C, Commemoration of the Reformation - Psalm 46, Luke 8:9 Romans 3:21-25a "Pacification of our Passions"

Luke 18:9 (ESV) “He (Jesus) also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt…”

From where does your peace come?  We’ve just sung Martin Luther’s paraphrase of Psalm Forty-Six, “A Mighty Fortress Is Our God”.  In the Psalm's first three verses we hear, “God is our refuge and strength, a very present help in trouble. Therefore, we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling.” (Psalm 46:1–3 ESV)

When chaos in the Southern Ocean threatens to overtake you to whom, or what, would you turn?  Do you turn to God, no matter what happens?  Is he your trusty shield and weapon, your faithful helper in all need?  Luther rightly pens that God is a mighty fortress, so do you find yourself fleeing to God’s gifts, his word, and the Holy Spirit regardless of the events of evil that come your way in the world?

Jesus Christ is the only one who does!  In the midst of the storm of life, in the midst of being incarnate in sinful human flesh, Jesus looked to God as his refuge and strength.  The Holy Spirit was his buttress of truth and support as he endured in human flesh that never succumbed to the sinfulness of that flesh. Having put off his divinity, and clothed himself in human weakness, Jesus knew the Lord of Hosts was with him; the God of Jacob was his fortress!

Although Jesus looked to God as his fortress, he still suffered for the sake of the gospel.  In his suffering Jesus glorified God by being that which would pacify the wrath of God for our sin.  Jesus’ suffering for the sake of the gospel was a suffering for the sake of saving us from sin!  Jesus is the only person who can claim to suffer for the sake of being good in God’s eyes.  The rest of us suffer for the sake of the gospel in our sinful natures, and like the Israelites, Jews, and countless Christians throughout time, we suffer every time we turn away from God and reject his pacification, seeking to pacify ourselves.

Jesus tells a parable that compares the pair, a Pharisee, and a tax collector, who’ve come to the temple.  Luke prefaces the parable with these words about Jesus, who: “told this parable to some who trusted in themselves that they were righteous, and treated others with contempt:” (Luke 18:9 ESV)

Jesus tells this parable to the pious whose piety proceeded from the pacification of themselves.  In other words, their peace came from within themselves, either from their pride, their personal power, or their possessions.  Their understanding stood under no one!  Their knowledge of God was even made subject to the self.  Their trust was in themselves.  When people saw and praised their projection of goodness, they took pleasure and found their peace in this piety. Like a baby sucking a dummy (a pacifier), they pacified and quietened themselves sucking on self-pleasure. When our piety is self-centred, we’re dummies sucking dummies!

In the parable Jesus likens these folk to Pharisees.  In our understanding today, a Pharisee, is a sanctimonious person, a hypocritical pretender, who projects themselves as good while being otherwise. Many of us today are guilty of being just this, and this is Jesus’ accusation of the Pharisees.  However, Jesus came into conflict with the Pharisees, and our understanding of a Pharisee comes from Jesus’ conflict with them, but of all the Jewish parties in Israel, Jesus was most similar to the party of the Pharisees.  That’s why he came into conflict with them.

Pharisees were strict observers of the Law!  Jesus was too!  In fact, Jesus was a better follower of the Law, he might be looked upon as the perfecter of what the Pharisees were seeking to do.  So, what is the difference?  It comes down to intent and that is spelt out in the parable proper!

What is the intention of the Pharisee when he comes into God’s presence?  He comes in having done his best to keep the Old Testament Law.  That is why he prays, “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.” (Luke 18:11–12 ESV)

Keeping the Law required one to do what he had done, and he thanks God for it!  In fact, his piety would outdo you and me!  These men were not half-hearted about God and his word, by any means.  They spent their waking lives seeking to do the right thing.  We might look upon them as holier-than-thou, and they most probably were.  So too was Jesus!  In his human flesh, susceptible to sin, he remained holier-than-thou, holier than you and me, without sin!

However, the intent of the Pharisees keeping the Law was for their own glorification.  There was nothing wrong with trying to uphold the Law.  In fact, God commanded it, and even today we seek to keep the Commandments, by fearing and loving God.  On the other hand, Jesus’ intent was never for his own glorification but for the glorification of God.  Jesus’ piety was a faithful piety that glorified God and his Law!

So why is it that Jesus compares the pair, the Pharisee, and the tax collector, in the parable?  Both stand apart from each other, and others. Jesus constructs the parable placing both men in the temple. The Pharisee compares himself aloof over the tax collector, he makes himself God.  Before God, the tax collector compares himself as an unworthy sinner.  The Pharisee separates himself by taking comfort in himself, and the tax collector separates himself by taking no comfort in himself. 

A tax collector in the temple would have raised the anger of the Pharisees, it would have really niggled their pride having heard Jesus say that the tax collector went down to his house justified.  Who is the tax collector?  He is the lowest common denominator in Jewish society.  Although he’s a Jew — after all Jesus places him in the temple too­ — he collects taxes for Rome!  The tax collector is looked upon as a double agent!  A tax collector in the temple would have received the contempt of Jews, in just the same way you and I might look upon a sex offender, or someone whom you believe has wronged you. Now Jesus says this person goes to his home justified over you!

God calls us all back under his word, both Pharisee and tax collector were sinners in the eyes of God.  The tax collector was justified not because he was down on himself.  If he was, he would have been doing the same as the Pharisee.  He would have been focusing on himself.  If the tax collector sought to work his justification with a woe-is-me, I’m-the-worst-in the-world story, this too is still trusting in oneself, a self-centred pacification!  Still a dummy self-sucking one’s dummy!  Still a pharisee but with a perverse reverse piety.  

However, the piety we’re called to is one like Jesus’ piety. His piety is one that trusted in God the Father, even though he died on the cross.  Earth gave its Creator away and the mountains moved into the heart of the sea, as he descended into the abyss of hell, the depths of the devil’s dominion. Yet Jesus’ fortress was not his life, nor his creation, nor any created mountain of stability.  His fortress was God the Father, his buttress of truth was the Holy Spirit, which rested on his human flesh.

Today you are called to have your passions pacified by Jesus Christ, regardless of whether your passions expose you as a Pharisee, or an unworthy tax collector.  All stand the same before the resurrected Son of God who is coming to judge the living and the dead. 

The law speak, “So that every mouth may be stopped, and the whole world may be held accountable to God.” (Romans 3:19 ESV)  

All are warned: “Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth.” (Revelation 14:7 ESV)

You can comfort yourselves, but not like dummies with dummies, you can spit out the dummy of self-soothing and be pacified by the promise of God and his word.

Hear the gospel, “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.” (Romans 3:21–25a ESV)

The blood Jesus spilt on the cross is now your peace.  His propitiation is your peace; his blood was shed for the pacification of your passions.   His blood now gives peace.

We’re called to remember the reality of the Reformation, especially now as many denominations desire to be liked by the world over against submitting to the word.  We’re called to be reformed in Christ, to suffer for the gospel as the world suffers because the gospel’s diluted to a peace in human myths.  Rather than being dummies pacified by dummies, let us continually be turned to the peace of God, which surpasses all understanding and Pharisaic peace in the sinful self, so your hearts and minds are kept in Christ Jesus.

How? Do this by allowing the Holy Spirit to help you confess your sin onto the cross.  To pick up the word of God and allow the Spirit to move you in it, to glorify God. Be still and know that Jesus is God!  Be still and allow the Spirit to humble you before him who will be exalted among the nations, who will be exalted in the earth.  

Jesus is now at the right hand of God.  Having been humbled at the cross he was justified and exalted to the right hand of God, in his holy habitation that will never be moved. Amen. 

A, Lent 2- John 3:1-17 "Unbinding Nicodemus' Flesh"

John 3:11–15 (ESV)  Truly (Amen), truly (Amen), I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony.  If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?  No one has ascended into heaven except he who descended from heaven, the Son of Man.  And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,  that whoever believes in him may have eternal life.

Nicodemus was a champion of the Israelites.  He was a pharisee, and a leader.   He was victorious amongst those bound together by their Jewish culture and temple practice.  He was a leader and a ruler in Jewish society.  And he comes to Jesus at night.

This man of God’s people comes to Jesus somewhat confused, not knowing who this Jesus is, but knowing to do the signs Jesus was doing, he had to be somehow connected with God.  But how?   It appears Jesus mysterious signs were amazing the Jews but at the same time confounding and mystifying them.

The language of signs is right the way through John’s Gospel.  The first sign recorded in John’s Gospel is the Wedding at Cana in Galilee where Jesus turns water in to wine.  The second is in the temple at the Passover, when Jesus overturns the trading tables and is asked for a sign as to why he acted so destructively.  He gives a sign by saying, “Destroy this temple, and in three days I will raise it up.” (John 3:19 ESV)

We are told by the author of the Gospel of John, as a side note, that the disciples only realised Jesus was talking about the temple of his body after he was raised from the dead. 

We are told many believed as a result of his signs.  But we know the disciples did not yet believe the Scriptures, until the after the resurrection.  Therefore, we know the belief of those who saw the signs with the disciples was bound in the sinful thoughts of humanity too.

It seems that Jesus had a problem proclaiming the Good News.  How could he unwrap years of Jewish expectation and assumptions?  A problem that every evangelist faces when they are called to take the Good News of Jesus Christ into a culture bound up by its expectations and understanding.

We hear of Jesus, “Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing.  But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.” (John 2:23–25 ESV)

These are the verses immediately prior to Nicodemus coming to Jesus.  Therefore, we know Nicodemus was bound in the same thoughts as everyone else at the Passover.  We do not know what the motivation was for  Nicodemus’ coming to Jesus.  We are not told whether he was spying on behalf of the Pharisees or if he was genuinely interested in following Jesus.  But, regardless of the reason he came to Jesus at night, we know he and Joseph of Arimathea lovingly took Jesus from the cross and prepared his body, binding and burying it in the tomb.

Jesus’ word to Nicodemus did its work on unbinding Nicodemus!  A Pharisee bound in Jewish tradition and leadership would not have become associated with a dead human body during the Passover preparation and then expect to celebrate the Passover meal.  Something had to of changed within Nicodemus to unbind him from his temple tradition to allow him to do what he did.

What was it in Jesus’ word that had effect on him?  As I mentioned earlier it seemed Jesus had a problem in bringing the Gospel of salvation to a man who was a champion in the teachings of Jewish Law and culture.  But something had changed.  What is it in Jesus’ word that brings change, brings faith, belief?

Jesus says to Nicodemus, “If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?” (John 3:12 ESV)

This question captures the struggle Jesus had with Nicodemus, and indeed, the difficulty anyone has in taking the Gospel to those whose ears, have not heard it, or, are closed to hearing it, as a result of cultural conditioning from their environment.

But Jesus launches straight into the heart of the matter to begin unbinding Nicodemus.  He makes three personal, “truly, truly, yes, yes, amen, amen” statements.

The first: “Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God.”  (John 3:3 ESV)

The second: Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.  That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (John 3:5–6 ESV)

And the third:  “Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony.  If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?  No one has ascended into heaven except he who descended from heaven, the Son of Man.  And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,  that whoever believes in him may have eternal life.” (John 3:11–15 ESV)

Three times Jesus addresses Nicodemus, but the third time the culture and history of Jewish teaching in Moses’ lifting up a bronze serpent in the wilderness, together with the lifting up of the Son of Man is brought into the light.

A great practical thing happens in these threefold, yes, yes, truly, truly, amen, amen proclamations.  In his word, Jesus announces the Holy Spirit.  But, at the same time the Holy Spirit is deposited within Nicodemus through his word.  From this deposit to Jesus’ death and resurrection and beyond, the Holy Spirit is the one who unbinds Nicodemus. 

Ironically, the one who is unbound by Jesus’ word and the Holy Spirit, binds Jesus, after he was taken from the cross and prepared with expensive spices, then placed in the tomb.

What Jesus says is true!  We do not know how the Holy Spirit works.  But in hearing the Word we know faith is given, in hearing the gospel the Holy Spirit works!  How does one believe earthly things and heavenly things?  Through the work of the Holy Spirit together as one hears the Word of God!

You and I are called to hear God’s word.  In God’s Word we trust the Spirit is given and works in us.  This first happened with water and the Word.  Together with the water and the Word, the Spirit was given in Baptism.  Now every time we hear the “yes, yes, truly, truly, or amen, amen” of God’s Word of forgiveness, we know the Holy Spirit is given and is raising faith within us.  Like Nicodemus we are being unbound to be victorious among God’s people.

As we leave here today and head back out into the culture around us.  You and I know we take the “yes, yes” of God with us.  When you engage with your family, your work colleagues, or those with whom God decides you to cross paths, trust that the Holy Spirit will give you the ability to speak the words and be the person through whom eternal life can flow.  Through whom the love of God can declare, “Yes, truly, amen, your sins are forgiven when you believe.  And “Yes, truly, amen, belief is possible” in those who are receiving the Gospel because the Holy Spirit, opens hearts with the Word of God, when you speak it.   

When Jesus was raised from the dead, he was born again.  Before he died, he was washed in the sin of humanity, yet he faithfully allowed the Holy Spirit to lead him without sin.  He was baptised into death and having laid down his life in love, God the Holy Spirit raised him up.  The temple was destroyed, and God raised it up.  He raised it on Easter morning, he raised this temple in Nicodemus with the Holy Spirit, and in the same way he raises it in you and me. 

We can now let God use us, to raise his temple in those he seeks to build with the Holy Spirit, in the yes, yes, truly, truly, amen, amen of sin’s forgiveness and eternal life.  

Like Nicodemus you have been unbound so you are victorious in God’s kingdom.  What a privilege and joy it is to be the instruments of the Holy Spirit in giving the same victory to others.  Amen.

C, Post-Pentecost 20 Proper 25 - Luke 18:8b, 9–14 "Postures of Faith"

Luke 18:9–14 (ESV)  He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt:  “Two men went up into the temple to pray, one a Pharisee and the other a tax collector.  The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.  I fast twice a week; I give tithes of all that I get.’  But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’  I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

Jesus sets the scene for this parable.  The scene is set with the final words of his last parable, the parable of the faithful persistent widow, who never gives up crying out for justice.  His final words are, “When the Son of Man comes, will he find faith on earth?” (Luke 18:8b ESV)

Jesus then sets the scene with the arrival of two men at the temple.  He, the Son of Man, allows us to take his place to see if we find faith on earth through the parable!  In it we get to examine the faith posture of the two persons who have come to the temple in Jerusalem.

Temple worship is set around the daily atonement sacrifice for the people of Israel.  Jesus gives us his privileged position of hearing the faith of the pharisee and the tax collector.  Who are these two characters? 

One is a socially acceptable individual in the person of the pharisee.  This is a good person in the eye of the public, a law-abiding citizen, or a good bloke one might say!

The other man is a socially objectionable figure in the form of the tax collector.  He is a bad person, a rogue, a scoundrel, a lawbreaker, an extortioner, an enemy of the state, or one who works against the common good!

Against the background of public thanksgiving for the daily atonement of sins, through the priestly sacrifice of animals on the altar, to take away the sins of the nation, Jesus gives us the privilege position of hearing the private prayers of both men.

The pharisee’s posture is opposite to that of the tax collector.  I, I, I!  I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.  I fast twice a week; I give tithes of all that I get. I, I, I!

The tax collector beats the heart of his sinful being, from within where his extortion, unjustness, adultery, and unacceptability breeds loneliness, contempt of self, separation from God and from others.  He cries out, “God, be merciful to me, a sinner!”  Or literally, “make atonement for me, one who misses the ability to atone for myself!”

In this parable Jesus gives you a front row seat in finding the faith of these two. 

It’s obvious to us that the faith of the tax collector was firmly grounded in the fact that he was a sinner and could not atone for himself through acting good or bad.  No!  This was no act of false humility,  appearing bad to be good, or good to be bad!  He knew if his sin was to be atoned for, he needed an act of mercy on God’s part.

Whereas the pharisee, had great faith too!  However, his faith was in himself and what he did, separating and placing himself apart from those whom he thought were below him.

Now that Jesus has given you access into the hearts of the two, which one are you in this parable?

Scene two!  As we ponder who we are in the parable, the Holy Spirit paints a picture of you in this congregation.

When you got out of bed this morning, what were your thoughts about coming to church today?  “Do I really have to go?”, you may have asked yourself!  “I hope such and such is not there today!” Or, “I hope others are there, I don’t feel like it’s church unless such and such is there.  I, I, I, yet again, you hear!  I want more modern songs, I want more older hymns, I want, I want, want!  Jesus looks on, “will he find faith at church today?”

Perhaps your soul longs for the courts of the Lord, you love to dwell in the hearing of his Word, receiving the forgiveness of sin as you confess and receive absolution, and the reception of Jesus’ body and blood for your life and salvation.  But as you do, you receive resistance from others who seek to hinder you from coming to dwell in God’s atonement through word and sacraments.

And maybe you have come to observe.  You think, “Good sermon, good service pastor, THEY really needed to hear that! 

Or weighed down by the weight of your sin, you think, “If only I could stop doing that thing or stop acting this way, I would be a better person.”  Maybe you imagine,” If I was more like that person over there, I would be more acceptable before others — before God!” So, I’ll act humble or a certain way to appear as someone different.

There are those who live as if their goodness is too good for God, and there are those who believe their badness is too evil for God.  But then there are the faithful who focus not on their good or evil but on Jesus Christ, knowing they’re sinners — being forgiven, and they’re seated amongst likewise sinners — being forgiven. 

Together they collectively beat their chests and cry out for mercy.  They look for knowledge outside themselves for the atonement of their sin.  In the knowledge of Jesus Christ, they cherish and find the means of freedom from themselves.

They live with a steadfast struggle, feverishly fighting the pharisee within.  The old man within, seeking resurrection again, after sins have been forgiven.  He seeks to turn the repentant tax collector within, into a pharisee.  Going out once again to maintain separation from those from whom they are glad they are not like. 

Jesus watches on, as we picture ourselves in the parable, “When the Son of Man comes, will he find faith on earth?”

The reality in our knowledge of Jesus Christ is that we all have within us another tendency to be both a pharisee and a tax collector.  That is, we practise a good or bad faith in oneself, rather than practising faith in God for our atonement.  

We come as sinners each week and there is a real temptation to leave as pharisees and return as pharisees next week.  Such is our human nature we are tempted into a posture of prayer and practise saying, “God, I thankyou that I am not like that pharisee, as well as the tax collector.”

With a Holy Spirited knowledge of Jesus Christ, in submission to God’s Word, revelation of our sinfulness and the covering of sin in Jesus’ death and resurrection, we can pray,” I thankyou heavenly Father that being like all others you have saved and redeemed me a lost and condemned person.”

You and I can serve both the pharisee and the tax collector, knowing that without Jesus Christ we suffer from self-righteousness and unrighteousness.  Or put it another way, without Jesus Christ we die from the sin of believing we are not sinners and from the sins we know we cannot put right. 

We can lovingly serve the pharisee and the tax collector knowing that without Jesus’ love, we are the pharisee and the tax collector, the law faker and the law breaker, the socially acceptable hypocrites, and the socially separated undesirables.

Scene three!  As we leave this place and travel towards the cross in our lives.  Do you stubbornly set your face towards knowledge of your good and evil?  Or do you purposefully set your face towards knowledge of Jesus Christ, as he did towards you and the atonement of your sin when he resolutely set his face towards Jerusalem? 

“When the Son of Man comes, will he find faith on earth?”

Jesus quite clearly says, “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 18:14b ESV)

Scene three plays out on the stage of eternity.  In fact, the old covenant temple worship, the new covenant worship of Jesus Christ, have been prerequisites for our re-creation and our eternal recreation with God the Father, Son, and Holy Spirit.

The Son of Man will come once and for all, but he also comes to us now.  The faith he seeks in us is the humble willingness to be served by this Son of Man, to have faith and trust in his faithfulness, despite the pharisee and tax collector within. 

He calls us to humbly run the race in the power of the Holy Spirit, not in our haughty human spirit which fails to follow in the strength of Jesus’ seemingly weak walk to the cross. 

Running in the Holy Spirit has its victory in the Son of Man’s exaltation from servant to the King of Creation!

This Son of Man is also the risen Son of God who serves us with the Holy Spirit, who fights the good fight within and with the world without our work or worry. 

Jesus Christ, both Son of Man and Son of God, in true humility, is now exalted at the right hand of the Father.  Likewise, our true humility will see us, in the eternal third act, exalted with Jesus Christ in eternity.  Amen.