17th Sunday of Trinity, James 5:1-20

Sept. 30, 2012; 18^th Sunday of Trinity; Texts: Psalm 104:27-35; Numbers 11:4-6, 10-16, 24-29; James 5: (1-12) 13-20; Mark 9:38-50; Title: Christ’s Patients are Given Patience; Rev. Tim Beck

Grace, mercy, and peace from God our Father and the Lord Jesus Christ!

Last week we heard from the book of James, probably the earliest written epistle in the New Testament. We noted James’ rich allusions to the Old Testament and his quotations from Jesus, his brother and Lord. We noted how James divides law and gospel. As for the law, he weaves the second and third uses of the law, telling    believers what pleases the Father yet calling us to repentance. As for the gospel, James tells us who delivered us from our sin, that Christ is the only Saviour.

          Today James paints a big picture, describing the cosmic war between two worlds. One world, the losing world, is that of the devil, the flesh, and all patterned after our sinful desires. The conquering world is the heavenly, the eternal, the compassionate, the re-created brought to earth by our Lord Jesus Christ. James shows the full perspective beyond time, that of eternity, while he highlights daily battles, the deathly vs. “lifely” battles. He reports the daily battle like it is, warning those who do wrong and giving hope to the faithful. James points out that sin’s cost is not new. It is as old as greed, avarice, covetousness, cupidity, theft and the spirit that leads to murder. Faith’s cost is not new either, as in James’ day, after believers in Jerusalem sold all they owned and the Lord did not return immediately, they fell into need. Their need became suffering when persecution drove many from Jerusalem to other cities where they were friendless and poor, and easy to abuse. Those who remained suffered under the chief priests and scribes, who cut them off from the benefits of social approval, such as easy access to employment.

          Then James shows us the unseen; that the abuse of the poor, especially the believing poor, is against the Living God. To harm Christ’s body is to attack Christ. He warns the powerful who influence the courts to condemn the righteous. He warns those who defraud laborers, who live on the earth as if that is all there is, life on earth.  He also speaks to the weak in Christ, who because of faith in God suffer abuse, and therefore ask “when will our Lord answer our need?”  Do you ask that question too?  The same question needs answered in our day. For example, Christian families in Islamic lands suffer because of faith, forced into 3^rd class status, many into inescapable poverty. Many Christian families near Cairo survive by scouring the dumps for recyclables. A good day is to make a dollar selling what is found. Now that the Muslim Brotherhood is in power in Egypt, even that income is endangered. Nor can these poor flee the country if targeted. The true church has known these troubles throughout the centuries. Wherever there is faith - the devil, our flesh, and the world - make war against it. Was it not so in the days of our Lord? You have condemned; you have murdered the righteous man.  And that is James’ answer to the question.

          You remember the question, “when will our Lord answer our need?” He did when the righteous man was condemned and murdered. Who is the righteous man? We know only one righteous man; He who suffered once for all, for all. We know our Savior did not resist evil, though He called His persecutors to repentance while dying to forgive them. He died so that all who believe receive His imputed righteousness and His very life. We know into whom we are baptized, so that to harm Christ’s body is to attack Christ.  And there’s this too - He rose from the dead and ascended to reign, so that all believers will be raised with Him to share in His victorious rule. He is our righteousness. He will exalt His body with a strong arm, James says; for did you catch the Old Testament name he uses… the Lord of Hosts?  He is the Lord of armies, faithful toward His people, promising an end to evil’s kingdom. He is a victorious warrior.

          Therefore James announces a holy future, one that has begun and grows to the Last Day. To the unrepentant he says weep and howl now, lest you do so forever: Your riches have rotted, literally, from the past until now are rotted; and your garments literally, from the past until now are moth-eaten.  Your gold and silver from the past until now are corroded (or cankered) with corrosion (or poison).  From the beginning of sin and what sinners cling to, what is treasured in closets, in the bank, is already rotten before God. God sees it as it is. No matter how outwardly honorable the unrepentant, his deeds are corroded and poisonous, and will burn like fire.  For the repentant, they hear the fate of the unrepentant. Why does the church need hear this, the suffering church, those who are defrauded their wages, cheated and oppressed and some killed?  Why does James say this to those without hope from the world, who have no escape from bullying, abuse, and evil days?  Why are we told, who though not at the bottom of the barrel, face the same enemies of the devil, the world and our flesh? We need know there is an end to injustice and evil. We need know that our sins were forgiven on the cross and that the Lord of Hosts who died, rose, and ascended is coming again to set all right. The suffering church needs to know evil will lose. Then the church can be patient in the midst of her trials.

          Inspired by the Holy Spirit, James repeatedly says be patient, because our Lord does not forget, delay, or ignore.  He will save us. The righteous will be vindicated. They will be blest forever and ever. That encouragement should be on the tip of our tongues, to encourage one another. That encouragement will suffice, because the One Righteous Man did not resist our evil. He forgave our sins and He shall return in glory. Like Him, be patient, longsuffering and enduring like the farmer who waits for the earth to bring forth its fruits. Be steadfast and firm in your hearts, says James. That is a difficult word when the good things we love slip away or are torn away. So James calls us to repent our unbelief. Yet he also promises “the coming of the Lord is at hand.” Righteousness shall rule, goodness and mercy shall thrive, and we who know the Lord shall sing. James’ grammar he literally says, “For He came and is coming and coming and the coming of the Lord is at hand.” It is not “He will come but until then we have nothing.” Our Lord is present now and He is working now toward the fulfillment. For example, unrighteous riches, garments, and gold are already rotted; and in the same way the Lord is already at hand.  Even in the worst moments, the Lord is with you, carrying you in His presence until His visible, glorious coming. 

          Did He not become man to live among us, suffer, die, and rise? Before He ascended He said “Behold, I am with you always, even to the end of the age.” He is here in His word, granting you life. He’s been with you since you were given the Holy Spirit in Baptism. And He feeds you a banquet of His true body and blood, a feast to be fully revealed on the Last Day. He puts Himself onto your tongue now, giving us the eternal; as he poured Himself out in the past in the healing waters of baptism.  He is present until that Great Day when all things are set right by the Lord of Hosts. This is your source of patience, so that like Job who argued and cried out, who complained, he yet hoped and remained in the Lord. In Job’s history we see the Lord’s good end, and Job’s vocation to be a witness to salvation.  So too the prophets declared what was to come, knowing it was manifest even if hidden like yeast in dough. So too James says do not swear by heaven or earth, because of who reigns now - and because of how the Pharisee’s swore as a loophole. The Pharisees said, if you don’t swear using God’s proper name you can fudge the facts. James says that abuses the Lord who judges the past, present and future. So James goes on, threatening and promising, see-sawing with law and gospel. After his admonition not to abuse oaths he returns to the life of the church and says: Is anyone among you suffering? Let him pray…

          Why? Because God the Father hears; He sent His righteous Son who died, rose and ascended and is present until coming in glory. Lift up your heads. Such promises sustain the church, even in the garbage dumps of Cairo, to share Christ’s life.   These promises give the church a life of mercy together; including the use of churchly offices for our good. Call for the elders if you are sick… more literally, feebly-sick, weak and unable. James says Christ’s institution of the pastoral office is for your help.  And let them pray over him anointing him with oil in the name of the Lord. They come in the name of the Lord.  They anoint with oil… an interesting expression. It is not the same word as chrism, the anointing given kings, prophets, priests, the holy anointing. It is an applying of oil, in the parlance of the day, as medicine.  The elders care for the body… but especially the soul. And the prayer of faith will save the one who is sick. This is not the quality of faith but what faith receives when we pray “our Father, thy will be done.” 

          James illustrates with Elijah, with weaknesses like ours. Yet Elijah prayed because the Lord said pray, and his prayers were therefore answered. We are commanded to pray, not for an exercise in will power; rather because we have a Father who hears. James points us to the righteous one, the Lord of Hosts, the one who soon returns, who is coming even now working for your good. And faith receives the benefit of every promise from God, into eternity. So if he has committed sins (in the past to the present) he will be forgiven. Note the elders’ chief ministry is confession/absolution, the gospel. Yet James says confession/absolution is given the whole body of Christ.  So we confess one to another, and the justified have confidence our prayers are heard.  So James concludes his epistle, mindful of the cosmic battle and our weakness, our need for a faithful Saviour. James concludes with the gospel, with confession and absolution to the wandering sheep brought back, to salvation of a soul from death, to covered sins. Absolution conquers in the cosmic battle; despite our many sins, despite our sufferings on earth, there is an abundance of grace. We, the absolved, are already in heaven while we await our Lord’s visible, bodily return. Look up, He is coming for you.

The peace of God which passes all understanding keep your hearts and minds in Christ Jesus our Lord (Amen).

17th Sunday of Trinity, James 3:13-4:10

Sept 23, 2012; 17 Sunday of Trinity; Texts: Psalm 54; Jeremiah 11:18-20; James 3:13-4:10; Mark 9:30-37; Title: Stick the 2 x 4 where it Belongs. Rev. Tim Beck       

Grace, mercy, and peace from God our Father and the Lord Jesus Christ

James just gave us many commands, and all good ones.  Naturally, he concludes by calling us to repentance. James is not a marshmallow about what goes on in us. He knows us, the Holy Spirit inspiring Him to point out what we try to hide. Addressing Christians, he aims to strike godly fear in god-fearers. But that’s only ½ the job of repentance. Does this passage also give hope to sinners; does it declare the gospel? And does this portion of James’ letter give us, through the gospel’s fruit, the           power to not sin? Does it both speak Christ’s absolution and speak Christ into us?

          It is a gross misinterpretation to conclude from James “Christian faith is all up to me, all about me.”  It is a misapplication to say “I’ll improve myself right now by giving up coffee, and that will make God happy.” It is a misstep to then feel guilty when you smell the delicious aroma from a coffee machine and wonder “where’s God’s help?”  That is to misuse the law for our goals and not for repentance: and more importantly, it is to miss the fact that James gives reason for hope.

          Listen carefully; James speaks and alludes to vital promises from Christ’s word. Remember the context; he speaks to Christians. James speaks not to the world but to the faithful. For example, he says the repentant will be what… exalted? That’s not a promise the world makes. Those who confess failure get fired. But Christ says those who confess their sin He lifts up into heaven, before the          Father, reconciled, restored, renewed, rejoicing. James tells you whom the Lord receives; those who know their need of God. Where have you heard that phrase? It’s in the beatitudes.   Jesus said it. And on the cross He fulfilled that lofty ethic for us. How else could we be numbered among the meek? How else do we become seekers of righteousness and peace; and receive       persecution as a privilege?  James also exclaims “He gives more grace… He gives grace to the humble.”

          That is, He gives grace to the repentant, to those who admit their need of God. And grace is not an infusion of ability to do it yourself. That’s a popular definition but it is the wrong definition.  It’s not all about you. It is about what Jesus did for you. God’s grace is given those who admit the wrong in us, the evil in our passions, our desires. These folks are blest, because they are justified by God. Listen to James carefully, asking do you admit to a spirit of murder, covetousness, and adultery against the Holy God? Then there is hope; for grace is the forgiveness of sin where the repentant receive Christ’s unmerited merits. In baptism we were dressed in the righteous robe of Christ so that Christ might dress Himself with us as His body, as His bride, as His building, so Scripture says. What a precious gift, to be dressed in the robe of Christ so that Christ dresses Himself with us as His mystical body. The Father is jealous over that gift. He is jealous for you. Rejoice Oh Christian. “He yearns jealously over the spirit that he has made to dwell in us.”

          What a gift that God cares, and cares about what He gave to you in baptism and continues to give so that you enter eternal life. That’s why James points out what is not well in us, because we saints are simultaneously sinners. That’s why the readings from the prophet Jeremiah and St. Mark also paint an ugly picture of an ugly reality yet points us to Christ’s righteousness for us. Our Lord forgives. And He gives the Spirit so that we desire to please our God; which brings us to something else in our text. James applies the law in two ways. Those in whom the Lord’s Spirit dwells are encouraged to do what is right. That’s the third use of the law, a use only for Christians because the Spirit both gives us the desires to please God and teaches us what pleases God. But the third use is sneaky. It drags us by the ear to the second use, revealing our need for continual repentance. We’re dragged the way of death by our lawbreaking, yet the Spirit of Christ tugs us back to the font, to absolution and so to new life. Baptism into Christ’s death the old man died, but that codger needs drowning daily. It drowns when we confess sin, and you rise with absolution to live for God. Sin’s goal is to separate you from all others, but confession/absolution restores you to fellowship.  (That’s why the Lutheran church practices individual confession and absolution.) James uses the 3^rd and 2^nd use of the law for our sake because we know two worlds, one of unbelief the other of faith. We not only know rebellion, we have tasted humility, and hence godly wisdom.

          What does it mean to be wise? Of the world’s wisdom all sorts of pictures enter our minds. There’s the man behind the curtain in Oz, pulling the strings. There’s the clever politician whose victories leave a trail of moral carnage. There’s the wisdom of heavy handed bureaucrats happy to decide your future.  There is the wisdom of “it’s all about me.” But there is a higher and better wisdom. James, Hebrew that he is, embraces what the Torah reveals. He often speaks in Old Testament imagery, in the context of the prophets. For example, James speaks of wisdom that is not only moral, but also relational. James speaks of Old Testament wisdom that comes in only one way: wisdom comes from receiving the Lord’s faithful righteousness. That is, he preaches the divine order, a living dependence on the Living God. That’s the New Testament way too, and by this wisdom James teaches, rebukes, and promises. He contrasts two kinds of wisdom at war: the world’s (which is the loser’s) that seems to be stronger and is too strong in us. Then He speaks of God’s winning wisdom that appears deathly weak, dying daily on a cross because of what the One Death finished on a cross for us. James points out that the world’s strong wisdom was conquered by God’s weak wisdom.

          That’s why James bids the church to “repent and receive the wisdom from on high.”  He tells us point blank we must refuse the world’s wisdom. Its way is from hell. It is in our sinful flesh, in our fallen race and we build it into institutions, into the fabric of everything around us. It “is earthly, unspiritual, demonic,” and produces fruits common to those things. But the winning wisdom is of an entirely different character and result. It is selfless, meek, generous, ordered, clean, “pure, peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.” That wisdom’s beautiful characteristics are not simply what a person does, but originate in Christ’s love, joining us to relationship, to community. Divine wisdom is at heart personal and in fact is a person.  Does James’ description sound like someone you know? Does it sound Trinitarian, with each person of the Godhead sharing, giving and loving? Who is righteous, whose righteousness springs up because the seed He planted is peace? Whose is a faithful love, a righteous and jealous love? For example, the Old Testament shows how God’s Son revealed Himself as a person who seeks relationship with those who run from Him.  At times He is depicted as “the messenger of the Lord” who speaks for the sake of the hearer. He is personified as “the Name,” “the Word,” “the Glory,” “the Spirit,” “the Power,” and “the Wisdom;” so that we might be united in Him.

          This is who seeks you, as also recorded in the New Testament. The Apostle John says “In the beginning was the Word and the Word was with God and the Word was God.” James says He is “the wisdom” who came down from above, God made man, personified in flesh, revealed for our reconciliation. He is from above, coming down to bring peace; that is declaring us righteous and restoring us to fellowship with God and each other. He is wisdom for us the church, filling us with heavenly wisdom, so that we might be filled with Him, living in this corrupt world yet living as His body in the world. James preaches that theme. You are not of this world you are of Christ and called         to manifest Him who lives in you. Seek that wisdom.  Seek Christ’s cross, the wisdom of God.   We were given that wisdom in Holy Baptism, Christ the Word joining us to His death and life. There the Spirit entered for faith, giving us the spirit of life over which the Father jealously yearns.

          The Father yearns for our completion in Christ; that we shine with His righteousness; that we put Him on, made holy in His wisdom.  And these gifts are ours, for the Spirit has been and continues to be given us, because as James hints, God the Father made Himself our friend. That’s the context in which James applies the law; in the context of the justified, of those baptized into Christ and given the Spirit of God. In that context James speaks the law to contrast worldly and heavenly wisdom. In his one-room-schoolhouse, he takes us by the ear behind the barn for a good thrashing, applying the law because we need daily repent. We easily forget that friendship with the world is enmity against God. You don’t want to be God’s enemies again do you? Nor does your heavenly Father who yearns for you; the Father yearns that you receive the full inheritance of Christ. For this reason you and I are called to daily repentance, to humility, to submit to God with a promise ringing in our ears: resist the devil and he will flee from you.  The Spirit of the Lord strengthens the repentant to resist evil and to enjoy the peaceable wisdom from on high.      

          As an aside, James probably wrote the first NT book, likely in the mid 40’s AD, before the Jerusalem council admitted Gentiles to the church. James is probably not the disciple James, executed under King Herod in 40 AD. The author is James the Elder, the Pastor of Jerusalem, Jesus’ brother. And reading James needs be done with the gospel in mind, because it has so much law. That’s why Luther called James a “straw epistle” because the gospel does not seem to predominate. Luther accepted its authority, encouraging it to be read with other New Testament books. When reading James carefully ask how He refers to the promises of God, according to the analogy of faith. For example, James proclaims Christ as the wisdom, drawing on Old Testament gospel passages. And through the wisdom of God, through the heavenly wisdom of the cross, the Lord of Hosts gave you a living spirit through the promises of Holy Baptism. There, and daily, our Lord speaks absolution and speaks Himself into us. Therefore, let us daily repent, confident our Lord receives us; knowing when we pray in “the name,” He hears us. Let us gladly eat and drink at His table in faith, receiving His forgiveness and life. He who is faithful jealously yearns for your salvation.

The peace of God which passes all understanding keep your hearts and minds in Christ Jesus. (Amen)

16th Sunday of Trinity, Mark 9:14-29

Sept. 16 2012; 16^th Sunday of Trinity; Texts: Psalm 116:1-9; Isaiah 50:1-10; James 3:1-12; Mark 9:14-29; Title: What Jesus Does to Faith; Rev. Tim Beck  

Grace, mercy, and peace from God our Father and the Lord Jesus Christ

Jesus comes down the mountain with some companions, and what does he find? It’s a scene from “My Fat Greek Wedding” or “Zorba the Greek” or the “Italian Game” or “the Polish Party” or “The Irish Wake.” It is wild, confused, a loud crowd shouting, arguing, a not uncommon human behavior in the Middle East. The agitation isn’t surprising. But St. Mark reveals a surprise that he doesn’t explain. “When they saw (Jesus) they were greatly amazed,” we could translate “super-amazed.”  But it is only Jesus, just like the three disciples noticed, after Elijah, Moses, and          that terrible voice hidden in cloud said, “This is my beloved Son, listen to Him.” That’s where Jesus just came from, the Mount of transfiguration. But he looks… just like Jesus now. Nevertheless, when He shows up the crowd is super-amazed.  The transfiguration was truly amazing though only three disciples saw it. And just before that the disciples were amazed when Jesus predicted his death.  They didn’t want any of that. Peter told Jesus so.

          Now down from the mount the amazing Jesus asks those disciples whom He left behind “”What are you arguing about with the scribes?”  Arguing with the scribes is not surprising. They’ve been after Jesus since the start of his public ministry. Their amazement at what he says and does turned into jealousy, envy and hatred. When Jesus isn’t around to attack his disciples will do. Now there’s another surprise. Jesus asks his disciples to explain what’s wrong, but they don’t. Instead a man speaks up from the crowd, a man lost in the crowd. But he was the reason for the verbal fist fight between defensive disciples and offensive scribes. He was pushed away by their argument, as if his problem doesn’t matter. Did he speak up only after a silence, because the Scribes didn’t want to incriminate themselves or because the disciples were ashamed, ashamed of a failure?  Or was it because the man couldn’t wait, so blurted out “Teacher, I brought my son to you, for he has a spirit that makes him mute.” This man brought his son to Jesus. Since Jesus wasn’t there, he gave him into the disciples’ hands and they couldn’t help. They were Jesus’ disciples, commissioned to preach good news, heal the sick, cast out demons… except this one? Was that the argument, why not?  Did the scribes say “What’s wrong with you, why are you so weak?” The man who brought his boy said so. He implies the ability to cast out demons depends on having enough strength… kind of like having enough faith. He said the disciples “were not able,” literally “they had not the strength.” What does that tell us about the man’s understanding of faith?

          Yet note this man brought his son to Jesus. And the particular word used for “brought” implies he carried a heavy weight.  He brings his burden, a weight carried for years, the constant watchfulness, the many rescues from drowning, burning, from demonic attempts to utterly destroy the child. (As an aside, the boy’s symptoms are similar to epilepsy, but the real cause of this youth’s state is demonic, as shown by Jesus.) The devil aims to utterly destroy. The man doesn’t just say “to destroy” but literally, “to super-destroy.” This is the burden he brings to the super-amazing Jesus. The tormented son is seized and torn without relief. Except for the love of his father who brings, bears, carries him to Jesus, he would be lost. This whole incident is so intense - the emotion, the cries, the amazement, the hot argument, the severe convulsions. Then St. Mark shows the nature of the crowd when they hear the man’s cry. They rush to see what will happen next. The event is not marked by a quiet faith. And there’s Jesus, in the middle of the agitation, the dispute, the pressing need, the rubber necking, exclaiming “O faithless generation!”  He too is intense. And Jesus does not first address the man. He indicts all in his hearing: scribes, disciples, crowd, man and boy, “O faithless generation!”  He says “faithless generation” not just weak-faith. All are faithless, for instead of trust, people act like be-headed chickens. The people act like panic stricken New Yorkers in H.G. Wells’ “War of the Worlds.” And it is a war between worlds. Where’s the faith, despite being super-amazed at Jesus, despite all needing Jesus so very much.

          Where’s the faith from this man who says to Jesus “if you can, if you have mercy, if you will help?” Where’s your faith, my faith, for in our troubles throughout life how often are we indicted? Jesus describes every generation in saying “this generation.”  It is our problem too, we who are born without faith, and even with faith suffer what seems a perpetual adolescence. When will we grow up in the faith? When will we have faith like a little child? Does not the faith that believes all things receive all things? Yet Jesus does not walk away after his outburst against our deficient race. Instead He speaks the sweetest words, super-amazing words; words to make our hearts leap, thoughts rise and confidence soar. Jesus says “How long am I to be with you?  How long am I to bear with you?”  Are these words gospel sweetness? Are they the answer to our faithlessness and to weak faith when needs press severely, sometimes for years on end? How long is Jesus to be with us? What did Jesus just say in the context of this passage? He spoke about his departure to the 12 and why He must go away. Soon after, Peter, James and John saw his transfiguration, and were promised that after He goes away He shall never go away. When Jesus went away to the cross, what did He accomplish so that He will never go away? He rose, ascended, is ruling and interceding forever and for whom? For you!

          How long is He to bear with us? This word for “bear” is very important. Like the word ‘to bring” it also means to carry, to be laden, to lift up a burden. But this word is quite different than the other word for “bear” in one respect. This “bear” is an Old Testament word. It means to bring a sacrifice, offered at the temple. Now do you understand? How long does Jesus bear with you? How far has He carried you? Did he carry you into the sacrifice of His cross and hence into His resurrection? Did He forgive your sin? Did He baptize you into His death and give you newness of life? Yes indeed, confirmed by what Jesus next says, “Bring him to me.”  Bring me this boy, the one a father carried for years; bring him to Jesus who bears our sin. Bring him to Jesus although hell breaks loose for a moment, tormenting, tearing, shaking, and convulsing that tortured life, at Jesus’ feet. Jesus then acts like a doctor without bedside manner, looking at a torn and bleeding patient and asks the bleeding heart father, “How long has this been happening?” Jesus knows. But the man and the crowd, the scribes and the disciples need hear what comes out of the man’s heart, and what it is that Jesus will put into that troubled breast.

          The man declares the demon’s intent of super-destruction and cries out, “But if you can do anything, have compassion on us and help us” … if you can, if you have ability, authority and power, if you have compassion, if your bowels of mercy move at our plight, if you will help.  Did not Jesus just say “bring the burden to me?”  Have we already forgotten the burden He is about to bear on Calgary? Jesus has already taken the burden of this boy upon Himself. That is why the demon convulses the child yet is unable to destroy him. And Jesus said to him, “If you can! All things are possible for one who believes;  literally (and pardon the bad English), “All able for the believing”

          The man doubts God’s Son to His omnipotent face after hearing the double promise, “How long shall I be with you?” and “How long shall I bear with you?”  Jesus is with us. He bears us up.  That is why we bring our burdens to Jesus. But Jesus speaks a difficult word, a law word: “All able for the believing.”  We know faith receives the gifts of the living God, but what if I am not able? Or, is it true that Jesus is the author and perfecter of our faith? Immediately the father of the child cried out and said, “I believe; help my unbelief!” Now we’re getting somewhere. What a marvelous repentance and clear confession. Look how Jesus moved this man from unbelief to faith, however weak the faith (and faith however weak receives all). And look at what the man now comprehends about faith. First, he confesses his unbelief… not as a verb, but a noun, a condition, a state.  He admits a condition of unbelief, the sin of unbelief, the kind of unbelief that needs the same kind of miracle as the father asks for his son. That demonic hold of unbelief needs be broken; and Jesus, God’s Son, does that.

          That’s why we baptize in Jesus’ name, including an exorcism, words telling the devil to get lost, saying the baptized now belongs to Jesus. Jesus heals our unbelief. That burden He carried to the cross so that we might be joined to His death and to His life. (Read Romans chapter 6 and Titus 3.) Jesus’ forgave the man’s unbelief, and now the man’s confession of faith is a       verb, a verb that means “I now believe and continue to believe.”  Hearing Jesus’ words, this man knows Jesus can help, and that Jesus will help, despite his doubts. Then because the thrill-seekers come running after hearing the man’s anguished cry, Jesus acts. He casts out the demon. Some in the crowd say “the boy’s dead!” They did not hear what Jesus taught about faith, did they?  St. Mark records, but Jesus took him by the hand and lifted him up, and he arose. The boy is restored to the father. In short, super-amazing Jesus showed up, stirred up faith and tosses out evil.   That’s what Jesus accomplishes against all that would utterly-destroy us.

          To emphasize this Mark points out Jesus “took him” not like picking up a feather, but a word meaning Jesus took by means of strength. Jesus has power. Jesus is able. Jesus is strong. Jesus has faith. Jesus gives faith. So He lifted the youth up. Mark could have ended the sentence there, but under the inspiration of the Holy Spirit he adds more for our faith. “And (the youth) arose.” He arose, Mark using a word of resurrection, confirming the boy was set free from bondage, never to be troubled again. That too is our future, the resurrection. This account ends in the privacy of a home, Jesus with his disciples and their troubled question “Why could we not?” They had cast out demons before in Jesus name. It wasn’t about their strength; we’ve seen that in the text. It has to do with the life of faith in the one who has enough strength. “This kind cannot be driven out by anything but prayer” or “except by prayer.” Jesus does not mean prayer is a human work, a militant forcing of God’s hand. That is not the life of faith. The issue is, confronted by the demon did the disciples turn to prayer, to Jesus, to plea however weak their faith, that Jesus bear and carry that burden?” Such prayer acknowledges that the super-amazing, compassionate Jesus helps.

          So the prayers of the prophets and apostles as recorded in Scripture indicate, as they called upon the Son, they were answered. So we too pray, using the words God gave, such as the “our Father” because He gave those words for faith’s confidence. The risen and ascended Jesus bids you and me, “all things are possible for one who believes.” Bring Jesus your burdens. The super-amazing, compassionate Jesus hears. Our strong Jesus destroys the works of the devil and keeps us in the faith.

The peace of God which passes all understanding keep your hearts and minds in Christ Jesus our Lord (Amen)