Mighty to Save (Easter 3C)

This is the text of the message I prepared for Serviceton Shared Ministry, gathered at the Church of Christ, on Sunday 5th May 2019.

Acts 9:1-19a; Psalm 30; Revelation 5:11-14; John 21:1-19

Today’s psalm speaks of one man’s lamentation and then vindication: the one who cries out to God from the place of death, calling upon The LORD to save, was rescued and restored.  More than simply lifted out of bed, or commanded to pick up his mattress and walk home, the man of the psalm was specifically delivered from Sheol, and he responds to God’s gracious intervention by summoning his community to join his declaration of praise of God.  An early indicator of what this song is about is that only in despair do we truly know who God is and where God can be found: when we are in “prosperity” (Psalm 30:6) we forget to look for God and God is hidden from us; maybe God hides or maybe God is obscured by our stuff and nonsense.  But God is there when we re-/turn and God is faithful in welcoming us home with joy: God is always more ready to love and restore than to withhold and punish.

I wonder, do you have such a testimony?  We’ll come back to that, but keep your story in mind as we hear more about this man’s story.

There are two subheadings in the New Revised Standard Version added this psalm on the page: one says that Psalm 30 was associated in Jewish tradition with David and utilised in the annual rituals of dedication of the temple at Hanukkah.  The other subheading which comes from the twentieth century editors suggests that Psalm 30 is a song of thanksgiving for one man’s recovery from a grave illness.  I like that it can be both of things, it’s such a wonderful tribute to our God and to those who worship God.  I mean, why not both?  Why not praise for what God did for me as part of a greater festival of setting up the house of community worship for a great festival of God’s deliverance of the whole nation in a time of war and oppression. This is true of Judaism then and now, and also of Christianity, that God is interested in you for who you are and also in the whole congregation as a unity, indeed the whole of Creation as a unity: it doesn’t have to be either/or.

This is why Psalm 30 is a great psalm to read in the weeks after Easter.  Just have a look at Psalm 30:1-3 and focus on the individual story, the one man in his song of deliverance, and how he exalts and extols The LORD for drawing him up, the downcast one, and for lifting him above the scorn of the mockers.  They, (remember “they” from Easter Day?), “they” had thought the faithful man had been deserted by God, but God came all the way down into Sheol, down beyond the platform of the living and into the place of the dead to rescue the man who cried out, to rescue him from falling even further down and into “the Pit” as the psalm puts it.  God lifted him above all the scorn and all the pain and restored him to God’s presence, above the platform of the living, where there is healing and recovery.  Of course when I say “faithful man” this is no less true of a woman who cries out to God; but I also think it true of women and men we might consider not to be “faithful”, people who cry out in desperation even if they haven’t previously been religious or even Evangelical to our liking.

So I ask you again, how does this psalm fit with your story?  Have you ever cried out to God from “the place of death”, from “the grave” as it were?  If you haven’t then I assume it’s because you’ve never been to the lowest place; I assume this because if you have been to the lowest place and you did not cry out to God then how is it you are here today?  Seriously!  I can’t say I’ve been to Hell and back, because my journey took me through the middle of Hell and out the other side, and without God I’d be dead.  In fact without God I might have been dead on any one of multiple occasions, so if you’ve done it without God then either you’re lying, or you need to step up here and I need to sit down.  Anyone?  So we’re left with two options: either you’ve never been to Sheol; or you, like me and like the faithful man, have been down there, and the only reason you are here now, and not there now, is that God delivered you.  I hope none of you have been there, because Sheol, but if you have then you know why God is worthy of all honour and glory.

In Revelation 5 we read about another faithful man, one man who went to Sheol, even to the deepest depths of its Pit, and who returned because of God.  This man is the source and object of the community’s praise in Heaven: Jesus is worthy because he was victorious over death and all that leads to death, be that sin, illness, isolation, exposure, or shame.  In the eyewitness account of the recipient of the revelation it’s not just a choir of angels and a few assorted cherubim and seraphim who sing, but every created being that has a voice.  Every angel, every cherub, every seraph, every woman and every man, every beast, fish, bird, sheesh every rock and stone cries glory, because Jesus was vindicated by God in the sight of all creation for the benefit of all creation.  The cry begins under the earth, resounds across the earth, and culminates above the earth as even the Eldership of Heaven falls face-down.  That’s some adoration, massive praise and worship, glory and honour; but is not Jesus worthy of it?  All who have been to and thorough Sheol say “Amen!”, or as it translates into Australian, “oath mate!”

One of the commentators I use regularly describes Revelation 5:13 as “a song of praise to the Redeemer of all”, and I have to agree.  As it should be, really, given all that Jesus did and all he went through physically, emotionally, intellectually, socially, spiritually, and I’m going to suggest geographically as well.  Worthy is he, blessing and honour and glory and might, and power forever and ever.  I add my voice to that today, and if Revelation is a picture of the future then I’ll be singing my lungs out on that day too.  Glory to the one who came below the dirt and pulled me out of Sheol, lifting me above the sky to wipe me down, stand me up, and set me off on a new life.

Among the voices that will sing with me, and the psalmist, and maybe some of you, are those of Peter and Paul.  Their stories are told in the gospels and epistles at large; Acts 9:1-19a and John 21:1-19 are the set readings for today.  We haven’t read them this morning but I am sure you are familiar with these stories.  Can anyone remember what stories these passages tell?  Well, very briefly Acts 9 is the Damascus experiences of Saul the Christianophobe, and John 21 is the lakeside experience of Peter the wuss.  Both of these men have recently been through Sheol, in fact Saul is still on his way out.  Common to their stories is that their descent to the place where only Christ can save has happened because they let down Jesus.  Peter has denied knowing his best friend at the hour of greatest need; and Saul, well Saul just been very silly in general hasn’t he.  I’m not going to go into those stories now, you can read them for yourselves later, but I will say this; they were redeemed by Jesus.  Now of course we have all been redeemed by Jesus, that’s the cross and that’s Melody Green’s “thank you oh my Faaaather”.  But think specifically of Peter and Paul: these two nutjobs basically go on to found Christianity.  That’s a big and loose claim I know, and I’m not interested in debating it at all because you know what I’m saying; what I am saying is that these men were saved not only from suicide, (think of Judas in his despair), but from wasted lives because of wasted opportunities.  Christ meets them both and gives them what they need at the time, reassurance, forgiveness, friendship, and a mission.  “Feed my flock” says Jesus to Peter in John 21:15-17, and then in John 21:19 “ follow me”.  “Get back on your horse and go to the church, they’ll tell you what to do” Jesus tells Saul in Acts 9:8, and by Acts 9:20 he’s proclaiming the Lordship of Jesus the Christ.

Where are you today?

  • I’d be sad to hear that you’re in Sheol today; primarily because I’m your pastor and I didn’t know, but if you are then let me know, please. There’s no shame in being in Sheol today, and since I’ve already been there a few times I can show you the way out if you’d like.
  • Maybe you’re heading for Sheol; the bottom has fallen out of the world and you are falling and tumbling, and heading for a spreading that you know is imminent, so you’re bracing for impact. Again, please come and tell me.
  • Maybe you are climbing out; with God’s help assured because that is not a climb you can make on your own. Again, let me know, I won’t take your hand because you’ll need both of them to hang on to God, but I’m happy to rub your back.
  • Maybe, hopefully, you’re in a good place today. I’d like that to be true for each of you, because I don’t want disaster for any of you, but it’s okay if you’re not.  But it’s okay if you are, Jesus has risen and God is faithful and if life is blessing you today then praise God.  But if you have memories of your time in the shadowlands, I ask you to let those memories stir you to two activities.  One, show extreme and practical compassion to your sisters and brothers who are near the Pit right now, regardless of their theology and whether you’d accord them the status of “faithful”.  Even if they are not faithful, and who are we to say, but even if they are not, we are, and our job is compassion and support.  Don’t be the one kicking at the fingers of the climbing, which is never your job.  And two, which should be one because it is first, but is ongoing so I’ll say it last, worship and adore God the saviour, the redeemer, the healer and restorer and sanctifier.  Jesus is worthy of all praise, glory and adoration.

Bloody oath he is!

Amen.

A Sign on the Highway. (Anniversary of the Uniting Church in Year B)

This is the text of the message I prepared for the people of God gathered as Morwell Uniting Church on Sunday 24th June 2018.  It was a communion Sunday and the closest Sunday to the anniversary of the Uniting Church in Australia

Psalm 127:1-2; Ephesians 2:17-22; John 17:1-11

Without wanting to get overtly political, even if a gathering such as this where the congregation is very much minded of justice and equity in the world, I have something profound to tell you: US President Donald Trump is not the Antichrist. However, in light of reading I have undertaken over the past few weeks leading into today’s service I have come to the conclusion, shared by many others of my spiritual persuasion, that Christ Jesus is the anti-Trump. This is especially true today, in June 2018.

Where the leaders of many nations, including our own, wish to erect fences or walls or enforce strict controls to separate families and isolate the much loved but very unwell, Jesus offers citizenship of the greatest realm of all – the Kingdom of Heaven. Where many flee poverty and corruption, and others flee persecution and genocide, we are brought to thought by today’s readings that each of us in this house have fled sin and tribulation. Make of those words what you will, be they literal fire and brimstone to you or simple metaphors of a life lived outside the love of God; II don’t know your past, but I so know mine and both of those apply, the literal and the metaphorical. Paul says that we are all refugees from the world and that God in Christ offers us not only asylum but citizenship wherever God is king.

With respect to the Kingdom of Heaven as it was proclaimed by Christ “Operation Sovereign Borders” is a series of rescue, recovery, and reuniting manoeuvres; it is about expanding the reach of God to include all, rather than erecting barriers to exclude most. In the homeland of the People of God the resources of compassion are never overwhelmed, the earlier arrivals and previously settled are never envious or afraid of the newest arrivals, and the welcome at the door is as effusive for the last one in as it was for the first.

In the Kingdom of Heaven, we are no longer strangers to God in danger of deportation, but citizens with all the rights, privileges, and responsibilities, of belonging to the realm. In realm of God those rights and responsibilities include shalom (Ephesians 2:17). Shalom; that deep, soulful, healing, energising, forgiving, cleansing, restoring, satisfying, joy-bringing peace that only perfect love can bring. That’s our experience, and that’s our mission as ambassadors of the Kingdom, not cross-armed bouncers but hospitable welcomers and stewards of the message of peace to the world. In Christ’s love, in the Father’s realm, in the Spirit’s fellowship there is no division because God is equally present everywhere and with everyone (Colossians 3:11). Paul told the Ephesians and by our reading this morning he tells us that the realm of shalom is the kingdom of God, built upon the foundations of those who went before. Paul wrote of the apostles and prophets, women and men who are gifts of God to us and charisms, gifts of the Spirit, women and men who were sent by God and therefore are sources of authority and wisdom with Christ as cornerstone. Jesus is the connection holding all together, this temple who we are is a dwelling place for God. It is the congregation which is the temple, not the individual because as Paul wrote we are built together in the Spirit (Ephesians 2:22) to form the place which God inhabits in the world. Where God “lives” on Earth is where we gather when we are gathered. An empty chapel or a single Christian is not “the place”, but the congregation gathered where it is gathered.

I have spoken often in the past nine months about shalom, and about the Kingdom of Heaven and the Reign of God in various combinations of those words. So today, today when we celebrate the anniversary of the Uniting Church in Australia and its now 41 years of service to the nation under that name, and close to two hundred in the various forms of Methbytgationalism, I want to touch briefly on the topic of apostles and prophets.

The Uniting Church of itself is not a church of hagiography, the stories of saints. Today’s house at St Luke’s Morwell is named after a first century evangelist, not a twentieth century administrator. We are St Luke’s, not St J. Davis McCaughey. But we do have our cultural heroes in Misters Knox, Wesley, and Brown of the Presbyterian, Methodist, and Congregational movements; and we do remember with thanks to God the work of Davis McCaughey and Ronald Wilson. We celebrate the ongoing teaching of Andrew Dutney, Vicky Balabanksi, Chris Budden, Katherine Massam, Geoff Thompson, Deidre Palmer, and foremost, Damien Tann. We are a pilgrim people on the path to salvation on the Way of Christ, and we have been blessed with faithful guides along the way. Today we thank God for the women and men of faith and courage who walk a step or two ahead of us, or who walked a generation ahead of us, and leave us markers.

Turning to today’s set gospel reading in John 17:1 we read Glorify your Son that your Son may glorify you. These are the words of Jesus, and since it’s John 17 you already know that these are among the last words of Jesus. “Glorify your Son” said by Jesus on Maundy Thursday seems obvious, but what do those words mean for us? How can we pray this? Well, in many ways this is a prayer only Jesus can say since he is Son in the way that no other man is – and there are no daughters like him either. Jesus alone is worthy of the glory of God, I’m sure I’ll get no argument from you at this point, however I wonder if “glorify” might also mean “shine the light of world attention” on us so that we might “shine the light of world attention” on God through our glorifying. The Church can certainly pray that, we can and indeed should have the courage to pray that God would make us notable such that we can point to God when people are looking at us. Let the Uniting Church in 2018 be another Statement to the Nation as Assembly issued in 1977 and 1988. Again in the steps of those who walk ahead of us let us give thanks for those times when the Australian society has established justice, equality, and mutual respect among people; has placed care for the people who have least above sectional interests; has welcomed new migrants and refugees; has exercised solidarity and friendship in times of crisis in Australia across divisions of race and culture; and has engaged constructively with the peoples of Asia, the Pacific and the rest of the world as peacemaker. This is what we told Australia in 1988: let us in Morwell be a sign on the highway, a sign of the compassion, grace, justice, and shalom of God. In words addressed by the newly birthed Uniting Church, to Australia, in 1977 let us continue to challenge values which emphasise acquisitiveness and greed in disregard of the needs of others and which encourage a higher standard of living for the privileged in the face of the daily widening gap between the rich and poor. I know this is a passion, a flavour, of St Luke’s Morwell and as you gather over lunch to discuss your way ahead I pray that you would continue to hold the wounded world in your eyes even as you keep Christ central in your heart and mind.

Eternal life, the life of the Kingdom of God is the knowledge of God and Christ whom God sent (John 17:3), so it’s about fullness rather than endlessness. Eternal life is not just chronologically infinite, it is broad and expansive. Eternal life is seeing Jesus for who he always was (John 17:5), the one from before time, the glorious God the Son. In Jesus we see God, God is compassionate and self-giving, generous to death, not wrathful. Eternal life is also responding to the complete revelation of Jesus by making Jesus known in the world (John 17:6), especially in the part of the world to which we have been given and has been given to us. As Gippslanders gathered as a Uniting Church on this 24th June we ask who are our people, where is our country, to whom shall we share the glory of God revealed to us in Jesus Christ. When we proclaim Christ what we proclaim is what Christ proclaimed to us, they are his words and we have heard them before because they are the words to which we responded in the first place (John 17:8). Jesus prays for us that God will be with us as God has been with him – since Jesus is no longer in the world in himself but only through us (John 17:11).

The believing community has been formed by Christ’s call to each to follow him, and to whom he has displayed God, and by the receivers of revelation and the responders to call becoming brother-sisters with each other in that coming together.

In the context of Psalm 127:1-2 we are the house built by God, and therefore not built in vain. This reminds us to build only for God and in partnership with God, our being a Church and a Christian organisation does not protect us from foolishness and failure if what we do is not directly informed and partnered with God. (We partner with God first, not asking God to partner with us in projects of our choosing – although we are encouraged to be creative in our response to God’s call to meet the world’s need.) Without God all work is a waste of time, even the work of being church and doing faith stuff. Not only must we rely on God we must make known that God is our source – we don’t take God’s help and then take all the credit, neither do we do the work of the gospel yet hide our light. We do what we do with God, and we do what we do to glorify God. Even if it “works”, if we haven’t made God’s fame public in the doing of it then the whole point is not made. It is good to be compassionate, it is better (fullest) to be compassionate and let God be glorified (the illuminated focus of the world’s attention). We don’t serve the world for credit and our own fame, but we do serve the world for God’s credit and God’s fame: our humility (and especially our fear of embarrassment) must not get in the way of God’s glory. We are God’s advertisement, not our own, but not no one’s either.

What we advertise is that God is dependable, and that we attest to this because we are dependent upon God and God sustains us. The same power that conquered the grave lives in us and can live in others who want what we have – because of God. Because of God we do not strive, we have no need to. We operate in the world out of shalom, out of eternal (fat) life.

So, whether you trekked alongside the followers of Wesley, Knox, or Brown before 1977, and whether you march amidst the followers of Donald Trump, Pauline Hanson, Justin Trudeau, Richard DiNatale, Angela Merkel, Benedict XVI or Francis or Lyle Sheldon today, the call to you is the same. Walk with Christ, walk his Way, share his love, and invite others to join you on the road to God which already traverses the outlands of the realm of God.

Amen.