“He disarmed the rulers and authorities”

Colossians 2:6-15

Pastor Tom Johnson, July 28, 2013

In our reading from the book of Colossians, Paul is talking about a battle. He is giving his play by play analysis—giving us the detailed, inside story of what happened when Jesus died on the cross of Calvary. Many of the things he mentions are familiar. He reminds us that we have the forgiveness of sins—that the debt of our wrongdoings has been paid in full. He reminds us that when Jesus rose from the dead, we too were made alive. And that the gift of forgiveness, life, and salvation comes to us through the water, word, and Spirit of Baptism.

However, there is one aspect of this analysis that we may overlook—one facet of the cross we may not be familiar with—that is, that it was through the cross that Jesus disarmed evil. Paul says that Christ “disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.” Jesus disarmed evil. Jesus put the powers of evil to open shame. Jesus triumphed over the dominion of darkness through the cross.

We believe that the cross is the place where Jesus suffered under Pontius Pilate—where Jesus emptied himself of his glory—where Jesus laid his life down and surrendered to the power of evil—where Jesus died at the hands of sinful people. And that is all true. But Paul is reminding us that when Jesus suffered, emptied himself, surrendered his life, he was not losing—he was winning. Jesus was allowing the world, our sin, and the powers of evil to unleash the whole arsenal of their power—every weapon at their disposal. And the greatest weapon that sin, hell, and the devil have is death. Death is the most powerful thing that evil could throw at Jesus. And this death was by crucifixion.

Crucifixions were common when Jesus was crucified. Rome used it as a means of intimidation and a display of the power of the emperor—that Caesar had the right to take a persons life and to put them to open shame—to make a public display of a person’s weakness and humiliation for the whole world to see. A public declaration that Rome was the most powerful of all. When Jesus was crucified, it was not just the Roman authority—it was the Jewish authority—it was the whole world—it was the whole human race and all of our brokenness joined with the evil power of hell and the devil himself. But when Jesus was crucified, he turned the world upside down. It was not Jesus who was put to shame and triumphed over. Our Scripture says that Jesus “disarmed the rulers and authorities and put them to open shame by triumphing over them.”

I was thinking about my favorite fight scenes in movies. And it occurred to me which moment in those fights is the most awesome. When Zorro fights his enemy with sword, it’s not the moment when his sword is heavier and faster and kills his enemy—it’s when his sword knocks his enemy’s sword out of his hands. It’s when the Jedi master puts his hand out and uses the force to pull the laser guns out of the hands of his enemies. It’s when Neo in the Matrix is able to lift up his hand when people are shooting guns at him and the bullets stop in midair and fall to the ground. It is when the enemy is disarmed and can no longer do any harm.

When Jesus died on the cross and then rose again from the dead, he was putting evil to open shame and triumphing over them because the cross and death could not do to Jesus what the cross and death had done to every person before him. Pontius Pilate, Herod, the Roman authority, could not kill him. The Sanhedrin, the Jewish authority, could not silence him. The world, the devil, and all of our sin could not destroy him. When Jesus was crucified on the cross, he made a public and profound statement that nothing can separate us from the love of God in Christ Jesus our Lord. “Neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, [nor Rome, nor Caesar, nor Herod, nor Pilate, nor the Sandhedrin, nor the Jews, nor the Greeks, nor the sin of all humanity] nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom 9:38-39). All those things are powerless in the face of the powerful love of Jesus.

On the cross, Jesus knocked the guns, swords, and bombs out of the hands of the enemy. He did not dodge bullets, arrows, or spears. He has rendered them ineffective and powerless. He has put them to open shame. We can ridicule death and laugh in the face of it because in Jesus we have the assurance of eternal life. We can cry out with a triumphant smile, “O death, where is your victory? O death, where is your sting?” (1 Cor. 15:55). In Christ, death has no victory and no permanent sting. Jesus has given us the victory over all those things that would drag us down—even to death itself. He did not just have a bigger gun or more power. He has disarmed them—all their power has been taken away. And, in Christ, we have the victory.

“The Good Samaritan”

Luke 10:25-37

Tom Johnson, July 11, 2010

Jesus is speaking publicly. You can hear a pin drop. They’re hanging on every word. But not everyone is happy that he speaks with such authority. An expert in the Law of Moses stands up and interrupts Jesus midsentence. “Excuse me, teacher! You speak very eloquently about eternal life. What does one have to do in order to earn eternal life?” “You’re the expert,” Jesus quips back, “You tell me. What’s the Bible say?” “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind,” he replies. And then he adds, “Love your neighbor as yourself. Love God. Love your neighbor.” “Exactly,” Jesus says, “Well said.” And then with a smile and a hint of sarcasm, Jesus said “Do what God has commanded and you will live.”

But the expert in the Law replies back to Jesus with his own smile and hint of sarcasm, “And just who is my neighbor? Certainly, my neighbors are good, law abiding citizens. “Certainly, I am under no obligation to love people who have become my neighbors by force—like the Romans. They don’t belong here. This is our land. These are our people. I am not expected to love those people who cross our borders illegally and just so happen to move in next to me—like the Samaritans. I am only compelled to love my neighbor who is my lawful neighbor—my neighbor who has not violated any laws or what is sacred to be my neighbor.” “Let me tell you a story,” Jesus says.

In order to try to get the full impact of this story, hear the story with fresh ears, and not miss how radical Jesus story is, I have tried to find a way to retell this story that I hope has a similar impact:

“There was one of these law abiding citizens you speak of who was on the green line late one night on his way from work. A group of thugs mugged him and beat him until he was unconscious. It just so happens that the next person to get off a train at that stop was a pastor—a Lutheran pastor—a synodically trained, LCMS pastor. But when he saw the body lying there, he walked on the other side of the platform. And it just so happens that the next person to get off a train at that stop was teacher—a Lutheran teacher—a synodically trained, LCMS teacher. But when she saw the body lying there, she walked on the other side of the platform. But an Iranian, a chemistry professor from the University of Tehran, the capital of Iran saw the body lying there. She was in Chicago for a few days for a convention. When she saw him lying helpless and badly beaten up, she was deeply moved. She drew closer to him and could see that he was having trouble breathing. So, she used the CPR training she had to position his head better so that he could breathe. She applied pressure on an open wound with one hand and used her cell phone with her other hand to dial 9-1-1. It took the paramedics 20 minutes to find and arrive for help. But she stayed there to ensure that he could breathe and that he did not lose any more blood. When the paramedics loaded the man into the ambulance, she rode along with them to the hospital. And there she stayed at the hospital to ensure that he got the care he needed. When the Iranian chemistry professor’s convention ended, she checked on him one more time before she had to return to Iran. From her home in Iran, she called often to check on his progress. He was able to walk again. But his speech was still slurred. Out of her own pocket, she paid a speech pathologist to help him to speak clearly again.”

So, Jesus finished his story. He makes eye contact with the expert in the Law of Moses, and asks him, “Which of the three people in this story is the neighbor? Which one demonstrated their neighborliness to the man who was mugged and left for dead…the Lutheran pastor, the Lutheran school teacher, or the Iranian?” Backed into a corner and with hesitation in his voice, he replies, “The Iranian…the chemistry professor…the one who showed compassion and helped the helpless man.”

Jesus said, “That is the true meaning of the law—to love your neighbor—to love the one God has given you the opportunity to love—to love the one who comes across your path—irrespective of their gender, ethnicity, or religious beliefs.” It seems that Jesus wants us to be a better human being. The question is not “Who is my neighbor?” but “How can I be a neighbor to those around me in the world?” To love like the Samaritan—or Iranian—is to love selflessly and indiscriminately. It is to love out of genuine and authentic compassion. It is to love another human being because we are all made in the image of God.”

And to the expert in the Law of Moses’ first question, we don’t help other people to earn favor with God. We don’t have compassion to purchase eternal life. We do so because of the love of God in our lives—love that spills out into the lives of those around us—no matter who they are. This is the love of Jesus, the love of the eternal Son of God—coming from the far country of the Kingdom of God, who, although his journey was short, helped us when nobody else could or would and simply passed us by leaving us for dead. Instead, as the Good Samritan, Jesus stoops down in his new humanity, picks us up, and binds up our wounds on the cross. He anoints our heads with water, the Word, and the Holy Spirit. He pays the price and makes sure to raise us up who are otherwise left for dead. He raises us by the same power that raised him from the dead. And he gives us the means to live that life of love now and for all eternity. That is the kind of love we have received. That is the kind of love we are called to live out.

 

 

“Your names are written in heaven”

Luke 10:17-20



Pastor Tom Johnson, July 7, 2013

Rockefeller, Kennedy, McDonald’s Corporation, Disney, Trump—names—but names that speak power. Written on buildings and monuments and in the newspapers—and spoken by television reporters—a name spoken often means power. People will go to great length and costs to make their name known. 10 years ago, US Cellular bought naming rights for Comiski Park for $68 million. Four years ago, Sears Tower became Willis Tower as part of a $2 million/year leasing agreement. There is FedEx Field in Washington DC, 27 years, $205 million; American Airlines Center in Dallas, Texas, 30 years, $195 million; and Philips Arena in Atlanta, Georgia, 20 years, $185 million. In modern times and in ancient times names are power. We can still find the names of important people chiseled into stone on the great pyramids of Egypt, Greek and Roman stone buildings, and monuments throughout Europe and the Far East. In Jesus’ day, names were no less significant. “We have no king but Caesar,” cried the mob. Jesus himself held up a coin and asked whose inscription was on it. “Caesar’s.” the names of the Caesars are still found in Jerusalem after thousands of years.

In our Gospel reading, Jesus sends the disciples out, he sends them empty handed—nothing in their hands and nothing on their feet—no moneybag, no knapsack, no sandals. They had only one tool at their disposal—the words and name of Jesus. When the 72 disciples returned, they were excited! They saw results. And they were most impressed with the power of Jesus’ name: “Lord, even the demons are subject to us in your name!” “We spoke peace in your name, and there was peace. We spoke healing in your name, and there was healing. We even were able to drive the supernatural forces of evil out of the lives of hopeless people!” Jesus, your name is great! “Jesus of Nazareth!” “Your name should be published with the great on the massive walls of Jerusalem!”

But as amazed as the disciples are, their amazement falls short of how truly great the name of Jesus is. He is not just “Jesus of Nazareth, the miracle worker.” He is not just another prophet with extraordinary results. He is not just a man. He is the eternal Son of God. He is far greater than they have ever imagined. At that is exactly what Jesus is trying to say when he responds to their wonderment at what his name can do. “I saw Satan fall like lightning from heaven.” “Don’t underestimate what my name can do. For you, Satan came from heaven above down to you. From my perspective, he was cast down from heaven from where I was to you below. I was there when Adam and Eve ate from the tree of knowledge of good and evil. Before them, my name was ‘the Word’ through whom heaven and earth was created. Before Abraham and Sarah, Moses, Elijah, and even my birth in Bethlehem, I was there. My name is ‘I AM’—the Alpha and Omega—the Beginning and the End. I gave the word, and Satan—an archangel—was cast out of my service forever.”

It was probably more than what the disciples could get their minds around—that the name of Jesus is not just a powerful weapon against the dominion of evil—but that the name of Jesus is the name above every name. Later, Peter will write, “There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). We sing, “Jesus, name above all names.” We sing his great name. We baptize in his powerful name. We forgive sins in his merciful name. We publish his name in our books, bulletins, letters, and placard his name on our walls. We pray in the name of Jesus. His name is awesome.

His name should blow us away, but what Jesus says next ought to also blow us away. He says, “Do not rejoice in this, that the spirits are subject to you [though my name], but rejoice that your names are written in heaven.” The one with the name above all names exalts our names. He inscribes, publishes, and placards our names on the gates and foundations of the New Jerusalem, our eternal home. “Rejoice that your names are written in heaven,” Jesus says. The book of Revelation describes heaven as a place where the names of the twelve tribes of Israel’s names are on the city gates and the twelve apostles names are on the foundations…and that all of our names are written in the Lamb’s Book of Life. Don’t be surprised that the name of Jesus is so powerful and can even conquer the powers of darkness. That is just who he is. Be surprised, marvel, be in wonder, and rejoice that Jesus lives, died, and rose so that our eternal life is secure and certain.

It may be exciting to see your name on the scoreboard at a baseball game. It may be exhilarating to read your name on the side of a Goodyear Blimp. It may take your breath away to make out your name on the banner following the single engine airplane. But Jesus assures us that he has reserved a place for us by writing our names in on heaven’s reservation list. He has already begun to celebrate our arrival by writing our names on the VIP list. Rejoice! Celebrate! Jesus assures us that our names, our lives, and our souls have a secure and eternal home.

“The Challenge of Discipleship”

Luke 9:51-62

Pastor Tom Johnson, June 30, 2013

It seems like Jesus is making things more difficult for people to want to follow him. Twice were told that Jesus’ face is set to go to Jerusalem. Jesus is focused on the goal. And that goal was to confront the powers, sin, and death itself in Jerusalem where he would be mocked, tried, crucified, and buried. That still does not explain the difficulty of our two stories. What we are used to is Jesus leading the charge to heal, teach, and proclaim the good news. Instead, Jesus sends messengers ahead of him. They are supposed to prepare these Samaritans to hear from Jesus himself. Jesus is not received nor given a warm welcome. They snub the Messiah. They show contempt for the Son of God.

Did you notice that Luke, the one who is writing this Gospel, makes an editorial comment that it is Jesus’ fault…the Samaritans rejected Jesus “because his face was set toward Jerusalem”? Perhaps that’s why James and John come to Jesus’ defense and suggest that Jesus nuke this village off the face of the earth: “Lord, do you want us to command fire to come down from heaven and consume them?” Jesus rebukes them.

It is while they are on their way to the next village that someone finally shows some interest in Jesus. What a breath of fresh air to hear someone say, “Jesus, I will follow you wherever you go.” And what does Jesus do? Does he welcome him with wide arms and enthusiasm? No, he basically says that to be a follow of Jesus means there is a good possibility that you will be homeless. Jesus then a few others to follow him. And when one wants to give his father a dignified end of life and burial…and another wants to say goodbye to his family, Jesus says they are not fit because their face is not as set like flint as Jesus. They are like a farmer plowing his field in a jagged and crooked line because instead of focusing on a goal ahead, they are looking back.

These two accounts—the first one, where Jesus fails to gain followers and the second, where Jesus discourages people from following him—are better understood together then they are separately. Jesus lays the path of discipleship before us. And these two accounts give us the two extremes. Martin Luther used the image of a path with ditches on either side to remind us that any good road is raised up so that water will not erode the path. And so, from ancient times digging ditches or trenches on either side of road made it more secure. I believe Jesus is doing that in our Scripture. Jesus is challenging us to true discipleship.

Just think about all the contrasts there are between these two stories. In the first one, Jesus sends messengers; in the second, the audience comes to him. Jesus is first rejected by would-be followers and then discourages people from following. Jesus’ disciples first go on ahead of him; and then they fall behind. In the first account, James and John make the mistake of presuming judgment; in the second, the inquirers make the mistake in presuming to be called to be a disciple. In either instance, the call to follow Jesus is not an easy one. These two extremes help point out the true path of Christian discipleship. And it is really quite simple yet, not surprisingly, profound. Don’t try to force the Kingdom on others; don’t try to force your way into the Kingdom. Don’t judge others; don’t overestimate yourself. Don’t hate people who don’t share your point of view; don’t have an unhealthy love for the world. Don’t be arrogant and play God; don’t be naïve. Don’t get too far ahead of Jesus; do not lag too far behind. There is a tension in our Christian journey; and that tension will never go away. There is a tension between our love for the things and people of this world and our love for God. There is tension between an internal, personal call to speak on God’s behalf; and there is that outward, objective call that we receive. There is disappointment when people disregard the Kingdom; there is joy in witnessing Kingdom transformation. Following Jesus can often be uncomfortable; but true comfort does not come from beds and pillows but from the grace and mercy of Christ. Being a disciple of Jesus means that we are not only agents, but also objects, of Kingdom transformation.

What is the answer then? Stick close to Jesus. Like ducklings with their mama duck, don’t try to get too far ahead; don’t lag too far behind. And like Jesus, set your face to Jerusalem. As we plow ahead in this life, keep your focus on what will happen on that holy hill, Mt. Zion. Jesus confronts the power of sin, death, and the devil there. He proclaims forgiveness while lifted up on the cross of Calvary. He proclaims eternal life as he steps out of the grave. In the meantime, Jesus does not want us to get too far ahead or lag too far behind. Nor does he want us straying into either ditch. He wants us by his side. He wants us to walk together. He is there to lead and guide us as the Good Shepherd.