Good Friday Sermon: "Cross and Creation"

+ Good Friday – April 18^th, 2014 +

Redeemer Lutheran, HB

Genesis 1-3; Isaiah 53; John 18-19

In the Name of + Jesus. Amen.

In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. (Genesis 1)

In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. (John 1)

But for a short time the darkness will overcome Jesus. For a short time creation reverts into chaos, disorder, and destruction. The sun is blotted. The earth trembles. Angels weep. The Father forsakes his Son. And the Father sends his Son, his only Son, into the black thicket of our transgressions to be our substitute. The Lamb of God goes willingly to the slaughter, led into our plague of death, and death and passes over us and onto Jesus. Jesus dons the shackles of our slavery and we go free.

From the sixth hour until the ninth hour there was darkness over all the land. (Mt. 27:45)

At creation darkness covered the face of the earth. At Jesus’ crucifixion, darkness covers the face of him who spoke creation into being. At creation, the Word of God cast out the darkness. At Jesus’ crucifixion, the Word of God made flesh is cast into darkness. At creation, the Spirit of God hovered over the face of the deep. At Jesus’ crucifixion, the Spirit departs, leaving the Son of God to hang in the deep abyss of our sin.

Creation and the Cross.

Jesus’ work of salvation ends where his work of creation began, in darkness. But don’t let the darkness blind you from what God is doing there on Calvary. For on the cross God reveals his answer to our sin and death. At his crucifixion we see most clearly who God is. This is how God loves the world, and how makes it his again.

Jesus, our second Adam comes to undo everything that we lost through the first Adam.

In the first garden, Adam and Eve heard the Lord walking about while they hid in guilt and shame. In the second garden, we hear the Lord praying as he prepares to bear our guilt and shame.

In the first garden, God warned that one tree in the garden would bring death. As Jesus leaves the second garden, the tree of his death becomes your tree of life. 

In the first garden, God declared a curse and death for all mankind. Outside of the second garden, the Son of God became the curse and death for all mankind.

For the Son of Man came not to be served but to serve and to give His life as a ransom for many (Mark 10:45)

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Cor. 5)

Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— (Gal. 3)

Creation and the cross.

Where the first Adam failed, Christ, your Second Adam, prevails. Where we are entangled, ensnared and choked by temptation and sin, Christ your Second Adam allows the cords of our death to bind him, nail him to the cross, and breathe out his last for you. Where the first Adam brought eternal death and suffering, Christ your Second Adam brings eternal life and peace. Jesus, the firstborn of creation becomes the firstborn from the dead, but not for himself. 

For you.

Jesus’ crucifixion is the great turning point of history. For one day, creation is turned upside down. 

Everything we have – our sin, guilt and the curse of death – rests on him so that everything he has – blessing, forgiveness, and eternal life – can rest on upon us. The Creator dies for his rebellious creatures. The Great High Priest offers his complete and perfect sacrifice. Jesus hangs in darkness to bring you into his eternal light. Jesus dies to give you his life. Jesus is your Second Adam who accomplished the salvation of mankind by the tree of the cross that, where death arose, there life also might rise again and that the serpent who overcame by the tree of the garden might likewise by the tree of the cross be overcome.

Creation and the cross.

Out of the darkness of creation the Lord spoke light and life into being.

Out of the darkness of the cross Jesus brings eternal light and life for you.

Jesus Christ is the Light of the World, even on Good Friday, even as he hangs in the gloomy shadows of death for you. The darkness deepens, but not for long. Out of the dim and despair of his tomb, Jesus will bring forth the light of a new creation. Today Creation leads Jesus to the cross. Tomorrow Jesus’ cross leads to a new creation.

But for now, Jesus’ work has ended. All is accomplished. Your salvation is fulfilled. You are safe and secure in the cross of Christ.

And God saw everything that he had made and behold it was very good. And there was evening and there was morning, the 6^th day.

And on the seventh day the Lord rested in the tomb from all his labors he had done for you.

It is finished.

In the Name of + Jesus. Amen.

Holy Thursday Sermon: "Jesus' Last Will and Testament"

+ Holy Thursday – April 17^th, 2014 +

Redeemer Lutheran, HB

Series A: Exodus 24:3-11; Hebrews 9:11-22; Matthew 26:17-30

In the Name of + Jesus. Amen.

 

Few things humble us more than signing a Last Will and Testament. It brings to our eyes the mortality we try to ignore daily. But there before the lawyer and the witness, before God and the pen everything is disclosed. Every signature the Death needles you more painfully than a tattoo artist. There's no death removal by laser treatment. Dust to dust. Signing a will and testament is literally signing your life away. It's not fun. It's not supposed to be. However, it is necessary. And it is good. Parents love their children in life and in death.

There's nothing you wouldn't do for them. Provide for their needs. Prepare them for the future. And give them life - an inheritance - out of your death. How much do you love me, daddy? This much. Nothing is withheld from you. All that is mine is yours.

There are few things more humbling than this. But there is at least one thing more humbling, no the most humbling thing of all. And he is the definition of humility, the spring of self-sacrifice from which all humility flows.

But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)  he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

In the Old Testament a covenant was not simply made; it was cut. That’s the literal word for covenant making: “to cut a covenant.” In the OT forgiveness was a bloody affair. You heard Moses: blood on the altar, blood on the people, blood everywhere. Without the shedding of blood there is no forgiveness of sins.

 

The New Testament is no different. God still cuts a covenant with us. Forgiveness is still a bloody affair. But the chief difference, of course, is that now we have a new Lamb. And this Lamb gives a New Testament: his flesh and his blood. Jesus will give us nothing but the best, Himself. His blood. His purity. His holiness. His redemption. His spotless conscience. All to cover our impurity, our unholiness, our rebellion, our soiled, sin-ridden flesh.

Jesus cuts one last covenant in his own flesh. It’s a covenant and promise that works backwards and forwards. Backwards, for it fulfills and consumes all the sacrifices of the OT. Every jot and tittle of the Law, every sacrifice, and word of the OT finds its fulfillment in the covenant God cuts in the hands, and feet, and side of Jesus. A covenant that also works forward. From the cross to the chalice. Jesus’ words in the Lord’s Supper continue to do and give what he promises.

The Lord’s Supper is Jesus’ Last Will and Testament for you. Take eat. Take drink. This is the cup of the new testament - the last testament, the everlasting testament - in my blood. Made by the perfect Testator. He is the one who pre-deceases you. That's the legal term for what the Scriptures confess: Jesus Christ is the firstborn of the dead. That's good news for all of us. You are heirs to a greater, everlasting will and testament, signed and sealed in the death and resurrection of Christ.

For where there is a testament, there must also of necessity be the death of the testator.  For a testament is in force after men are dead, since it has no power at all while the testator lives.  Therefore not even the first covenant was dedicated without blood.  For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people,  saying, “This is the blood of the covenant which God has commanded you.” likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry.  And according to the law almost all things are purified with blood, and without shedding of blood there is no remission of sins. (Hebrews 9)

Christ, your Testator, has dipped his pen into Calvary's bloody inkwell and signed his life away to us, his wayward, rebellious children. The Law's demands – the 10 commandments you and I have not kept - have been satisfied. Though we deserved no inheritance, not a penny – and though we squander our Father’s riches daily - he still gives you all he has, freely.

Behold the cross, a divine notary public, declaring to all the world that the undersigned, hereby declares you the benefactors and heirs according to His name. There on the cross your mortality and immortality are both seen clearly. The death you deserved, Christ dies. The life you didn't deserve, Christ gives to you freely.

Death has lost its sting. Yes, it pokes, prods, and pricks us here in this life. But Death no longer has dominion over you. Jesus has taken your death. He is your Testator. His death is the guarantee of all he promises you. He gives you his body and blood. Take eat. Take drink. He gives you his death and resurrection. It's yours in Baptism. His promise and testament are yours. Go in peace. Your sins are forgiven.

And that's the chief difference between our Will and Testament and Jesus' Will and Testament. Ours ends on this side of the grave. His does not. His destroys the power of the grave. His is an everlasting covenant, a Testament without end. Our pain and suffering is but a shadow, our legal documents but a copy of the greater suffering endured and the greatest inheritance given by Christ for you and for the world. For Jesus is not only the giver of the inheritance. He himself is our inheritance. That's the joy of heaven come to earth. On the night in which He was betrayed…

…Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.”  And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. 

That Holy Thursday - the long-suffering night, the betrayal, the trial, the mockery and beating, the stripping and cruel coronation, the death march to Good Friday - none of that was any fun for Jesus either. Then again it wasn't supposed to be. But it was good. And it was necessary. Jesus loves us little children into birth and life in His Name. He loves you to death. And that means nothing and no one will snatch you out of his hands. Just ask him; He still has the scar-tissued parchment to prove it to you.

There's nothing he wouldn't do - nothing he hasn't done - for you.

Tonight we taste and see that the Lord, and how his mercy endures forever. His table is prepared. Jesus provides you with a holy meal. Jesus’ body and blood is your food of forgiveness, your bread of life, your manna in the wilderness, your inheritance, his new testament to you.

Tonight we join Moses and all the saints as we behold God, as we eat and drink.

Tonight we are gathered in the Holy Place where Great High Priest Jesus pours out his eternal redemption from the cross to the chalice.

Tonight the Lamb of God without blemish gives you forgiveness without limit marking the very doorposts of our heart and soul with his blood.

Nothing is withheld from you. “All that is mine is yours,” Jesus declares. “I, the undersigned, do hereby declare it”

“Take, eat; this is my body…Drink of it, all of you, this is my blood of the new testament, which is poured out for you for the forgiveness of sins.”

In the Name of + Jesus. Amen.


 

There’s Something about Mary Magdalene

“The apostle to the apostles.” That’s what Bernard of Clairvaux called her. And though her name has been sullied by fads in fiction and shoddy scholarship as of late, she deserves a place of honor in Christian history. Mary of Magdala, no doubt, has been called many things. But she is best known for declaring the good news of Jesus’ resurrection to the disciples that first Easter morning. And she is rightfully listed among the eyewitnesses of Jesus’ saving work. That also makes her a defender of the gospel. After all, Mary Magdalene was present during a great deal of Jesus’ ministry, saw Jesus die, witnessed his burial, and was the first to see him alive again after his resurrection. In today’s court of law, Mary Magdalene would be considered an expert eyewitness. And in the church we give thanks for her apology (defense), and the rather unlikely source of veracity that she provides in the historical account of Jesus’ death, burial, and resurrection.

In his meticulous book on the Gospels, Jesus and the Eyewitnesses, Richard Bauckham makes the point (quite convincingly I might add) that the people named in the Gospels were: 1) well known in the Christian community at the time the Gospels were written; 2) still alive at the time of writing and were well known members of the church (such as Mary Magdalene); and 3) ongoing witnesses to the events of Jesus’ life, death, and resurrection. We see this last point demonstrated in 1 Corinthians 15 where Paul cites over 500 eyewitnesses of Jesus’ resurrection, stressing that many of them were still alive. What’s more, each of the synoptic Gospels repeatedly mentions Mary Magdalene by name as an eyewitness.

Bauckham writes, “In the Synoptic Gospels the role of the women as eyewitnesses is crucial: they see Jesus die, they see his body being laid in the tomb, they find the tomb empty. The fact that some of the women were at all three events means that they can testify that Jesus was dead when laid in the tomb and that it was the tomb in which he was buried that they subsequently found empty…it could hardly be clearer that the Gospels are appealing to their role as eyewitnesses.” [1]

Bauckham then goes on to mention one more noteworthy point, namely, that in each of the Gospels’ accounts two or three women are mentioned, thus meeting the Torah’s stipulation for eyewitnesses (Deut. 19:15).

It is easy for us, living in the 21^st century, to take this simple fact for granted. But a woman’s status in society in the first century is radically different from the 21^st. 

Unlike today, in the first century, women couldn’t simply walk into a courtroom and give testimony, practice law and the like. Both the Talmud and Josephus are abundantly clear on the value of a woman’s testimony in the court of law. It was considered inadmissible and it was downright improper for them to speak. Their testimony was even considered to be on the same level as a robber. Roman society treated women no differently, and far worse in many cases.

In clear contrast to the sitz im leben of the first century, Jesus’ treatment of the women who followed and listened to him (and those he came into contact with throughout his ministry) was uncharacteristically respectful and dignified. What’s more, Jesus bestowed great honor upon many women who accompanied him and the disciples. This is clearly seen in the eyewitness accounts of the resurrection in the Gospels themselves. It was women, not men, who were the first to see Jesus after he rose from the dead.

What’s the significance of the women’s role as eyewitnesses? 

Gary Habermas and Michael Licona, both of whom are experts on the issue of Jesus’ physical resurrection from the dead, explain it well in The Case for the Resurrection of Jesus:

“Given the low first-century view of women that was frequently shared by Jew and Gentile, it seems unlikely that the Gospel authors would either invent or adjust such testimonies. That would mean placing words in the mouths of those who would not be believed by many, making them the primary witnesses to the empty tomb. If the Gospel writers had originated the story of the empty tomb, it seems far more likely that they would have depicted men discovering its vacancy and being the first to see the risen Jesus. Why would they not list the male disciples of Joseph of Arimathea and Nicodemus and avoid the female issue altogether? If the account of the empty tomb had been invented, it would most likely not have listed the women as the primary witnesses, since in that day a woman’s testimony was not nearly as credible as a man’s.”[2]

In his magnum opus of legal apologetics, Tractatus Logico Theologicus, John Warwick Montgomery also mentions what can be called the “unbelievability” factor:

“…the discovery of the empty tomb on Easter morning [is] accepted by the great majority of critics because that discovery by women would have been so unlikely a fabrication in the context of a male-dominated 1^st century Judaism.”[3]

And finally, in an interview with apologist William Lane Craig, recorded in his book The Case for Christ, Lee Strobel records this helpful observation:

“Women were on a very low rung of the social ladder in first-century Palestine. There are old rabbinical sayings that said, ‘Let the words of the Law be burned rather than delivered to women’ and ‘Blessed is he whose children are male, but woe to him whose children are female.’ Women’s testimony was regarded as so worthless that they weren’t even allowed to serve as legal witnesses in a Jewish court of Law. In light of this it’s absolutely remarkable that the chief witnesses of the empty tomb are these women who were friends of Jesus. Any later legendary account would have certainly portrayed male disciples as discovering the tomb – Peter or John, for example. The fact that women are the first witnesses to the empty tomb is most plausibly explained by the reality that – like it or not – they were the discoverers of the empty tomb! This shows that the gospel writers faithfully recorded what happened, even if it was embarrassing. This bespeaks the historicity of this tradition rather than its legendary status.”[4]

This aspect of the women’s testimony has also been identified as the factor of embarrassment. For example, the disciples are routinely depicted as missing the point, not listening to Jesus, saying foolish things, or worse (betrayal, denial, etc.). In Peter’s case this is especially important as it parallels the issue of the women at the tomb. For example, Peter’s attempt to detour Christ from being crucified (Matt 16:21-22) and then publicly renouncing any association with Jesus (Matt 26:69-74) is openly admitted, even though it raises the question of Peter’s wisdom and integrity. It would have been easier to omit or alter such details for the sake of spreading the gospel message. 

In other words, if the disciples – or the Gospel writers – were trying to fabricate the story as passable, plausible, and true in the eyes of their first-century cultural critics, they would’ve been more likely to exclude the women’s testimony as well as any embarrassing, self-implicating comments and events. The fact that they include both of these items in their account of what happened lends credibility and integrity to the historical veracity of their statements, as well as to quality and character of the eyewitnesses who report them.

To be sure, this is not the only piece of evidence that we can use when building a positive case that Jesus physically rose from the dead. But on the other hand, as eyewitness accounts, the testimony of the women should be not underestimated either. As we give thanks to God for the faith of Mary Magdalene (whom we commemorated on Monday) we also give thanks to the role she played as an expert eyewitness. She was not only an apostle to the apostles, but also remains an apologist for the church and the world to this day. For like all good apologists, she points us to the crucified and risen Christ, to her Savior and ours.

We sing Your praise for Mary,

Who came at Easter dawn

To look for Jesus’ body

And found her Lord was gone.

But, as with joy she saw Him

In resurrection light,

May we by faith behold Him,

The Day who ends our night!

For All the Faithful Women – LSB 855:11

---

[1] Richard Bauckham, Jesus and the Eyewitnesses…

[2] Gary Habermas and Michael Licona, The Case for the Resurrection of Jesus. Grand Rapids: Kregel Publications, p. 73. 2004.

[3] John Warwick Montgomery, Tractatus Logico Theologicus. Verlag fur Kultur und Wisselschaft, p. 81, 2005.

[4] Lee Strobel, The Case for Christ: A Journalist’s Personal Investigation of the Evidence for Jesus. Grand Rapids: Zondervan, p. 217-218. 1998.

Basic Christianity

NOTE: The piece below was recently written for my local paper, The Huntington Beach Wave. In the true spirit of Christian thinking and writing, I have done nothing original here. Although the words are mine, the idea was taken (and unashamedly so) from my good friend and professor, Dr. Rod Rosenbladt of Concordia Irvine. After all, all theology is plagiarism.  The piece that I have titled "Basic Christianity" was originally a lecture given by Dr. Rosenbladt at Concordia Irvine under the name "Christianity in Five Verses." (Basic Christianity also happens to be the title of another wonderful little booklet by John R.W. Stott). It is often seen as the sequel to his well-loved lecture titled, "The Gospel for Those Broken by the Church". You can listen to both lectures for free at New Reformation Press in the freebie section.

What is Christianity? There are as many answers to this question as there are people who ask. For some, Christianity is about behavior: “Oh, that wasn’t a very Christian thing of me to say, was it?” Still for others it’s tied to tradition or emotion: “I grew up in a Christian home but I still feel like I’m a spiritual person.” Finally, many people view Christianity either as an intellectual force for good or a juvenile way of viewing the world.

 To be sure, morals, emotions, and the intellect are important in Christianity. However, Christianity isn’t primarily about behavior, feelings, or the mind, but the God who suffered, bled, and died upon the cross for my sins and the sins of the whole world. This is what the Christian author C.S. Lewis famously called “mere Christianity.”

 It’s like when people ask you what a recent movie you saw or book you read is about. You could likely sum up your thoughts for them in a few sentences. And though the Bible may seem like a large collection of books, its main point and overall theme can be summarized the same way.

1. I’m a sinner.

2. Sin results in death.

3. Jesus paid the penalty for my sin by his death on the cross and destroyed the power of death by his resurrection.

4. Jesus gives me salvation as a pure gift, promising that by his death and resurrection he also has power over my death.

5. I can be certain that I’m forgiven all sins – past, present, and future – because of Jesus’ death and resurrection on my behalf.

 What is basic Christianity? I wouldn’t consult public opinion polls or Christianity for Dummies. Go to the source, the Bible, which can be summarized in the five following verses.


1. Romans 3:23 - “All have sinned and fall short of the glory of God.”

2. Romans 6:23 – “The wages of sin is death.”

3. Romans 5:8 – “God shows his love for us in that while we were still sinners, Christ died for us.”

4. Ephesians 2:8-9 – “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

5. 1 John 5:12-13 – “Whoever has the Son has life; whoever does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.”

First Advent Midweek Sermon: "The Grammar of Salvation"

+ Advent Midweek 1 – December 5^th, 2012 +

Redeemer Lutheran, HB

The Benedictus: Genesis 15:1-21; 1 Chronicles 29:10-19; Luke 1:67-80

In the Name of + Jesus. Amen.

            Maybe you’re like me and you remember sitting in English class, fighting the after lunch head nods, eyes glazed over, thinking to yourself: “Please, no more sentence diagrams. Is it recess time yet?”

            Sorry to burst your inner-junior-high bubble. But your English teacher was right: grammar saves lives.  One little comma is all that separates a kind dinner invitation to grandma from outright cannibalism. “It’s time to eat, Grandma. It’s time to eat grandma.”

            That’s absurd. Perhaps, but this absurd example expresses an important truth: Words matter. What you say. How you say it. Definitions. Sentence structure. Punctuation. Words matter.

             It’s true with language. How much more so with Scripture: In the beginning was the Word and the Word was with God and the Word was God…and the Word became flesh and dwelt among us. Christ spoke Words to the holy prophets, gave his apostles brains to think and hands to write, and moved their tongues with his Spirit-filled Word: Christ is Crucified and Risen for you.

            God’s oath is his Word. His Word is life. His life comes to you in Words. Jesus speaks your language: Greek and Hebrew are translated into myriads of languages; Jesus’ Word spoken over water. Jesus’ Word spoken in absolution. Jesus’ Word eaten in the Lord’s Supper. Words matter.

            And none more than the words we hear out of Zechariah’s mouth…for they’re not really Zechariah’s words, but God’s Word set to music, a canticle or hymn. Zechariah’s song isn’t some mindless repetition of religious sounding words, but a faithful interpretation and exposition of God’s oath and covenant, pointing to Scripture’s greatest Word: Christ. He who chants prays twice,” St. Augustine once said. A good Lutheran hymn will do exactly what Zechariah’s song did: proclaim Christ’s deliverance in the past, present and future.

                   
 So this Advent, we’ll be taking a closer look at three canticles in Luke’s gospel – Mary’s Magnificat, Simeon’s Nunc Dimittis and tonight, the song of Zechariah , the Benedictus. The title is Latin for “blessed.”  Blessed be the Lord, the God of Israel, Zechariah chants. 

            What does it mean to bless the Lord? It’s not like he needs a pat on the back, “Why thank you, I am pretty awesome, aren’t I?”

            When we say “bless the we Lord” we confess with Zechariah that it’s the Lord who gives and bestows all blessing…and here’s how he did it. Blessing the Lord is less about our work for him and more about his work for us.

            Zechariah sings the grammar of salvation. Remember, words and grammar matter. So listen to the verbs again…Blessed be the Lord, the God of Israel, for he has visited and redeemed his people and he has raised up a horn of salvation for us in the house of his servant David.

            Visited. Redeemed. Raised up.

             Christ visits us like a dying person in hospice care, like a prisoner on death row. “I have not come for the righteous but for sinners.”

            Visited and redeemed. You were a slave to sin; in bondage to death. Held in Satan’s captivity. But Christ has paid your ransom. Died your death. Crushed Satan. Death and the devil have no more power over you. You are redeemed. Delivered. Released. Free to serve God without fear.

            Visited. Redeemed. Raised up. A horn is power, deliverance, victory. The infinite power of God gift-wrapped for you in the humble flesh of the infant growing in Mary’s womb. The infinite power of God, raised up and hidden in the suffering of the cross. God’s mighty deliverance wrapped in naked shame as your victory is sealed with blood.      

            This is the language of Christ’s love, the punctuation of salvation. Visited. Redeemed. Raised up – all for you. Period.

             Zechariah's divine grammar lesson is a musical masterpiece, recounting YHWH’s entire salvation. Christ’s visiting, redeeming and saving work fills the Past, present, future tense. Jesus is in the verbs.

            By the way, this is an excellent tool for reading and hearing sermons. What verbs is the pastor using? Is it about improving your behavior or self esteem; do they glorify and exalt your moral fortitude and old Adam’s favorite topic: yourself? Or do the verbs proclaim Christ’s death and resurrection? Delivered. Saved. Shown mercy. Redeemed. Is Jesus the one running the verbs or are you? Is Christ’s work the action of the sentence or is it yours?

             Not only is Jesus in the verbs… Jesus is the verbs. He is the Visitor. The Redeemer. The Horn of Salvation. He is the voice of the prophets and apostles. He is our rescuer from all enemies. He is our mercy giver. He swears an oath on his own life: “If they break this oath, I’ll take the punishment; the innocent will die for the guilty.” He remembers his covenant. He gives light to us who sit in darkness and guides our feet in the way of his crucified peace.

            These verbs point us to the very heart of Zechariah’s song and to the heart of God himself: God remembers his holy covenant, the oath he swore to our father Abraham.

            In the OT, covenant making was a bloody mess. Blood at circumcision. Blood in sacrifice. Blood over the doorposts. Blood on the people. All of YHWH’s covenants in the OT – for Abraham, Noah, David, Jeremiah and Israel – flow downstream. To the Blood on the cross. Blood in a cup of blessing.

From the cross to the chalice, Jesus’ blood makes a new, everlasting covenant with you. Even the pages of Scripture are covered in red ink – not typos – but with Christ’s blood, shed for you.

          This is why Zechariah’s song is such a good hymn. The focus isn’t on us - like a lot of so-called Christian music out there. Zechariah’s verbs exalt Christ and his greatest work for you. How He Visited. Redeemed. Raised you up up. How He remembers his holy covenant with you.

            Yes, Zechariah sang of your salvation too: “that we, being delivered from the fear of our enemies.” You are an heir of this YHWH’s oath sworn to Abraham. Not by Abraham’s blood or by his works, but by the blood of Christ and his righteousness that covers you.

            But here’s the strange thing about most of the verbs in Zechariah’s song. He used the past tense: Visited. Redeemed. Raised up. Seems odd doesn’t it? Why is that?  God’s Word is action. “Let there be light.” “Arise, your sins are forgiven.” When God says it, it's done.

             “By these words Zechariah was telling, by way of prophecy, as if it had already come to pass. What he had seen in the Spirit had begun and would soon come to pass” (Bede).  Zechariah was so sure that God would keep his promises that he speaks as if the events had already happened. And why not? He had God’s Word on it, God’s oath. He sang of the triumph of the Messiah even while He was still growing in Mary’s womb.

            So, tonight we sing with Zechariah in righteous, joyous confidence, in the past tense, knowing that God promises have already been accomplished. And thankfully, there’s no copyright or iTunes licensing on Zechariah’s song. We boldly join Zechariah’s choir. For the Lord has visited and redeemed and raised up a horn of salvation for Zechariah and for you.

            And He opens your lips that your mouth might declare his praises –to friends, family and neighbors, to a community that needs to hear Christ’s grammar of salvation. You, dear children are also prophets of the most high, to go before him to prepare his way and He will guide your feet and your lips in the way of his crucified and risen peace.

            For in this song, whose spirit-filled lyrics prepared the way for John the Baptizer, Christ prepares you for His coming. His Advent in Bethlehem. His Advent on the cross and from the grave. His Advent in glory and His Advent among us in the Lord’s Supper. Here you are visited. Redeemed. Raised up.                                                

A blessed Advent to you all…

In the Name of + Jesus. Amen.

Goodnight Advent

The Redeemer Lutheran LWML hosted their annual Advent by Candlelight this past Thursday. It is always a joy to be asked to give their evening Advent devotion after the ladies have dined on the finest of teas, coffees and desserts. Last year I did an Advent twist on a secular Christmas classic: Twas the Very First Advent. This year, since the advent of our little Zoe, my reading hours have been influenced by some of the great children's "theologians" of our day: Dr. Seuss, Max and Ruby and of course, Goodnight Moon, a must-have in a child's library. In my limited poetic skills, I have tried to recreate the Advent story of the Scriptures in the style of Goodnight Moon. A blessed beginning of Advent to you all.

 

Book I

In a great green garden

There was a sacred tree

And the fruit forbidden

And a vision of –

The paradise of God on earth

And the moon jumping into the sky

And garden lush

And chirping thrush

And all the plants

And all the ants

And noble creatures

With fantastic features

And clay became man

And rib became woman

And all was well

Before man fell

But there was a crafty old serpent whispering “hush”

Goodnight truth

Goodnight mirth

Goodnight paradise on earth

Goodnight flora

And goodnight fauna

Goodnight noble creatures

And goodnight perfect features

Goodnight Adam,

To dust you return

And goodnight Eve

Labor pains to spurn

Goodnight garden lush

And goodnight chirping thrush

Goodnight because the serpent whispered “hush”

Goodnight Sabbath rest

Goodnight sinless air

Goodnight good everywhere

Book II

In David’s smallest town

There was an inn with no room

And a grotto of wood and stone

And a vision of –

An angelic host in radiant song

And there were shepherds watching their flock

And two little sighs

And a pair of eyes

And a bed of straw

And a donkey, “hee-haw”

And a manger and a cloth and a newborn’s blush

And a pondering young Virgin who was whispering “hush”

Goodnight David’s town

Goodnight shepherds

And goodnight flocks

Goodnight Joseph

And goodnight rocks

Goodnight innkeeper

And goodnight infant sleeper

Goodnight straw

And goodnight “hee-haw”

Goodnight manger

And goodnight stranger

Goodnight shush

And goodnight to the young Virgin whispering “hush”

Goodnight Promised One

And goodnight Son

And goodnight fear…your Savior is here.

Goodnight grave and cursed ground

Goodnight, the Christ Child has been found

Goodnight stars

Goodnight air

Goodnight Advent everywhere

 

 

Book III

Near a great green garden

There was a cursed tree

And a stone cocoon

And a vision of -

An angel guarding the tomb

And there were three tearful women with spice for the linens

And three pairs of eyes

And Peter’s surprise

And on the 3^rd day

As Jesus did say

An angel’s word

And Good News was heard

And death’s release

And Sabbath peace

For behold, My scars: Look and touch

And there was Jesus, whispering “hush”

Goodnight sorrow

Goodnight tomb

Goodnight everlasting doom

Goodnight Satan’s lies

And goodnight tearful eyes

Goodnight Adam’s curse

Goodnight guilty blush

And goodnight to the serpent, his whispers now “hushed”

Goodnight sin

Goodnight doubt

Goodnight death, forever cast out

Goodnight cursed tree

Goodnight, you are free

Good morning resurrection

And good morning mirth

Good morning new dawn, new heaven, new earth

Good morning to all

Good morning so fare

Good morning Advent everywhere