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.

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What Happens On The Sabbath (Pentecost 2B)

This is the text of the message I prepared for the people of God gathered at Morwell and then at Narracan on Sunday 2nd June 2018.

1 Samuel 3:1-10; Mark 2:23-3:6

I must admit I groaned in pain when this week’s lectionary gospel reading appeared.  I won’t say I hate this story, because I don’t.  I won’t even say that it’s very difficult to preach on, because it isn’t, and in the next hour or so you’ll see I’ve done a great job of exegesis and hermeneutics on it.  Sigh, no, this passage annoys me because I have written on it so many times.  So. Many. (Many!) Times.  It is the favoured passage of a certain Professor Emeritus of the theological college I attended, and I have written at least three essays, and a complex synoptic comparison on it. Oh begone “Jesus walks through a field of grain on the Sabbath”, begone.

Having said that, I have made no reference to those essays or synopses in preparing this sermon, so we’re good.  It also means that I’ve been able to take a fresh look at Mark’s version which we read today, and I found something new.  But let’s get to that in a minute because we need to ask why the disciples of Jesus were engaging in behaviour which violates the Jewish laws around keeping Sabbath in the first place.  Sadly, for you, I don’t want to answer that question; and if you look at the text, Jesus doesn’t actually give a very good answer himself.  The situation Jesus uses as a counter-argument wherein David as a refugee fleeing for his life, and hungry for anything food, pauses before eating to discuss theology with the high priest, is quite different to the random picking and chewing of the disciples on their Saturday afternoon stroll.  The twelve are not starving, and they are not being chased; but maybe the reason Jesus didn’t give much of an answer is that he didn’t think it much of a question: aren’t the Pharisees just being pedantic here?  I mean, come on, the disciples are taking a casual stroll and grabbing a few heads as they pass through the field, even if they aren’t the army of David, it’s not as if they’re actually harvesting.  Work is forbidden on the Sabbath, but mindlessly grabbing at the corn while you meander through the paddock: that’s not really work is it?

Still, in defence of the Pharisees we must remember that Sabbath keeping is one of the Ten Commandments.  It’s not one of those pesky religious rulings made up by scholars with nothing better to do: it is an actual decree of God given to Moses in God’s own handwriting on tablets of stone.  So, it pays to look at what Jesus is doing here.  He is not questioning pettiness, although he does that in plenty of other places and that certainly is part of what he’s doing here: no, Jesus’ primary critique is for the traditions of interpretation.  The way Jesus is speaking about Sabbath is akin to a prophet today claiming a divine mandate to redefine murder, or theft, or adultery and marriage.  And what does Jesus say?  How does The Word of God –  The Word made Flesh reinterpret a central teaching of Jewish scripture?  He says that people are always more important than doctrine.  In other words, if your interpretation of The-Word-of-God-revealed-in-scripture inhibits any person’s wellbeing, (including your own), then you need to rethink your interpretation.  God is never in error, and scripture is never in error, but the way you’re reading and thinking just might be.  According to Jesus sabbath is foremost a blessing, a gift of God, an entire day set aside each week for the fullness of shalom.  It’s not just an R.D.O., or a public holiday, and it certainly isn’t a day of mandated boredom in the name of some malevolent, laser-eyed god looking to obliterate anything that blinks or breathes before the precise instant of sundown on Saturday.  Jesus says that to be legalistic about the Sabbath is to be wrong about the Sabbath.  In other words, to be legalistic about this teaching of scripture is to be in profound theological error since Sabbath is not a legalistic matter.  Legal yes since it does pertain to the Law: but its application is never punitive.  If you want to know what is lawful on the Sabbath read on to Mark 3:4 where Jesus asks a group of lawyers gathered at worship that question.  What has been legislated, and how is it interpreted, Jesus asks.  What did Parliament decree and how have the majority of local magistrates understood and applied this?  What is the legal precedent here as established by the full bench of the High Court?  Is it lawful to do good or to do evil on the Sabbath: to save life or to kill? asks Jesus.  Now as a one-time English teacher I can tell you that this is an open question: Jesus is asking a question that requires a sentence answer because he gives a number of options.  Which is it, kill or save?  Which is it, good or evil?  And what do the scholars answer?  What?  Well they don’t answer do they: but if they had been brave enough I wonder what they would have said.  Probably “save and do good” right?  Wrong.  Think of what they believe about God: I think they would have answered with a closed answer, one word, “no”.  Just “no”.  Is it lawful to do good or evil?  No.  Is it lawful to save or kill?  No.  “Jesus,” they say, “you need to understand that it’s not lawful to do anything on the Sabbath.  Even if you do good then you are guilty of doing something simply by doing: to do good is just as horrific as to do evil because to do is to sin!”

So, who here today would like to belong to that religion?  Not me!

I should say very quickly, in case you are confused, that that religion is not Judaism.  Jesus is the ultimate Jew and is speaking to other Jews about the God of Abraham: so, don’t get all cocky in your Christianity.  The Pharisees were acting poorly as Jews in this example, Jesus was acting perfectly as a Jew.  That broad kindness always trumps the finest point of legislation is a Jewish concept, and Jesus didn’t invent it.

Anyway, Jesus is justifiably angered by the lawyers’ response, and by the lack of it, and the man is healed regardless.  Notice that the man is healed by his own action.  Jesus doesn’t actually do anything, Jesus doesn’t actually break the commandment even according to the Pharisaic definitions because it’s the man who sticks out his hand to petition and receive God’s healing.  That is when Jesus turned to the Pharisees and Herodians and said “you wanna argue about the Sabbath some more then talk to the hand.”  Of course, Jesus didn’t actually say that, but I reckon I probably would have.

But what is Jesus actually angry about?  What’s the actual trigger that moves him from despair to disappointment and rage?  Well in Mark 3:5 we read that Jesus is angered by the leaders’ hardness of heart.  “Why does the man have to bring up his troubles on the Sabbath,” they seem to be asking.  “And in the synagogue too.  Why can’t he just stay home with gloves on and come tomorrow if he wants to be healed?”  And let’s be honest, they do have a point, don’t they?  I mean, when presbytery made the effort to build a manse next to the church what is wrong with Monday?  And why do these people who need God have to interrupt church?  I’m glad you laughed there, this would have been my last Sunday here if you hadn’t.  But I wonder how far our patience really would extend if someone we didn’t know came looking for God’s miracle during our regular Sunday event.  Or worse still, someone we do know; someone who should know better than to be noisily troubled one Sunday when, after all, we all know where Damien lives and we’re sure he won’t mind giving up his Monday off if it means we can all get out of here unruffled and before 11:00 this morning.

Oh Lord we want our church to grow, please send us an interruption!!

Rituals must be subordinated to the needs of living people: but so must work be subordinated to the needs of living people.

As we listened to 1 Samuel 3 being read this morning I was reminded that Samuel was in bed and almost asleep when God spoke to him, even if he was in the sanctuary.  Had Samuel been living a 24/7 existence I think he would not have had time or energy for the voice of God to penetrate his exhausted haste.  It is for this reason, among others, that early nineteenth century Methodists were the leading voices in advocating for sabbath keeping.  This was not because they were as pious as Pharisees but because they agitated for the sacred right of every workingman to have time for sleep, eating, relaxation, and worship.  In view of this I wonder about those Christians who do not have a healthy attitude toward the Sabbath; some believing that taking one whole day in seven is an instance of old covenant, Old Testament Law to be set aside in the name of new covenant, New Testament Grace.  Really?  God’s ordained and directed regular pause to experience the peace that passes all understanding is a demand of legalism and not a fruit of grace?  Really?  So, where does Paul tell us that we are no longer obligated to have a day off?  Imagine a religion free of the compulsion to rest, and to let your slaves have a day off.  How awesome is Christianity that we are free to work 24/7 and to expect the same of our employees, especially the Christian ones. How remarkable is this good news that we are no longer enslaved by a blood covenant that commands a day off as if not working on Sundays was as important as not committing murder, rape, or fraud.

So, who here today would like to belong to that religion?  Not me!

The call of Samuel is one story of how a person, in this case a quite young boy, can best hear God when he or she is at rest in the world.  God speaks peace, shalom to the frazzled and anxious mind.  But once the mind is settled into shalom then God is able to reveal the wonders of grace and the message of God’s will.  Samuel had not sought the Lord’s voice, but because he was at peace in his life he was in the best place when God sought him.  Those among us today who are currently seeking God for some specific answer, or just for the sense of being closer to the One you worship and adore, would do well to take a sabbath.  Let God rest you, calm you, still you, and guide you.  Don’t let the legalists tell you what is or is not appropriate for a Christian or a Sunday – seek God and allow God to seek you.

And if Sunday is the only day that you have time and space in your week to do that, then do that.  If not this afternoon, then next Sunday.  You have my permission to not come to church next week if you need to go up to the mountains or down to the river to pray: just make sure that you do.  Maybe you’ll just have a pleasant time like the disciples, maybe you’ll be healed by God like the man with the once-withered hand, or maybe God will tell you fearful and wonderful news about the world and your place in it.

Let me know how you go.

Amen.

Three (Trinity B)

This is the text of the message I prepared for the people of Morwell for Sunday 27th May 2018, Trinity Sunday in Year B.

Isaiah 6:1-8; Romans 8:12-17; John 3:1-17

I don’t know about you, but for me the Doctrine of the Trinity seems like a mixed blessing.  It’s one of the big-ticket items that really sets Christianity apart from Judaism and Islam, let alone the religions that don’t worship the God of Abraham and Moses.  That’s not really a bother for me, that Christianity is unique in this way, it’s good to be unique.  It doesn’t bother me that the Doctrine is somewhat baffling; I want God to be a little bit mysterious because God is apparently all that is and was and ever shall be, and it’s kind of disappointing if I can grasp all of that, even at 46 years old and holding a Masters degree.  So, a God who is beyond my imagining and rationalising is a solid point for me: a God who is beyond is a God who is what a God is supposed to be.  No, the mixed part in the blessing is the question of the point of it all.  So, God is infinite, and God is Three-fold in Unity: but why does that matter?  Why do we actually need a Doctrine of the Trinity, can’t we just let God be God, awesome and eternal?  Why can’t the Church just get on with saving the lost, raising the dead, and healing the sick, and leave what is above the clouds above the clouds?

In this morning’s reading from the scriptures of Israel the vision of God given to the Judahite prophet Isaiah is of God is The LORD high and lofty, the subject of seraph worship and adoration.  Isaiah doesn’t have a vision of God in Heaven; no God is enthroned on earth inside the room which is the Holy of Holies of Solomon’s Temple in Jerusalem.  The seraphim are also present on the earth and they cry out in awe of God, the majestic one.  The whole temple shakes to its foundations with the sound of seraph worship as the seraphim heed the injunction of Psalm 29:1-2.  Now, let’s remember that the foundation of Solomon’s Temple is actually the summit of Mount Zion; so, it seems that the whole mountain and with it the whole city of Jerusalem is rocking at the experience of divine anthems of adoration.  It is not that the seraphim are singing loudly, no, what is occurring is that the response of God to worship is so resounding, and the response of all creation to the display of God’s glory as it fills the whole earth is so violent.  This is God in all of God’s God-ness, this is undeniably God the earthquake and not God the gentle whisper: indeed, we read in Isaiah 6:3-5 that God’s glory is volcanic in its sound, sight and stench, and that it is utterly terrifying for the self-consciously human Isaiah who stands before it.  In the first five chapters of his book Isaiah has been denouncing the sins of Judah, especially of the city, and now here he stands in the first verses of chapter six at centre of Jerusalem in the holiest place on Earth with the memory of his prophecies; he knows that not only is he unworthy to be in the presence of The LORD enthroned he is in a dire predicament as a sinner in the presence of so imposing a display of holiness.  However, he is not in imperilled at all, and with a seraph’s touch Isaiah’s sin departs and is blotted out: Isaiah is justified just as if he’d never sinned, and he is considered worthy not only to stand in the presence of The LORD but to step closer to the throne and volunteer for a mission of proclamation.

Now on Trinity Sunday we can see some obvious links.  The cry of the seraphim in Isaiah 6:3 is “holy, holy, holy”, so that’s three holies.  Three, eh?  Eh!  And look at Isaiah 6:8a where The LORD asks Whom shall I send, who will go for us?  “Us”, eh?  Eh!

But have you missed what has just happened with Isaiah?  Six hundred years before the birth of Jesus, God The LORD is personally present in Jerusalem.  And God The LORD forgives and forgets a man’s sin, and God The LORD commissions this renewed man to proclaim the Word of God to Judah.  I mean, wow, that’s a lot more pervasive an idea than a three-fold refrain in the liturgy.  God does what Jesus is supposed to do, but God does this before Jesus gets a chance to do it.  Maybe The LORD God and the messiah are not only on the same team, maybe they are following the same game-plan because today we have seen God act like Jesus.

In today’s prescribed part of the letter to Rome, Romans 8:12-17 Paul is admonishing the Church to be active in the outworking of their faith.  Grace introduces not just a new mood (forgiven), but a new way of being in the world.  Now life is by the Spirit of God and those who heed the Spirit’s wisdom are saved from the desires of the flesh.  It is this Spirit, capital-S, who empowers those who take up godliness to act in this way.  In other words, God is active in the life of the believer, and because of God’s action through the Spirit so the believer is supposed to be active in the work of God, calling upon God as Abba and living as children who serve, worship, and obey.  “God’s spirit in you is God’s voice testifying that you belong to God” is what Paul is saying.  And when the Spirit, big-S, is acting in you and on you when you suffer for Christ then God is in effect suffering with you.

So, another of today’s readings offers obvious connections to the idea that God exists in the plural as a unity rather than in solitude.  The Spirit in you points to God who is your Father, the two are working as one to guarantee your identity as son or daughter of the one you call Abba.  When you, son or daughter of Abba suffer for the sake of Christ who is the true Son, the Spirit who is in you also suffers alongside you.  So, the Spirit within you as you live for Jesus who is called Emmanuel (God-Brings-Salvation and God-With-Us), draws you close enough to God The Father that you can speak of God as Abba, or my own dearest daddy.

In John 3:1-17 the gospel author tells us that Nicodemus, who is a Pharisee, recognises in Jesus’ activities the action of God.  Jesus confirms this, and says that all who trust God in the way that he trusts God will do the work of God as they empowered by the Spirit, capital-S.  However, as he makes clear in John 3:13 Jesus is not ordinary disciple, he is The Son of Man who alone has descended from The Father, and he is the vehicle of trust.  To trust in the work and word of Jesus is to trust in the work and word of God, because as John 1:1 reads Jesus himself is The Word of God.  Those who exalt the LORD when Jesus the man is crucified are those whom God is saving through the blessing of a full life: Jesus is making a wordplay in John 3:14-15.  See Jesus lifted up and lift high the name of The LORD as you look at Jesus.  Those who lift high the name of The LORD will live a life of eternity: not just a life that goes to infinity but a life that is literally a “life of the eons”, the biggest, brightest, boldest, most abundant life possible, a life full of God because it is filled with and by the Spirit.

So, what is the point of all of this?  And even if we have somehow proved by this skip across the top of the Bible that God’s essence is expressed as a unity of three co-eternal persons, existing of the same substance distinct from all created things, why does that even matter?  In some ways that’s a deeper question than we can address in the forty minutes remaining in my sermon: some of the greatest minds in Christianity spent their lives examining this question and never got to the end.  The triune nature of God is literally an eternal question: infinite and beyond all proportion of space and time to tell.  So, I won’t even begin, except to say that if you’re keen to follow the theological pathways start in the Bible and go next to the Cappadocian Fathers.

In the meantime, let’s remind ourselves of what we have heard this morning.  In Isaiah 6 we heard God act like Jesus, forgiving sin and commissioning a missionary with the gospel.  In John 3 we heard Jesus speak with patient correction to an expert in scripture, a community leader whose love for law and ritual had misdirected his heart away from those for whom Jesus’ compassion was greatest, the spiritually orphaned.  In Romans 8 we heard Paul instruct a local church to be more like Jesus, especially to live in the world with the fullness of the presence of God, and to love like a brother-sister everyone in the Church and every woman or man who entered the local congregation’s space.

So, in a grossly unfair oversimplification, (but on the other hand why complicate things), the Doctrines of The Trinity tell us that whatever God is made of God is internally and eternally consistent.  God is always the same.  Three points, because of course there must be three.

  1. God is love and God loves. The Father in all God’s glory has the same character of Jesus in all Jesus’ simplicity; Jesus lived and proclaimed love for neighbour, love for friend, and that greater love has no one than Calvary.  That’s God, not just Jesus, that’s all of God who loves with greater love.
  2. Christians who claim to trust Christ for salvation, and who proclaim Jesus as the Way, not only as “the way to Heaven” where the Nicene Creed is the password to unlock the gate that St Peter holds shut, but the Way as in a way of life, should live like Jesus lived. God is abundant and sacrificial love: we should do the same.  We cannot be the love that God is, but we can express the love that God expressed in Jesus.
  3. Christian love, the love that God is and the love that the Church expresses as people who walk in the footsteps of Jesus, is hard. Love cost Jesus his life, and it may well cost us our lives too: or it may cost us something even worse than death, it may cost us embarrassment.  Martyrs sometimes have it easy, they only have to be brave for a few minutes and then they die gloriously even if somewhat messily: we have to stand fast for decades in faithfulness.  It can be a lot lot harder to live for Jesus than to die for him, I am in no doubt of this, but that is where the Spirit comes in.  The paraclete of Pentecost, the helper, counsellor, and advocate, is also God Godself and the Spirit is the one who helps us to call The Father “Abba”, to call Jesus “lord”, and to call others “brother-sister”.  The same one who is God lives in you; equipping, encouraging, and comforting you in the life-long ministries of worship and hospitality.

And that’s why all this Trinity business matters: because not only does God want you to act like Jesus, remembering that God acts like Jesus, but the Spirit who is God is given to you to make it happen.

Praise God from whom all blessings flow: praise Father, Son, and Holy Ghost.

Amen.

The Way of Sozo

This is the text of the message I prepared for Morwell Uniting Church for Sunday 22nd April 2018, the fourth Sunday in Easter in Year B.

Acts 4:5-12; Psalm 23; 1 John 3:16-24

Our history story begins today, as it does every Sunday between Easter and Pentecost, in The Acts of The Apostles, or as J.B. Phillips calls this book The Young Church in Action.  Outside Easter we hear the history of our faith from the Jewish tradition, but in these seven weeks we hear how the Jewish tradition continued after the departure of the messiah and how The Way, the practices of those who have faith in the name by which all men and women might be saved, was enacted.

Today we are in Acts 4, and Peter and John the disciples of Jesus, two of the inner three, have been called to appear before Annas, Caiaphas, Jonathan (who would be High Priest after Caiaphas) and the Sadducean elite families.  Hopefully you heard last week how, when a crowd flocked to them following their healing of the man born lame Peter began to speak of Jesus the Risen One who brings salvation through healing and grace.  Now the two have been detained by the temple guards, locked up overnight, and are now speaking with the Sanhedrin who ask Peter and John where their authority comes from to minister.  Peter, filled with the Holy Spirit we read in Acts 4:8 responds that the man who was healed was healed by Jesus, whose power was released through the apostles by their proclamation of the resurrection.  (At this point it’s good to remember that Sadducees don’t believe in resurrection, so Peter knows very well he’s stirring their pot.  Add to that that Jesus had been crucified by the Sanhedrin, the same council before whom Peter is now speaking.)  You yourselves murdered Jesus, but God has raised Jesus from the dead.  The rejected, despised one, the one you had taken out to the garbage tip and crucified, is the one chosen by God, and sozo (saving and salving) is found only through him, Jesus.  The challenge is clear, the Sanhedrin killed Jesus; they didn’t “have Jesus killed” but they killed him as if they were the crucifiers, but God is bringing salvation (sozo) through him and through those who he has authorised.  And not through the Sanhedrin.

Peter is either very brave or very foolish.  Meh, maybe six-of-one-and-a-half-dozen-of-the-other, but he’s full of the Holy Spirit and he’s speaking God’s wisdom.

The world’s history tells us that within forty years of the time of this episode takes place Jerusalem in its entirety would be destroyed, including the temple and the Sadducees would cease to exist.  The temple will never be rebuilt, and the Sadducees will never return; but the Christians, free of links to the temple in their dedication to Jesus the saviour, would go on.  The authority behind the disciples who stood before the Sanhedrin, and the authority of Christians from the night of resurrection and the Day of Pentecost right through today in Morwell and into the future, is the living temple built with living stones on the cornerstone which the builders had rejected.  Hereditary High Priest or third generation illiterate fisherman, without the Spirit you are nothing, with the Spirit you lack nothing.

Today the Psalm set for us is the greatly familiar one: perhaps I can paraphrase the first line and say, “The LORD is my saviour”.  The LORD is my protector and provider; when I listen to The LORD I am lead to places of restoration; to rest, and water and food, and safety.  My soul is restored, and my body strengthened.  My conscience is clear because I am lead by the Voice of God, the Holy Spirit, and regardless of the terrain outside my eyes my heart is at rest within me because I am with God.  Khesed shall pursue me says Psalm 23:6, the fullness of divine blessing shall chase me with the intention of grabbing and holding me when I am caught. This is the experience of Peter and John in the temple courtyard, in the cells, in front of the Sanhedrin, and on into life.  This is the sozo of Jesus: safety and healing, protection and restoration.  The LORD is my saviour, what have I to be afraid of?  Certainly not of the puppets of religion and empire.

God as Love is extreme: perhaps we might say that love is best defined by completion in that it goes right to the extremes and beyond them.  John said in 1 John 3:16, in another of those great three-sixteen verses in the Bible, that Jesus’ love for us was proven in his death, and our love for others is proven in our willingness to lay down our lives for them.  Who do you love enough to die for them: Jesus loves you that much.  This passage is not a guilt trip, as if if you don’t love Jesus enough to die for him then you are unworthy of salvation.  That has never been the Christian message, although you may have heard that said in error by the Church.  In error, by the Church.  Martyrdom is a gift, not a prerequisite: what God needs from you is not your death but your trust.  So, the point is not to guilt you in to martyrdom, the point is to explain the dimensions of Jesus’ love for you and the limits of his ministry of salvation. In fact, Jesus’ love is immeasurable, and it is limitless.  That is the point, the encouragement, the endorsement of the message of the Kingdom of God, the realm of love.  This is the context for 1 John 3:17: how can you say you have love, love which has just been defined for you by Jesus, and yet you do nothing to alleviate the need for salvation of the person next to you.  John speaks in the language of the NRSV of a brother or sister in need: not “an alien in your land,” not “a man or woman” not even “a neighbour”, a brother or sister.  A brother or sister is a member of the family, a son or daughter of your father, The Father.  If not a blood sibling, then certainly a fellow believer in Jesus.  Love in action, John goes on to say, don’t just talk about it but do it.  Make your ministry matter, make the truth obvious by the change it has made in your life, and the change it brings to the lives of those whom you meet as you go about your day putting love into action.

If your life, like Peter’s, or John’s, is about serving your world with generous love, then God will answer your prayers.  1 John 3:21 assures us of this.  Again, this is not some magic spell to get what we want, as if you can get those new shoes you had your eye on by asking God for a lotto win balanced by three days a week volunteering with the Red Cross and tithing fifteen percent to the Morwell-Yallourn Cluster.  By all means do tithe over and above but do it as an act of delight and gratitude for God, and your brothers and sisters.  Do volunteer with Red Cross, but from the same motivation to see the world transformed for the better for the glory of God.  (By the way, Red Cross will do that, you don’t have to focus your attention on organisations with “church” in the name and “Jesus” in the constitution for God to use you for Heaven’s glory.)

When Peter and John entered the temple, they were going to pray.  They had no other plans, no hidden agenda, they were a pair of Jews in Jerusalem and they were heading for the regular afternoon service of public worship.  On the way they met a man with a need, a need deeper than the one he knew about, and because they were attentive to the Spirit and were filled with the overflowing love of the Risen One they were ready and willing to act.  The man they met was released from physical disability and mental anguish, and he ran, and he worshipped.  Love, not obligation, not charity, not pity, love was on display.  In the mode of 1 John 3, (which of course was written much later than this episode), two disciples of Jesus met a brother in need, not a fellow Christian (yet) but a fellow Jew and a fellow Israelite, and their love would not let them walk past.  When they were called upon by the Jewish and Israelite authorities, religious and national leaders, and it was demanded of them that they explain themselves, they did.

  • What authority do we have to heal? The authority of love, with power to heal twisted bones and wasted tissue coming from God who is love.
  • What authority do we have to proclaim truth? The authority of love, with power to heal anxious minds and broken hearts coming from God who is love.
  • Who is God? God is love, and that love was seen in the preparedness to allow himself to be murdered by you rather than retaliate with the forces of Heaven and destroy you.

In Peter and John, in their actions on that day and in Luke’s writing afterwards, we see the story of God.  The love of God is always sozo love: God’s love only ever acts to restore.  God saves, God salves, God soothes; God forgives, God restores, God welcomes home.

This is how you are loved.  This is how you are to love.  This is the power and authority by which you love the world, beginning with your brothers and sisters.

Amen.

Resurrexit B

This is the text of the message I prepared for the people of the Morwell and Yallourn Cluster of the Uniting Church for Easter Day 2018, Sunday 1st April.  On this day they gathered at Yallourn North.

Isaiah 25:6-9; 1 Corinthians 15:1-8; Mark 16:1-8

The disciples who gathered (and scattered) on Holy Saturday did not know it was a day of vigil.  They did not know Sunday was coming: they thought it was all over.  When the women approached the tomb just after sunrise, whispering amongst themselves about how they were going to move that huge stone, they were doing so because they hade no expectation that the stone had been moved.  They were carrying spices to anoint Jesus’ corpse because that is what they expected to find, if they were actually able to move that huge stone in the first place.  No-one was expecting the stone to be moved and the body to be gone, and even when they arrived and found it thus their first thoughts would not have been resurrection but desecration and grave robbery.  Do not be mistaken, the women’s first impressions of the empty tomb were not joy and worship, but heartbroken desolation.  “First, they crucify him, and then this.  They open his grave and steal his battered body to do God-knows-only what horrific things to him.”  It was with this mindset, this anguish and agony, this anxiety tinged with outrage, that the women meet the young man dressed in white.

Unique among the four gospel writers Mark relates only an empty tomb story and not a resurrection.  Jesus is not in the tomb, the tomb is open and empty, but unlike Matthew, Luke and John Jesus is never seen alive.  In one way we should not expect to see Jesus there, since in Mark 14:28 we read how he instructed the disciples to meet him in Galilee; so that’s where he will be.  To see the risen Jesus the disciples must go to Galilee, to the home of Jesus the Nazarene as Mark and the young man in white tell us in Mark 16:6.  Strangely, uniquely, Mark doesn’t tell us about that event and he finishes his story here.

Jesus’ final instruction to his followers in Mark’s gospel is to go home: to his and their home, which Mark 1:16-20 tells us is Galilee and the place where it all began.  Jesus will appear again, but he will do so away from Jerusalem, in private, and among the “True Believers”.  The message is reiterated at the empty tomb to the women; and these women are also Galilean.  The next big thing in God’s plan of coming into the world in creaturely form is given to three women; Galilean females far from home, standing in front of a tomb which has been ransacked, and if they are seen there, women who are liable to prosecution and execution on suspicion of being the grave-robbers themselves.

I bet you weren’t expecting that from the first page of your Easter Sunday sermon, were you?  So baffling, so threatening, so many unanswered questions, so abrupt a conclusion to the story of Immanuel that it hardly constitutes a conclusion at all.

Paul in 1 Corinthians 15:5-8 says what Mark 16:1-8 does not, which is what happened on and after that first Easter Sunday morning.  Jesus does appear in person to Peter and then the twelve, and to a crowd of 500, and to his brother James, and to the apostles, and then to Paul himself.  So, not to the women then: and since Paul doesn’t actually say where all of this took place then perhaps it did all happen in the Galilee somewhere.  Maybe the women did eventually tell Peter what they saw, and maybe he lead the group back to the lake where he and they found Jesus waiting for them.  Perhaps this is where the 500 were, and James as well.  Maybe James as the next brother in the family has assumed the duties of the eldest with the death of Jesus and he has taken the grieving Mary home to Nazareth.  Thanks to Paul, we get a sort of seventeenth chapter of Mark in 1 Corinthians, and all is good with the world.  All is good for the moment at least.

You don’t need me to tell you that for Christians the resurrection of Jesus is a central idea in our religion. It’s arguably the central idea, and the fact that you have each come to congregate in this building on this morning suggests that you get that.  The idea that Jesus returned to Earth in human likeness yet newly different; not as a disembodied and enlightened soul but as a real-yet-not-like-us person, is what 1 Corinthians 15 is all about.  The facts and faith of the resurrection of Jesus is the future of the Church; and that God is the one who does it is central to our understanding.  By God I am not saying that Jesus had inherent power to raise himself, but that The Father displays Jesus to whomever The Father chooses to reveal him, and hides Jesus from whomever The Father chooses to hide him.  God’s promise to the Church and to all who believe in Jesus is new life, a fuller life which is still recognisable as human life.  When Jesus appeared to each of the groups described by Paul, and those described by Matthew, Luke, and John in their gospels, and Peter in his testimony, he is not a ghost.  The resurrected one is not a phantom, neither is he an angel; he is a man transformed by the power of God.  When we leave this life and enter the next, fuller life in the perfection of the Kingdom of God neither will we be ghosts or angels: like Jesus we will be men and women transformed, transfigured even, by the power of God.  The resurrected Jesus is for Christians the definitive sign and the visible evidence of the promise of the Reign of God.  We shall become what Jesus became when Christ returns as king.

This is what it means when Paul writes that we are being saved through the good news we have heard (1 Corinthians 15:1-2).  This is the good news, this is the message to which we hold firm, this is the promise where if we don’t get it then all else of our faith is in vain.  Christ died for our sins in accordance with the scriptures and was raised to life in accordance with the scriptures (1 Corinthians 15:3-8).  Christ Jesus was vindicated by the resurrection: the prophets had said centuries before that the victory of justice over violence was coming, it came, and now we hold to it as true and valuable.  Jesus really did live, really did die, and really was revealed by God as a resurrected and transformed man.  The Christian gospel in its entirety is proved right by this, and it is shown to have power to transform the world, starting with our self-identification as sinners and traitors (1 Corinthians 15:3).

So, what does this mean for us?  Our Old Testament reading offers that with the resurrection of Christ the promises made to Israel to bless all nations through them came into effect.  Isaiah 25:6-9 speaks to how what was first promised to Judahites is released into the world for all to take benefit.  In the Kingdom of God celebration will replace mourning, comfort shall replace disgrace, and restoration will replace destruction and all who choose to attend will be welcomed at the place of God’s revelation.  Just as Jesus was restored and vindicated in the resurrection so the hope of deliverance for all who gripped on to faith with tenacity and desperation as all else faded shall be vindicated when they are brought home to God and to freedom.

So that’s what today is all about, because that is what Christianity is all about.  The central message of Jesus was the inconceivably generous and gargantuan love of God for creation, particularly for women and men, and the eternal plan for reconciliation and the restoration of God’s rule on Earth as it is in Heaven.  That is what “repent for the Kingdom of God is at hand” means, the first words of Jesus in Mark’s gospel.  Change your mind about God, because overwhelming love is coming, and when it comes you will still be you, but you will never be the same again.

Amen.

So, you good?

This is the text of the message I prepared for the people of the Morwell and Yallourn Cluster for Good Friday, 30th March 2018.

Psalm 22; Hebrews 5:7-9

So, you good?  How’s your Friday been so far?  How’s it looking for this arvo?  Good Friday can be one of those days when you can’t get your head around much else, if you really get in to it.  It can also be one of those days that is best skipped over.  Go to church, sing “The Old Rugged Cross”, look sad for a bit and then go home to watch Channel Seven for the Royal Children’s Hospital Telethon, or since 2017 some AFL.  It’s a day of mixed emotions: bewildering and contradictory to say the least.

Psalm 22 begins with a cry of desolation in the midst of an episode of feeling forsaken.  Why is God acting so much out of character as to abandon the one who is screaming out to the deliverer, with faith, for deliverance as we read in Psalm 22:1-2.  Yet, there is praise and acknowledgement that God is exalted in Psalm 22:3-5, and humanity is not, even at the best of times, let alone from the place of despair we are told in Psalm 22:6.  So, despite how its opening line has been perceived this is actually a prayer of faith and confidence in God.  The desperate one is so confident in God’s ability to deliver that he is ashamed of his own situation because it is causing God to be mocked.  The unbelievers see the believer shamed, the deliverer has patently not delivered, and blasphemy is arising we read in Psalm 22:6-8.  Think of the Pharisees with their “he saved others, why doesn’t he save himself” taunts.  Today Christians face similar mockery when life stumbles for us and the secularists cry “ha-ha, he believes in the flying spaghetti monster, but now he’s bereft and there’s no pasta-ral care forthcoming for him.  Wattanidjit!”  Still, according to Psalm 22:9-11 the desperate man believes, and he believes because of God’s prior record of faithful deliverance.  On and on the man describes his predicament, and on and on he reasserts his praise for God and his absolute confidence in God’s faithfulness to deliver.  This is seen in Psalm 22:12-21a. God is capable, and God is willing, and I shall be delivered, and when I am delivered I shall praise you all the more says the man in Psalm 22:21b-31.

When Jesus prayed Psalm 22:1 out loud from a Roman cross every Jew who heard him would have been reminded of the Psalm, even the positive bits.  I wonder what it means that this whole prayer is in the mouth of Jesus as he crucified.   I wonder what is actually going on for Jesus here, and what we are supposed to learn from this.  Well, in Hebrews 5:7-9 we read that while Jesus was alive as a man he prayed boldly and loudly to God, with passion and volume, and that because of his faith God was faithful to Jesus and responded to Jesus prayer.  Jesus was a Psalm 22 sort of person, a man of relentless, resilient, resolute hope in God. And we are assured that Jesus understands humanity because he lived as a man among women and men; Hebrews 5:8 clearly says that Jesus learned about human life through living a human life of his own. So, the perfection in Jesus that we read about in Hebrews 5:9 is not only that Jesus completed the work of salvation; that he submitted to God at Gethsemane and held that commitment right through all that occurred at Golgotha, and that by dying on the cross as a bloody sacrifice and representation of all created things he opened a path to human reconciliation with God and the possibility that we might be made perfect.  Yes, there is that, but there is more because Jesus understands perfectly. Jesus has completed and perfect experience of all created things because he lived like a created thing, a man.  So, the message of Hebrews 5 is that we are perfected by redemption because Jesus perfectly understands us; and he understands us because he was one of us.  See?  Do you see?

To think of God as “friend of sinners” is to assert that the pure and righteous God is not so far removed from the impure and unrighteous. We don’t need to protect God or God’s reputation from dirt, as if God lives in some Oxy-Action brightness and turns into a Dickensian gentlewoman at the sight of dust: the crucifixion tells us how God in Jesus got right down into the mud with us so as to lift us out.  That’s what the cross is about; the holy one who embraced lepers and allowed unclean women to embrace him, the foot-washing rabban, got bloody and muddy to rescue us from the grot and snot; even the grot and snot of our own making.

But don’t believe that this wasn’t hard.  Even with the faith that Jesus expresses and how he never drops his dependence and confidence in God The Father, Friday hurt.  The word “excruciating” was invented for this day, ex-Crucis literally means out of (or from) the cross.  Jesus died of shock and asphyxiation after six hours of excruciating pain as he hung all his bodyweight from nails through his wrists and ankles.  “Ouch” doesn’t come close.  His back from neck to knees had been torn open to the bone from the Roman flagellator, and you’d better believe that that would not have been comfortable.  Add to that the psychological, emotional pain of anguish and shame of hanging naked and alone while the whole city spits abuse at you and your sobbing woman friends (including your mum) who scream with broken hearts at the foot of your cross.  It was hard, bloody hard, bloody and hard for Jesus to die like that.

And God The Father?  Evangelicals like us often sing of how “the Father turns his face away”, but I cannot believe that.  I have no doubt, no doubt and every confidence, because I am a Psalm 22 person, that The Father watched every livid second of Jesus’ last 24 hours of mortal life. I am sure you’ve been told before about the torn veil in the temple, shredded at the very moment of Jesus’ last breath, as a prophetic sign of access.  Our traditions teach that with Christ’s death we can meet the Father at any time, and God is now on the loose in the world never again to be domesticated behind a curtain.  We have access to the holiest place, and God has access to the rest of the world: we can enter in and God can run amok. But perhaps the tearing of the veil was also a prophetic sign, or even an actual physical manifestation of our interventionist God’s anguish as the grieving Father, Abba Daddy, rends his garments in grief at the sight of what has been done to his beautiful and best-beloved son.

Or maybe it means that on a day like Good Friday that no place is holy, no place at all.  After all, how can our priests conspire to murder God yet hope to maintain a holy of holies in the temple of the holy city?  And if our priests can’t maintain a temple, how on earth can we scum-of-the Earth poor sinners lay people manage to achieve such a thing?

It’s a day of mixed emotions: bewildering and contradictory to say the least.

So, how’s your Friday going?

Amen.

Palm Sunday B (Annunciation)

This is the text of the message I prepared for Morwell Uniting Church for Sunday 25th March 2018, which was Palm Sunday and also the Feast of the Annunciation.

Psalm 118:1-2, 19-29; Philippians 2:5-11; Mark 11:1-11

Today is Palm Sunday, I’m sure you already knew that without my having to tell you.  I wonder however, did you know today is also the day of the Feast of the Annunciation, the day upon which we celebrate the messenger Gabriel and his news to Mary that she has become pregnant by God?  Think about it, it’s nine months today until Christmas day.  Have you heard of that idea before?  March 25th, yeah?  That would be why we’ve just read from Isaiah 7 and sung “O come, O come Emmanuel”, yeah?  Clever.

 Well if you did know all of that, well done, but did you also know the tradition that the actual Good Friday upon which Jesus died was March 25th?  The theory goes that Jesus died on the anniversary of his conception; thereby completing the cycle of God the Son’s incarnation all rather neatly.  I must admit that I am radically unconvinced by this theory, for many reasons, but it is a rather nice puzzle even if it is all conjecture.  And hey, “Christ was born for thi-is, Christ was born for this” as we good Christians all rejoiced back in December.

Mark tells us that Jesus and his followers entered Jerusalem on the Sunday before the Passover festival; they have come to participate in one of the three great pilgrimage festivals in Judaism.  In John’s gospel Jesus comes and goes from Jerusalem quite a bit over his three years of ministry, but Mark (and Matthew and Luke who base their gospels on Mark’s) has Jesus coming to Jerusalem only one time, this time, and have Jesus ministering for less than a year.  So, this event is a big deal for Mark, and this passage describes the day that the Messiah enters the city for the first time.  Now, since it was expected of Jews from around the world that they would make their way to Jerusalem for the festival Jesus had probably been to Jerusalem before.  Luke tells us that Jesus’ parents brought him several times when he was a boy, to have him dedicated to God as a newborn firstborn, and again when he was a twelve-year-old.  So, Jesus has been before, but today he is coming as Messiah, not as a pilgrim.

 Passover was a time of celebrating the special identity of the Jewish religion and the Israelite people; of the three big festivals Passover was the biggest and it was a time of heightened awareness of nationalism and the pride that there was in being Jewish.  As Australians we might imagine Anzac Day with an added tradition that everyone gathers in Canberra for the dawn service at the War Memorial, and then moves across to the lawns of Parliament House for a massive barbeque breakfast.  Okay, that’s big, and it’s sacred.  However, unlike Canberra today Jerusalem in the first century took a bit of getting to.  Without aircraft, buses or cars pilgrims in Jesus’ time would have walked for days or even weeks to reach the city.  They would have travelled in groups with friends, neighbours and families walking and working together to entertain and protect each other.  Along the way the pilgrims would have stayed in designated campsites or hostels where they would have met up with other groups of pilgrims to eat and sleep together but also pray, sing and tell stories as well.  By the time they approached Jerusalem there would have been a mounting excitement and a buzz of expectation.  Songs like Psalm 118 which was read this morning, and other “songs of ascent”, would have been sung along the road and then would have formed part of the worship during the festival itself.  Happy and to be envied is the one who comes in the name of the LORD they sing to one another, reminding each other that this psalm had been composed as a victory hymn in celebration of a great triumph.  It’s “all hail the great, returning, and all conquering king” and all that. This is a song of deliverance and thanksgiving: think VE Day or a parade of gold medallists.  The roads to Jerusalem in the days before Passover were an exciting place to be and Jesus on his donkey is arriving right in the middle of it all.

 And that is part of the problem:  Jesus is coming on a mission of peace and reconciliation, riding a colt and not a stallion, but the crowds are shouting for Jewish victory.  The first part of Psalm 118:24, which was read to us as this is the day The LORD has made can also be translated this is the day on which The LORD takes action:  the pilgrims have reached Jerusalem and are ready to kick some Roman heads.  In a similar vein Hosanna means “save us” and was a general cry of praise, but in the heightened tension of the festival it also came to mean “get on with saving us (and kick the Romans back into Italy)”.

 So, I wonder whether in throwing down their cloaks and taking up the palm fronds the crowds acted spontaneously; already hyped up by being so near to Jerusalem did they see Jesus and go mental?  Did the Jerusalemites, swept up in the arrival of so many excited tourists to their city allow themselves to be swept along in the mob?  There may have been mixed emotions in the crowd, everyone using the same words but with very different agendas.  Some were crying out in ecstatic praise at reaching their destination at Jerusalem and the temple courts themselves.  Others were no doubt happy to see that nice healing-working prophet from Galilee.  Others still were crying out to the long-awaited Messiah with a demand for action, hopeful that Jesus might just be that Messiah.  Regardless of the intricacies, everyone was saying “God, continue saving us and make us victorious!”  But just like the crowds around Jesus we must take care to enter the celebration yet remain focussed on the meaning of the festival.  The message of Palm Sunday and the lead in to Holy Week may well be don’t get swept along in all the hype or you’ll miss Jesus’ point!

 In Psalm 118:22 we read that the stone that the builders rejected has become the chief cornerstone.  This wording was also used by Jesus (Matthew 21:42) to describe himself, and by Paul (Ephesians 2:20) to describe Jesus.  At this point in the story it is not Jesus who has been rejected by the Jewish leaders so much as what he represents.  Jesus is the cornerstone and foundation of Christianity, but more than the man or his teaching it is Jesus’ act of submission and trust to the point of deep humiliation and suffering that our hope is based on.  Yes, celebrate the man who is king but look closer at what is right in front of you: see what everyone else has missed.  The saviour king is riding a foal amongst the rabble, rather than a charger at the head of a parade, or a cloud at the head of the host of angels.  God is not who you think God is and the messiah was never intended to come as a new David conquering the Jebusites, or another Judas Maccabaeus recovering Jerusalem from the Seleucids.   It was never ever God’s intention that Jesus would overthrow the Roman colonial governors.

 Mark helps us out because he is more interested in presenting the humility and the lowliness of Jesus than the triumphalism of the crowd.  This is where we too must look.  For Mark this is not a triumphal entry at all, see how he tells the story.  After arriving in the city amongst the pilgrims Jesus takes a quick look at the temple, then turns right around and leaves Jerusalem for the night.  He doesn’t do anything.  He doesn’t address the crowd, he doesn’t speak to anyone, and he doesn’t even stay in the city.  Is this a deliberate anticlimax?  Mark’s story of the Sunday before Easter is a story of meekness and majesty, humiliation and vindication.  All four words describe Jesus at various points across the day.

The instruction to us, as we look to this coming week towards Thursday, Friday and Sunday, is that grace, mercy, and hope are Jesus’ meaning.  Jesus is Lord and King; and that is why he alone can offer grace, mercy and hope.  This week our focus needs to be on Jesus as “the least of these”, the meek one who allowed himself to be arrested and murdered by people and ideas far weaker than himself so that his glory, and his revelation of God as the God of all, could be displayed in the strongest way possible.  Christians alone of all religious people have a God who is prepared to die for them at their own hands.  On this Palm Sunday and Annunciation day I suggest that we dishonour God when we get all triumphal and energetic when God’s own nature is to be humble and anonymous.  Or, as Paul said, let the same mind be in you that was in Christ Jesus.…so that at the name of Jesus every knee should bend, in Heaven and on Earth and under the earth, and every tongue should confess that Jesus Christ is Lord to the glory of God the Father.

That’s what we want isn’t it, that Jesus would be worshipped and adored?  So, let’s have the mind of Christ and see him glorified.

Amen.