"Merciful Savior"

Jonah 3:1-5,10

Pastor Tom Johnson, January 25, 2015

In my Bible, the book of Jonah is only three pages long—just four short chapters. Jonah is one of the Minor Prophets. If you haven’t done so already, take the 10 minutes to read it through sometime this afternoon of evening as family, couple, or personal devotion. Or read it on your Bible app on the bus or train tomorrow. What you will find is a playful and funny story with a serious message. The story of Jonah is clearly satire—a self-deprecating account of a prophet who runs away from God and his call to preach. God calls Jonah to go to Nineveh and preach against it. Instead, he runs in the opposite direction on a boat toward Tarshish (which is in modern Spain)—all the way across the Mediterranean Sea on the other side of his known world. Jonah says he ran away because he knew God was about to show his love and mercy to the Ninevites. Jonah did not want that to happen. He did not want them to be forgiven for their evil and violence. He wanted them to meet their doom.

But God doesn’t let Jonah run away. He causes a storm and Jonah is swallowed by a big fish—You know this story!—Like a one-passenger submarine, the big fish takes Jonah the right direction. Like someone hitting the eject button, the fish throws him up on the beach toward Nineveh. Jonah still does not want to go. He argues with God. He is unwilling and reluctant. But he goes into the city anyway under protest.

He preaches a terrible sermon—terrible because all it speaks of is the terror of God’s wrath and their doom: “Forty days more, and Nineveh will be overthrown!” It is nothing less than a threat. “Disaster, calamity, and defeat, you Ninevites! The countdown has begun! 40, 39, 38…and down you go!” No light of hope—just the flash of the fury of God. No word of encouragement—only condemnation. No good news—just bad. No Gospel—only law. And a date you can put on your calendar. “A little over a month from now, you and your city will be turned to ash and rubble. The Word of the Lord!” It takes three days for Jonah to walk through this world-class city. He repeats his sermon over and over again: “You are going down! 40, 39, 38…” All along, Jonah knows that the threat is real; but he also knows that God is good and gracious, slow to anger, and abounding in steadfast love and mercy. He just experienced this mercy. He ran away and should have met his doom in the deep waters of the sea. Instead, God mercifully sends a more obedient creature—a great fish—who faithfully makes it possible for Jonah to repent. In the back of his mind, Jonah  knows that it is in God’s nature not to follow through with his threats. God describes what we deserve for our sin—sometimes with very vivid and terrifying imagery. But what he really wants to do is to extend forgiveness and set us on an obedient path and spiritual health.

God overcomes the unwilling heart of Jonah. He now overcomes the unbelief of the Ninevites. They believe God. They proclaim a fast and put on sackcloth. They put an end the violence, injustice, and unloving ways. God sees their repentance—their turning from evil—and “God changes his mind.” You were supposed to laugh there. “God changed his mind about the calamity that he had said he would bring upon them; and he did not do it.” That is the punchline. Moses emphatically says in Numbers (23:19): “God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?” Even so, it only takes three days for the threat of death to turn into promise of new life. What began as a horrific vision of what their sin will do to them ends three days later with forgiveness, restoration, and mercy. From the Ninevites’ perspective, God relented, did a u-turn, and went down a very different path—one of grace, mercy, and love. From Jonah’s perspective, that was God’s plan all along. God’s is merciful. Jonah just doesn’t like it when God’s mercy extends to those Jonah considers undeserving. God also overcomes the reluctant heart of his messenger Jonah. God extends mercy to the prophet as well as those who listen to his preaching. The Lord’s mercy transforms the lives of both the messenger and recipients of his message.

Like Jonah and the Ninevites, we are also a mess, aren’t we? We are not the loving and obedient people God wants us to be. We aren’t the messengers of mercy he calls us to be. If the story Jonah humorously reveals the mercy of God, how much more will Jesus beautifully reveal the mercy of God in our lives? It only takes three days for the threat of death to turn into promise of new life. What begins as a horrific vision of what our sin has done to us on the Cross of Calvary, ends three days later with forgiveness, restoration, and mercy through his glorious resurrection. God reveals how deep and wide his mercy is through our merciful Savior. He calls us to be his messengers. He leads us to take part in his mission where we take ourselves less seriously.We realize he calls imperfect people to bring his perfect message to other imperfect people. But as we witness what he does around us, through us, and in spite of us, our understanding of God’s mercy grows and grows. The hymn we sang earlier beautifully sums it up (“O God of Light” LSB 836 vv. 2-3):

From days of old, through blind and willful ages, Though we rebelled, You gently sought again And spoke through saints, apostles, prophets, sages, Who wrote with eager or reluctant pen.

Undimmed by time, those words are still revealing To sinful hearts Your justice and Your grace; And questing sprits, longing for Your healing, See Your compassion in the Savior’s face.

“Come and See”

John 1:43-51

Pastor Tom Johnson, January 18, 2015

Jesus is at the beginning of his ministry. “Follow me,” he says, calling each of his disciples. He is beginning to reveal the love of the Father to the world. He has not preformed his first miracle at the wedding at Cana. It is still early in Jesus’ going public. People are just beginning to hear about this Jesus of Nazareth. To complicate things a little further, Jesus is not the first to go out and recruit followers. He will not be the first to be called the promised Messiah. The Roman and Judean authorities have seen public figures rise and fall. People are scared of what violence could come upon those who follow these self-proclaimed leaders. Many would-be messiahs and their followers had already been arrested, flogged, and even put to death.

Philip finds Nathanael and says that they have finally found the true Messiah—the One of whom Scripture prophesies—the One who comes from the town Nazareth—the One whose father is named Joseph.  Nathaniel appears already weary, cynical, and jaded. Maybe he has heard people get excited before only to be disappointed later. Perhaps he had friends and family follow one of these false messiah’s. To Nathaniel, Philip may sound like he is just another voice crying “wolf.” “Can anything good come out of Nazareth?” Nathaniel asks. “Is there any hope from a border town? Is there any progress to be made from someone who grew up in this backward region of Israel?”

Nathaniel raises a good question. Why should he just take Philip’s word for it? What makes Philip think that people will just drop what they are doing and follow this new guy? Nazareth is an unlikely place to find a revolutionary who will deliver Israel from its Roman occupation and establish world dominion and peace. The good news of Jesus is a simple message. Jesus lived, taught, died, and rose again so that we can now have forgiveness and eternal life. We still use the obsolete Old English word Gospel which means good story or news. We should not be surprised by our own weariness, cynicism, and jadedness or the weariness, cynicism, and jadedness of others. Our world is every bit as complicated as that of Philip and Nathaniel’s—maybe even more so. There are many voices competing for our attention. There are many different religious paths. We have many questions about how spiritual truths fit in when we are making so much technological progress and making new discoveries in the natural world through the dynamic field of science. “Can anything good come out of Nazareth?” Nathaniel asks.

“Come and see,” Philip responds. These are words of genius. Philip is inviting, winsome, and challenging with these words. It is no surprise that he will be known as “Philip the evangelist.” These few words “come and see” accomplish a lot. “Come” invites another person to follow. Once we are walking together, we are partners. We share a common journey. Our goal and destination is Jesus. Nathaniel’s physical journey to Jesus is not a long one. But his spiritual journey toward Jesus will be a lifetime just as ours. Philip counters Nathaniel’s cynicism, doubt, and unbelief by winsomely inviting him to follow (and partner with) him on a journey of discovery to experience for himself who Jesus is. That is what it means to be a Christian. We are invited and we invite. We empathize with people’s doubts; we don’t judge. We are helped and we help others with whatever obstacles there may be to move forward to get to know Jesus.

“Come and see!” the evangelist says. “Come!” The time to be spiritually complacent, frightened, or lazy is over. It’s time to get moving. It’s time put ourselves in a place where we can encounter this Jesus. “Come!” Instead of challenging your knowledge of geo-politics, the natural world, and your own experience with people, we invite you to move forward with us to be your partners in the joy of discovery. Join us for a journey of grace-filled surprises is by faith and not by sight. “See!” This is Philip’s way of inviting Nathaniel to experience Jesus. We do that through the senses. It is a good reminder that our pilgrimage as Christians is both intellectual and existential. Don’t check your brain at the door but open it up to new and spiritual realities. “See! Look! Experience Jesus for yourself!” Don’t take my word for it or anyone else’s. Your journey will be as unique as you are as an individual. We are optimistic that what you will discover will enrich and enliven your soul.

“Come and see!” Come to the Scriptures that speak of Jesus from Genesis to Revelation. He is the Word made flesh. Experience the living Word who speaks through the Scripture we read and hear faithfully preached. Come to the Font where Jesus washes us with the water, the Word, and Holy Spirit. This is the place he delivers forgiveness, adopts us as his daughters and sons. From here we are sent out to invite others to experience it for themselves. Come to the Table. Take, eat. Drink of it all of you. Receive the Body and Blood of Jesus with the bread and the wine. Receive the continued assurance that you are a forgiven child of God. Be strengthened in body and soul to everlasting life. Come to Jesus. Experience his grace, his forgiveness, and his love.

"Anointed"

Mark 1:8

Pastor Tom Johnson, January 11, 2015

Jesus’ Baptism reveals he is the Son of God, King, and the Christ—the promised Messiah. The Hebrew word Messiah and Greek word Christ is jam-packed with meaning. Messiah means prophet, priest, and king—the long-awaited Savior of the Nations—the Prince of Peace. The water, Word, and Spirit declare Jesus Messiah. The root of the word Messiah means to spread liquid over something. John spreads water over the head and body of Jesus. It is a physical sign of an invisible reality—the truth that Jesus is God and King veiled in human flesh.

 

The water visibly covers Jesus. His drenched hair, dripping beard, and shiny-wet skin all reveal God’s purpose, blessing, and presence in the Person and work of Jesus of Nazareth. He is soaked head to toe with divine essence and substance. And the message John the Baptist preaches is that this sign of water anointing Jesus points to a time when Jesus will anoint his people with the Holy Spirit. “I baptize with water,” the prophet says, “but he will baptize with the Holy Spirit.” Jesus will give us a sign that God’s anointing is on us. He will outpour his blessing, presence, favor, and grace upon us by water and the Holy Spirit. With this physical sign, he will assure us that our sins are forgiven and we have been adopted into God’s royal family.

 

This need of assurance that we are God’s precious possession is as ancient as the story of humanity. When Cain expressed fear of retaliation for the murder of his brother, God assured him of protection by putting his mark on Cain. Even though we do not know what that is, he carried that gracious sign and seal of God. Abraham and all Hebrew males received the physical mark of circumcision. It is a constant reminder that they have been set apart by God as unique blessing and call to be a blessing to all families of the earth. The Lord said to Samuel, “Rise and anoint [David]; for this is the one.” “Samuel took a horn of oil, and anointed David in the presence of his brothers; and the spirit of the Lord came mightily upon David from that day forward (1 Samuel 16:12b,13). David remembers and celebrates God’s call and assurance of his loving presence when he says those familiar words, “Yea, though I walk through the valley of the shadow of death, I will fear no evil. For thou art with me. Thy rod and thy staff, they comfort me. Thou anointest my head with oil. My cup runneth over. Surely goodness and mercy shall follow me all the days of my life. And I will dwell in the house of the Lord forever” (Psalm 23).

Even though the tradition of wearing a yarmulke, kippah, or skullcap is not found in Scripture, Hebrew males wear this as a sign, reminder, and assurance that God is watching over them. One scholar said it is like you constantly feel the palm of God resting on your head from behind you as he guards and directs your path. Just days before Jesus’ crucifixion, Mary, the sister of Martha and Lazarus, anoints Jesus with costly nard—a whole pound of precious ointment and pours it lavishly upon the head of Jesus. Jesus said it was a worshipful act that points to his death.

Jesus welcomes the additional anointing and assurance that he is the Christ—the Messiah—the Anointed—the One—the promised Son of God who goes to the Cross and rises from the dead to bring about the forgiveness of our sin and the assurance that we too have the seal of the promised Holy Spirit. Jesus welcomes the water as John submerges and poures water over his body. Jesus welcomes the Holy Spirit as he descends upon him like a dove. Jesus welcomes the voice of the Father that declares him the Beloved Son of God.

It is in our fallen, human nature to doubt God’s blessing and presence in our lives. We are, as one theologian put it, “sacramental beasts.” We long for something we can touch, see, hear, taste, and smell to reassure us that we are God’s beloved and have received his anointing of grace, peace, and forgiveness. We can invent all sorts of ceremonies, body art, clothing, and all sorts of things to show the world that we have God’s blessing, acceptance, and assurance of grace. But we don’t need to. I keep thinking about the recent violence in Paris, France where 17 people were killed in the name of their god and the more than 2,000 people killed in Nigeria Friday also in the name of their god…where the perpetrators of hatred and violence believe they have been anointed by their god to carry out brutal killing. This is false religion—palpable evil—and a formidable challenge to our human journey.

John, the greatest of all prophets, has said, “I baptize with water,” the prophet says, “but he will baptize with the Holy Spirit.” The One who is anointed with water, the Word, and the Holy Spirit—that same Anointed Messiah will anoint us. We have been anointed, sisters and brothers, to carry out the forgiveness of sins and the assurance of eternal life in the name of God the Father, the Son, and the Holy Spirit. We have the unction and blessing of God poured out upon us. We have the true and universal ointment to share with all people everywhere. God’s indelible mark is upon us to carry out his mission of grace, healing, and peace through the balm of the Gospel. He is our Anointed One—our Christ—our blessed Redeemer. We are his anointed ones—the baptized to spread his love over the face of all the earth. Ours is a holy salve to restore his broken and sinful creation.

“All kings shall bow down before him”

Psalm 72:1-7,10-14

Pastor Tom Johnson, January 4, 2015                    

In our Christmas program, our children sang the song “We three kings of orient are.” We don’t know if they were royalty but they did bring royal gifts. We don’t know if there were three but they did bring three gifts: gold, frankincense, and myrrh. Our Psalm beautifully speaks of a time when foreign dignitaries will bow before the King of Israel. This promise began with God’s promise to Abraham and Sarah that all the families of the earth will be blessed through the people of Israel and their children, grandchildren, and great-grandchildren. It is fulfilled, in part, when Pharaoh appoints Joseph governor of Egypt and says there is no god like the God of Israel. This is fulfilled in part when the Queen of Sheba travels to Israel to see and pay homage to the greatness and wisdom of King Solomon. It is partly fulfilled when the King of Babylon sees Daniel miraculously delivered from a den of lions. There are many stories in the history of Israel where there is some homage, praise, or gifts given to a king of Israel and/or the God of Israel. That is how we ought to see the wise men, magi, or eastern kings—at part of a flow of redemptive history pointing to the time when all kings shall bow down before the Messiah—the long awaited King of Israel.

An astronomical sign leads them to the manger where the newborn Jesus lies. They kneel before this infant King. They give him royal gifts. What is even more remarkable than the gold, frankincense, and myrrh is the fact that they bow down before this Child. As Americans, it is probably very foreign to us. If the United States were still part of the British Empire, we would know the words and be expected to sing “God Save the Queen” paying the queen homage. If we were fortunate enough to be in her presence, we would bow our heads and show our respect for her authority.

When we kneel or lie prostrate in front of another, we are saying something very profound and powerful. We are putting ourselves in a vulnerable position. We are giving the other person the upper hand. Our posture says, “If you want, you can put your heel on the back of my neck. I am under your subjection and rule.” Our bowing says, “If you choose, my head is extended, neck exposed, and am ready for your sword.” The wise men—these fully grown adults—place themselves under the newborn’s rule and dominion. They bow down before the infant King. The message is, “Even though it is not yet obvious, this baby is the eternal Son of God who is now made flesh. He is the incarnate Messiah.” God has issued his decree through heavenly angels that this is the King of heaven and earth.

This Scripture is a good reminder of the importance of posture—how we use our bodies says a lot about where our heart, mind, and words are. This in no way diminishes the importance of the words we speak and sing or the thoughts and intentions of our hearts. But whether we stand, sit, kneel, lie prostate, face toward, face away, bow our heads, keep our hats on, take them off—all of that does communicate what is hidden deep in our hearts and minds. Human beings are genius non-verbal communicators. With a high degree of accuracy, we can determine if someone is a threat by the way they walk, where they have their hands, and the look in their eyes. We know, and feel, the sadness or happiness on another persons face. We cannot not communicate with our bodies. That is why these wise men bowing down before the Christ Child is a picture that speaks a thousand words.

It is a challenge to us as well. Have we answered God’s call to go on our own journey to discover the King of Heaven and Earth? Have we questioned, wondered, and followed the smaller lights along our paths that lead to the greater Light? Have our minds, bodies, and spirits been won over by the love and grace of God? Do we believe in our hearts, confess with our mouths, and express with our bodies the love we have because he first loved us. Being bodily present was important to the wise men’s worship. Physical expression in the midst of Christ and his people mattered. The eternal Son of God became human; he became flesh and dwelt among us. So our gathering together to bow down before Christ the King should be equally important and matter in our spiritual walk. We express ourselves corporately as the Body of Christ together when we gather, sing, read, listen, receive the Christ Child in the Body and Blood with the bread and the wine, and then sent out into the world to herald the good news.

The wise men’s journey is an answer to God’s call. Their gifts are in response to the gift of God’s only begotten Son in human flesh. Their kneeling and bowing are a joyful surrender to the majesty, glory, and dominion of the Messiah King. This event of them lying prostrate before Jesus is a culmination of a long journey and fulfillment of an ancient prophecy. It also points forward to the second Advent of our King. He will not come as remotely as he did in the dark corner of the little town of Bethlehem in a humble manger. The resurrected Jesus will come in the cloud-crowned sky. He will come in great glory, power, and blinding light. At that time it will not just be several alleged royalty from the east—“every knee shall and every tongue will confess that Jesus Christ is Lord.” “All kings shall bow down before him.” Every leader and the people they lead will be won over by the King of kings and Lord of lords.

“Glory to God in the highest heaven and on earth peace”

Luke 2:8-14

Pastor Tom Johnson, December 24, 2014

“Glory to God in the highest heaven, and on earth peace among those whom he favors!” This is the profound song of celebration the angels sing: “glory to God in the highest…peace on earth.” The angels are God’s messengers; that is what “angel” means. Their message is a beautiful summary of the Christmas story: God’s glory and humanity’s peace. What makes this song so special is that it comes from a heavenly perspective. From our human perspective, another baby is born. It may be unusual to give birth in a stable and place a newborn infant in a feeding trough. There may not be anything too remarkable about the birth of this child. Mary has her firstborn child. Joseph is now a loving and proud stepfather.

The angels’ song gives us a fresh, otherworldly perspective. They sing about unspeakable and indescribable realities. They are in full celebration when they appear to the shepherds. It is as if they finally have the opportunity to share what has been welling up in their angelic hearts for what may be aeons.  “Glory to God in the highest!” Their song originates from the highest heaven. They want the shepherds to know that this “good news of great joy for all the people” comes from God. And the One who is Born is Savior, Messiah, and Lord. From our perspective, the great miracle is Immanuel—God with us—the incarnation of the eternal Son of God. From the angels’ perspective, the great miracle is God who stands outside of time and space who has now become human. Glory to God in the highest! To God alone be the glory, honor, and praise! His brightness is so bright that even the angels have to shield their eyes. Mary, Joseph, and the shepherds look upon the face of God now veiled in human flesh. The angels want the shepherds, Mary, Joseph, and all people not to miss this monumental event. Mary will spend a lifetime treasuring these truths and pondering them in her heart.

The angels invite us into this same thoughtful reflection and exuberant celebration through their song: “Glory to God in the highest…and peace on earth.” In the highest heaven there is wholeness, perfection, goodness, and eternal life. It must be heartbreaking for the angels to visit a world broken by sin, evil, and death—a lack of peace on earth. This Christmas song is for people longing for good news, hope, and a future. It’s good to be reminded by the angels that Christmas is not first about getting together with family and exchanging gifts. It is about healing for the nations. It is not about a series of Hallmark moments and mere holiday cheer. It is about a world starving for true and godly peace even if we aren’t aware of it. It is about God who wants to deliver the Prince of Peace himself wrapped in swaddling cloths in a manger. “For God so loved the world that he sent his only begotten Son.”

“Peace on earth”—reconciliation between adversaries—those in authority and those with whom they serve—deliverance from cycles of violence—both within communities and those directed at those who enforce the law—we need peace. “Peace on earth”—a heart no longer weighed down by the burden of guilt—a clear conscience before a holy God as we journey through this life—the assurance of God’s presence now into all eternity. This is what we all need: peace. “Peace I leave with you,” says the Christ Child, “my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27). God gives heavenly peace—peace for a troubled world. He gives peace between God and humanity. Peace between warring nations. Peace for dysfunctional families. Peace for troubled and anxious hearts. Peace for an exploited creation. The Peace born into this world is a universal Peace—Peace for every individual no matter where they are on their pilgrimage—a peace for all peoples no matter their tribe, language, or place of origin. This angelic song is a juxtaposition of two worlds—God’s glory and our need for peace—highest heaven and a lowly manger on earth—the eternal Son of God and a human Child. There is enough truth in these few words to treasure and ponder in our hearts for a lifetime: “Glory to God in the highest and peace on earth.”

Maybe later this evening or tomorrow morning you will gather around a Christmas tree with friends or family—or remember doing so as a child. The tree is lit up like the starlit sky and crowned with the Star of Bethlehem or an angel. “Glory to God in the highest” our tree proclaims! The tree tries to express the glory of the Christmas story. It’s ever-green promise reminds us of the eternal dwelling of God. It’s fragrant aroma fills our nostrils with the whiff of a new creation. It’s height reminds us of how far out-of-reach God’s realities can be to our human understanding. It’s a prickly reminder of our creaturely limitations. The stars and the angels lead us to the Source: Glory to God in the highest heaven! And on earth peace. There beneath the tree—under the canopy of heaven—on the surface of the ground—there on the floor—is a gift individually wrapped for you and for me. He is wrapped in swaddling bands of cloth—in “swaddling clothes” the Old English says. He is wrapped in skin, flesh, and blood. His name is Jesus. Here God gives his glorious gift to all humanity and each living soul. In this Babe lying in a manger we have forgiveness, eternal life, and true and abiding peace. “Glory to God in the highest and peace on earth!”