuing His people, but we often skip over the parts where they said, "No thanks. I would rather try something else. I would rather chase after powerless gods. I would rather depend on my own strength, wisdom, or knowledge."

So God sent prophets to say, "I'm the one who saves, not these false gods—they can't do anything." Yet the people rejected the prophets. Finally, God sent His Son, Jesus Christ. And the people with hearts of stone killed even Him.

Perhaps the greatest story of trust—of simply waiting on God to save—is Jesus on the cross saying, "It is finished." The Son of God simply said, "I trust my Father to raise me from the dead." He had so much trust that He allowed Himself to die and be placed in a tomb for a whole day. Jesus, who created the heavens and earth, lay dead in the tomb, simply trusting that His Father would raise Him.

On Sunday morning, as the women who didn't remember Jesus's words went to the tomb, they found the stone rolled away and nobody inside. Jesus had risen. Jesus has that heart of flesh that trusts in God's promises.

Even as believers who trust in a Savior who lived and died for us, sometimes we also go our own way. We turn to things we think will make us feel better or provide for us. We may not build altars with animal sacrifices anymore, but we offer sacrifices to our work, planning, and efforts, thinking, "I'm a little more trustworthy than God. I can take care of myself."

But none of those idols—those things we worship—can support our hopes and dreams or protect us when we need someone. All the stories we've read tonight simply say: only God can save.

This trust is what God gives you through His Son, Jesus Christ. Baptism is how that heart of flesh is given to you. When we die with Christ and rise with Him, His heart is delivered to us through this mystical union. We receive His trust, His peace, His hope—which is great, because if I relied on my own faith in God, I certainly wouldn't have enough. It's reassuring that Jesus can do the trusting for me.

This message helps us remember: no matter how anxious we are or what we worry about, Christ is with us, giving us a heart that trusts the promises of God. Through Him, we can cling to hope, no matter how anxious we feel, as we remember: God is the only one who saves.

In His name, amen.

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The King Who Serves: Understanding Jesus' Sacrifice on Good Friday

John 20:12-22

From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar's friend. Everyone who makes himself a king opposes Caesar.” So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!” They cried out, “Away with him, away with him, crucify him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” So he delivered him over to them to be crucified.

So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha. There they crucified him, and with him two others, one on either side, and Jesus between them. Pilate also wrote an inscription and put it on the cross. It read, “Jesus of Nazareth, the King of the Jews.” Many of the Jews read this inscription, for the place where Jesus was crucified was near the city, and it was written in Aramaic, in Latin, and in Greek. So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but rather, ‘This man said, I am King of the Jews.’” Pilate answered, “What I have written I have written.”

Grace, mercy, and peace to you from God, our Father, and our Lord and Savior, Jesus Christ. Amen.

Tonight is one of the most solemn nights of the Christian year as we remember the crucifixion of our King, Jesus. We read from John about His trial and crucifixion. Throughout the passage, we see repeated references to Jesus as "King of the Jews" or simply as "king." Whether it’s an accusation or a mockery, it’s not a mistake that John emphasizes this. Jesus is the King—not just of the Jews, but of all who follow Him. He is a king who dies for His people.

If there's one image that sums up Good Friday, it's Jesus on the cross—arms spread, head bowed, with a crown of thorns. What kind of king is that? It’s certainly different from any king before or after Him—whether it’s David, who ruled with a sword and shield, or today’s kings, with their wealth and power. Jesus is a king unlike any other.

In John’s Gospel, Pilate asks Jesus, “Are you the King of the Jews?” Jesus responds, “My kingdom is not of this world. If My kingdom were of this world, my servants would fight. But My kingdom is not from this world.” Jesus' reign is different. He’s not a king who conquers, but a king who serves. That’s the essence of why He came. He didn’t come to be served, but to serve and give His life as a ransom for many.

Jesus rules His kingdom with love—not power. He had the ability to call down angels or to use His divine strength to escape, but that’s not why He came. He didn’t come to conquer; He came to serve. And He offers Himself as a sacrifice for you and for me. What king would do that?

Even today, Jesus rules His church with love, not force. He doesn’t send us out with weapons to conquer the world. He sends us with His Word and His sacrifice. This doesn’t make sense in a world that values strength and victory. But that’s the way of Christ. The first Christians didn’t fight back when persecuted. Instead, they followed their king through suffering and death, witnessing to the Gospel. And it worked. The Roman Empire was ultimately transformed, and even the emperor was baptized before his death.

Jesus rules through His Word and Sacraments. He brings salvation and sends His Spirit to empower us. This is a kingdom not of this world. And while the cross is a terrible and horrific image, there is beauty in it. The beauty lies not in the gore, but in the selfless sacrifice it represents. Jesus gave His life not for Himself, but for the good of others.

In a world that constantly seeks self-fulfillment, Jesus shows us a different way. So much of life revolves around "me"—finding happiness, seeking fulfillment in relationships, career, or even church. But when we live only for ourselves, everything becomes a tool for our own gain. This leads to emptiness, anxiety, and a lack of purpose.

The beauty of Christ’s life and death is that He lived not for Himself but for us. His sacrifice on the cross brings us life, and His death is the gateway to eternal life with Him. This is the beauty of a life of service: living for others, not for yourself. Jesus came to die on the cross so that we might live forever. In a world filled with self-interest, living for others is truly beautiful. Amen.

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Jesus, Our Greater Passover Lamb: Freedom Through His Body and Blood

Luke 22:7-20

Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. So Jesus sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat it.” They said to him, “Where will you have us prepare it?” He said to them, “Behold, when you have entered the city, a man carrying a jar of water will meet you. Follow him into the house that he enters and tell the master of the house, ‘The Teacher says to you, Where is the guest room, where I may eat the Passover with my disciples?’ And he will show you a large upper room furnished; prepare it there.” And they went and found it just as he had told them, and they prepared the Passover.

And when the hour came, he reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.

Grace, mercy, and peace to you from God our Father and from our Lord and Savior, Jesus Christ. Amen.

We begin this Holy Week tonight with the story of Jesus as He and His disciples prepare to celebrate the Passover meal. I love the way Jesus sends the disciples to get ready.

Can you imagine doing a road trip where your instructions are: “When you get into Denver, find the red van and follow it. When the red van stops at a house, say, ‘We're staying here,’ and the owner will say, ‘Sure!’”? That’s basically what happens with Jesus. He tells the disciples, “Go get it ready.” They ask, “Where?” and He replies, “Follow the man with the water jar. When he enters a house, say, ‘We're having the Passover here.’”

And it works—because He's Jesus. That's just how it works.

Tonight’s reading focuses on the Passover festival, the covenant, and the new covenant in Christ’s body and blood. So it's a good time to remember the original Passover meal.

A friend of mine once had to explain Passover to her Catholic mother. Her mother asked, “Isn’t that the time when they walked over the stone in front of the tomb?” No. Definitely not.

Passover points us back to Israel’s slavery in Egypt. After Abraham had Isaac, and Isaac had Jacob, Jacob’s family went down to Egypt. They stayed for 400 years, growing large and numerous, until a new Pharaoh came to power and enslaved them.

Their slavery was brutal. They were forced to build cities and towns. If you’ve watched The Ten Commandments, you know: it was bricks without straw, whips, beatings—all around awful.

So God sent Moses. Moses brought plagues—frogs, hail, darkness—and finally, during the plague of darkness, God instructed Moses to have every family take a lamb into their home. They kept it for several days, then slaughtered it and painted its blood on their doorposts. They ate the lamb with unleavened bread, dressed for travel, ready to leave, because that night, the Lord would pass through Egypt.

The Angel of Death came and killed every firstborn in Egypt—except those homes marked with lamb’s blood. Those he passed over. Hence the name: Passover.

That night was their salvation. The blood of the lamb was the sacrifice that bought Israel’s freedom and made them God’s people. They ate the body of that lamb, and the next day, they left Egypt like a conquering army. The Bible even calls them “hosts,” as if they were soldiers. The Egyptians were so eager to see them go that they threw jewelry at them.

It was their Independence Day—the moment they became a people. They crossed the Red Sea, Pharaoh’s army drowned behind them, and they arrived at Mount Sinai. There, God made a covenant with them. They would follow His commands, and He would be their God.

And part of that covenant was this: eat the Passover meal every year to remember. Not just that God saved their forefathers—but that He saved them.

But Israel did not keep that covenant. The Ten Commandments are tough. The people failed to obey God's rules. Over generations, despite God sending prophets and good kings, they broke the covenant.

Finally, God sent His Son.

This night, Jesus institutes a new covenant. At this Passover meal, He tells His disciples, “I have earnestly desired to eat this Passover with you before I suffer.”

We are in a different kind of slavery—not to Pharaoh, but to sin and death. Even those of us who are freed in Christ still feel the weight: the sins we wish we could stop committing, the aches we feel when we wake in the morning. We are bound.

That’s why Jesus came as the new Passover Lamb.

This time, the sacrifice wasn’t a sheep you lived with for a few days. This time, it was the Son of God Himself—eternal God in human flesh. And before offering Himself on the cross, He gave His disciples a new covenant: His body and blood, for them and for you.

This freedom is not from slavery in Egypt, but from sin and death itself. Jesus gives us a meal that delivers us from death—a food that leads to eternal life.

This isn’t just a symbolic reminder. It’s not merely a beautiful ceremony. It is true freedom from death. Just as the Israelites ate the Passover lamb, we eat Christ’s body. Just as the blood on their doors saved them, so Christ’s blood—received in faith—marks us, saves us, and leads us through death to life.

And the best part of this new covenant? You can’t break it.

There’s no Mount Sinai lightning or thunder. No tablets of stone. No 40 days waiting on Moses. Just a one-way promise, poured out for you in bread and wine. This is a covenant God makes, and God keeps.

Jesus is our Passover Lamb—but greater than the lambs in Egypt—because He leads us not just from slavery, but from death to everlasting life.

In Jesus’ name,
Amen.

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The Tree of Life: How the Cross Reverses Adam’s Fall | Luke’s Gospel and the New Adam

Luke 23:32-43

Two others, who were criminals, were led away to be put to death with him. And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” The soldiers also mocked him, coming up and offering him sour wine and saying, “If you are the King of the Jews, save yourself!” There was also an inscription over him, “This is the King of the Jews.”

One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise.”

Grace, mercy, and peace to you from God our Father and from our Lord and Savior, Jesus Christ. Amen.

One of the things I love about reading the Bible is all the ways the literature of the Bible tells the story of Jesus differently through the different Gospels. As kind of an English nerd, I like to think about the image each Gospel writer uses—that unique angle that’s different from the others.

They all tell the same story: the life, death, and resurrection of Jesus. But the way they tell it highlights different themes from His life and different applications.

For example, the Gospel of Mark tells the story of Jesus like a Greek epic tale. Jesus is the hero on a mission, and by fulfilling His mission, He walks into tragedy—knowingly and willingly. That’s why we don’t see long dialogues or sermons in Mark. Jesus is a man of action.

In the Gospel of John, we get this mystical Gospel: lots of imagery and metaphor. Jesus is the Word made flesh. He’s the light in the darkness. He is the Judge who has come into the world—not to condemn, but so that those who reject Him are judged and those who believe in Him are saved.

In Matthew, Jesus is the new and greater Israel. Matthew follows the pattern of ancient Israel: they come out of Egypt, wander in the wilderness, and enter the Promised Land. Likewise, Jesus comes out of Egypt, is tempted in the wilderness, crosses the Jordan, gives the Ten Commandments in the Sermon on the Mount, and feeds the 5,000. He is the perfect Israel.

And in Luke, we see a number of themes, but the one I’d like to highlight today is this: Jesus is the new Adam—a prophet whose journey leads to suffering and death on the cross.

Unlike the old Adam, whose unfaithfulness brought death into the world, Jesus, the new Adam—the perfect Prophet—brings life into the world through His faithfulness.

To understand this, you have to go back to near the beginning of the Gospel of Luke.

Adam and Jesus: A Genealogical Connection

Luke’s genealogy is different from Matthew’s. Matthew starts with Abraham and goes down to Jesus (which fits the “new Israel” theme). But Luke does the reverse: he starts with Jesus and traces all the way back to Adam.

And right after that genealogy—after Adam is named—we get the temptations in the wilderness.

Jesus is tempted with three challenges:

• “If you are the Son of God, command this stone to become bread.”

• “Bow down and worship me, and I will give you all the kingdoms of the world.”

• “If you are the Son of God, throw yourself off the temple.”

And Jesus, in the wilderness, does what Adam could not.

The Return of the Tempter

You might ask, “Pastor, why are you talking about this when we just read about the crucifixion?”

Good question. I think Luke is doing something here.

At the end of the temptation narrative, Luke says that the devil left Jesus “until an opportune time.”

Now let’s examine the insults people hurled at Jesus during His crucifixion:

• “He saved others—let Him save Himself, if He is the Christ, the chosen of God.”

• “Are you not the Christ? Save yourself and us!”

• “If you are the King of the Jews, save yourself!”

Sound familiar?

These are the three new temptations—this time under even worse circumstances. Jesus is no longer just hungry; He’s beaten, whipped, nailed to a cross—and still, He’s being tempted.

Can you even imagine?

The Two Trees: Eden and Calvary

Now I want to compare the tree of the cross—the tree of life in Christ—with the Tree of the Knowledge of Good and Evil in Eden.

First, picture Eden. We’ve all been to a beautiful park or garden—trees, flowers, birds, ponds. And maybe a mosquito bite or a little too much sun reminds us that even the best nature we experience is a far cry from Eden.

The Garden of Eden was perfect. No humidity, no bugs, no discomfort. Everything was good. And after Eve was created, it was very good.

And more than that, Adam himself was perfect.

We can hardly imagine that. A person who never worries, never doubts, never second-guesses. No anxiety. No aging. No pain. And yet… he could not remain faithful.

Sometimes we think: if my life were easier, if I didn’t have all these struggles, then I could be more faithful. But Adam proves that’s not true. Because sin doesn’t come from out there—it comes from in here.

In a perfect garden, with a perfect body and mind, Adam still fell—and brought death into the world.

The Allure of Sin

The problem with the forbidden fruit? It was beautiful.

Scripture tells us it was good for eating and desirable for gaining wisdom. Adam saw this perfect tree in a perfect garden and thought, “Why not?”

And that’s what sin often looks like to us. It looks good. It sounds right. The world affirms it.

As the great prophet Sheryl Crow once said:

“If it makes you happy, it can’t be that bad.”

And so Adam ate.

By doing so, he brought death into the world.

The Other Tree

Now consider the tree of the cross.

No beauty. No lush garden. Just a barren hill in a fallen world.

Jesus is in pain, surrounded by cruelty, weakness, mockery. He’s been whipped, beaten, mocked. Too weak to carry His cross. Nailed to it. And even then, tempted again.

“If you are the Son of God, save yourself.”

But Jesus remains faithful.

Unlike Adam.

His faithfulness means the old Adam is no longer in charge of our destiny. The new Adam is.

Jesus has turned the cross from an instrument of death into the tree of life.

From that cross, you have life. The doorway of death has become the path to resurrection.

A Cross-Shaped Life

The problem is… the tree of life doesn’t look appealing. It's not shiny fruit. It’s a prickly pear—but the prickles are shaped like nails.

The tree of life is suffering and death.

That’s why the Christian life is hard. Because we follow a Savior who didn’t call down angels, didn’t destroy the cross, didn’t muscle His way out of pain. He suffered and died.

And He tells us:

“Deny yourself, take up your cross, and follow Me.”

The fruit of the cross is life—but it also includes suffering.

St. Paul writes in Romans 8:

“The Spirit himself testifies with our spirit that we are God’s children.
Now if we are children, then we are heirs—heirs of God and co-heirs with Christ,
if indeed we share in His sufferings in order that we may also share in His glory.”

The cross is a terrible, horrible tree. But it leads to life.

We follow a Savior who leads us through suffering, through temptation, and into eternal life.

Jesus resisted every temptation on the cross so that you could follow Him into everlasting life. And He calls you to follow—to lead a cross-shaped life, so that on the day He returns, you will rise again with Him.

In His name. Amen.

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Evangelism Isn't Your Job—It's God's: Why Personal Witness Works

John 4:34-42

Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work. Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sower and reaper may rejoice together. For here the saying holds true, ‘One sows and another reaps.’ I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”

Many Samaritans from that town believed in him because of the woman's testimony, “He told me all that I ever did.” So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. And many more believed because of his word. They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

Grace, mercy and peace to you from God, our Father and our Lord and Savior, Jesus Christ. Amen.

We are finishing up the series on our core values as part of our strategic process. As you know, we have two sets of values that we're looking at. There are the active core values and the aspirational core values for our congregation.

The active core values are the ones that we see in action now. Those three are:

1. Worship

2. Christian growth (or catechesis—studying the Word)

3. Sanctity of life

The aspirational core values are the values that we want to see active in our congregation. So far, we’ve talked about:

1. Human care—taking care of people’s physical and emotional needs

2. Outreach—congregational efforts to engage the world

3. And today: Evangelism or Witness

The system we’re using defines witness this way:

“We are committed to sharing the good news of Jesus through the witness of our individual members. We equip, encourage, and empower our members for active and effective witnessing.”

So the real question we should start with is: What’s the difference between outreach and evangelism?
They sound pretty similar, don’t they?

Outreach is what we do together as a congregation—planning events and activities that slowly help move people from casual connection into the life of the church. It’s an organized, ongoing process.

Witness, on the other hand, is when individual Christians share the gospel in everyday life—with people they know and love.

And the funny thing is: outreach is the hardest way to gather people into the church, while individual evangelism is the easiest.
Why?

When a salesman shows up at your door, do you open up excited to talk? Probably not. Our walls go up. We assume someone’s trying to sell us something.

Now, we know we’re not trying to sell anything. We just want to share the love of Jesus so that others can have eternal life. But they don’t know that.

Even when I go out as a pastor, wearing my collar, some people think, “Well, that’s just your job.”

When it’s an institution doing the talking, walls go up.

But when you go to a friend and say, “Wow, I just read this amazing book!” or “This changed my life,” do they assume you work for the company that made it?
No. They trust you—because you have no stake in it.

That’s the difference. A friend who’s excited about something is way more trustworthy than an organization trying to promote itself.
And that’s what happens with evangelism.

Take John chapter 4—the woman at the well. She meets Jesus, and after their conversation, she runs back to the village and says:

“He told me all that I ever did!”

That was good news to her!

She didn’t have her Small Catechism memorized. She hadn’t taken a class. She just knew Jesus is amazing and everyone should come meet Him.

That’s evangelism.
You don’t need a script.
You don’t need all the answers.
You just say: “I know someone who saves—and He’s changed my life.”

And what do her neighbors do? They come to see Jesus for themselves. And they say:

“It is no longer because of what you said that we believe, for we have heard for ourselves and we know that this is indeed the Savior of the world.”

That’s the power of personal witness.

When we share the gospel with people we know, we’re inviting them to “come and see” Jesus, and we know where He shows up: in His Word and Sacraments.

Jesus comes to us—really and fully—whenever we gather around His gifts. And that’s what people are invited into when they come to the church.

And here’s another reason evangelism through the members works: it’s just plain math.

If I, as the pastor, invited someone every hour, 24 hours a day (and I didn’t sleep), that’s 24 invitations.

But if 30 of you invited just one person each? That’s 30 invitations—without breaking a sweat.

Evangelism happens through the church not because of the pastor’s efforts, but through the people who are excited about Jesus.

But I know—this can feel overwhelming. So let me give you some encouragement from Jesus:

“Look, I tell you, lift up your eyes and see that the fields are white for harvest. Already the one who reaps is receiving wages and gathering fruit for eternal life… I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.” (John 4:35–38)

What does that mean?

It means the harvest is already there. The seeds have been planted. God has been at work long before you showed up. And when we go out and share the gospel, we’re simply participating in the work that God is already doing.

The Holy Spirit does the heavy lifting. He opens hearts.
We’re not responsible for the results—just the invitation.

So don’t carry the pressure of “saving” anyone.
That’s not your job. And guess what? You couldn’t do it even if you tried.

It’s prideful to think someone’s salvation depends entirely on what we say or how we say it.

God is doing the work.
The Holy Spirit is the evangelist.
We just get to be there for the ride.

And that’s the joy of being a Lutheran:
We believe it’s all grace—so we don’t get the blame or the credit.
We just get to be faithful and do what we’re called to do.

And that means…
You can do it.

We’ll be offering some training and resources to help you grow in confidence. But the first step is knowing that evangelism isn’t about having all the right words. It’s about knowing Jesus and pointing people to Him.

In Jesus’ name, Amen.

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The Vineyard, the Stone, and the Judgment: Why Grace Still Offends

Luke 20:9-18

And [Jesus] began to tell the people this parable: “A man planted a vineyard and let it out to tenants and went into another country for a long while. When the time came, he sent a servant to the tenants, so that they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. And he sent another servant. But they also beat and treated him shamefully, and sent him away empty-handed. And he sent yet a third. This one also they wounded and cast out. Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’ But when the tenants saw him, they said to themselves, ‘This is the heir. Let us kill him, so that the inheritance may be ours.’ And they threw him out of the vineyard and killed him. What then will the owner of the vineyard do to them? He will come and destroy those tenants and give the vineyard to others.” When they heard this, they said, “Surely not!” But he looked directly at them and said, “What then is this that is written:

“‘The stone that the builders rejected
has become the cornerstone’?

Everyone who falls on that stone will be broken to pieces, and when it falls on anyone, it will crush him.”

Grace, mercy and peace to you, from God, our Father and from our Lord and Savior, Jesus, Christ. Amen today. Jesus gives us an image and a parable about a vineyard, a vineyard that is God's people. Whenever I read these agricultural metaphors, I always find that I get them now more than I used to. You all know, I lived in in Chicago, and on the ninth floor of a 15 story building, there is not a lot of room for planting a vineyard on 100 square foot balcony, my backyard is a little bigger now, and so I understand what it means to tend different trees and plants, and even some grapes. Got those too. And so it's interesting to see when they use these agricultural metaphors like fig trees or vineyards, and how much better I understand some of them now that I tend them myself, but the image that Jesus gives us today doesn't really require any specialized knowledge in figs or grapes, just understanding what it's like to be a landlord and someone doesn't pay The rent. Jesus talks about a vineyard that is God's people. He uses an image from Isaiah chapter five, one that everybody who is there would have known very well. Isaiah chapter five talks about God's people as a vineyard that God planted a vineyard, put all the best grapes in it, built a wall, protected it, watered it, cared for it, and when he came to find it, what did it produce? Wild grapes. Sour grapes, not the kind of thing you're looking for when you plant your own vineyard. And so Isaiah says God would tear down the walls, rip down the hedges, and even command the clouds not to rain on his people Israel. Isaiah uses this metaphor to help predict what's going to happen for Israel, that the armies of Babylon would come to Jerusalem, destroy the city and take their people into captivity. They were unfaithful, and so God would destroy them. And so now we have a similar metaphor. Jesus describes a vineyard where a man owns it, and he goes away, and he puts some people in charge. He sends servant after servant to collect the fruits of the vineyard, and they're treated terribly. And finally, he sends the son who is killed, and it's a whole lot like ancient Israel over the years, after God called them out of Egypt and gave them the promised land, they rejected His covenant, covenant over and over and over, and God sent prophet after prophet after prophet to the people of Israel to call them back to faithfulness, and they treated those prophets terribly, prophets like Elijah, who was the only one of the prophets of God that wasn't killed during his lifetime, or Isaiah Jeremiah, who was arrested and treated very badly. And now finally, we see Jesus, God's own Son, coming to his city to offer them gifts of salvation. And we know where the story goes. Jesus will be rejected by the leaders of Israel and be killed, and after he dies, he will rise again. This parable has three warnings for us. The first one is it speaks about a political judgment that is going to happen on the city of Jerusalem very soon. Two it talks about a spiritual judgment that is going to happen for the Pharisees and the Sadducees. And then finally, a warning for us as we consider that it is still Christ's church. So let's talk about the first one, the political judgment, right before we get to this Parable of the Vineyard, only a few verses earlier, Jesus comes to the city of Jerusalem. Muslim, and he looks at it, and Luke records this. It says, And when Jesus drew near and saw the city, he wept over it, saying, Would that you, even you had known on this day the things that make for peace, but now they are hidden from your eyes, for the days will come upon you when your enemies will set up a barricade around you and surround you and hem you in on every side and tear you down to the ground you and your children within you, and they will not leave one stone upon another in you because you did not know the time of your visitation. Pretty shortly after this parable, Jesus also predicts the sign of the things that are to come, not just the end of the world, but the signs of the direct destruction of the city of Jerusalem. He's warning Jerusalem that their rejection of their Savior leads not just to a spiritual judgment, but will lead to the armies of the Roman Empire destroying the city. And that is exactly what happens in 66 ad, a Great Revolt happens in Judea as a widespread revolt trying to throw off the Romans. This guy named General Vespasian, he comes, comes down to crush the revolt after several victories in the outer places around Jerusalem. He has to go back to Rome to become the emperor, but he leaves his son, Titus, in charge. At the end of the revolt, Titus surrounds the city of Jerusalem. He won't let anyone in or out. The Rebels hold themselves up inside the temple courts as a fortress, and so Titus goes in and tears the whole thing down, brick from brick, leaving only what we know as the Wailing Wall today. The slaughter was horrific, the destruction terrible. If you want to be horrified, read Josephus history of this freely available online, and you will see why Jesus told the Christians of the time, when you see these things happen, don't go down from your roof and grab your stuff, just get out of town. It was terrible.

God was going to send judgment, political judgment, on the people because of their rejection of their Savior. And Jesus's proclamation here only makes them more mad at him, and it's amazing how his his preaching of grace and salvation and gifts of healing and all the things that Jesus does, it only means that they reject him even harder. His proclamation of the gospel only hardened their hearts. We also see a spiritual judgment on the religious leaders, the Pharisees and the Sadducees. They are the tenants that reject the son who comes to extract the rent, who wants to bring them this gifts of the vineyard, but take the fruit. And It recalls the history of Israel that we talked about how they God had sent prophet after prophet after prophet to his chosen people, and every time they rejected Him, every time they said, no, these prophets were beat up, hurt and even killed. And finally, after more than a millennium of patience, the father sends his one and only son, and he does it way better than those prophets ever did. No Prophet did the number of miracles that Jesus did. No prophet preached and taught the way that Jesus did. He proclaimed the gospel of the kingdom of God, and sinners all over the place decided to return to God because of his preaching. Do you know what it made them do? It made them mad, these Pharisees and Sadducees. It only made them want to kill. Jesus more. And so that's what they did. They destroyed him by taking him to the cross and burying him. But we know that the story doesn't stop there, that Jesus, after being buried in the tomb, was raised to new life again, and he is now the foundation of the church, the stone that the builders rejected, who has become the cornerstone. And so when Jesus tells the Pharisees this, they know exactly what he is trying to say, You guys are out, someone new will be in. And it's so wonderful, so crazy, that this is how God brought salvation to the entire world. Like who would have come up with this plan that God would choose a small people in a backwater kingdom in the middle of the desert, and from there, all people would be saved by sending a Son to die on a cross. Saint Paul marvels at this many different times throughout his letters, like this time in Ephesians chapter three, where he says, when you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations, as it is now been revealed to His holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body and partakers of the promise in Christ, Jesus through the gospel. This is the craziest thing for the people of the day, that the gospel might not be just for the Jews, but for the whole world. And He does it by the Jews rejecting their Savior. And so St Paul praises God when He says, For this reason, I bow my knees before the Father from whom every family on heaven and on earth is named. Or in Romans, chapter 11, where he proclaims God's amazing wisdom, when he says, Oh, the depths of the riches and wisdom and knowledge of God, How unsearchable are His judgments and how inscrutable his ways. Jesus didn't come just to save this tiny people outside of Jerusalem, but the whole world, and it is crazy that this preaching the gospel and his healings and his miracles is what caused the Pharisees to harden their heart and kill him so that the whole world could have salvation. What a gift of God. This parable the vineyard is not just a political judgment or a spiritual judgment on those people. It also is a warning for us, because the same thing that was true then is true today. The Pharisees didn't know that God owned His Church, His people, but we do. The vineyard is still God's, and he still runs it, and he still sends messengers to keep us at work now that we are the ones who are serving in it. God has the same pattern and the same love today, and that's why you're here. You want to hear this message of the gospel. You want to remember and love the Savior who died for you and rose for you. But it also reminds us that when a church is founded on this stone that the builders rejected it is unusual place, because the world doesn't like free grace. You might think that's kind of crazy pastor, but they don't. The world loves the Pharisees, and it did back in Jesus's day, the Pharisees were not oppressive and corrupt authorities like we often think they are. They were super popular. Everybody loved them. If you thought of the best person in that day, you would think of the Pharisees and the people thought they were the most faithful, the most wonderful, the most amazing Jews of the day. You. It, and that's because their religion made sense. It was a religion of works, you do something, and God rewards you. And that makes sense to everybody, doesn't it? Because we think God must want something from me, it is hard to stay focused on the grace of God, on the stone that the builders rejected, who is now the cornerstone. And we live in a world that is filled with people who think God works just like that now, both in churches and outside of the churches, people who think that they can proclaim whatever they want, and we know that it's not the case. And so God still preserves and protects his church by the message of the gospel, and we always have to be reminded to turn and focus on that lest the judgment come, lest Christ return and take the vineyard away from us. And sometimes this preaching of the Gospel actually makes people's hearts hard, turns them away in anger, and that's okay, because Grace has never been popular. Wasn't in Luthers day, and it isn't today. The Free grace of God just doesn't make sense to the world, and yet it is the wisdom and power of God given to us through Jesus Christ, we must stay faithful, stay true to the good gifts of Jesus, the stone that the builders rejected in His name. Amen.

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Outreach in the Church: A Long-Term Mission | Acts 19 & Strategic Evangelism

Acts 19:8-20

And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God. But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks.

And God was doing extraordinary miracles by the hands of Paul, so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them. Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” Seven sons of a Jewish high priest named Sceva were doing this. But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?” And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded. And this became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled. Also many of those who were now believers came, confessing and divulging their practices. And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver. So the word of the Lord continued to increase and prevail mightily.

Grace, mercy and peace to you from God, our Father and our Lord and Savior, Jesus, Christ. Amen. As you know, we're continuing the series in Lent on the core values our congregation selected as part of our strategic planning process called serving in God's mission. The first of the values are the active core values that we see in action. They are Christ centered worship, Christian growth, or Bible study, sometimes called catechesis, and then sanctity of life, the aspirational values we covered one last week human care. Today, we're going to talk about outreach, and next week, we're going to talk about evangelism. We'll get to find out what the difference between outreach and evangelism is important distinction. But tonight, we're going to take a look at Outreach, and the value of outreach is defined this way in the planning tool we use, we purposefully engage non church people in our community through a planned approach that guides them from a connection point to becoming active in the spiritual life of our congregation. The reason I chose Acts chapter what chapter was it acts? Chapter 19 today was because St Paul shows us how hard he worked in Ephesus. You should note the process of what it talks about. First he goes to Ephesus, and for three months he preaches in the synagogues. Then for two years, he reasons daily in the Hall of Tyrannus. Paul's outreach in Ephesus was not a speedy thing. He did not come into Ephesus say Jesus is Lord. And then the entire city fell on their knees and cried out, I have seen the light. See he knows what I'm talking about. What he did was an ongoing process of proclaiming the Word of God to person after person. Often, it would be over and over and over again to guide them into the arms of the church through faith in Jesus Christ. And I think one of the key things to understand is what it would have taken a group of magicians, sorcerers, to come to the church, to the point where they would burn their books worth 50,000 silver pieces. That's a lot of money, isn't it? Not too many people think you know what I'm going to do. I'm going to destroy my business to become a Christian, which is what they did. What would it have taken for the Holy Spirit to bring them from I'm making a ton of money being a magician and a sorcerer too. Let's burn it all. It didn't happen in one day, which is why we see Paul working over and over and over. And this makes sense, because that's the same thing that happens with us very few people come into the world a fully formed Christian. Very few people hear the Gospel for the first time, fall on their knees and are able to articulate the justification by grace through faith, on account of Christ and the doctrines contained therein. Right? That's because becoming a Christian and growing in Christ is a process. We all know that you begin with faith and you grow from there, moving from I'm not a Christian, to wow, I really want to go to church every Sunday is a process, too, and that is what this idea of outreach, it thinks about. Outreach is about how the congregation, together connects with people, to bring them step by step, from out there to in here. And so you can think about things that we do that are sometimes outreach oriented. We can think about trunk or treat, which is a wonderful event, right? We get 100 200 kids. And their families come in through our trunk or treat, and you say, why do they come here? It's for the candy. I like candy. I would come for candy. And so they come. They get their candy, they eat their hot chocolate, they bounce in the bouncy house, and they say, thank you. First Lutheran Church, you guys are really nice. And then you ask, How can we take them from candy to Christ? They want the candy. We want them to have Christ. And it is not. Oh, look, they gave us candy. Let's become a member of first Lutheran Church, right? Similar things happen in the way outreach works is that there must be repeated and ongoing contact so that the Holy Spirit can work through the Word, through the gospel, through our relationships, to draw people ever closer to Christ and to our congregation. Why don't we do that? I think that's a great question. I think many of us grew up in a world where outreach was mostly just reminding people that they should go to church, and VBS grew out of that sort of thing. A Vacation Bible School was situated in a in a culture that said everybody knows who Jesus is they're all and they are all looking for a church. Let's make sure that they know that our church is a good one. And all it took was a reminder. You should maybe come to our church, or it was focused on those, those families that had drifted away. You invite them back for an event they see everybody they love. Is that the culture we're in anymore, if you look around El Cajon, does everybody say, You know what? I should really get back to church. And here, El Cajon is far more Christian than any place I've lived. I feel like I've come into Christendom when I moved here compared to Chicago. I walk down my street and I see Muslims, and they're not going to be reminded to come to church. They're going to say, Nope, no, thanks. Mosque is down the road. And so in a in a world where we have Muslim neighbors or atheists or agnostics or even apathyists, which I think is the biggest group, the people who just don't care, how do we slowly through the gospel, gather them into the into the church, it is through a planned communal outreach approach. And so what I'd like to do is talk about a church that I've seen that does it really well as an image of what a program like that can be my very first call. I went to St James Lutheran Church in Lincoln Park neighborhood of Chicago. They had a school with 250 kids in it, and they milked that school for every ministry opportunity they could. It was a perfectly planned, well executed outreach program because they saw their school and their congregational ministry as fully integrated in gathering people into a relationship with Christ. So what happened was people of all different kinds really didn't want to send their kids to the public schools in Chicago. I'm sure nobody in California can can see anything with that, but it was like that there. And so lots of people from various backgrounds, some Christian, some not Christian, some not caring, sent their kids to the school because it was a good education with teachers who loved their children in ways that the public school didn't. So

the pastors and the ministry staff then saw that every interaction with teachers, students and staff was a way to share the gospel with new people and gather them into the church. So what did they do? One of the ways they is that they used they used their teachers for vacation Bible school. They had so many kids in. Neighborhood that went to it, they had to do two, one for the elementary and one for the preschool, and there were like 100 kids at each it's just because of the neighborhood. It was crazy neighborhood. They paid their teachers to run the groups to be the group leaders for their vacation Bible school, which meant all the kids wanted to come, and then that led their teachers and the ministry staff to have a whole opportunity to end their year for the elementary kids with the gospel in this in this United environment where they didn't see a difference between school staff and ministry staff in the in the fall, they had their preschool VBS as an introduction to their teachers. They build it to all the new families. You get to come and hang out with your teachers for two hours before the first day of class, which meant all the preschool families put their kids in it, and they got to see the pastor and the ministry staff every, every day, hearing the gospel, leading into the school the school year. Throughout the school year, the ministry staff was fully integrated into the life of the church, so the pastor and the school offices and the pastor's offices and everything, same space, same building. Pastors and principals were at every event. They greeted people before, before school started. Every day, they made sure they had events where they were doing youth things for the school kids on a regular basis. All the major events that the school did happened in church, graduation, opening, opening ceremonies for the school, all sorts of things. It was constantly a way of gathering the parents into the worship service to hear the Word of God, so that everyone would hear and know. They also did big events where they would do get kids and parents to come in, meet the staff, meet the ministry staff, the teachers, everything else, the entire school was planned and programmed so that they could share the gospel with the parents and draw those parents into the ministry. And it took years. It was not the kind of thing that happened in preschool or in first grade. It was usually third, fourth or fifth grade before a lot of these things took place, because it takes time. The pastor at the time when I went there, he said that the philosophy of Outreach at the school was simple. He said Our job is to bump them up against the cross and hope they get splinters. And you do that over and over and over again with love and care, and that is how a planned process works. And eventually the Gospel goes out and the Holy Spirit changes hearts. Outreach takes a lot of work. It is not a single event or a thing that you can do and say, Yay, we've done it. Check that box. It's about relationships and hard work and presence and love and fully incorporating people into the life of our community through a planned and slow process, which means it's hard, and you guys said, you want to do it, so we got to do it right. And we trust that the Holy Spirit will do his work as we build these relationships and care about the people through our ministries and with the love of God in Jesus name, amen.

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The Prodigal Son & God's Radical Grace: Why Jesus Welcomes Sinners

Luke 15:1-3, 11-32

Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.…”

And he said, “There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.

“But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.”’ And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.

“Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”

Our Lord and Savior, Jesus Christ, amen. Today in our gospel reading, we read a familiar story, the parable of the prodigal son, the son who goes off wastes his father's property and returns and is forgiven. The story most Christians know really well, because it's pretty dramatic, isn't it? It's got all the kind of drama that we would like to see. It would make actually a really good movie or TV show, wouldn't it? The kind of thing that I know I'd turn up and flip the TV on to watch.

It's a well known story, but a story that still teaches a good lesson about God and the church that we need to hear over and over again. And so I'd like to take a look at this story and talk about the forgiveness that God gives each and every one of us and what he offers to the world. The first thing that we see when we look at this is the opening introductory sentences, which are really important to understand this parable.

It says now the tax collectors and sinners were all drawing near to hear Jesus. And the Pharisees and the scribes grumbled, saying, This man receives sinners and eats with them. We might think, well, that's weird. Why are they upset that Jesus is talking to sinners? Isn't that what Jesus is supposed to do, go out into the world and bring forgiveness to sinners.

We miss a concept from Judaism and the ancient world called Table fellowship. We don't have this concept in American culture, if we go out to lunch with someone, it doesn't express any kind of unity. And sometimes we'll even go out with strangers, right just to meet somebody. That's not what is going on in the ancient world.

When you are invited to eat with someone, you are expressing a kind of unity and approval that is something we don't quite understand. In fact, it is so serious that when Peter goes to meet with Gentiles Cornelius in the book of Acts, it's a really big deal because he is being fellowship with someone who is unclean, which would then make him unclean. And so the Pharisees are saying, this is a huge scandal, Jesus, unclean people are coming to you and you are just accepting them. They are supposed to become clean first, and then you can eat with them. Then you can be united with them.

And so Jesus tells three parables. There's the parable of the lost coin, the parable of the lost sheep. And finally, the prodigal son. And the story opens with the son who goes to his father and says, divide up all your property and give me my inheritance, which is pretty brave, isn't it. Can you imagine going to your parents and say, give me my inheritance. Now, what that's not that's not how this works. But the father is weird. He says, okay, divides up his property, sells a portion of it, so that the son can have it all in cash, and the son heads out into the world and spends it on what the Bible says is reckless living.

We don't know what that means. Maybe he just likes to spend money and racked up the credit card debt. Who knows? After all, the money is gone. After every party is had, there's a famine, which means no food for anyone. Likely that if the son bought property in the foreign land, his crops didn't grow either. So he is hungry, and because of his hunger, he goes and he makes himself unclear. Mean by feeding the pigs, we think pigs are fine. In fact, I really kind of like some bacon, and I bet you do too. But for them, even feeding this unclean animal would have made him unclean, just like those sinners and tax collectors, someone who should be rejected by any good and holy Jew, he longs to eat the waste that the pigs are being fed.

Can you imagine being that hungry, so that when you look at the scraps, the pea pods, the leftovers, the waste that is only fit for these animals, and you wish you could eat it, but you have nothing. I what I love about what Jesus says is the transition happens in verse 17, when he goes but when he came to himself. What an interesting way of phrasing, that when he came to himself as if he was living in a delusion, as if he he had this, this wild idea about who he was, and all of a sudden, he just snaps out of it. His insanity is gone, his wild ideas, and he just goes, Wait a second, this is dumb. Who knows why?

Who knows why it took so long? Maybe he was proud. I can do it on my own. I made it out this far, and I can forge my own path. Maybe it was fear. There is no way my father would accept me after what I have done. Maybe it was shame. How can I face all of the people back in my hometown? I went off all proud. I had my bags on my back, my money in my pocket, and now nothing, all of those things that kept him from repenting, from turning away, the shame, the pride, the fear, or whatever it was, at last, he comes to himself, snaps out of it and remembers his father is a loving father with a good nature who simply wants his son maybe, maybe though it was too much, he would come back, not as a son, But as a servant, at least there, if I was second class, like all the other servants, I could have some food.

This is the son who starts heading back with a plan. He's going to tell his father, I'm not a son anymore. Just hire me. Make me like one of your servants. Then there's the Father. Can you imagine his broken heart when the son comes to him and says, kind of wish you were dead. And then leaves the father who sold off some of his inheritance in the Promised Land, the gift of God that had been passed down from Joshua all the way to now, if he had been doing it right. What a broken heart. He watches his son leave excited, whistling, happy, while a tear goes down his eye. He looks at the chair, the empty table every day when he and the older son get together and eat, be easy for the pain to turn to anger, the hurt to turn to rage, but that's not what the father does. You does. He simply misses his son. So when he sees the son coming back, walking down the road, he doesn't even wait for the son to come to him and. He runs.

Now, we run all the time, and I think that's because we wear pants. They didn't wear pants in the ancient world. They wore robes. And if you ever thought about running in a long flowy skirt, a heavy, long flowy skirt, you wouldn't make it very far. You'd probably end up face down on the ground, which means that the Father I'm going to step out behind here had to run like this.

See my legs. Can you imagine how awkward and weird it would be to see the old man running down the road, knees out. He doesn't care. He's not thinking about dignity, what the neighbors will think. He's not thinking about anybody. He just wants his son back. He's so excited to see the son coming back. He doesn't care what he's done, he doesn't care what he's going to say. He doesn't care what's happened. The son is coming back, and he loves him, and he welcomes him.

Then the son, he's got his script. How many times do you think the son practiced it on the way from the far away city? 100 times, 1000 times, over and over in his head, I'm going to be so nervous when I get there. I gotta have it down right, or else I won't get it out and my father might reject me. Father, I have sinned against heaven and before you, I am no longer worthy to be called your son. He got it out, and the father ignores him, doesn't respond to what he said. He just welcomes him back. Quick, get the best robe ring on his finger. Welcome him back, kill the fatted calf. It is time for a party. My son is back, as he says, For this, my son was dead and is alive again. He was lost and is found. He

it What a joy. The son is forgiven. The Father ignores his feelings of shame or sadness or fear or whatever it is, and simply restores him. And if you think about all of this unclean stuff that we don't have in our culture, coming up and hugging his son makes the father unclean too. He's just so excited to bring the son back, and here is the beauty and the joy of the forgiveness that our Heavenly Father has for us. Because every person, every human being, is a bit like the Son rejected by God because of our sin, we needed a Savior who would die for us, who would come to us, who didn't show his humiliation by hiking up his robe and running down the street, but by being naked and nailed to a cross so you could be welcomed back into the family, so you could be a child of the father again and have eternal life that is the heart of our heavenly Father, who welcomes each and every one of us back into his family by the forgiveness that we have in Jesus Christ.

and it's a welcome that our Heavenly Father has for a world who has not yet come to itself, because we live in a world that is filled with people Who are a whole lot like that prodigal son who have taken the life that they have and said, I'm going to do it my own way. I'm going to run off and be crazy, wild and reckless living I'm. God and the Father simply waits for them to come to themselves. And I think there are lots of people who want to be welcomed back, who are feeling the weight of their their life and their choices and their reckless living, who feel the guilt of living in a world where there are no good answers, and everything that they're told to do feels wrong.

But I also think many of them are scared, because they think the same things the sun did, if I go back, will I be rejected if I go back? Will they look at me and make too big a deal? Will I be embarrassed or afraid, or whatever it is, somewhere along the line, the church was seen as a place for holy people to do their holy thing. And you want to know why I know that this is the case because I have talked to a whole bunch of my friends and said you should probably you should check out church sometime. And you know what they always say, I will light on fire the moment I cross those doors.

You Jesus, because they see the church not as a place of healing for sinners, a Hospital for Sick souls, but a place of judgment and fear. That is not the Father's heart. We want them to come and be loved. And I think perhaps the best way to say that is for us not to be act like we are holy people out in the world, but remember, we're really just like that prodigal son who is welcome back, no questions asked, placed the best robe on us, rings on our fever and fingers, and they killed the fattened calf to celebrate that God has called us together. Now there's another character we have, the elder son. And each and every one of us can see a little bit of ourselves in that elder son, right? Because every time the father looked over with a tear in his eye at the empty chair, the son felt it right in his heart, didn't he? My father is hurt because what my brother did, that jerk. Can you believe what he did to my father? And soon it would turn into resentment to the father too would Why are you wasting your tears on that worthless son of yours? I'm right here. I am with you every day. I am working hard. I am doing things right. How dare you, Father, wasting your heart and your emotion on someone who's far away. And then one day, he's out in the field, doing his work, by the way, and he hears music he wasn't even invited to the party. He

Yes, what's going on? Your brother's back and he's killed the fattened calf. What this kid who hurt my father day after day after day, and now he's just back. I

We all get resentment. We all get that kind of anger. But that's the problem with the Pharisees here. They thought they were actually the elder son they worked just like all of us. We're all the brother the son who's gone far away and sinned. They thought themselves righteous on their own and in no need of repentance. And that's not an attitude that we can have, because the moment we think we are righteous, well, then we stop being a church that follows the Father's heart. We want to make sure that we are a place that welcomes all that proclaims that we. Are not here to be holy and righteous perfect people, but a place of healing, a place of restoration, where the Father's love comes to us to fix us and offer it as a place for the world. And that's who Jesus is. He is a Savior who wants to gather together all of the people who lived in wild and reckless living just like us, into the Father's kingdom, to welcome every sinner with love and forgiveness in Jesus name amen.

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Human Care in the Church: Mercy, Outreach, and the Gospel Explained

Acst 2:42ff

And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

Grace, mercy and peace to you from God, our Father and our Lord and Savior, Jesus, Christ. Amen. We're in the middle of our series on the core values that our congregation has selected as part of our strategic planning. So far, we have looked at three of our active core values that is worship, catechesis and sanctity of life. Today, we're starting to move into the aspirational core values. The aspirational core values are those values that we want to see active in our congregation, in the funeral, and not in the funeral in the future Yeah, in the future, sorry about that.

They are human care, outreach and evangelism. Tonight, we're looking at human care. The program we're using defines human care this way, we are moved to show the mercy of Jesus in tangible ways. We share His mercy with one another through acts of compassion, and we extend God's love and mercy to people outside of our congregation through ministries of human care.

Now, unfortunately, what that does is that uses the phrase to define the phrase. It says, Through ministries of human care, hmm, so we have to define it a little bit beyond that, human care is taking care of all of the things of the body and mind that are not the gospel. Human care is taking care of the human being, the person, both in their in their sustenance and their bodies, but also their intellect and and their emotions. It is caring for the whole person.

This is why I chose the reading from Acts chapter two, because it shows the relationship in the early Christian congregation between the gospel message that they devoted themselves to the apostles teaching the breaking of the bread and the prayers that is to worship. And then they had all things in common. They shared with one another what they needed to survive, and made sure that everyone in the Christian community had enough to live on, so much so that they would sell their possessions human care extends out of the love of the gospel that Jesus Christ has given us into caring for the needs of others. It begins as for Christians inside the Christian congregation, but then extends out into the rest of the world, and we see a number of examples of human care in the Holy Scriptures, Jesus' miracles of healing, every one of those was a ministry of human care. When you heal someone of their diseases, it doesn't save their souls, but it is good to save their bodies too.

In Acts 242, we saw the distribution of food amongst the people in the congregation. Saint Paul talks about distribution amongst the churches of food for those who are in need. That is a regular incident, but perhaps the most famous of these is Jesus's parable of the sheep and the goats, where Jesus gathers all the people in front of him, one on one side, one on the other to the to the goats. He says, When I was in prison, you didn't visit me when I was hungry. You didn't clothe me when I was naked, you didn't feed me. And they went, when did we see you? And he said, when you did this, when you did not do this to the least of these, you did not do it to me and to the sheep. He says, You fed me, you clothed me. When I was in prison, you visited me. And they say, when did we do this? When you did this to the least of these my brothers, you did it to me. One of the things that most people miss about that parable is the identification of who they're doing the visiting. It is the brothers and

so Matthew, in that parable, is primarily pointing to the care inside the congregation, human care, then is an overflow of that love from within the the Community of Christ, within the congregation. Conversation to the world around us. We see human care in a number of different ways that we do it in the congregation.

Now our preschool is human care. We don't just gather the children around and read them Bible verses all day. We teach them colors and letters and not to hit each other, you know, those sorts of things. These are important pieces of growing up to be a good human being and a good Christian, and are necessary. Trunk or treat is primarily human care. We invite our neighborhood into our parking lot, and we give them candy and popcorn and hot chocolate. Don't forget the hot chocolate. Oh, and we let them bounce! the the idea behind that is, is that what we're doing is we're developing community. We are gathering people into our space and building bonds of a community in a civic sense, that is human care.

We have an ESL class teaching English human care, helping the refugees and the immigrants who come to our neighborhood have the skills that they need to be able to work and survive in a country that doesn't know their language, human care.

And when you look at all those activities, you'll notice that human care is actually the job of every human being. It is not specific to the church. We call this vocation. Human care is what parents do to their children. It's what grocery store clerks do when they scan your food. It is all of the things that we do out in the world to care for each other, and in fact, in many ways, human care is best done when there's money exchanged, because Walmart does a better job of distributing clothes to the poor than most free food distributions or clothing distributions, and McDonald's feeds the hungry better than all the food banks in America can buy right, inexpensive food that they can buy.

So human care is not just limited to that, but sometimes to these, these kinds of exchanges. Now for us as a church, we are doing human care because we want to care for our neighbors. It begins with the gospel, love of Jesus Christ delivered to us as it was with those first apostles in the city of Jerusalem. As we gather around His grace and His mercy, He fills us with love and then extends to each other to make sure that we care for each other, and that overflows into our community.

What we have to remember, though, when we do that, is that human care and evangelism are different, and we should not confuse the two. When we give food to someone, it is good, but it is not sharing the gospel. When we hold a blood bank, it is good, which we're going to do pretty soon. We've got the posters in the office. You should come when we have a blood donation drive.

This is a good thing, but it is not sharing the gospel. One of the challenges American churches have had over the past several decades is believing that giving up food, painting walls, offering blood drives will bring in members, but only the gospel of Jesus Christ does that. That doesn't mean we shouldn't do human care. Human care is great, because God cares about people's bodies too. I bring this up simply to help us understand that if we want to reach out with the love of Jesus, to gather them into Christ, human care is not the way to do it. You have to share the gospel. Now that doesn't mean human care can't lead. To that, I think one of the great ways that we can see that happen are the conversations that I get reported from our ESL classes, our volunteers sit with Muslim immigrants, and they talk about all sorts of things as they're learning English, and inevitably it leads to questions about Christianity and the relationships and the gifts and the sharing leads to talking about Jesus. ESL is awesome, and we do it because we care about them, and we're overjoyed when that leads to sharing the Word of God.

We have to remember that there is a distinction between these two. So as we go and we do human care, we will remember that we also have to focus on outreach if we want to share the gospel and separating the two in our minds, understanding which is which? Because God cares about our bodies, and he cares about the bodies of the people out there, and we filled with the love of Christ as a congregation, we have chosen to make that a priority of caring for people's bodies and minds in our communities, while we also offer them the gospel of Jesus Christ in His name. Amen.

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Why Does God Allow Suffering? Jesus’ Answer to Life’s Hardest Question | Luke 13:1-9

Luke 13:1-9

There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.”

And he told this parable: “A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. Then if it should bear fruit next year, well and good; but if not, you can cut it down.’”

Grace, mercy and peace to you from God, our Father and from our Lord and Savior, Jesus, Christ, amen. Times are a bit turbulent right now. We see in the news there are all sorts of tragedies happening all over the world we read in our politics, and I don't know about you, but I am nervous, and have been kind of nervous. So about, oh, six weeks or so, the news is filled with all sorts of people getting upset, all sorts of people saying all sorts of things. And on top of that, natural disasters happen everywhere, or problems all over the world. And that's forgetting all the problems that happen here in our own lives, whether we get sick or hurt or whatever, and often, when those things happen, there is one question we ask.

We ask, Why? Why does God allow fill in the blank, whether it's all the craziness that is happening in our politics, natural disasters that happen all over the world, or a fall in your own household, our gospel reading today addresses this question At least a little bit. Let's take a look.

The beginning says there were some present at that very time who told Jesus about the Galileans whose blood Pilate had mingled with their sacrifices. To understand what is going on here, you need to understand the scene that all of them would have understood with that sentence. So when the Galileans were offering a sacrifice, there was a group who would have gone to the temple to offer a sacrifice. There, they would have killed the animals and then the blood gets splashed all over that stuff. Aren't you glad we don't do that today? Yeah, gross. And so part of the normal worship would be, you bring an animal, you collect the blood, and it is offered in some way, often splashing it on the altar. So the situation is, Pontius Pilate. Sees a group of people he wants dead, and He sends Roman soldiers into the temple to kill them. And what happens is, in the midst of this sacrifice, they die, they are killed, and their human blood is mixed with the animal blood desecrating the sacrifice.

And then you go, Well, why? Why are they telling Jesus about this? I think there is an implicit question in this sentence, the question is, what did they do wrong that God judged them in this way? Why would that be the implicit question you may ask. Well, the Jews understood their history, and their history is filled with this kind of judgment on sinners. You can go back to the times where this kind of judgment happens around the tabernacle or the temple. Look at Aaron's sons who brought strange fire into the tabernacle and were struck dead because of it.

You can think about ELI, the high priest that young Samuels gave him a prophecy that he would die along with his two sons, because Eli would not, would not discipline them in their efforts and role as priests, and they were killed. The two sons and Eli, when he heard the news, fell backwards and died. Or what about the times when they were wandering in the wilderness and Israel sinned, and God sent punishments to turn them from their sin? It could have been snakes that came in and bit the people, or the time after Jericho, when someone took the stuff that they weren't supposed to and the ground opened it up beneath them, the Old Testament is filled with this kind of punishment.

And it would be especially significant to them that this destruction happened while they were offering a sacrifice. So they come to Jesus with this question, why did these Galileans suffer in this way. And we know the implied question is there because Jesus doesn't answer it explicitly. He declines and even mentions it a little bit in verse two, and he answered them. Do you think that these Galileans were worse sinners than all the other Galileans because they suffered in this way. No, I tell you, but unless you repent, you will all likewise perish.

So I think we often have similar questions, when events of the world go wrong, whether it's a natural disaster, somewhere far away or something difficult going on in our own lives, we ask the same question, why Is God punishing me for something? Is God punishing them for something? There are lots of why, questions like that. Why does a hurricane strike one city and not another? Or a tornado goes through a town and takes this house, but not that house, and leaves it completely untouched? Wouldn't we love to get answers to those questions. In fact, we have so many why questions that aren't even a big that big a deal.

In Bible study, I get a lot of whys. They say, Why is it like this? Why did God choose to do it that way. Why did he choose bread and wine? And I always respond the same way. I say, Wow, that is a great question. Maybe you should ask God, because Jesus doesn't answer our why questions, and he declines to answer their why question too. He says, Do you think that those Galileans were worse sinners than other Galileans because they suffered in this way? No.

And then he turns it on the people who are there, I tell you. But unless you repent, you will all likewise perish. He simply declines to answer their question and turns it somewhere else. And what this helps us to understand is that there is a hidden part of God that we know nothing about, that God is so big and so vast, his hidden will is simply not given to us, and that's why we don't have answers to the why questions. In fact, we don't have answers to nearly every why question when it comes to God, Jesus, instead, he turns us to what we call the revealed will of God. Don't worry about what the what those Galileans were doing. Don't worry about their sin or their punishment. Worry about yourself. But unless you repent, you will all likewise perish.

And isn't that what we really need to hear? We don't really need to know why someone else had something bad happen to them, why a hurricane happened, or an earthquake or sickness or disease or accidents or whatever it is. What we need to do is repent, turn to Jesus and be forgiven. What we need is a Savior who went to a cross to die for us and rise for us so that we can have eternal life. All of the why stuff, all of this knowledge, it would be nice, but it's not necessary. What Jesus wants us to do is turn repent, be forgiven, and trust in Him, and Jesus helps clarifythat point by turning to something that wouldn't be as religiously significant for the people in the next passage he goes, or those 18 on whom the tower in Siloam fell and killed them. Do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you, but unless you repent, you will all likewise perish.

See, what he does is he turns from the religious example to like a random example that there was a tower that fell on a bunch of people. It has nothing to do with the temple or with worship or anything like that, and so they wouldn't have attached any specific religious significance to it, these 18 people who just happened to be standing where the tower fell. Were they worse sinners than anyone? No, Jesus says, Unless you repent, you will likewise perish. And for us, when we see these things happen in the world, when there is an accident, a disaster, pain, something like that. Jesus wants to remind us that this should be a clear example of being in a broken world, a world broken by sin, so that it is filled with pain we cannot create a solution for that as human beings.

We cannot fix it or turn it away. We can't end the curse that is on all of creation. Only one person can do that, Jesus, Christ Himself, because we know the wages of sin is death, but the gift of God is eternal life. And so these disasters are designed to point us not to this world, but to a Savior who will make all things new. And that is why Jesus answers the question this way.

He wants us to turn to the one person who fixes the brokenness of creation, the death and resurrection of Jesus Christ, because He is coming to fix all this natural disasters, gone. Cancer, forever gone. Diseases, sickness, addiction, everything gone on the day that he returns, and that is our hope as we groan and hurt under the pains of this world. We look forward to a day that Christ will make all things new. The challenge for us is that so often when these disasters happen, it leads people to doubt. It leads us to look at these things and say, If God were really on my side, this wouldn't happen. Or how can a good and loving God do this to me? We need to reframe these things, because God never promised that following him would be filled with with happiness or joy. In fact, he kind of promised the opposite, that we would follow a Savior who went to a cross, the joy, the certainty comes in the resurrection and the power of our Savior on the day he returns. And so what we do is, when we see these bad things, we say, Oh no, the world is filled with sin. Who can save me? Only Jesus. Then Jesus finishes up his his analysis with a parable, the parable of a fig tree. I've got a couple of fig trees in my backyard, and I know what it's like to wait for them to fruit, and it's especially frustrating when you you watch a fig tree grow. Mine are about this tall right now, and they start to put out the figs, and you get out there and you're like, ooh, it's almost ready. Ooh, it's almost ready. And then it falls off and the ants get it.

But this gardener, he's got a. Big tree that's been grown for three years, no fruit at all. And what do you do with a tree in a garden that doesn't produce? You pull it out and you put in a tree that will in this situation, this parable, the lesson is very simple. Time is short, just like it's short for the fig tree. He's got one extra year, and if it doesn't produce, it's gone. And Jesus is reminding us that time is always short for all of us any moment, any second, could be our last. Now is the time to repent. Now is the time to turn to Christ and ask for forgiveness. And it's the same for the people you know, time is short, any moment could be their last, and it is our time to help them turn and repent so they can be saved, because that is what Jesus wants for each and every one of us, for every single human Being in the entire world, salvation and eternal life, and we can help them see that when these terrible things happen by saying, I have the answer. It's not fixing the problem resurrection from the dead in Jesus Christ, because he came to be in our suffering, he came to be filled with the pain of death that we too face by going to the cross and suffering that brutal, terrible, horrible death, and he did it so we could be with him in his resurrection. And people are looking for an answer a reason. We can give it to them. We can give them that hope. When the world seems random and horrible and terrible, they can hold on to Christ and nobody else can offer that. That's the gift that we have. Jesus says, I tell you, but unless you repent, you will all likewise perish. And he wants us to turn to Him for that forgiveness so we can have life with Him in His name. Amen

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"Sanctity of Life: Why Every Human Matters in God’s Eyes | Lenten Sermon 2025"

Genesis 1:26-31

Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

So God created man in his own image,
    in the image of God he created him;
    male and female he created them.

And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.

Grace, mercy and peace to you from God, our Father and from our Lord and Savior, Jesus, Christ, amen. This Lenten season, we have been talking about the core values that our congregation decided on for our strategic plan, which we are using a program called serving in God's mission. These core values are divided into two groups. There's the active core values and the aspirational core values. We have three active core values, which are values that we see in action in in our church. The first one was Christ centered worship, when we gather together to receive the gifts of Word and Sacrament, and God delivers his grace to us to confirm us in the faith and sustain us in our Christian walk. The second is Christian growth, or catechesis, the various ways that we hear God's word and learn it to better understand it, so that we can know God's will in our lives. The third active core value, and final one, is sanctity of life. That's the one we'll be talking about today. Our aspirational core values. The first one is human care, the second one is outreach, and the third one is evangelism.

We'll get to talk about each of those when we get to our our services the next few times so but today we're talking about the sanctity of life, and the program we're using defines it this way. It says we recognize the inherent value of human life, from conception to natural death. We support efforts to preserve and protect the lives of all human beings, including the pre born, disabled, aged and infirmed, because they are all created in the image of God.

This idea of the sanctity of life being a value derives from two different ideas in Scripture. The first one is the created order. This is what I read from from Genesis, where it talks about creating male and female and in the image of God. Is that every human being is created in the image of God and given the task of caring for God's creation. Each and every one of us has this image that God has given all of human beings. So we are all created in this image, which means we are therefore valuable. We have value each and every one of us simply because God has created us that way.

The image of God means that there is no human being that has no value every person, no matter who they are, no matter what they've done, no matter how great or terrible is created in the image of God, and that is why we support all forms of preserving human life. Now, when most people think about this, when we say sanctity of life, we use the word abortion, and that's pretty much what everybody talks about, but you'll notice that the description talked about all forms of life, and so sanctity of human life is not simply about one political topic or one particular idea or supporting maternity homes. The sanctity of life covers every single human being, each has value. Each is valuable in the eyes of God and for us. And it's interesting to me, the number of ways that we try to determine a human being's value in society that are different from the ways that God does. We have come up with many different moral systems to rate the value of a human life, to decide whether it should continue or not.

One of those is utilitarianism. Utilitarianism is a value that says human beings are valuable for what they contribute to the world. And while you say that, I mean we all should have some sort of contribution for the good of others, the utilitarian value doesn't do a good job of measuring actual value, because they rate some things up here and some things down here. And when you follow a. Utilitarian world view. Things are only valuable for their usefulness. You get eugenics, and that is what our country has done using that utilitarian world view. It is also the kind of world view that we get when we look at other human beings as if they are tools for our own personal happiness, whether it is children or work or the people you serve in your jobs, spouses, we are not valuing them as a human being if we only rate them on their usefulness to us, they are not a means, but an end.

Another way that people rate human life is by judging the quality of that life. We take what we would prefer and we put it on them, and we say that life may continue or not. Is a good life or not, depending on how I might feel if I were in their shoes, which allows all sorts of people to make all sorts of justifications to do all sorts of terrible things to other people because we don't think that they are valuable.

Another way is a life is only valuable if it contributes to my happiness. And that is the way that we talk about children these days. Children are a thing that you do if it will fulfill your life purpose, if it makes you flower like a blossom in a meadow. And if we do that, it again turns children not into an end, but a means. They become a tool for our own personal fulfillment, rather than a human being created in the image of God for us to serve.

This Genesis passage is behind much of the rights and freedoms that we actually experience as Americans. If you've read any of John Locke, you know that much of his treatise on government is a systematic theology of creation, focusing on Genesis, chapter one and two, and the idea that we are all created valuable in the image of God, means that we are each the same, no one above another in value or means.

The second thing that makes us think see life as valuable is not just creation, but also redemption, the redemption that we have in Jesus, Christ proves that every single human life is valuable. Why? Because Jesus died for every single human life. Jesus died to take away the sins of the whole world, whether they believe in him or not, whether they will enter into eternal life or not, whether we whatever the person he died for, that person and the redemption that Christ is going to bring to the entire universe is a piece of our respect for every single human life, which is great, because that includes you, right?

That includes Jesus dying for you so that your life can be saved. So because we, who are in Christ, are all one, whether we are young or old, sick or healthy, dying or happy, the resurrection of Jesus, Christ and His redemption for the world means that we cannot discard any person, whether they are a frozen embryo or having a terminal illness. You Yes. So while we often talk about abortion as the the primary implication of this, there are a couple of other places where this implication becomes important.

And one of those, I think, is is children in our society, because the United States, our culture generally, has created a society where children are mostly not welcome. Think about the last time you got on a plane and you saw a child on the plane. How did you feel?

You get nervous. You. You go, oh no, they're going to be running all over the place. What are children doing here? Can you believe that mom brought their kid on the plane? That is not a culture of life. Is it? If we have a society where children are not welcome, you are not creating a culture of life. You are creating a culture where moms and dads are not allowed to go anywhere, where the price of children is too high, that's one of the things that I love.

When the empty table of 2911, when they are here is because we get a chance to experience a life filled worship service. It's a little noisy. It's often got a little blonde kid running around, but that's what a community filled with life looks like, because we don't discard the children, just because they're loud or noisy or distracting, they are members of the Body of Christ, one with us in Him and created in the image of God.

We don't shove them off into a corner and tell them, wait until you're older to be one of us. You and if we want as as a church and as a people to have a culture of life, we need to have a culture that welcomes children into every aspect of community. Otherwise, we will we will not have any and a church without children is a dying church.

This culture of life is also one of the reasons that our churches are opposed to things like racism. Actually, it's not racism. I think that Christians should be opposed to but the idea of race itself, because if you look at the story of Adam and Eve, which race Do you think they were? I mean, if you want to use these fun American racial categories, we can. We've got only a few, and they don't make any sense. I mean, we've got black, white, Hispanic and Asian. How crazy is Asian as a category? It covers Japanese Indians, Arabs, Chinese Russians, Mongolians, everybody from Asia. And I bet if you ask person from India, you're exactly the same as person from Japan, both people would be angry at you. Even the categories, if you accept the idea of race, doesn't make sense. But Adam and Eve were not a box on a form. They were just humans. Our concept of race was created by the slavers who brought black slaves to America.

There are no black people in the Bible because it didn't exist, and as long as we play by those rules, we will have their outcomes. I think the Bible, in its created order, says that race is a concept that should not exist, but even more in the redeemed order, it explicitly tells us that there are no distinctions Galatians chapter three, no Jew or Greek slave or free, male or female. We are all one in Christ.

The implications of the sanctity of life scatter throughout the entirety of our lives as Christians, not just when life begins, but as we help to raise new life at the end of life, in our interactions with others and everywhere between because we know that we are all created in the image of God, and that Jesus loved every individual so much that He died for them. Every person has value. That's what it means, sanctity of life in Jesus name, Amen.

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Jesus Weeps Over Jerusalem

Luke 13:31-35

At that very hour some Pharisees came and said to him, “Get away from here, for Herod wants to kill you.” And he said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”

Grace, mercy and peace to you from God, our Father and from our Lord and Savior, Jesus, Christ. Amen. Today, I am paging through this old hymnal. This is the you may some of you may recognize it if you were Lutherans from long ago. This is the 1942 hymnal from the synagogue conference called the Lutheran hymnal. And I'm doing it because one of the one of the hymns that I love for today didn't make it into our new hymnal. And it is number 419 it is the hymn called O’er Jerusalem, Thou Weepest. Now you know it's the 1942 hymnal because it uses the word o’er instead of over and thou weepest. Pretty great, right? I love this hymn because it was written by an American Lutheran named Anna Hoppe. She wrote a number of hymns in this hymnal. She was around 1919. She was born, and so she wrote a number of hymns specifically that would go into the Lutheran hymnal. And she wrote this to the tune of comfort, comfort ye my people. For those of you who don't know comfort, comfort ye my people, is comfort, comfort ye my people, Speak ye peace, Thus saith our God.

We've got a updated version in our new hymnal, but it quotes Isaiah, who is predicting that after the destruction of Jerusalem, God will bring comfort to the city by returning the people there from exile, and even better, that he will bring comfort to Jerusalem and all of Israel and all of God's people everywhere, through a Savior who would come after that exile. And Anna Hoppe wrote a companion, something that points to Our reading today, and it goes, or Jerusalem the weepest in compassion, dearest Lord, because the comfort was there looking out over the city of Jerusalem, the Messiah himself, Jesus the Christ, and he looks at a city that he had come to bring peace to he had come to bring salvation and love and eternal life, and they wanted to kill him. They rejected him. And so she writes this, this great hymn, using that tune to show exactly what happens when comfort comes to the city that God's peace was brought to them and they rejected it, which is perfect for the city of Jerusalem, because it It shows both what the city was supposed to mean and what it actually did.

The city of Jerusalem is the historic symbol and place for God and His people, and it became that because of King David, ever since David conquered the city of Jerusalem and made it his city, the tabernacle dwelled there, where the Ark of the Covenant was, and then David's son, Solomon, built a temple there, a permanent building for God's presence and The Ark of the Covenant, that was both the symbol and the dwelling of God in that place. It stayed there, and so Jerusalem was the symbol for Israel. The kings were there who were supposed to be the shepherd of God's people, the priests were there, who were the ones who would deliver the means of grace, the forgiveness and love of God to His people, who would offer the sacrifices and the worship of God towards him as well. The prophets would gather there who were supposed to proclaim the message of God to His people.

Jerusalem might as well have been the nation and very often, the prophets and the Bible speak of Jerusalem as if it's all of Israel. Just like the news might say Washington, when they mean America. God had chosen that place to be the place he would call home, where he would rule his nation through the kings and speak to all his people, and yet it became the place that symbolized rebellion and failure, because that's where it was, a place filled with false worship. If you read the story of Kings and Chronicles. It talks about what had happened with the temple when little Josiah became king. Josiah became King when he was eight years old, and when he heard the book of the law, he decided to have the temple renovated, and to do that. What did they do? They took out all of the false gods that were in the temple standing right before the God who said, You shall have no other gods before me.

The kings were the ones who did that. And instead of leading God's people in righteousness and peace and worship, they led them away from him. They led them into sacrificing to the false gods and the prophets. Well, you know what happens when a king has power? A whole bunch of people gather around him and tell him what he wants to hear. It's never changed. It's the same today, and those prophets did exactly that. Oh, King, you're so smart for worshiping all these false gods. Your kingdom is going to last forever, and that's exactly what happened when Jeremiah came to the temple in our Old Testament, reading and proclaimed the Word of God. They got really mad, the Kings, the priests and the prophets, they turned away.

In the beginning of Isaiah, Isaiah tells a song of a vineyard where God had come, and He planted a vineyard, and he fertilized it, and he protected it, and he planted the best vines, and he did everything that he could. He he tilled the soil, he made it just right, and he made it grow. And then he got there, and after years of work. He got there and he looked for grapes, and he found wild grapes, and so he destroyed his vineyard.

This is what Jesus sees when he looks out at Jerusalem, a city that kills the prophets, a city that destroys the worship of the true God, that rejects their savior, Jesus Christ, and he mourns, he says, O Jerusalem. Jerusalem, the city that kills the prophets and stones those who are sent to it. How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not behold your house is forsaken. Jesus mourns, he cries, he weeps.

It seems to me that Jesus loves the people who are lost. He looks out at Jerusalem, the people who would reject and kill him, and he says, I love you. To me, it looks like a parent who is struggling with a teenager in addiction, you do everything you can, you provide every support, every help. You do the rehab, you go to meetings, and they just can't seem to break out of it, and all they can do is cry.

Jesus loves the lost, even if they reject Him, even if they kill him. And he shows that love when he's nailed it to a tree and says, Father, forgive them. And they don't know what they're doing. He always wants people to come to Him no matter what, and that's why I read this passage with sadness in my voice instead of anger, because I think you could do that. Couldn't you? You could read, oh, Jerusalem, Jerusalem, the city that kills the prophets. But I don't think Jesus was doing he wanted them to repent. And I think what's amazing and confusing about this is that when we look at Jesus and we think about his ministry, is that it was adorned with power everywhere, everywhere Jesus went, he went about curing people and doing amazing things, and that's what he's saying earlier. He says, I cast out demons and perform cures today, tomorrow and the third day I finish my course.

And yet, all this power, all of this might, couldn't sway the people of Jerusalem. I mean, Jesus could have done some other things, right? He could have been like Paul out on Damascus, like hovering over the city of Jerusalem and saying, Why are you rejecting me? But he didn't, and it's a great mystery why Jesus doesn't do that in the lives of people today, we don't understand exactly why he works the way he does. We don't understand why he didn't do something like that in Jerusalem as well, but we know that's not what he does, that even Jesus, Christ Himself, looked at a people he wanted to save, and they rejected him. And I think Jesus's mourning is a lot, a lot like the mourning that many of us do when we look at our family or our friends who've turned away from the Christian faith, especially you parents who raised your children in the church, who guided them, who did everything you could, who brought them to Sunday school, who brought them through confirmation, members of the Church did everything you absolutely Could, and then they just decided it wasn't for them.

And I bet it breaks your heart, just like it broke Jesus's heart when he looked out over Jerusalem. And it's important to know that Jesus is there with you in that too. He looked at a city that he loved and wept. Wept because all his best efforts, all his power, all his might, and they still rejected him. He wanted them to be saved. He wanted them to receive His love, and yet they would not. And Jesus was there with you in the full experience of your morning, just as he felt our sicknesses and our diseases, just as he experienced death with us on the cross so that he would rise to give us life. You are not alone in your morning. Jesus is with you. Jesus, He loves the lost, and I think that should teach us not to feel guilty in these circumstances, because every parent looks on that and wonders, what could I have done? Could I have done something different? Could I have maybe done this day? Maybe that was it. Maybe, maybe I was cranky before church, and that did it, or I complained at the wrong time.

Or, you know, you could think all like that, but you can't even be Jesus, can you? And even Jesus looked at Jerusalem and said, What are you doing? Why are you rejecting me, the man who cast out demons and performed cures and did signs and wonders and rose from the dead and still they rejected him. And that's just how the Christian. In faith. First, the power of God is there for everyone who wants it. When the word goes out and the Holy Spirit is there to claim them, to say, receive my love, receive my healing and my forgiveness, sometimes people just say, No, we don't know why. Even Jesus, the same thing happened for all of the prophets. Do you think we're better than Isaiah, who saw the Lord in the temple with the seraphim above him, or Ezekiel or Elijah or Samuel, or all the guys in the Old Testament, the entire history of Israel, was rejection of the message.

It's just what happens you I also want to leave you with some hope, because Jesus looked out at Jerusalem before his death and resurrection, He cried over the people who would shout, Crucify Him, crucify Him and deliver him up to Pontius Pilate, but only a few days after that, on the day of Pentecost, Peter would stand up and say to the crowd that shouted, Crucify Him. This Jesus, whom you crucified, God has made Lord and Christ. And they cried out, what shall we do? And the people who shouted crucified Him, called him Lord, and were baptized that day, 5000 because there is always hope. The Gospel is always open. The invitation is always there. The message of the Word of God can always change a heart. The work that you did as parents was not futile.

The seeds that you planted and watered and sowed are still there, the Holy Spirit can still do his work. Don't give up. Don't count it as lost. Continue in your prayers, because we have a Savior who is gracious and merciful and calls all people to be saved, who wants nothing more to give them than to give them his love and mercy and peace so that we can be raised from the dead on the last day with them. We can offer that love. We can look out with hope even as we mourn the current situation, because the invitation is always open, God's mercy is always available in Jesus name amen.

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