This is the text of the message I prepared for Yallourn Congregation to be presented on Sunday 15th April 2018 at Yallourn North Uniting Church.
Acts 3:12-19; 1 John 3:1-7; Luke 24:36b-48
Today’s reading from Acts puts us straight into action with the first generation of Christians. We listen in as Peter speaks to the gathering crowd in Solomon’s Porch, a public part of the temple in Jerusalem where the man who had been lame from birth had just been healed by Jesus through the apostles’ prayer. A man who had asked for alms from Peter and John had received legs from Jesus: the crowds were rushing to see who and what and how.
In the first verse of today’s reading we see Peter grasp the opportunity of the crowd’s amazement at the miraculous healing to point to Jesus in a new and exciting way. Look at Acts 3:13 and see how Peter refers to God with the names of the Jewish ancestors. This is the same name by which God introduced Godself to Moses in the burning bush: Peter repeats the phrases of God’s self-identification and connects their ancestral God with Jesus whom the Judeans had had murdered by Pilate. The one who was lynched by the Judean crowds had been sent to them by God to proclaim the Kingdom of God. The miracle of the burning-yet-not-consumed-shrub given as a sign to Moses that The LORD was the one whose message was to be proclaimed is mirrored by the miracle of the walking-yet-recently-lame-man. Once again God is speaking, and once again God chooses and vindicates the choice of the speaker of God’s behalf, the new Moses was Jesus and now in Jesus’ authority Peter and John speak. Once again “I AM” is speaking to Israel, but this time it is “HE WHOM”; he whom you crucified and is both LORD and prophet whose truth is proclaimed.
So many signs. In the mystical past God spoke to Moses and proved it was God with a burning bush which doesn’t burn. In his immediate past God spoke to Peter and proved it was God with a dead man who was not dead. In his today (today for him) God speaks through Peter to Judea, and proves it is God with a lame man who is not lame. This is as much a sign for Peter as it is for Jerusalem, Peter who is now understanding that God has a preaching ministry for him, attested to by signs and wonders as had been the preaching ministry of Jesus, has just seen the second sign of his ministry. First, he and his fellow apostles had spoken in every language needed to proclaim the good news to every adult in the Shavuot crowd in Jerusalem; now he and John see a man born lame begin to walk. Even as Jesus welcomes Jews of all nationalities into the Kingdom of God, not just the Galileans, Judeans and Idumeans of the Holy Land, so Jesus welcomes Peter and John, and in their model all disciples, into the ministries of the Holy Spirit.
The resurrection is supposed to remind us that God is at work in the world, and that God is at work through us as God had been through Jesus. What Jesus did, we now do. What Jesus said, we now say. How Jesus was given authority to do and say, and was vindicated in the doing and saying, which is the testimony of Godself through the Holy Spirit, so we are authorised and vindicated.
Peter describes Jesus in this sermon as the child of God (Acts 3:13b) which also carries the meaning of very trusted servant: and he reminds the Judeans that they collaborated with the Roman government, against the personal wishes of the governor, to murder this one most dear to God and to secure the release of an assassin and rebel. “You made Pilate release Barabbas,” says Peter, “a man who you know was a zealot and a killer, and you had Pilate execute Jesus for treason and sedition. Pause and consider!” Briefly, we hear Peter go on to describe Jesus as the holy one, (so, God), and the ruler which also carries the meaning of “source” of life, (so, also God). It is Jesus working through the proclamation of those who believe him who delivered the man from his lameness: short answer, look at the man on his feet here and praise Jesus who is the message of the God of Judaism, the liberator of the Hebrews from Pharaoh.
So that’s all rather spectacular: Jesus is the very trusted servant of God, the child of God, and one who carries the nature of God as holy and sovereign in life. This is Peter’s introduction to what he goes on to say, first to lambast the Judeans for killing Jesus, and second to announce that with the resurrection the story did not end there. “New life is available for you,” says Peter, “even you, you murderous scum, just as it is for this man with new life in his long-dead legs. Believe Jesus, the child of God.”
Now that’s a pretty exciting message, but it gets even more exciting for us. Where Peter speaks of Jesus as the child of God, John, in 1 John 3:1, speaks of every Christian as a child of God, and all of us together as children of God. Woohoo! Peter proclaimed in Acts 3:13-15 that Jesus was like God, now John in 1 John 3:2-3,7 tells us that because of Jesus we will become like God. Woohoo! And again, I say woohoo! But I also want to ask what that means.
I think it’s great that when God’s fullness is revealed to us and we perceive it that we will become like God as we see God. But I wonder what God is like that we shall become like God. Of course, the full answer to that is a mystery, the mystery which John explains. We just don’t know, because we don’t know yet, and when we do know then we will know, and it will all have been done by God. So, does it matter that we don’t know yet? After all what we do know now is that we will know later, you know?
- No, it doesn’t matter. I trust God, I believe God, and that’s enough for now. It will happen, and when it happens God will do the thing. As far as I am concerned if God is doing the thing then God can do whatever thing God wants to do when it comes to doing things to me. You too? Excellent.
- We already know a bit, because we have seen Jesus. Specifically, we have seen the risen Jesus, Jesus at his most like-God-ness, or perhaps Jesus at his most Godlike-ness. So, we will be like Jesus, like the Jesus of the empty tomb, the vindicated, transformed, child and most trusted servant of God which John says is now our status within creation. Where Jesus is The Son you and I are each a son or a daughter in the likeness of The Son, who is the image of The Father. Awesome.
Are you following this? Phew! So, what is The Son like then; that I and some of you as a son, and the remainder of you as a daughter, will be like him?
Well, in Luke 24:36 we pick up one of the stories told about Jesus and his adventures around Judea on the evening of Easter Day. In his first post-resurrection appearance according to Luke; (there were only angels in the garden to speak with the women and no risen Jesus); Jesus walked the last part of the road with the Cleopases and broke bread with them in Emmaus. Then Jesus disappeared from their sight, and Cleopas and Mary returned to Jerusalem and told the story of Jesus on the road and at the table. And then…well and then we get to today’s reading.
Enter Jesus, from nowhere, having only been seen by two people since his death (and even then, he went unrecognised until the final second), suddenly in the middle of the room, declaring “shalom”.
The first thing we can say about Jesus on the night of the day of his resurrection is that he is an embodied life. And as I am trying to say, this will one day be true of us. Jesus the risen one is not a spirit in Heaven and a ghost on Earth. He has a body, he can be touched, and he can eat and breathe do all those things that bodies with a life in them do. But he can also appear in a locked room without making use of the door. The presence of Jesus is a presence that belongs in both worlds, the world of Heaven and the world of Earth, without needing change. There is no border for him, the place where you need to change trains at Albury and get into the NSW carriage with a different set of wheels if you want to go to Sydney. No, Jesus can pass between Heaven and Earth in a new way, a way he couldn’t have done a week ago (and remember a week ago for Jesus was Palm Sunday). Even the man heralded as “Hosanna, Son of David” can’t walk into Heaven on human feet – but The Resurrected One can. That is the Jesus we worship as Lord above all, The Son of God, God’s child, who is also God The Son, Godself. And we shall be like him, him like that, when we enter eternity.
But for me that it not the best bit. It’s a pretty good bit, and that would be a great conclusion. Jesus is Risen, he is risen and returns to show himself in person, in glorious and shining and walking through walls and breaking bread and eating fish with his hands person to his friends and to strengthen their faith and vindicate their hope. Hallelujah and Amen. But look also at what Jesus says. He says “shalom”. Now, okay, that’s a pretty standard line at first look. He’s saying “hello”, he’s saying “g’day” in the sense of “good day” or perhaps “good evening” as it is for him. It’s a greeting, and nothing special in that. Well okay it’s a bit special because the actual message is also “peace be with you”, so he’s speaking like a Jewish man, like a Christian. He’s “passing the peace”, well (shrug) good for him, he’s a rabbi and these are his mates, so what?
So what, indeed. For me it is remarkable that these words are coming from a man whose body, miraculous and glorious as it is, is still in the shape of a body torn apart by nails, flails, sunburn, and a spear. He is risen, and he has in a sense been healed as he’s no longer dead, he’s no longer bleeding, and he is breathing without difficulty. The stuff that actually killed him has been fixed, yeah? But he was killed, and he was betrayed, and it was bloody hard: it was bloody and hard as we heard on Good Friday. Friday hurt, we heard that on Good Friday too. What that says to me is that not only was Jesus’ “shape” restored in a glorious new way, this body that can hold bread yet pass through walls, Jesus’ “sense” was restored too. The man of sorrows, the man who had been broken, abused, mocked, betrayed, abandoned, flayed, crucified, and stabbed walks into a room and says “shalom”.
I think I would have started the conversation, and remember that this is the first conversation Jesus has had with these people since Gethsemane , I would have started with “now listen…about Thursday night…and then Friday…all bloodied day…hmm?” The new body of Jesus has come with a resurrected spirit. Jesus does not hold a grudge; indeed, Jesus does not hold anything because he withholds nothing, he gives all he has. All his love, all his comfort, all his blessing, all his shalom.
When John in 1 John 3 speaks of us as God’s children he is telling us that we have a future in God’s family. That future looks like the resurrected Jesus, the eternally living one who is also the eternally loving one. We who live surrounded by sin will sin and live with sin no more, because we will be refashioned for an eternity where we will live with shalom from God and shalom for each other.
This is the story we proclaim. This Jesus, whose return in Luke’s account seems more interested in comforting his grieving friends than in declaring his own glory and vindication, this Jesus speaks the fullest form of peace and hope to humanity. The shalom of God which raised Jesus from the dead raised the lame man from the path outside Beautiful Gate, raised Peter from a denier of Christ in a darkened private courtyard to a proclaimer of Christ in the busiest part of the temple at the busiest time of the day, raised two weary travellers who had walked mournfully from Jerusalem to Emmaus to then run all the way back to declare their hope because of who they had seen and what they had heard.
Because he lives, his peace be among you.