Peace Lutheran Church
Posts Tagged "Shepherds"
Ninth Sunday after Pentecost
July 08, 2024
July 21,2024
A Righteous Shepherd-King
Text: Jeremiah 23:1–6
Sermon Theme: The days are coming when God will “raise up for David a righteous Branch, and a king shall rule and act wisely and do God’s judgment and righteousness in the land.”
Sermon Outline
1. You need a king.
2. The world’s kind of king will mislead people and serve only himself.
3. But God promised a different kind of king.
The Days Are Coming When God Will “Raise Up for David a Righteous Branch, and a King Shall Rule and Act Wisely and Do God’s Judgment and Righteousness in the Land.”
4. God sent his Son to be our righteous Shepherd-King.
5. Through this Shepherd-King, you receive true righteousness from God.
Sermon
1.
Grace, mercy, and peace be to you from God our Father and our Lord and Savior, Jesus Christ.
My dear brothers and sisters in Christ, the text for our meditation today is the Old Testament lesson of Jeremiah chapter twenty-three verses one through six.
You need a king. You might not think so. Americans don’t like kings. We rejoice every year that the founding fathers tossed off the yoke of King George III. We affirm government of the people, by the people, and for the people. As a worldly political policy, our American system of checks and balances is good and beneficial. It works. But before God Almighty himself, you need a king. You need not an earthly king. You need God’s kind of human king.
2.
You don’t need the world’s kind of king. The kings of the world can prove to be incredibly violent and murderous. One thinks of all the blood that was shed by the kings of ancient Assyria and Babylon and Greece and Rome and, in more recent days, absolute rulers such as Hitler, Stalin, Chairman Mao, Pol Pot, and many others.
Kings of the world are typically not righteous in God’s way of righteousness. They rule in very unrighteous ways, with wicked policies toward the people and in turn leading the people in wicked ways. As goes the king, so go the people.
The root of the problem is this: kings of the world are self-serving. The adage is apt: “It’s all about power, getting it and keeping it.” Worldly kings seek their own glory and prestige. They often don’t really care about their people or their people’s plight. They’re interested only in feathering their own nest.
What results from these policies and practices? The sheep scatter. Every sinner does his own thing. Every sinner goes his own way, and that way is always away from the true God, their Creator—always. Without a righteous shepherd-king, the sheep disperse and wander aimlessly. At an archaeological dig in northeast Syria, you will often see\ flocks of sheep daily pass the site. Each sheep would wander off in its own direction until the shepherd came and gathered them together. Sinners are like that. Without a good shepherd-king, everyone does what is right in his own eyes, instead of what is right in God’s eyes. As Isaiah confessed for us, “All we like sheep have gone astray; we have turned—every one—to his own way” (Is 53:6).
Ancient Israel can function as a visual aid, as a model of what happens without God’s kind of human king. In ancient Israel, the king was supposed to be a good shepherd who would gather his sheep and lead them in the ways of the Lord. Jeremiah states God’s own expectations for God’s kind of king: “Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place” (Jer 22:3).
But a bad shepherd-king will mislead the people and serve only himself. Jeremiah, as well as Ezekiel in Ezekiel 34, condemned the last shepherd-kings of Jerusalem in his day. They attended only to themselves. They were only self-serving. They built their own magnificent palace but did not care for the people by doing what was right before God. Their eyes and heart were oriented toward only their own covetous desires. Their practices consisted of shedding innocent blood and practicing violent oppression. And the worst thing was that they led the people away from the true God toward idols. They corrupted the people, and the people themselves became corrupt and guilty as well.
They were supposed to be good shepherds, to rule the people in true righteousness, to lead the people in God’s ways, and to unite the people to serve the Lord in true unity. But in fact, the corrupt practices of the kings corrupted the people and would lead to their dispersion. Jeremiah announced the words of Yahweh, the God of Israel: “Woe to the shepherds who destroy and scatter the sheep of my pasture!” (Jer 23:1). And in fact, the sheep were scattered among the nations. In 587 BC, Babylon came, destroyed Jerusalem and the temple, and exiled the people.
3.
But God did not end his message there. Through Jeremiah, God announced a wonderful promise of a different future. In the future, God will regather the remnant of his flock out of the other lands and bring them back to the sheepfold. Not only that, but The Days Are Coming When God Will “Raise Up for David a Righteous Branch, and a King Shall Rule and Act Wisely and Do God’s Judgment and Righteousness in the Land” (v 5).
In contrast to the wicked and unrighteous kings Jerusalem was used to, this future king will be a righteous Branch, which will grow into a tree that will bear much fruit. This future king will rule wisely and do what is truly righteous. He will unite Judah and Israel in salvation and safety. No longer will they fear conquering enemies. And through the messianic King, the gift of righteousness will come to the people from God. The Messiah’s name will be “Yahweh is our righteousness.” Through the rule of the Davidic Messiah, Yahweh is the author and source of our righteousness.
4.
Hear the good news. God fulfills his promises of old. He began to restore his exiled people back to the land of Israel in 538 BC and then more in 457 BC. And in the fullness of time, six hundred years after Jeremiah’s promise, God brought his ancient promises to fulfillment. God sent his only-begotten Son to join the human race, to become Israel’s human King from the line of David. God gave you a righteous Shepherd-King. And what did he do? During his public ministry in the land of Israel, he had compassion on Israel as sheep without a shepherd. He gathered to himself the lost sheep of Israel. He did what a righteous king was supposed to do. He had compassion on the helpless, the widow, the fatherless, the weak, the overlooked nobodies. We can read about his public ministry in the Gospel appointed for this season, the Gospel according to Mark. Jesus saw the people of Israel as sheep without a shepherd, and he gathered them to himself. He continues to do that even to this day. Remember the Day of Pentecost, how the Holy Spirit was sent by the exalted Messiah Jesus and came upon Israelites who had gathered in Jerusalem from around the world.
God gave you a righteous Shepherd-King. Jesus is the Shepherd-King who unites his people like a shepherd unites his sheep. And he adds even more to his flock, those beyond native Israel. Through holy baptism, he brought even us Gentiles into his sheepfold. He gathers his own from around the world and brings us to God his Father. Jesus is the Shepherd-King of Israel, who is better than any of the preceding kings of Israel. In fact, he does something surprising. This Good Shepherd laid down his life for his sheep, for you. And God raised him up on the third day and highly exalted him. Now Jesus as the Davidic King rules over you by his Holy Spirit. To live under his rule is a blessed life. He brings you to the God of ancient Israel, the true God and makes you part of his own flock. Through his sacred meal, he nourishes you with his body and blood and gives you eternal life with him. You by faith belong to his flock and enjoy salvation and safety under his rule. You need not fear anything. For your Shepherd-King is all for you, no matter what. After those woeful shepherds, “behold, the days” of “a righteous Branch [who] shall reign as king and deal wisely and shall execute justice and righteousness in the land.”
5.
Jesus is the righteous Shepherd-King. Through him, you receive true righteousness from God himself. God laid on Jesus, the King, your iniquity and sin. And God reckoned to you the righteousness of Jesus, which he achieved by his own righteous doing and suffering. By faith, you now stand righteous before God. Yahweh, the true God, is now the source of your righteousness. His righteousness has replaced your wickedness. And by his Spirit, he promises to lead you in righteous ways. You belong to the righteous Shepherd-King of Israel. Follow his paths, the righteous paths of your righteous King. And wait with eager anticipation for when Jesus comes again in glory to gather you and all his flock together into his glorious, eternal kingdom. God has given you a righteous Shepherd-King. Enjoy by faith his rule now. Hear the Word faithfully preached and taught by his called undershepherd, your pastor. Receive the Lord’s Supper rightly administered by his called undershepherd. And look forward to the day of bodily resurrection when you will see your righteous Shepherd-King face-to-face.
The peace of God which surpasses all understanding, guard, and keep, your hearts and minds in Christ Jesus. Amen.
Eighth Sunday after Pentecost
July 08, 2024
July 14, 2024
Amos—A Prophet For Our Times
Amos 7:7-15
Grace, mercy, and peace be to you from God our Father, and our Lord and Savior, Jesus Christ.
My dear brothers and sisters in Christ, the text for our meditation to-day is the Old Testament lesson of Amos chapter seven verses seven through fifteen.
Today’s text presents us with some unique challenges. The Law of God is the predominant preaching. The plumb line is God’s Law at work judging the crooked ways of a perverse and obstinate people. Amos’ mes-sage of impending desolation and ruin about to come crashing down of Isra-el for their sins is not so much a challenge for us. We raise little objection to pointing out the sins of others. Israel had it coming to them for their dis-regard for the holy sanctuary of the Most High God. We learn from the con-text that the worship of foreign false gods was taking place there. We learn that this is sanctioned and promoted by Amaziah and King Jeroboam.
The challenge we face in hearing this text is applying the same trans-parent Law of God to our own nation and our own church. Another chal-lenge we face is seeing Jesus at work in the text and how this text sheds its foreshadowing light on the cross. This is the preacher’s task. Your task is to hear it and believe it. So we begin with our sin and the plumb line that sets the standard of perfection God expects. You might want to buckle up. This exam has all the makings of a rough ride.
Israel had their woes in their day, and they paid dearly for their apos-tasy. In today’s democracy it is reprehensible and appalling that under the law unborn children are being discarded under the guise of a woman’s right to choose and hailed as a personal freedom. In today’s democracy it is shameful that under the law marriage is dismantled and redefined to justify the sin of homosexuals. In today’s democracy we can no longer call our-selves “one nation, under God” because such a claim tramples the rights of a chosen few. Under the laws of the state, you and I can exercise all kinds of freedoms that violate and transgress the Laws of God with no apparent con-sequences. The print of our liberal press trumps the “Thou shalt not…” in-delible mark that God has written on our hearts. Violate the conscience and cross the line one too many times and the sin becomes the status quo.
It’s no surprise that visitors to our worship are puzzled by the words of our confession of sins that acknowledge “I, a poor, miserable sinner…have ever offended You and justly deserve Your temporal and eternal punish-ment.” Not only visitors, but even members of our own fellowship may ex-press difficulty seeing themselves as poor or miserable in their sin. Objec-tions to sin set forth by the plumb line of God’s Word tramples one’s com-fort and intrudes upon one’s right to the pursuit of happiness. So you begin to see the challenge we face to be steadfast and faithful to our just and right-eous Lord while we are beset by such resistance to the truth.
Sadly, the woes of an apostate nation have infiltrated Christ’s Church. The priest of Bethel takes the political route when accusing faithful Amos of conspiring against the nation and the king. His objection raised to Jeroboam is heavy-laden with political rhetoric and hints of a bid for re-election. In today’s church there is no lack of Amaziah-types who use their positions for political gain and power brokering. Recent attempts by the faithful to point out false doctrine and practice in our own synod has been met with calls of extremism and accusations of lovelessness. Can’t we just all get along? The plumb line is an obsolete means of measuring. For the sake of mission opportunities can’t we just forego doctrinal integrity and compromise a lit-tle here and there? It would go a long way to healing divisions among the brothers if we could just turn a blind eye to our black eyes in the synod.
Why is it so hard for us as God’s people to listen when He speaks to us? Why must we put political spin on “what does this mean” and raise ob-jections to what God declares clearly and emphatically in His holy precious Word? You and I are indeed “poor, miserable sinners” who call on the Lord in the words of the Kyrie: Lord have mercy. Christ have mercy. Lord have mercy. This is the Church’s prayer in our day. Should the sanctuaries in which we worship today be laid waste? Will the Lord raise His sword against the house of Biden? Must the Lutheran Church—Missouri Synod go into exile away from her land? What prophet will speak of such treasonous news? Can’t we all just get along?
I told you that you might want to buckle up for the bumpy road. The Law of God is always an accusing word. It condemns such that the plumb line is true and accurate in its measurements. The just judgments of God are miserable for the poor sinner forces to his knees in confession. They bring low in order that in due time they might also raise up with the forgiveness of the Gospel.
The Gospel? Oh yes, the other challenge of the text I mentioned be-fore is seeing Jesus in the text. How is His holy cross foreshadowed in light of Amos’s confession and faithful proclamation? Think of Jesus as the em-bodiment of the plumb line. He comes as Israel reduced to one in order to fulfill all that the Law of God demands of us as a nation and as a church. He’s the standard we are to be but fail to be because of our sin. Therefore, the sentence of desolation falls on Jesus who stands in our place at the cross. The sanctuary of Israel is laid waste in the crucifixion of God’s Son under Pilate’s sword. The high places of Isaac are made desolate that we might look up upon Him who was pierced for us. He is the new Isaac, the nation Israel redeemed and brought back anew from exile in Christ’s body, the Church.
Amaziah looks short-term to his political future and stability in a time when the nation is crumbling and the kingdom is falling. Amos sees long-term beyond and puts his trust in the words of the Lord to bring low in order to raise up again. The Messiah will bring this about in a future hope. He will redeem as the Word made flesh suffers and dies under the weight of the peoples’ sin and unbelief. Jesus is this Messiah. Jesus is this Redeemer for you and for all people. His kingdom has no end. This is the sweet Gospel of our heavy-laden text. In the midst of taking away His presence from this re-bellious people, the Lord God is preparing to send His Emmanuel who is “God with us.” The Old Testament plumb line is enforced and exceeded be-yond all measure in Jesus, the New Testament plumb line employed on the cross for you. There you see the magnitude of your sin as poor, miserable sinners (and mine too) as they result in the death of God’s only-begotten Son. There you see the magnitude of God’s mercy and forgiveness in that you are spared. You get to live. You are spared the God-forsaken desola-tion. The angel of death passes over you. The sanctuary of your soul is not laid waste, but filled with forgiveness, life, and salvation in that Plumb line.
Today’s text presents us with a number of challenges as we consider our rightful place before the perfect plumb line of God’s impending Law. We like to point the finger at Israel and say, “They got what they deserved!” When we turn the condemning finger inward at us both as a nation and as a church, we fare no better. We believe that Christ will come to be our Judge. In many ways, Amaziah reflects our short-sighted, here and now mode of preservation. The accusations of the Law always hurt when we take them seriously. Sin carries consequences. Thankfully, Jesus met the challenge and bore the consequences of our sin on the cross. Thankfully, the challenge of the plumb line we could not endure Jesus endured for us in His sinless life and innocent death. Thankfully, you and I are members of a kingdom that does not fade or perish.
Thanks be to God!
The peace of God, which surpasses all understanding, guard, and keep your hearts and minds in Christ Jesus. sAmen.