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Midweek Advent Matins
Wednesday, December 9, 2020

“The Genealogy of Jesus Christ: From David to the Deportation” (Matthew 1:1, 6b-11)

Last week we began looking at how Matthew begins his gospel. He begins with a genealogy, a genealogy that takes in much of Old Testament history. It is the genealogy of Jesus Christ, the Savior of the world. But Jesus was, first of all, the Savior of Israel. He is the promised Messiah, who fulfilled the promises given to Israel’s forefathers. Jesus came into the world as the culmination, the climax, of Israel’s history. And so Matthew writes: “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. . . .”

Last week we looked at how Jesus was the son of Abraham. Jesus fulfilled the covenant the Lord had made with Abraham: “I will bless you and make your name great. I will bless those who bless you, and all those who curse you I will curse. I will make of you a great nation. And in you–and in your seed–all the nations of the earth will be blessed.” That line of blessing would run through Abraham’s seed, his offspring. From Abraham came Isaac, and from Isaac came Jacob, and so on. The covenant was renewed and extended with each generation.

But the Lord also added something else into the mix with those promises. To Abraham at one point he said, “I will make you very fruitful; I will make nations of you, and kings will come from you.” Likewise, to Jacob, the Lord said, “A nation and a community of nations will come from you, and kings will come from your body.” And out of Jacob’s twelve sons, it was Judah to whom this promise came, “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his.”

So then, a king would come from the line of Judah! A royal ruler with a scepter. Indeed, a whole line of kings, until finally there would come one great king for whom it was all meant. The promise of a royal line and of one great king–that was what was added to the covenant the Lord made with Abraham, Isaac, and Jacob. And specifically, that these kings would come from the tribe of Judah.

Well, the centuries went along, and guess what? No king. But now the Israelites wanted a king. Not because the Lord had promised them one. No, it was because they wanted to be like all the nations around them. “The other nations have kings. How come we don’t?” All they had was the Lord and his prophets–as though that were not enough. They kept pressing God’s prophet Samuel to let them have a king, until the Lord finally let them have what they wanted. The king they got was King Saul–only he was not from the tribe of Judah, and he did not do what the Lord wanted. So Saul was rejected by God. The Lord then told Samuel to go to the house of Jesse, and out of Jesse’s sons, the Lord instructed Samuel to anoint David as the future king to replace Saul. Now David was from the tribe of Judah. And this was the king who would do the job. Through David would come the promise of the even greater king.

Well, the Lord blessed King David mightily. David was a man after the Lord’s own heart. He was a good and righteous king. He wrote many psalms. He was concerned for the worship life of Israel. King David unified and solidified the nation. He established Jerusalem as the capital. He brought the ark of the covenant to Jerusalem, and he began preliminary work on building the temple. David was a great and glorious king.

Then one night the word of the Lord came to David’s pastor, Pastor Nathan, and Nathan gave David the message we heard a few minutes ago: “I will establish a house for you. I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. I will establish the throne of his kingdom forever.” So an even greater king will come from the house of David. This son of David will bring in God’s everlasting kingdom. What a promise! What a hope!

For as great as David was, there were still problems in his kingdom. There were still problems in the king himself, in David. We can see that reflected in the genealogy in our text. In fact, Matthew seems to make a special point of it. He mentions something he didn’t need to mention, namely this: “And David was the father of Solomon . . . by the wife of Uriah.” Like we heard last week, whenever Matthew brings in extra information into this genealogy, he’s doing it for a purpose. And here, we have extra information. Matthew did not have to mention Solomon’s mother. That wasn’t normally done in this type of father-son genealogy. But here, the mention of “the wife of Uriah” reminds us of the whole story that goes with it. Even the way this is phrased casts it in a certain way. What I mean is, Matthew could have just said, “Bathsheba,” but instead he says, “the wife of Uriah.”

So here is the fatal flaw with all of these kings: It is their sinfulness, no matter how good as kings they may have been otherwise. Take Solomon, for example. Would he be the one to fulfill the promise? After all, he was THE son, literally, the son of David. And he started out with so much promise. The Lord gave Solomon an incredible amount of wisdom. He was the wisest man in the world. The glory and grandeur of Solomon’s kingdom reached new heights, even greater than that of his father David. Solomon built the temple that his father David could only dream about. So was Solomon “it”? Was he the one? Sadly, no. Solomon, although wise, became a fool of sorts. His greed and his lust led him to compromise his faith and the faith of Israel. He married foreign wives, and that meant introducing their foreign gods. Solomon, as promising as he started out, would not be the one to fulfill the promise to David.

Nor would it be Solomon’s son, Rehoboam. In fact, under Rehoboam, the kingdom split in two, into north and south–Israel in the north, Judah in the south. But the promise to David was still alive. The royal line of Judah, the line of David, was still going. King after king came, and with each birth of a royal son, you had to wonder, “Is this the one?” Is this little boy from the line of David going to grow up to be the promised Messiah?

Well, some of the kings were good and some were bad. Manasseh, for example, was a very wicked king. Hezekiah and Josiah, on the other hand, were good kings. They led the nation in renewed devotion to the Lord. They walked in his ways. But even the best of these kings died without fulfilling the promise given to David. When would that one son of David come?

Meanwhile, the nation kept going downhill spiritually. Oh, there would be brief revivals, but generally, it was a downward spiral spiritually. God’s prophets kept warning them of the coming judgment. Finally, it came. In 597 B.C. King Nebuchadnezzar of Babylon took a group of captives in exile, out of Judah and into captivity in Babylon. He took Jechoniah, the heir to the throne. Now there was no son of David ruling on the throne in Jerusalem! This was shocking! What would happen to the promise made to David? A few years later, in 587 B.C., more captives were taken and Jerusalem was destroyed–even the temple was destroyed.

From the heights of David and Solomon to now, defeat and exile. No king, no son of David, ruling on the throne. However, the royal line was still alive. A royal heir was still living, albeit off in exile for the time being.

You see, the Lord does not forget his promises. He did not forget his promise to David, that one great king from his royal line would usher in the everlasting kingdom. And as dark as Israel’s fortunes had turned, that hope was still alive. The royal line had not been snuffed out. A son of David–the son of David–would come one day.

The prophet Isaiah told of this promise to be fulfilled: “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore.”

And the angel Gabriel was thinking of that same promise to David when he told a young lady named Mary: “And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

Jesus is that king. Jesus is the son of David. When he came to Israel, he announced, “The kingdom of heaven is at hand.” He went about preaching and teaching and healing, bringing the blessings of the kingdom to men. Where those other kings failed, flawed and sinful as they were, this king did not. Jesus is the one great king, the son of David, promised from of old.

But his kingdom came in a surprising way. Not in glory and grandeur. But in meekness and lowliness. In rejection and suffering. Suffering for the sins of his people, for the sins of all people, for your sins and mine. His crown was a crown of thorns. His throne was a cross, just outside Jerusalem. The sign said, “Jesus of Nazareth, the King of the Jews.”

This king, Jesus Christ, is the great and promised son of David, great David’s greater Son. Jesus brings his people out of their lonely exile of sin and death, and he brings us into his kingdom of peace and life. Now he reigns forevermore. He comes to us now in his Word and sacraments, giving us the gifts of his kingdom of grace. And he will come again one day, when we will finally see and experience all that is in store for us in his kingdom of glory. “Jesus Christ, the son of David.” “Behold, your king is coming to you, righteous and having salvation.”

Second Sunday in Advent
December 6, 2020

“Messengers Marking Out the Messiah” (Mark 1:1-8)

In centuries past, in lands where there were kings, when the king was about to go visit various parts of his realm, messengers would be sent out, heralds, to go ahead to each town and announce the soon arrival of that mighty monarch. “The king is coming! Everybody get ready! The king is on his way!” And the people would know what to do. They would clean up any trash littering their town. If there were potholes in the roads, those would get filled in. Got to have everything in order for the arrival of the king! So those messengers, the heralds, had an important job to do in preparing the way, so the people would be ready for their coming king.

Well, in the Holy Gospel for today, from Mark chapter 1, we meet such a messenger preparing the way for the arrival of a king. In fact, there may be even more than one. And so our theme this morning: “Messengers Marking Out the Messiah.”

One of those messengers announcing the soon-coming king is, of course, John the Baptist. John always shows up around these parts on the Second Sunday in Advent. John’s role as the forerunner of Christ was prophesied in the Old Testament: “Behold, I send my messenger before your face, who will prepare your way, the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’”

And John the Baptist fulfilled that prophecy most effectively. The Messiah was coming, and John was the herald sent ahead to get things ready. To get the people ready. He literally went out into the wilderness, and his voice called out with a message of repentance. There was some road repair to do, in advance of Messiah’s arrival. There was trash to be cleaned up. There were potholes to fill in. There were crooked paths that needed to be straightened out. The king is on his way! Time for Operation Clean-up!

And not just a temporary, surface clean-up, either–as though we’ve just got to put on a good show for a day or two, and once the king leaves town, we can go back to being the slobs we really are. No, this king’s presence–his taking up residence in our lives and hearts–this calls for a thorough, deep-down, continual cleansing.

That’s what repentance is like. What are ways appropriate for God’s people to live, since Christ is coming to reign among us? This is not just a surface show, as though we could deceive God. No, John the Baptist would call us to deeper Advent preparation than that.

“John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins.”

You, dear Christian, you are baptized. Your baptism puts you into a life of daily repentance. Every day you know you have sins to confess and to repent of and to turn away from. Every day you die to sin and rise with Christ to newness of life, so that you would walk on those straight paths. What are the sins in your life that need repenting? What are the potholes? Where are the crooked places? What needs to happen for those places to be straightened out? What will that look like? John is here today to call you to repentance. The king is on his way.

And the good news is that it is a baptism of repentance for the forgiveness of sins. Calling you to repentance is not so you would have to wallow in misery all the time. No, recognizing your sins and repenting of them is so that you would receive forgiveness for those sins! And that is refreshing! That is renewing! That is joyful! John the Baptist is not just some spoilsport, a wilderness killjoy sent to ruin your Christmas. No way! John is a messenger of the gospel! He’s got good news to announce! “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned.”

That pardon, that forgiveness, that comfort is coming with the king. And John is here to announce it. John’s whole mission in life was to be the messenger marking out the Messiah. “Behold, the Lamb of God who takes away the sin of the world!” John was not the light, but he came to bear witness about the light–Jesus Christ, the light of the world. “He must increase; I must decrease,” John would say.

“After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie.” John freely confessed that Jesus, the coming one, is the mighty Messiah. Jesus is the long-promised deliverer sent from heaven to redeem mankind. Jesus comes to set us free from our slavery to sin and death. Jesus is the only one mighty enough to do the job. We cannot redeem ourselves. Only God can do that. And Jesus is God in the flesh, the very Son of God come down to rescue us.

And the mighty Messiah will do this rescuing in weakness and humility. The King of kings will be born in a manger, not in a palace. A crib and a cross and a crown of thorns will mark his reign. In sacrifice and surrender our Savior will win the victory over Satan. This is how your sins are forgiven: by the blood of the king who gives himself up for us all. And this is how your life is restored and renewed: by the resurrection life of Jesus himself.

John the Baptist comes to announce his arrival. John’s baptism was preparatory for what Christ will do. “I have baptized you with water,” John says, “but he will baptize you with the Holy Spirit.” Having completed his saving mission, the ascended Lord Jesus poured out the Holy Spirit on his church, showing that now we are in the last days and empowering the church to bear witness to Christ to the ends of the earth. And you, dear Christian–Jesus has baptized you with the Holy Spirit, to give you the gift of faith and to sustain you in that faith your whole life long. The Spirit works through Word and Sacrament to strengthen you in your faith.

Messengers marking out the Messiah: We have seen that John the Baptist is just such a messenger. But is there another in our text? Remember, I said “messengers,” plural, meaning more than one. And there is. I would submit that it is Mark himself, the author of this gospel. St. Mark, the Evangelist–he too is a messenger marking out the Messiah.

Mark does that right away, immediately at the start of his gospel. The very first verse says, “The beginning of the gospel of Jesus Christ, the Son of God.”

The Holy Spirit inspired St. Mark to write this gospel. And this book directs our attention to Jesus, to look at him in action: moving with a divine urgency to accomplish his messianic mission and his ministry of mercy. Straightaway, immediately, this plunges Jesus into conflict, as he casts out demons, and confronts and calls out his opponents. Preaching, teaching, healing, gathering disciples–Mark’s story moves right along, heading toward its conclusion in Holy Week and Easter. This is a Savior who identifies with his struggling and persecuted Christians, at the time Mark wrote this gospel and even to this day. Here is a Savior for you.

Mark would have us ponder the question that all four gospels cause us to consider: Who is this man Jesus of Nazareth? Mark tells us right at the outset, and he will lead us to see it over and over. This man is Jesus Christ, the Son of God. Jesus is the Christ, the Messiah, promised from long ago to usher in the everlasting kingdom of God. Now here he is. He is, indeed, the Son of God. The Father’s voice will testify to Christ’s identity at his baptism: “You are my beloved Son; with you I am well pleased.” The Father will repeat this at Jesus’ transfiguration: “This is my beloved Son; listen to him.” And by the end of Mark’s gospel, we will be able to say with the centurion at the cross: “Truly this man was”–and is!–“the Son of God!”

Friends, the Gospel of Mark is the featured gospel for this church year that has just begun. You’ll be hearing a lot from Mark over the next twelve months. And to go along with that, we just started a Bible class on Mark’s gospel, and I encourage you to attend. Mark is the shortest of the four gospels. You may even want to read through it in one sitting. In church, in Bible class, and in your personal devotions, you will be blessed to dive into the Gospel of Mark.

Messengers marking out the Messiah: Today we’ve looked at two of them, John the Baptist and Mark the Evangelist. They have brought us “the beginning of the gospel of Jesus Christ, the Son of God.” But that’s only the beginning. The gospel continues among us today. God still is sending you messengers to bring you the good news. You’re hearing that message once again this morning: “The king is coming! Make his paths straight! Your mighty Messiah is coming to save you! Your sins are forgiven! You are baptized! And you will share in Jesus’ resurrection victory!”

Midweek Advent Matins
Wednesday, December 2, 2020

“The Genealogy of Jesus Christ: From Abraham to David” (Matthew 1:1-6a)

I am interested in family histories and genealogies. My own, for example. I am a direct descendant of Peter Gunnarsson Rambo, one of the first Swedish settlers in America back in 1640 and one of the founders of the colony New Sweden along the east coast. Peter Rambo’s name, by the way, was the inspiration for the movie character Rambo. My maternal grandmother was Grace Rambo Clark, and, through that Clark connection, I am related to William Clark of the Lewis and Clark Expedition and governor of Missouri. So some of my family heritage is pretty noble and famous.

On the other hand, some of it is shaded in scandal. My father was put up for adoption in an orphanage in Chicago, probably because he was born out of wedlock. So I joined up with Ancestry.com, and I’m trying to find out who I’m related to by way of my father’s birth name.

Fame and scandal, historical standouts and skeletons in the closet–this is what you find in any person’s family history. And Jesus is no different. The Bible tells us about Jesus’ ancestry. And this Advent we’re going to explore his family history, under the theme, “The Genealogy of Jesus Christ.” We begin today with the section that goes “From Abraham to David.”

Our text is the genealogy found in Matthew chapter 1. This is how St. Matthew begins his gospel, how we begins the story of Jesus. His opening words are carefully chosen: “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.”

“The book of the genealogy.” The Greek words here are “Biblos geneseos,” “biblos” meaning “book” or “record,” and “geneseos” or “genesis” meaning “generation” or “genealogy” or “origin.” You could really translate it, “the book of the generation” or “the book of the genesis.” You see, Matthew is deliberately choosing words that recall the first book of the Bible, the Book of Genesis. In fact, that same exact phrase, “the book of the generation,” is used a number of times in the Book of Genesis–you know, those places where you have all those “begats.” What Matthew is saying here is that Jesus Christ sums up–he brings to fulfillment–all the salvation history that God began way back in the Book of Genesis.

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.” What else is Matthew saying? He’s saying that Jesus Christ is true man, truly human. Jesus has human ancestors, real people who led flesh-and-blood lives here in human history. Jesus is no strange visitor from another planet. He is no phantom from the spirit world who doesn’t know what life is all about. No, Jesus had human ancestors. Here are their names. You can look ’em up.

“The book of the genealogy of Jesus Christ.” Jesus is his name. Christ is his title. His name, “Jesus,” means “Savior.” His title, “Christ,” tells us of his office. “Christ” means “Messiah,” the “Anointed One,” the God-sent deliverer promised from long ago.

“Jesus Christ, the son of David, the son of Abraham.” Now that’s interesting. Out of all the possible ancestors he could choose from, Matthew focuses on these two in particular: Abraham and David. Jesus is the son of David, who in turn was a descendant of Abraham. These two famous figures from the Old Testament get special attention. “The son of David” tells us that Jesus is indeed the Messiah. “Son of David” had that special meaning. Then it says, “the son of Abraham.” Notice that Matthew does not go all the way back to Adam in his genealogy, like Luke does. Instead, Matthew takes us back as far as Abraham, the patriarch, the father of the nation of Israel, God’s chosen people.

Jesus is “the son of Abraham.” Matthew here is recalling the promise made to Abraham back in Genesis 12. The Lord called Abram, as he was then known, out of paganism, and he promised to bless him. And the Lord promised to make him a blessing, that through him–that is, through Abraham and his seed, his offspring–all the nations of the earth would be blessed.

So Abraham became the father of a line of promise, a family line that would carry the Lord’s promise to bless all mankind. This line of promise would be very precise, very specific. And it would be clear that it is all by the Lord’s doing.

Our text says, “Abraham was the father of Isaac.” Which is true. But remember that Abraham first had another son, didn’t he? Ishmael was the son of Abraham’s own efforts, when he got tired of waiting, but Ishmael was not the son of promise. That son would come by the Lord’s miraculous doing, and that son was Isaac. Likewise, Isaac was the father of Jacob, who continued the line of promise, whereas Isaac’s other son, Esau, did not. You see, it all depends on the Lord’s doing, the Lord’s choosing, the Lord’s word of promise.

Then it says, “Jacob the father of Judah and his brothers.” Do you notice the extra information in there? Matthew could have just said, “Jacob the father of Judah” and gone on, but he adds, “and his brothers.” This means the whole nation, all twelve tribes of Israel. The point is that all of Israel’s history, Israel’s status as the chosen people of God, comes funneled down into this one descendant of Abraham, Isaac, and Jacob, namely, Jesus. Jesus is the fulfillment of God’s plan. He is the fulfillment of salvation history. Jesus is Israel reduced to one.

The genealogy continues: “Judah the father of Perez and Zerah by Tamar.” Again, there’s extra information included. Not just, “Judah the father of Perez,” but the father of Perez and Zerah by their mother Tamar. This extra information–the mention of Tamar–recalls a particularly sordid affair by which those children were born. The point here is that God is able to work through weak and sinful human beings to bring about something good. The Savior of sinners would come through a line of sinners, in order to rescue them. And that means that God is able to deal with your sins, as well. Even the great patriarch Judah, the father of a line of kings, was a sinner like you and I.

The line of promise continues: “Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab.” Now we’re fast-forwarding through the genealogy. But notice the mention of Rahab. Another woman, like Tamar. Keep in mind, women were not usually mentioned in this type of father-to-son genealogy. But Rahab, a second woman now, is mentioned. Rahab the Gentile. Rahab the prostitute. God is acting to bring into his people those Gentiles he promised to bless through Abraham’s seed. And again, this includes real-live sinners. If God can rescue a harlot and make her an ancestress of the Messiah, he can certainly deal with the likes of you and me. God is in the business of rescuing sinners and turning outsiders into insiders.

“Boaz the father of Obed by Ruth.” Another woman is mentioned, this time, Ruth. Ruth the Moabitess. Another foreigner brought into God’s people and into the line of the Messiah. “In your seed, Abraham, all the nations of the earth shall be blessed.”

“Obed the father of Jesse, and Jesse the father of David the king.” Now there appears a king coming out of this somewhat dysfunctional family. But even among Jesse’s sons, David was not the most prominent. He wasn’t the one you’d expect to become king. Yet God works through weak and lowly means to accomplish his purposes. His ways are not our ways. All the glory goes to God. It’s not by our might or strength that salvation is accomplished. No, it is God’s doing.

So this then is our first stopping point on our way through the genealogy. We have gone from Abraham to David. Next week we’ll hear more about Jesus as the son of David, as we move from David through the time of the kings. But the main message for today–the thing that Matthew is telling us up to this point–is that Jesus is the son of Abraham. That is to say, Jesus is the fulfillment of the great promise made to Abraham. God had promised to bless all the families of the earth through Abraham’s seed, and Jesus is it.

During this Advent season, Jesus, the son of Abraham, comes to bless you and your family. He blesses you by forgiving your sins, whatever they may be. He can deal with your sordid past, those family secrets, the skeletons in your closet. The things that you’re ashamed of, Jesus forgives. He renews your life. Jesus won your forgiveness by dying in your place, as your substitute. Remember how God provided a substitute–a ram caught in the thicket–when Abraham was about to sacrifice his son Isaac. And God has provided his only Son, Jesus Christ, to be the sacrifice for your sin and the substitute for all sinners everywhere.

The genealogy of Jesus Christ is a line of promise. It is a line of blessing. This line of promise comes down to you and your family, to your address, right here today. Jesus is the son of Abraham and Isaac and Jacob and all those saints and sinners named in the first part of this genealogy. God takes in outcasts and outsiders, people like you and me, and he makes us part of his family.

In Galatians 3, Paul writes: “In Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.” Listen, my fellow baptized brothers and sisters: In Jesus Christ, the son of Abraham, you–whatever your history, whatever your past–you are included in God’s forever family!

First Sunday in Advent
November 29, 2020

“Reserved for a King” (Mark 11:1-10)

Happy New Year! No, I’m not time-traveling ahead to January 1. But it is a new year today. A new church year, that is. Because today is the First Sunday in Advent, and thus the start of a new church year. And every year on the First Sunday in Advent, we have as the Gospel reading an account of Jesus’ entry into Jerusalem on Palm Sunday. Which seems a little odd, doesn’t it? Here we are in Advent, the season leading up to Christmas, and we get a reading for the start of Holy Week, which leads into Good Friday and Easter. But that’s the point. It’s a way of saying that the whole church year is focused on our Lord Jesus Christ going to the cross to die for our salvation and rising from the dead in victory over sin and death. So, this reading today to kick off the church year directs our attention to those central events of the Christian faith.

What’s more, the reading today is a good way to start the season of Advent. The word “Advent” means “coming,” and this is the season in which we anticipate the coming of our King. We are preparing for Christ’s coming at Christmas, and beyond that, we’re preparing for his coming again at the Last Day. Advent prepares us for both, as well as for how our Lord comes to us even now in Word and Sacrament.

Today’s reading serves that Advent purpose well. For in our text from Mark 11, we join with the crowds welcoming Jesus into Jerusalem with their joyous cry: “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!” Truly, this is a welcome fit for a king.

But that’s not the only thing in this story fit for a king. There’s something else, too, and it may seem a little surprising. What I’m talking about here is . . . the colt! Yes, the colt that Jesus rides into town on. What struck me this year as I read through the text from Mark is that, out of the ten verses in the text, the first seven verses have to do with the colt! Why so much attention on this colt? That was the question that intrigued me. Well, the donkey’s colt on which Jesus rides–believe it or not, this too is something appropriate for this king. It’s like when the disciples go to get the colt, it’s as though it should have a sign by it that says, “Reserved for a King.”

And now I’ll explain why. So, Jesus and the disciples are heading for Jerusalem, to celebrate the upcoming Passover. But before they get there, Jesus dispatches a couple of his disciples to go ahead into the next village, and he tells them that there they will find a particular colt, a donkey’s colt, tied up, right as they get into town. Now normally there would be no way for someone to know this, but Jesus is the Son of God, after all, so he can have that kind of knowledge. Jesus is picking out his special ride for when he gets to Jerusalem and enters the city. He has a purpose for doing this.

And there is something special about this particular colt. Note what Jesus says: “You will find a colt tied, on which no one has ever sat.” That is significant. This is a young colt, on which no one has ridden yet. It’s like it has been reserved just for this purpose, a sacred purpose, to carry the king of Israel–indeed, the King of kings and the Lord of lords–to carry the Messiah into his holy city.

I read an article this past week in which a pastor makes an interesting comparison on that point. He writes: “When the president of the United States flies, he takes Air Force One, the aircraft specifically reserved for his use. When Air Force One lands in an airport, it means only one thing: The president has arrived. The donkey which carries Jesus into the city of Jerusalem also brings with it a similar significance. It signals to the people that their Messiah has arrived. . . . Just as Air Force One is reserved for the president, the donkey on which the king rode could not be used by anyone else.”

So, this donkey’s colt in our story is sort of like Air Force One. Not just anybody can ride on that airplane, only the President of the United States can. It’s reserved for his use. Well, here is the King of the world, Jesus Christ, and so it is appropriate that he have a ride that has been set aside for his special use. This colt has been reserved for a king.

And the people welcoming Jesus into Jerusalem recognize this royal ride. They shout: “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!” But what is it about Jesus riding into Jerusalem on a donkey’s colt that would lead them to think that this was the Messiah? Well, in the Old Testament, when King David was about to hand over the throne to his son Solomon, he directed that Solomon ride on his own, that is, David’s, mule. That was a sign that Solomon, the son of David, was the designated successor as king. Now here comes Jesus, the ultimate Son of David, riding into Jerusalem on a donkey’s colt, a sign that he is the one to usher in the everlasting kingdom of blessing that had been promised to one of David’s sons.

On top of that, there was the messianic prophecy from the Book of Zechariah: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.” Again, Jesus riding on a colt, the foal of a donkey, is a signal that the promise of the coming Messiah now is being fulfilled. This is a ride reserved for a king!

Friends, this king riding into town is your king too! He is righteous and has salvation, and he gives his righteousness and salvation to you, freely. Yet at great cost. It is the cost of his holy precious blood and his innocent suffering and death that win your salvation. For this king will, strangely, take up his throne on a cross and wear a crown of thorns. There on the cross the King of the Jews will suffer and die for you, taking your sins upon him, suffering the judgment you and I deserve. Christ’s blood covers our sins and the sins of the whole world, seeing as he is the one and only Son of God come in the flesh. Nothing is more valuable than that.

So, this colt is carrying valuable cargo into town. Amazon Prime has got nothing on this foal of a donkey! This is a ride fit for a king. But a unique king with a unique mission. Jesus rides a humble beast of burden, befitting this king who will bear the burden of our sins.

Reserved for a king. That Jesus would ride in on a colt “on which no one has ever sat,” well, that’s appropriate for this one-of-a-kind king. But that’s nothing new for Jesus. After all, there was a special vessel set aside for Jesus to enter this world at Christmas, and that was the womb of the virgin Mary. And then when Jesus dies, there is a special tomb set aside for his use, the tomb belonging to Joseph of Arimathea. Except, Jesus is only going to use that tomb for a couple of days. Not going to stay there long. Jesus rises from the dead on Easter morning.

And now, dear brothers and sisters in Christ, Jesus shares his resurrection life with you. You are baptized into Jesus’ death and resurrection, assuring your forgiveness and everlasting life. You are a new person in Christ. He has purchased and won you with his precious blood, so that now you belong to him. To what end? That you “may be his own and live under him in his kingdom and serve him in everlasting righteousness, innocence, and blessedness.”

In other words, you–yes, you–have been set aside for a sacred purpose! You, dear Christians, you are his holy people! You have been reserved for this king. In a way, you and I are like that donkey’s colt. It is a high honor to carry Christ with you. We bear his name. Our lives display Christ to the world. We belong to King Jesus. What’s better than that?

Of course, you and I are pretty humble donkeys to ride. But Jesus can still use us to display his glory and his grace. Jesus is quite able to use lowly means. Like in church today. Jesus uses a very imperfect pastor to deliver his message to you. Jesus uses humble means, bread and wine, as the vehicles to give you his body and blood. Humble means, priceless treasures. That’s how King Jesus rolls–and rules!

And as Jesus comes into our midst this morning–and every Sunday morning for this whole new church year–we welcome our king as he comes to us in Word and Sacrament. We praise him and worship him, singing those same words that the crowds in Jerusalem shouted: “Hosanna! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”

Last Sunday of the Church Year
November 22, 2020

“The End Is Coming” (1 Corinthians 15:20-28; Matthew 25:31-46)

The end is coming. The end of the church year, I mean. In fact, today is the Last Sunday of the Church Year. Next week we’ll begin a brand-new church year with the First Sunday in Advent. But the thing is, the church year mirrors the life of Christ and the course of history. That’s why, in these darkening days of November, our readings and hymns deal with the last things, the end times, and the return of Christ on the Last Day. Think of the hymns we’ve been singing this month: “Wake, Awake, for Night Is Flying”; “The Day Is Surely Drawing Near”: or the one we just sang, “The Clouds of Judgment Gather.” The point is, the end of the church year serves to focus our attention on the very biblical teaching that “The End Is Coming.”

The end is coming, and we need to be ready for it. We don’t know when that day will come, but we do know that it is coming. And what will happen when the end comes–that we know also, for the Bible tells us. We heard about it in our readings today. These things will happen, all together: the return of Christ, the resurrection of the dead, the final judgment, and, for the righteous, entering into eternal life.

If those events sound familiar, it’s probably because we confess them every Sunday in the church’s creeds. As we just said in the Apostles’ Creed: “From thence He will come to judge the living and the dead.” And later we have the phrases, “the resurrection of the body and the life everlasting.” These are the things we’re talking about when we say that the end is coming.

The end is coming. Usually when we hear the term “the end,” we think, “That’s the end of the story; there’s nothing more.” The movie screen shows “The End,” and that’s it. End of story. The end. But that’s not the thought here when we’re talking about “the end.” No, here I’m using the term “the end” in the sense of “the goal” that we’re heading toward.

“Then comes the end,” it says in our reading from 1 Corinthians 15:24. “Then comes the end”: The Greek word that’s used there is “telos,” which means “goal.” The goal, the destination that we’re heading for, will have been reached. All of history is moving toward that goal. Life on this planet is not a series of random events with no purpose or direction. No, God has a plan, and he is moving things toward that goal. You and I may not see how he’s doing that, but rest assured, we’re moving toward the goal. There is an end purpose to all the seeming craziness that’s going on in this world. God has a plan. He has an end in sight.

And his plan is for our good. The end that God has in sight is for your blessing and benefit. It’s good stuff that we’re talking about today: Christ’s second coming, our being raised from the dead, the final judgment, being welcomed into eternal life. This is our hope. This is what we have to look forward to. Lift up your heads, dear friends; your redemption draweth nigh!

The end is coming, and it is focused on our Lord and Savior Jesus Christ. The events that will happen at Christ’s second coming are the result, the outcome, of Christ’s first coming. What Jesus accomplished by his coming in the flesh 2,000 years ago–his suffering and death for our salvation, his resurrection from the dead, his ascension into heaven–the results of all that will reach their consummation when Christ comes again on the Last Day.

This is why we have nothing to fear about the end. On the contrary, we look forward to Christ’s return with great excitement and expectation. It’s going to be wonderful what will happen when the end comes. Because Jesus makes it so.

Think about what Christ has done to make us ready for his return. You and I were lost in our sins, with only death and the grave and hell staring us in the face. That is a truly terrifying prospect. But Christ came to undo all of that. Jesus came to reverse the curse, to save us, to rescue us from God’s wrath. God’s own Son came in the flesh and dwelt among us, calling us to repentance and faith. Jesus calls us to follow him, which is the only way out of death and hell. We are not able to rescue ourselves. God has to do it.

And so Christ came, making God known to us. In Christ, we know God as our kind and loving heavenly Father. God has had mercy on us, and sent his Son to save us. Jesus shed his blood on the cross, taking the punishment for our sins and paying the price for our forgiveness and redemption. Jesus then rose on the third day, to show that death could not hold him. Life is the result of what Jesus has done. And so, through faith in Christ, we have what we need to stand as righteous on the Day of Judgment.

What Christ did at his first coming is the basis for our hope at his second coming. Trust in Jesus, and you will be alright at his coming–literally, all right, right in body and soul, right with God, right forever. Your “rightness” comes from Christ.

The end is coming. When Jesus returns, it will all come to light, the results of what he has done. One result will be the resurrection of the dead. Paul writes about it in 1 Corinthians 15: “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.”

It’s like this: Christ rose from the dead, and so we who belong to Christ will be raised also at his coming. Christ is the firstfruits. “Firstfruits” means there’s more to follow. Jesus leads the way; we will follow. Jesus rose, in victory over death. So we too will rise, bodily, because Jesus shares his victory with us. You were joined to Jesus and his resurrection in your baptism.

Your body is in need of a divine restart. You can feel it; so can I. This old bag of bones is falling apart and racked with aches and pains. This mortal body is subject to disease and death. If the coronavirus doesn’t catch you, something else will. No mask can shield you from death.

But God has redeemed your body. That’s why God poured the water on your body in Holy Baptism. That’s why Jesus puts his own life-giving body into your body in Holy Communion. God has redeemed your body, not just your soul. And God is going to do something new with your body, long after it has been laid in the grave.

At Christ’s return, the trumpet will sound, and Christ will raise you up, whole and complete and better than ever. We don’t know exactly what that will look like in every respect. The Bible doesn’t give us all the details. But the Bible does tell us that you will be you, that you will have a body–your body, raised and restored and made glorious–and that your body will no longer be subject to all that ails and afflicts you now. No more sin, no more sorrow, no more tears or headaches or heartaches. Friends, I am looking forward to that day!

The end is coming, and what else will happen? Clustered together, biblically speaking, are the return of Christ, the resurrection of the dead, and the final judgment. The judgment scene is portrayed for us in the reading from Matthew 25. Christ the King comes and is seated on his throne. The sheep and the goats are gathered before him, the righteous and the cursed. There will be a separation, a sorting out. The difference will be faith or unbelief. On the one hand, Christ will welcome into his kingdom the righteous, that is, those who are righteous through faith in him. A true faith, a genuine faith, is one that is connected to Christ. And to show that it was a living faith, the evidence cited will be works of mercy flowing from faith in Christ as its natural fruit. On the other hand, the cursed will be those who rejected the only Savior from sin. They will be judged because they had no connection to Christ and thus no works done from faith. It’s not that our works save us. No, we are saved by grace through faith, apart from works. But a true and living faith in Christ will naturally produce good works as its fruit.

By God’s grace, you have faith in Christ your Savior. Sustained in this faith by the Holy Spirit, strengthened in faith by Word and Sacrament, your life will produce works of love and mercy done in connection with Christ. And these are what will be cited when you stand before the throne of judgment. Not your sins. No, they have been forgiven and forgotten. The good works you have done–these will show that you indeed had a genuine faith.

So you have nothing to fear on the Day of Judgment. Christ has taken care of that. Your judge is also your Savior. The end is coming, and that will be a day of joyous welcome, a happy homecoming, when we enter into the eternal kingdom God has prepared for us.

The end is coming, but when it comes, that will be only the beginning. Death–destroyed. Eternal life, with glorified bodies in a restored creation–this is what we will behold. Safe and secure, like sheep with their Shepherd. What a joy it will be! All the company of heaven, gathered together for an unending Thanksgiving feast–no mask mandates, no social distancing needed–praising God, in perfect peace and fellowship. And you will be there!

The end is coming. The end, the goal, is this: Christ will deliver the kingdom to God the Father, having accomplished everything he set out to do. Christ will have destroyed death. He will share with us his resurrection victory. And he will welcome us into his eternal kingdom. That is the end, that is the goal, that’s what we have to look forward to . . . namely, The End.