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For Series C, fourth Sunday in Lent, the three readings are Isaiah 12:1-6; 2 Corinthians 5:16-22 and Luke 15:1-3; 11-32. The text chosen for Sunday’s sermon is Luke 15:18, “”I will arise and go to my father, and will say to him, ‘Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants.’”

First of all, this parable is misnamed as the “Prodigal Son” because it makes the younger son the key element rather than the father who represents Jesus Himself. We prefer the name “The Compassionate Father” just as the other two parables in the chapter can be titled as “The Rejoicing Shepherd” and “The Caring Woman.” For recent remarks on the third parable of the chapter go to www.lawgospel.com under RADIO and click on Monday, March 8, 2010 for an hour analysis. Also, under PRODUCTS/RESOURCES under CDs there is a series of 16 hours called “Renaming the Parables” which includes all three parables from Luke 15.

Since the key feature of any sermon is to use both Law and Gospel, this parable provides numerous opportunities. For this sermon we will concentrate on the decision of the younger son to return to his father. It is amazing how many refer to this as an act of repentance. There are two problems with such a conclusion. The first is that would be inconsistent not only with the Christian faith but with the other two parables in the chapter. The Christian faith does not regard repentance as a decision we make. As the first parable reveals, repentance is God’s action in finding us, carrying us on His shoulders and taking us back home.

This is even clearer by using the following three questions. They are: “What did the sheep do to get found?” What did the coin do to get found?” And, “What did the younger son do to be found by the Father?” The sheep did nothing; the coin did nothing but the younger son made the right decision??? This goes against the Christian faith that salvation, which includes proper repentance, is not an act of our will but as a gracious act on the part of God alone without our cooperation or contribution.

Finally, the original Greek speaks about him coming to himself. What does that mean? While the KJV, NKJ and ESV translate this as “he came to himself” the New American Standard has “But when he came to his senses” and the Douay-Rheims translates this as “And returning to himself.” Coming to one’s senses or returning to think about oneself is not a positive sign when we realize the spiritual state of this son who told his father to drop dead. But could this be a sincere change in his spiritual life? We think not in light of what he actually says. First, he compares himself with “hired servants” not with regular servants or slaves. He imagines that he should be getting at least what they get even after all his rebellion against his father. Furthermore, he attempts a weapon of persuasion in imagining that his father will hire him for one of the best paying jobs on the estate! This is not true repentance; it is an attempt to manipulate his father.

Then when does true repentance take place? It does so in the same way that the previous two previous parables illustrate repentance. The sheep does not return to the Shepherd; instead, the Shepherd finds the sheep. And the coin does not make known where it is hidden; the Woman finds the coin. So also, what results in true repentance is not the act of the will on the part of the younger son to return to manipulate his father; rather, it is the Father’s compassionate act of running to his son, falling on his neck and kissing him. Totally unexpected! And this results in the son truly confessing his sin and LEAVING OUT the request to be hired as one of the best paying workers on the farm!

The goal of the sermon is first to interpret properly the text as the people originally heard it spoken by Jesus. But then the text needs to be applied. This is where a pastor who knows his members well will be able to make a proper application. I have used this as a pastor in demonstrating how the members often conclude that because they are coming to church on a Sunday that God will bless them more this week than if they had not attended. Others imagine that because of their sacrificial offerings, God will be more inclined to answer their prayers.

Other sermons may remind members that leaving traditional Christ-focused liturgies and going to ”feelgood” contemporary music combined with “I-I-I-me-me-me words” will not be a way in which God can be manipulated to reach out to the youth or baby boomers. The Law can be used against parents who imagine that being a friend of their children rather than a proper parent will result in obedient and loving children. And the list goes on and on as we attempt to make use of manipulative techniques at home and at work to get our way.

The Gospel message is that we have a God Who makes it unnecesssary to use such techniques to have a right relationship with the holy Trinity. To believe in Jesus Christ means that we no longer need to protect ourselves or reach out to others by such manipulative methods. Instead, the Gospel promises are sufficient to carry us through the day as well as to comfort us in our time of need. In a sense, we are all prodigal sons who are often unaware of the compassionate Father we already have in the Person and Work of Jesus Christ, Who died, so that we will never really die spiritually and Who lives so that we will live eternally.

The three readings assigned for the 3rd Sunday in Lent for Series C are Ezekiel 33:7-20; 1 Corinthians 10:1-13 and Luke 13:1-9. Selected to preach on is Ezekiel 33:17, “Yet the children of your people say, ‘The way of the Lord is not fair.’ But it is their way which is not fair.”

A typical passage from the Bible in which all the signs are reversed. Just as the world regards evil as good (getting God’s attention through our “good” works) and regards good as evil (suffering), so also the world regards the ways of God as unfair. Ezekiel is running up against those who can’t understand a god who would disregard all the “righteous” works of a man who thinks he will be delivered from his transgressions because of his righteousness. They can’t seem to understand that such a self-righteous individual imagines that he can control the God of the universe by his puny works? Thus, God is considered as unfair not to take into account human effort and good deed.

But what really has them at wit’s end is the notion that those who have practiced sin all their life could also look forward to a heavenly home with all of their sins forgiven. It just isn’t fair that such a gift be given to those who do not deserve it. This is not a just God, they say. We agree wholeheartedly. For we dare not desire a just God Who would then give us what we truly deserve; namely, temporal and eternal punishment. Even the best of our efforts involve old Adam sinful motivation out of our self-interest.

One could make a case that Jesus Himself was crucified because He was not just according to Judaism. Not only would He disobey ceremonial laws of the Sabbath but He also befriended the hated tax collectors, prostitutes, Samaritans and other such “sinners.” “Thank God, I’m not like them” is the self-prayer of the self-righteous Pharisee who does not realize how taken up with himself he has become.

The problem, though, is how do we arrive at that righteousness that God considers as adquate for entry into heaven? The answer is we don’t. That is the primary theme of the Christian faith that what man could not do because he is incapable of a sinless good work, God did in the Person and work of Jesus, the Christ! He became sin for us that we might become the righteousness of God through Him. He died so that we might live. The paradoxical nature of the cross is mentioned in “Seduction of Extremes” by Peter Kurowski which can be found at www.lawgospel.com under Products/Rsources.

Unlike other man-made religions which are commonsensical in nature, the unique charateristic of Christianity is its paradoxical side. A paradox is a statement that upon first hearing sounds contradictory. However, after more reflection and explanation, it makes sense to the one with eyes of faith. That is why Christians hold to these ridiculous notions: Jesus is both God and man; God is both One and Three; I am at the same time 100% sinner and 100% saint.

The passage from Ezekiel reveals that we can become the voice through which God speaks as we boldly proclaim the Law to assert one’s sinfulfness and then gladly proclaim the Gospel which reveals the merciful and gracious side of God. For unlike justice which gives a person what he deserves; mercy does not give a person what he deserves and grace gives a person what he does not deserve (forgiveness and the robe of righteousness). It may be that our message sounds ridiculous to ears of wax but to eyes of faith, it is believed as the Way, the Truth and the Life.

On the Second Sunday in Lent for the Series C readings, the three pericopes are Jeremiah 26:8-15; Philippians 3:17-4:1 and Luke 13:31-35. Chosen to preach on is Jeremiah 26:11a, “And the priests and the prophets spoke to the princes and all the people, saying, ‘This man deserves to die!’”

Yes, we are in the season of Lent but the reading is not referring to the Son of Man, Jesus Christ as deserving to die, but rather to the prophet Jeremiah. And for what reason are the priests and prophets of that day encouraging the princes to put Jeremiah to death? Because “he has prophesied against this city” (Jerusalem). Jeremiah, of course, was simply repeating the message from God that the city and its temple would be destroyed by infidels because of the unbelief of the people. They refused to listen to Jeremiah, regarding his speech as that of a traitor. Surely, God would not permit His holy city and His great temple to be destroyed they thought. 

One could make the point that what is true about Jerusalem might also be true about the United States of America. Certainly with the hurricanes, tornadoes, earthquakes, tsunamis and the like, it appears that God is sending some kind of warning to the people. We have already seen how some preachers are ridiculed for the idea that weather phenomenon could be a result of gross sin and immoral behavior. While it is true that we cannot make such a judgment apart from God’s Word, there is no doubt that God Himself brought destruction upon those who strayed from His Word.

However, there is another point that could be stressed. Jesus was in a long line of spiritual prophets who were persecuted for speaking the Word of God. How many of those listening today can point to a time of perseuction in their lives for the message they told others about Jesus Christ. Few indeed. Is it that no one is listening or cares? Or might it be that we are not speaking the message of the Christian faith in as radical and offensive manner as it is written? Too often we Christians shy away from speaking forthrightly about the Word of God lest we “offend” someone. Our definition of “offense” is that we get others angry with us.

Now there is no doubt that some Christians speak the Word of God in such a way that even displeases God. I’m not just speaking of false doctrine but true doctrine spoken with an attitude of pride and legalism. We need to remember that we are sinners deserving nothing but temporal and eternal punishment. Yet God desires to make use of our lips to proclaim the only saving message for fallen human beings. Because the speaking of the Law upsets and “offends” many, we tend to water down the Law. This results in those hearing as being unable to realize their need for the Gospel message of Jesus’ death and resurrection.

We rejoice when we realize that at times God takes the words we speak to bring repentance, joy and comfort to an unbeliever who by the power of the Holy Spirit has a new heart and right spirit created. One need not become a pastor to proclaim an effective word. It can be done by a parent, a brother or sister, a friend, a co-worker and anyone else who provides the Holy Spirit with the proper Word from the inspired Word. What a wonderful means of grace God has given us to speak to others. And what a comfort to each of us it is to know that one of the beatitudes brings blessings to those who are persecuted.

A:
+ Ash Wednesday examples of bad sermons
+ Temptations of Jesus are examples for us

B:
+ What is the true motivation for charitable deeds?
+ Matthew 6:1-6, 16-21
+ Impossibility of ever giving perfectly.

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A:
+ Sunday School Lesson
+ The Temptations of Jesus
+ Luke 4:1-13
+ The significance of the Temptations for children
+ Not about us but all about Jesus and what He did for you

B:
+ Quotations about religion analyzed from an L&G perspective
+ Most sermons sound like commercials. Is God sponsor or product?
+ Applause in a church?
+ Dad sent to his room as punishment for what the child does.
+ Ningen: The whole point of Christianity is that everyone deserves to go to hell.

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The three readings for Series C of the 1st Sunday in Lent are Deuteronomy 26:1-11; Romans 10:8b-13 and Luke 4:1-13. Chosen to preach on is Romans 10: 9, “…that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.”

Before analyzing Romans 10:9, one short word for those who are going to be speaking on the temptations of Jesus. The great temptation is to use the pericope as an example of how we keep from being tempted. That is a confusion of Law and Gospel because it makes us rather than Jesus the center of the wilderness experience. Remember that the entire Bible was written so that you might believe in Jesus; not primarily so that you can overcome temptation. It is not an error to teach how to overcome temptation; it’s just that this isn’t the main theme of this pericope.

As to Romans 10:9, it is probably among Christians, and not just evangelicals (decision theologians) one of the most misunderstood verses in the Bible. The passage is read as though the apostle Paul is answering the question, “What must I do to be saved?” Answer: “Confess with your mouth…believe in your heart.” The problem with that is no unbeliever is capable of following such advice. For the unbeliever is dead in sin and will never confess nor believe as long as Jesus is not regarded as God Himself.

To make the point, what is the difference between these two promises? “If you get a promotion, you will receive more money.” “If you are my son, you will receive more money.” The outcome is the same. However, there is a huge difference in fulfilling the “if” clause. The first can be likened to living under the Law by which you receive more money by something you do. The second can be likened to living under the Gospel by which you receive more money by doing nothing. The first is dependent on your work; the second is dependent on what someone else has done to make you a son either by being begotten or being adopted.

Romans 10:9 is often understood as the first promise rather than as the second promise it truly is. That is to say, Paul is not answering a question of unbelievers as to what one needs to do in order to be saved. Rather, this passage answers the question of a believer who wonders whether or not he is truly saved. Paul’s answer, “Do you confess with your mouth and do you believe in your heart” is not to provide a roadmap to salvation but rather an assurance that one has already been totally saved by the grace of God through the power of the Holy Spirit.

Law promises are conditional based on your accomplishing some work through your will in order to be saved. Gospel promises are unconditional in that the promise is never based on your words, thoughts or actions but always on the work of Jesus Christ with special reference to His death and resurrection. Not to keep a clear Law and Gospel distinction between promises of the Law and those of the Gospel is to fall into the trap of both confusion and false comfort.

The greatest danger in not understanding a L&G perspective for these verses is to imagine that the way you get someone to become a believer is to encourage them to confess with their mouth and believe in their heart by a series of 4 or 5 steps. For good measure, such false evangelism should also include verse 13 and encourage them to call upon the name of the Lord because then they will be saved! Ridiculous. Such a calling on the name of the Lord for the purpose of becoming saved reminds us of the prophets of Baal who called upon their dead god to bring fire to the altar.

The bottom line is that Jesus has done all the work to save us as our walk through Lent will reveal. The way we lead a person to faith is not by giving them a set of rules that they need to fulfill but in proclaiming the Gospel. The content of the Gospel is not only the events of Jesus’ suffering and passion but also the promises and benefits which are available to the world because of His death and His resurrection. In fact, Paul says just that in verse 17 of the same chapter 10, “And faith comes by hearing the Word of God.” It’s a significant difference between L&G.

A:
+ “If you get a promotion, you will receive more money.”
+ “If you are my child, you will receive more money.”
+ The difference between promises of the Law and promises of the Gospel
+ Romans 10:9 is a passage often misapplied
+ The true means of grace

B:
+ Hymn of the Day for the 1st Sunday in Lent
+ “A Mighty Fortress”
+ Rendition composed by Luther Baker

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A:
+ Theological statements from a L&G perspective
+ More people ready to believe than there are those who witness to them
+ Growing churches focus on receiving receptive people

B:
+ Evangelical view on stewardship
+ The law should motivate people to give to the church?
+ Self-interest is pleasing to God?

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A:
+ Email from John confused about the concept of “flesh”
+ If flesh counts for nothing, why do we receive the flesh of Jesus in the Lord’s Supper?
+ John 6:53 and John 6:64
+ The means of grace as to how God transfers benefits of the cross and empty tomb
+ We are not cannibals

B:
+ Evolution requires death
+ No possibility for ethics for an evolutionist
+ Death is a friend for evolutionists
+ Evolution can never refer to something as wrong
+ No compassion in the evolutionary mindset

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For the Transfiguration of our Lord celebration, the Series C three readings are Deuteronomy 34:1-12; Hebrews 3:1-6 and Luke 9:28-36. Althought the Lukan passage about the actual Transfiguration is tempting to choose to preach about, the choice for this sermon is Hebrews 3:3a, “For this One has been counted worthy of more glory than Moses…”

The “more glory” phrase can refer to the fact that when Moses was on Mt. Sinai, his face was reflecting the glory of God while the face of Jesus on Mt. Transfiguration was radiating the glory of God, being God Himself. This last Sunday of the Epiphany season once more reminds us that Jesus is not simply our Savior because He is both the promised Son of Man (Daniel 7) and the promised Messiah (Gen 3:15) but He is God Himself. For there is no angel that has his own glory but instead reflects the glory of God. For Jesus is like the sun’s brightness that comes from within itself while we human beings reflect God’s glory as does the moon the sun’s glory. (See I Corinthians 15)

This distinction between Jesus and Moses goes far beyond the source of the brightness of their respective visage. It involves the great distinctions between Law and Gospel as understood with the phrases “the old Testament” and “the new Testament.” Surprisingly, these phrases when used by the Bible never refer to the set of books written before and then after the coming of our Lord Jesus Christ. Rather, the old Testament refers to that old covenant inaugurated in Exodus 24 and the new Testament refers to that new covenant inaugurated in 1 Corinthians 11 with the holy eucharist.

The covenant Moses presided over was in essence of Law since the promises upon which it stood were those of the people who said, “All these things we will do and obey.” As Hebrews points out elsewhere, the new covenant was based on better promises; that is, the promises of God Himself and alone. For the holy Trinity of Father, Son and Holy Spirit both begin and finalize our salvation without any contribution or cooperation on our part. Chapters in Hebrews clearly distinguish between the 2 covenants; the first leading to certain death and the second resulting in the forgiveness of sins for the entire world.

While Moses on the mountain of Transfiguration represents the Law and its dire consequences, Elijah represents the prophetic sure hope of a new age brought in by the coming of God Himself in flesh. While indeed there is a glory of Moses and Elijah, that of Jesus far transcends theirs. Unlike many sermons that want to make the point that the disciples had to return to the valley after that mountaintop experience, we instead prefer to preach how Jesus Himself returned to the valley to continue His saving miracles and salvation. That is the point of the Transfiguration for us. That He, Who ascended into the heavens, will never leave us nor forsake us as we endure the valley of this earth looking forward to the fulfillment of the heavenly kingdom after that glorious Day of Judgment.