Crossing The Sea, Seeing The Cross

This is the text of the message I prepared for the Morwell-Yallourn Cluster service at Morwell Uniting Church on Sunday 17th September 2017.  It was my first service with this people and was also a communion service.

Exodus 14:19-31; Psalm 114; Romans 14:1-12; Matthew 18:21-35

I wonder, have you ever crossed a sea?  These days most sea crossings are done by air rather than ship, and unless you are in the company of Moses (or you are Jesus) seas are never crossed on foot.  In our day sea crossings are not uncommon.

ore important to today’s theme; to those of you who have crossed a sea I ask did you cross that sea under God’s protection and with God’s guidance?

I have crossed many seas.  Some of them had the word “sea” in their title, while others were named “ocean”, “strait”, “passage” or “channel”.  Whether by ferry or ocean liner, light or heavy aircraft, every crossing of sea which I have made has been done with my feet entirely dry.  I hope your experience has been similar.

On every occasion God has protected me, and I have survived every crossing unscathed, undrowned, and unconcerned by the water.  Some of the events of my life on the other side of the sea have not been the best, but the crossings themselves have always been successful, with allowances made for airline food poisoning and the occasional rough-sea puke.

When Moses followed God’s direction and lead the Israelites into, across, and out of the Red Sea he was in no doubt that God was at work.  The great pillar of cloud and fire which had gone before the massed migration moved to the back of the group, and the angel leading the Israelite army moved to a rear-guard position as the people of Jacob neared the coast.  At God’s command and by the agency of Moses’ prophetic action the sea formed a wall on the right and left, leaving a great channel of dry land between these two massive walls.  We are told by the writers of Exodus 14 that the good guys walked across the gulf on dry land, but that the chariots of the bad guys got bogged.  We are told that once every Israelite was safely across, and after Moses stretched out his hand, the Egyptians were drowned in the returning sea.  Every Egyptian died, every Israelite was saved.  The moral of the story in perpetuity is that Israel at once saw what the Lord had done and they were awestruck and began to trust God; so therefore, should we who read this story from within the traditions which worship the LORD.

This story can cause concern in the modern day.  Back when it was written the vindication of the victims of slavery and maltreatment by the God faithful to the generational promises made to Abraham, Isaac, Jacob, and Joseph made perfect sense.  God saved lowly “us” from horrible “them”, and that “they” got what was coming in the drowning thing is only what “they” deserved.  Today we might show more compassion, even when we think of the Al-Qaeda or the ISIS or the Boko Haram terrorists in our world.  The books of Moses do not address this issue; the issue at hand for the Israelites between the first day of Adam and the last day of Moses is the story of God’s deliverance of Israel by whatever means are necessary.

As our call to worship this morning I read to you from Psalm 114 and the song of worship directed to the God who secured the release of the house of Jacob from a people of strange language as verse Psalm 114:1 puts it.  God made these people God’s own, so again the focus is on the saving power of The LORD, the faithful covenant partner of the patriarchs rather than the destructive power of the vindicator of God’s people.   Such a God, the God of us, is so awe-inspiring, so awesome, that nature fled before the Israelites because The LORD was with them.  This passage speaks as if the presence of God was enough for the Red Sea to withdraw in terror at the mere presence of the Chosen People, let alone the prophetic action of Moses raising his staff.  No wonder Jesus says in the gospels that those who believe in the Word Incarnate can order mountains to move – the mountains are terrified of us and will not disobey us because of the One with whom we walk.  No wonder Jesus says that the rocks and stones will cry out if the children of God are silenced – the glory of the presence of God is so obvious in the world.  Rock turns to water, strength turns to floods of tears (and maybe even wet undies), at the sight of The LORD and the ones The LORD secures in divine covenant.  Such is the effect upon creation of observing the presence of God among the people of God when the people are present in one locality.

Such power.  Such awesome majesty.  Such response to the presence of the people of God, the people amongst whom God is present.  I don’t know about you, but to me this speaks of the esteem in which I can hold myself as a man of God and a son of God.  I am truly the pinnacle of creation when even seas will shrink and rocks will wet themselves when I come close in the power of God.

But, lest we get too ahead of ourselves as masters and mistresses of this planet where God alone is Master of the Universe, we are met by Paul and his commentary along the theme of great power and great responsibility.

It is not the task of the Christian Church, nor any Christian woman or man within it, to stomp around terrifying Creation.  Rather we are told explicitly in scripture and by the arguably first great human teacher of the Christian tradition that as a local church we are to welcome the weak to encourage them. (In your own time, you might like to compare Romans 14:1 with Psalm 114:3-7 and consider what God might be saying about our authority.)  Welcome everyone to the household of God as if he or she were a member of God’s own family, and do not quarrel over peripheral matters.  We are called to be in the world but not of it, living amidst the world but with our identity in the One who calls us to faith: yet often we live as if we are of the world not in it.  How often it seems that Christians engage very nastily over things which are entirely irrelevant to the interests of the world.  Who are you to pass judgement on the servants of another, [since] it is before their own lord that they stand or fall asks Paul in Romans 14:4-5.  Paul asserts that the ones we might put down will be upheld by their master, the one who pushed back the sea and makes water come from rock.  For all that glorious assurance I have just spoken of, of how God protects God’s own, do you want to be on the side of the Egyptians or the Assyrians? Paul suggests that if you take a sister or brother to task over trifling things you may well find yourself there.  Each woman or man of faith must act according to her or his revelation and conscience, serving God fully and passionately as God is revealed to her or him.   Each must live and die, feast or fast, to the Lord’s desire and the Lord’s glory.  Each of us is accountable to God, for as the Lord has said every knee shall bow before God and every tongue shall confess God notes Paul in Romans 14:11-12, quoting God’s own words from Isaiah (45:23b).  Instead of becoming nasty over trivialities let us set aside all “speaking the truth in love” and instead encourage one another in ever more evident acts and speech of Christlikeness.

But should we really give up “speaking the truth in love”?  If the lord of our weaker siblings is also our lord, shouldn’t their conscience match ours?  Isn’t it the same revelation, and if so then we can be assured that they are in the wrong because we are in the right.  Paul would ask why that is your primary concern.  If they are wrong, but in the church, then leave it to The LORD.  Think of Matthew 18:33 and the mercy shown but not passed on.  What has God not held against you that you are holding against your sister?  What great thing has God redeemed you from, yet you feel entitled to belittle your brother over something inconsequential?

Maybe the journey of faithful Christianity is not so much about crossing the sea as it is about seeing the cross.  Perhaps the glories of the Red Sea and the other miracles we have witnessed in the presence of the LORD have blinded us, as grace had blinded the unmerciful servant, to the LORD who is the director of all things.  Let us not fall into the error of thinking of ourselves as anything more than servants of the one who has called us to Godself, even as we steer clear of the error of forgetting that we are called, chosen and seen as precious by God.

Amen.

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The Good and Pleasantness

This is the text of the message I prepared for the people of Lakes Entrance Uniting Church for Sunday 20th August 2017.  It was a communion Sunday.

Genesis 45:1-15; Psalm 133; Matthew 15:21-28

The picture you see up there is a painting named “The Conciliation” and it was painted by Benjamin Duterrau around 1840.  The European man is George Augustus Robinson, Protector of Aborigines for Van Diemen’s Land, and the other mob are Palawa, the indigenous people of Trowenna as that island was known by its First People.  This painting is supposed to indicate the end of “the Black Wars” which ravaged Tasmania until 1831, where Robinson met with the last group of warriors and convinced them to accompany him to Hobart and meet with governor Arthur.  In one way, I like this painting: I like that is that it is entitled “The Conciliation” rather than “Reconciliation”.  This is the first time these two groups, the Palawa and the Riana (or white people), have been in harmony.  This image marks a new relationship of peace, not the restoration of an old one which was broken.  In many other ways, all dependent upon my being a sometime Tasmanian and a student of Van Demonian history, I find this painting shocking.  What you see there never happened, not like that anyway.

Today’s readings all point toward the theme of unity, and are predicated upon the idea of reconciliation.  The Psalmist speaks in Psalm 133 about “the blessedness of unity” as the NRSV translators would have it, and of the desire that all people might “live together in harmony” as my commentator Professor Toni Craven suggests.  Psalm 133:3 describes how God orders and bestows divine blessing where God finds unity expressed.  This blessing is doubly special because not only is it from God, but it is a blessing akin to ordination and consecration.  Furthermore, that blessing is the promise and strength of life for evermore.  God gives great favour on the people who live in harmony, guaranteeing them a long and fulfilling life while they maintain that state; and God derives great joy from such people.  In Hebrew, but sadly not in the English of the NIV or the NRSV this Psalm begins with the word “behold”, indicating that what was to follow would be something worth hearing.  This is one of those points in scripture where as a reader or hearer you want to take note of the message.  In this case the message is the benefits of unity.

Psalm 133 like many of the psalms we have read in the past months is a song of ascent.  Therefore, it is a prelude to collective worship: the sort of song you sing on your way to the temple as you prepare yourself to enter the worship space with a worshipping heart.  It is also a greeting which might be sung and echoed to and from fellow pilgrims you meet on your way up.  “How good it is!” you sing, “when brothers gather in unity!” comes the reply.  Stirring stuff.

The psalm also speaks of oil.  Olive oil was used for anointing, but also for healing.  Appointment to office and healing where it is needed are gifts from God, so is unity.  Where the people’s sin brought separation from God and from one another God desires to bring unity and to restore what was broken.  Continuing this thought there is no place for selfishness in unity.  Where God has called women and men together only those focussed on the task will complete the task, the selfish one looking for his or her own needs above the needs of the whole, or the one looking for fame, will destabilise the task.  The agenda of the people in unity can only be the saving work of the Church; otherwise the congregation becomes a Babel of confused messages and opinions.

Where once there was disunity and disharmony in the family of Jacob, Joseph is delighted to be reunited with his brothers.  Where hatred had led to harm and the intention to destroy God ensured that there would be life because the brothers have a second chance to live together.  Where there might have been death for Joseph as a slave where there might have been death for the brothers as the drought set in, now by the grace of God there will be abundant life.  Joseph chose not to hold on to past hurts but to use the outcome of his poor treatment to benefit his family, even the ones who hated and hurted him.  Joseph sends the brothers to live in the Nile Delta, the best irrigated and most fertile portion of Egypt.

So, let’s be clear: Joseph has chosen not to remember the pain of the past.  He had been humiliated and betrayed by his brothers while still a boy of seventeen.  He had been alone and no doubt frightened as a slave in the convoy of the Ishmaelites, and again as a prisoner of injustice after Potiphar’s wife accused him of attempted rape.  Even after he became Prime Minister of Egypt, and named his sons “God has caused me to forget my troubles” and “God has made me fruitful”, the tears he cries on Benjamin’s neck indicate a wall of emotion which has broken down in him.  It is this moment where he is finally released from the past, not the moment in which he was summoned from the gaol to speak with Pharaoh that first time.  Joseph’s suffering was broken by reconciliation, not by material wealth or unlimited power.  Indeed, the commentator I read for Genesis this week, J.M. Boice, suggests that Joseph remained fresh in his loving-kindness even after twenty-two years of exile from his family because he stayed close to God.  That is a great lesson for us: stay close to God.

Matthew and Mark both tell the story of Jesus speaking with a displaced indigenous woman, a Canaanite: today we might call her a Palestinian.  Matthew tells us in 15:23b that she’s annoying the disciples so much that they ask Jesus to send her away.  “Look,” they say, “just heal the daughter will you and then this woman can go.”   Jesus tells them that that is not going to happen because she is not an Israelite.  In other words, she is not part of the unity; where we are an “us” this woman is a “them” and “they” don’t get what God has given “us”.  So Jesus ignores her and her inappropriate claim upon his time and anointing.  When she speaks to him directly, having had no luck with the disciples, Jesus insults her.  “The Jews are the children of the master,” he says, “you are a dog and not worthy of what God has provided”.

That’s what Jesus said.

But in a quote worthy of Joseph, the one who endured imprisonment and exile by staying close to God the woman agrees with Jesus, but says that that is no reason to deprive her of her miracle.  “Yes, I am a dog,” she says, “but even dogs get leftovers in the master’s house”.  In other words, she is saying that while she does not have a set at the table, she is still within the house and a member of the household.  What a comeback, no wonder Jesus grants her her request.  Most commentators suggest that Jesus was baiting the woman to draw out this revelation.  Some scholars, a minority but a vocal minority, suggest that the human Jesus was challenged by the woman’s retort and that he learned something about the grace of God in that moment.  I can imagine Jesus turning to the disciples and saying, “you know, she’s right,” before sending her on her way with the words of Matthew 15:28.  And as we have discussed earlier in the year, she alongside only the Samaritan at the well and his own mother, is called “Woman” by Jesus.  Something profound occurred here, and even Jesus has had a shift in his understanding.  The Canaanite mother came as an outsider to the covenant of God conscious that only God could help her daughter.  Surely a God who is so generous to Israel, so generous that even the Canaanites can see it, can spare the leftovers for a mother desperate for her daughter.  Surely this is so even if the mother and her little girl are dogs?

As we move toward the high point of our service of worship and the gathering around this table as a place of unity, let us be mindful of the ones we might want to exclude in God’s name.  Ask yourself, as Jesus asked himself, to whom is God denying access to the blessings of God?  This table is open to the indigenous people of Australia, and not just because George Augustus Robinson made them put on shoes and learn to use cutlery.  But to whom is this table closed?  To whom is the promise of unity denied?

There is an answer to that question.  The table is closed to those who don’t have faith.  I’m not saying at all that the table is closed to people of different theology or none because of that theology, as if only Uniting Church members can have this feast.  But this table as a sign of God’s welcome is only accessible if you know God, and you believe yourself to be welcomed.  As we saw from Matthew’s story the Canaanite woman believed herself welcome to at least gather the leftovers, the God of Israel was not God of her because she was not an Israelite; but as Lord Almighty of the universe she had some rights as a creature.

Those who are not welcome at this table are those who exclude themselves.  If you don’t know you are welcome, why would you even come and risk the embarrassment of eviction?  Unity means that all are welcome, brothers and sisters alike, Israelite and Canaanite, Palawa and Riana, Koori and Anglo.

As we gather at this table today, let us agree that when next we gather at this table we will have invited those waiting for an invitation to participate in this act of unity.

Everything has been done.  Come, and bring a friend.

Come.

Amen.

The Psalm of The Lakes

This is the message I preached at Lakes Entrance on Sunday 13th August 2017, the tenth Sunday of Pentecost.

Psalm 105:1-6, 16-22; Romans 10:5-15

Last week I spoke to you something of the call to preaching, and how it’s more than just making your own sense of the Bible and then speaking about it from the front. Preaching is both a gift and a calling; those who are called are also gifted, but some who are gifted are not called. Some who probably could preach a good sermon, one without vampires for example, might be better suited as small group or classroom teachers or lecturers, or perhaps as theologians, which is to say authors.

In August and September 2000, I was in the final semester of my studies toward a Graduate Diploma in Primary Education. I was on “Practicum 3”, a four-week solid block of teaching in a school supervised by the university (NTU) and the regular classroom teacher. I was teaching a grade five class at Holy Spirit Primary School, a Roman Catholic parish school in Casuarina, a suburb of Darwin. Holy Spirit was one of two schools local to my home, the other was Wanguri Primary School and I had completed “Practicum 1” there twelve months earlier. The schools were diagonally across the road from each other, with that road marking the boundary between the suburbs of Casuarina and Wanguri. Anyway, one lesson where I was teaching Religion, (and remember that this is a Catholic School so Religion was taught twice a week by the classroom teacher and not one a term by local Christian volunteers bringing RE as it was at Wanguri), I found myself running short on time due to a last-minute assembly being called. I had to finish quickly and so instead of reading the Bible around the classroom as we usually did, each child reading one verse in turn, I read the passage from the front. And because I was in a hurry I acted it out too, reading with one hand and waving my other hand around. As we were lining up for assembly at the end of the lesson one of the girls said to me, “Mr Tann you shouldn’t be a teacher, you should be an actor.” I told her the truth, that I had used to be an actor and that now I was becoming a teacher, but that I still liked having fun with my learning. I also told her that I was a Christian from the Uniting Church and that I liked reading the Bible too, so that made it easier for me to have fun with it.

The reason I have told you that story is because the passage I read that day in class is the same passage I have read to you this morning, Psalm 105. Worship was opened this morning with my reading the first six verses directly from the Bible, and from the NRSV which you have in front of you. Our prayer of Adoration, which I called “The Adoration of Joseph” was not of course that Joseph is to be adored, but that Joseph would adore God because of the story of his life. I took Psalm 105:16-22 and rewrote those verses as my own prayer, much as Bruce D. Prewer, James Taylor, and Leslie F. Brandt do in the books I often use for our liturgical prayers.

This got me to wondering: how would Psalm 105 for Lakes Entrance read? The Psalm as we find it in Israel’s scriptures is subtitled “God’s faithfulness to Israel” by the NRSV translators, and “God’s word in Israel’s story” by Professor Toni Craven who is the commentator I read this week. This Psalm tells the story of the Hebrew people from the choosing of Abraham until the settling of the exodus people in the Promised Land under Joshua. It forms a pair with Psalm 106 which speaks of the unfaithfulness of the Hebrew people during the same time: God is faithful as deliverer, but the people act wickedly and are blind to what God had done (Psalm 106:6-7).

The opening verses of the Psalm of The Lakes would be easy to write: I hope so anyway. Give thanks to the LORD in prayer and praise, sing to God, tell of what God has done. Let all who do these things (pray, praise, sing, tell) do so in joy. Ask God with trust for strength and the capability to go forward into the promised future. In recent days remember what God has done for you, and done through you, since your last minister moved on. Tell the people who have joined this congregation, tell the people who will join this congregation next year. Not that we wish to revisit past hurts and pains, open old wounds, pick at old scabs, or point to the scars with every new person you meet. There is no need to get new people “up to speed” on past hurts. But having been where you have been, speak now of where God is and of God’s faithfulness to you seen only in hindsight. As I said to you last week, don’t preach your notes; rather, use what you have learned in the past season of darkness and turmoil to proclaim God’s greatness and the hope for the future.

On Friday coming, the profile for the Lakes Entrance Uniting Church Congregation will go before the Placements Committee at Synod in Melbourne. After so long in preparation and negotiation, drafting and redrafting, and re-redrafting your paperwork is in and the search for a new, permanent-for-at-least-three-years, minister gets underway. You have done it, you have made it. Of course, the search for a new minister takes the time that it does, and you will need to look after each other and take responsibility for the functions of the congregation until your new pastor comes; but considering what you have already done that will be easier. You have much to praise God for, to thank God, to look back in amazement at where God was and what God did for you, in you, through you, because of you, and sometime around you. You have a history which speaks of God’s choosing of you and God’s favour upon you. Today is the day to begin to celebrate that history, to speak of God’s faithfulness, and to consider God’s message for you as you look to appointing the man or woman God is sending you.

And so, as are the people of history at the end of Psalm 105, so you stand on the bank of the Jordan River. The Moses people of your history, those interim ministers and preachers who have brought you safely, (if somewhat shakily), to the brink of home are no longer required. The next woman or man you call will be a Joshua, one who can lead you and cheer you on as you run ahead to fill the promise that God has made to you.

Briefly I want to turn to Romans 10:5-15 at this point, and not just because I read it this morning and I haven’t preached on it. This passage from Paul, which is today’s Lectionary choice for Epistle, speaks not only of Moses and that same Salvation History of Israel which the paired Psalms 105 and 106 do, but also of what Christian Salvation is.

Paul quotes Moses from Deuteronomy 30:11-14 in saying that what is done in salvation can only be done by God: human effort will always fall short. At Lakes Entrance, you know that. Only God could have brought The Lakes Parish through to where you stand today. Paul is of course speaking of human salvation, the movement of an individual into a saving and salving relationship with God in Christ, but the same applies to this congregation made up of Lakes Entrance and Lake Tyers Beach people that God has done the work through grace, and that God’s soothing and rescuing work in your salvation is a sure and completed thing.

This then is what you can say to the world. Of course, should speak of what Christ has done for you, a Christian, in bringing you to himself as Lord of Life and pointing you towards the God of Creation. But in a town where the name of the Uniting Church was not proud, where people thought we had abandoned this building in preparation for selling up and moving out the story of how God saved the Uniting Church in Lakes Entrance is worth telling, and worth telling repeatedly. God loves this congregation, I am sure you have no doubt of that. God loves this town and this district, I am sure you have no doubt of that either. Now all you must do, and you needn’t wait for your next Reverend Gentleman or Lady, is to go and tell them on the Esplanade, and on every other street in this town, that God loves them too.

And feel free to be as extravagant as you like in doing so. Grade five would be proud of you, to say nothing of the Holy Spirit, Godself.

Amen.

My Opia

This is the text of the message I preached at Lakes Entrance Uniting Church on Sunday 30th July 2017.  Immediately following this service was the congregation’s Annual General Meeting

Genesis 29:15-28; Psalm 128; Romans 8:26-31.

In 2007 while I was still living in England I attended a rather well-known church.  This was not the rather well-known church I have spoken of previously, the famously musical one where I belonged between 2003-2009, no this is another church.  This church, the other church, was famous not for its music but for its mission-minded community groups.  Anyway, one evening at this church, following a particularly pointed message from the vicar, I ordered and then received by post a book written by him, and in that book, was a story.  Here’s my take on the gist of that story:

The parish church of St Osram’s in the rural village of Great St Osram had a weekly attendance of ten people, the youngest of whom was 72.  They were faithful people and they enjoyed each other’s company over tea after the service, and the rituals and rites of the Order of Common Worship during the service.  Anyway, there came a time when old St Osram’s, with its twelfth century bluestone nave and sixteenth century oak-board porch, needed some major repair.  Money was requested and then forthcoming from the diocese and from the pockets of the parish.  When all the tithes, gifts and offerings added to the cake-stall takings, grants and loans had attained a sufficient sum, St Osram’s was closed temporarily and the congregation moved across the road to the WI hall for worship.  (Now Women’s Institute is the UK version of CWA.)  Now, because the WI hall was a 1950s edifice and was brighter, warmer, and larger than old St Osram’s, the congregation decided to run a midweek playgroup and coffee morning for the village in addition to its Sunday worship.  This became very popular, and soon enough the mums and bubs who had been popping in on a Tuesday started coming to church on Sundays as well.  Then some dads came, and a few school aged-kids with their parents too.  And other people, younger adults without kids started coming.  The church grew marvellously, a Sunday school was set up, a Wednesday Bible Study was started by one of the young couples, and at the end of the six months that it took for St Osram’s to be renovated, the church had grown from ten people to thirty-five.

Are you with me so far?

So, when after the six months the church council met specifically to facilitate the move out of the WI hall and across to the renovated St Osram’s they were faced with a dilemma, weren’t they?  Can anyone suggest what it was?  Yes, that’s right.  How can we get the original ten of us back into St Osram’s on a Sunday without those twenty-five interlopers coming across too?

In Genesis, we continually read of God’s faithfulness to individual people, even when along the way their story speaks of episodes of disappointment.  Today’s reading from chapter 29 sees our friend Jacob safely arrived in Haran and living with Laban, the brother of his mother Rebekah, his uncle.  The daughters of Laban, Leah and Rachel, are his first cousins and the nieces of Rebekah: exactly the clanswomen the inheritor of the promise to Abraham needs to marry.  We heard this morning how Jacob worked seven years unpaid for Laban in lieu of a monetary bride price.  At the end of that time he was to receive his cousin Rachel, at which point he would be free to take her back to Canaan and inherit the land promised by God.  And so, after seven years and then the traditional tribal wedding, as Genesis 29:25 says [w]hen morning came, it was Leah!  Disappointment is an understatement in this story; the deceiver has been deceived and he has been sold the wrong girl in a transaction where there are no refunds or exchanges for faulty product.  All is good when Rachel arrives in Jacob’s tent a week later; at the end of the traditional (and no doubt rather cold in this instance) week of day-long parties and night-long honeymoon-style consummation.  In exchange for this second wife Jacob commits to another seven years of unpaid work to purchase Rachel from her father.  How this all appeared to Leah we are not told, and it’s not a question I wish to answer today as I have a different point to make.  But for those of you interested in Feminist readings of the scriptures this passage is a corker.

The Hebrew adjective used to describe Leah’s eyes in the original text might mean “delicate” more than “lovely” as the NRSV puts it.  Her eyes might therefore be weak.  So, was she doe-eyed and lovely, or was she short-sighted and squinty?  Whatever she’s selling, Jacob isn’t buying.  At the same time, I wonder how, after seven years of living close by the sisters Jacob doesn’t realise even in the dark which girl he is bedding.  Leah might not be the only squinty-eyed seer in this story.

The words of Psalm 128, somewhat ironically reflect the story of Leah.  It is she who is fruitful in the early days of this family, bearing four strong sons to Jacob while Rachel remains barren.  It is she, the eternally disappointingly squinty one, who bears the fruit of Jacob’s labour, not the best-desired Rachel.  Jacob was no doubt proud of his boys, those olive shoots around his table as 128:3 puts it, the evidence of the blessing bestowed on the one who fears the Lord.  But as Leonard Cohen might have said, “it’s a cold and it’s a broken Hallelujah” from Leah’s perspective.

So, here’s my question: are we blind, as Jacob was, to the blessings that God has given us?

Psalm 128 is a blessing song in that it may well have been pronounced over pilgrims arriving in Jerusalem, in other words it’s another one of those festival songs we know about which make the Psalms in the one-teens and one-twenties.  Those who came to Jerusalem would be blessed by the priests in attendance as part of the ritual, before being sent home beneath the spoken favour of God.  What we read here as blessing is all that has been given in the early life of Jacob, but had he seen it?  Had he seen that the channel of God’s favour to him is Leah, or is he both besotted and blinded by Rachel such that God’s favour goes unseen?

That’s what my family would call a chin-grabbing question.  Here’s how it works, it’s congregation participation time.  Everyone grab your chin with one hand.  Then drop your eyebrows into a frown and say “hmm”.  Perhaps give a little nod as you do to indicate the profundity of the question.  “Hmm.”  Has Jacob overlooked the goodness coming into his life because it has come through a doorway he was not attentive towards, and because it has not come through the doorway he is watching?  Hmm.

So, let me ask you another one.  You don’t need to grab your chin for this one, I’ll do it for you.  So, what about us?  Hmm.  Where is God blessing us and funnelling blessing in to us that we have missed, or ignored, or despised?  Hmm.  Where has God answered our prayers in ways we do not like?  Hmm.  Where might God be wanting to prosper us, but we don’t want to know?  Hmm.

Surely, you’re not saying Damien that we don’t want God to bless us?  Huh?

Well, where might God want to be bountiful to us, with an overabundance, but we are happy with sufficiency or even survival rations?  Hmm?  Huh?

We might be afraid of an abundance of the Holy Spirit, as if the world might think us arrogant if we have too much spiritual authority?  Hmm?  Huh?

Are we afraid that if we have more than enough of God for ourselves it is a sign that God wants us to share God around?  Hmm?  Huh?

As we meet later this morning to discuss the past eighteen months of ministry at our AGM, will we find that God is equipping us for a journey we don’t want to take?  Hmm?  Huh?

Here’s another chin-grabbing question for you: why is there so much gifting in this congregation, but so little action, relatively speaking?  Is it possible that we don’t WANT to be so fully blessed by God?  Are we happy in our perceived insufficiency, confident that we are too old, or too few to make a difference?  Are we happy to be excused from the work of the Global Church for that reason: the demand is too great for us so we shrug with a resigned smile and a sigh while the younger, more numerous, more gifted Baptists, Anglicans, and Roman Catholics transform Lakes Entrance?

Hmm?  Huh?

To return to Jacob and his sister-wives, are we too squinty-eyed?  Do we recognise the God who is wooing us, the empowering One?  Do we fail to perceive the future, looking short-sightedly only as far as we can see in our own strength?

I want to say immediately, that this church, Lakes Entrance Uniting Church, is not doing nothing.  Double negative which makes a positive, we are not doing nothing and we are doing something.  We are actively engaged in our community and in our world.

  • You have all read the reports from Interim Church Council and Elders concerning the pastoral and administrative work of local leaders and outside assistants.
  • You have all read about the work of Toddler Gym, Days for Girls, Friendship Circle, Combined Churches Emergency Food Reelief, and Op Shop in our town.
  • You have all read about the work of the Lord through Mala’bi Foundation in Indonesia which this congregation supports.

We are not lazy, nor are we slack.

But are we doing all we are called to do?  Is each of us doing what God has gifted us each to do?  Are there ministries undone, ministers untapped, or gifts unopened in this place?  If so, is that because we’d rather someone other than ourselves step up?  Is that because we’d rather anyone but the one with her hand in the air, does it?

  • Is your prayer “here I am Lord, send him.”
  • Is your prayer “I see her over there Lord, but can’t you send someone else…not me…just not her.”

I really don’t think anyone here is praying that way, or even thinking that way.  I hope that I am right in that.

In Romans 8:19 we read that creation waits with eager longing for the revealing of the children of God.  Did you get that, the world is waiting for the revelation of God which only the church can proclaim?  In Romans 8:21 we read the reason that the world is waiting for this revelation, and it is because by the knowledge of this revelation the world will be set free from bondage and will obtain the freedom of glory.

My question is what, if anything, are we withholding from the world?  We are doing much, but are we doing enough?  We cannot do everything, but can we do more?  Now, we can only do more if God calls us to do more, leads and guides us in doing more, and equips and blesses us as the more is being done.  This is obvious and true and I know you know this.  So, my challenge to us all, on this day of our AGM where we look forward into 2018 from what we have learned and done in 2016, is whether God is already calling and equipping us.

We are not a church like St Osram’s.  But are we the church God wants us to be today?

I do not believe that there is anything to be feared from “more of the same” where what we are doing is faithful to God and effective in the world.  Not one of our annual reports makes for desolate reading today, everything we are doing is hope-filled and forward looking.  But the rhetorical question I want you to take into today’s meeting if not into the remains of 2017’s calendar, and by rhetorical, I mean I’m asking it now so that you can think about it and respond to it in your own time, is what additional reports could we be reading at the next AGM?  What could we hear of next year if everyone sought God concerning his or her gift and then responded fully from his or her bounty of the Spirit’s help in our weakness as Romans 8:26 says?  Maybe nothing more, maybe we are at capacity now.  Maybe not.  This is something to think, pray, and do about.

The tribes of Levi and Judah, the ancestry of Jesus, both derive from Leah, not Rachel.   The only descendent of Rachel to be King over Israel was Saul the Benjaminite, and we know how that turned out. In that way, I pray that we will always be a church looking for God’s blessing wherever and through whomever God wishes to bestow it, not only our perceived favourite ways or families.  I pray that we will always be a church attentive to the cries of desperation from a hurting world, hungry for what we have in our bellies and our storehouses.  And I pray that we will always, always, always, be a church which makes space for the interlopers.

Amen.

Sacred Secret Space

This is the text of the message I prepared for Sunday 23rd July 2017.

Genesis 28:10-19a; Psalm 139:1-12, 23-24.

Our brief journey through Genesis has brought us, this morning, to the place where God repeats to Jacob the promise made to Abraham.  God speaks in Jacob’s sleep and Jacob awakes in awe of the place: he names it Bethel or beit-El which means the house of God in recognition that he has stumbled across consecrated ground.  Jacob is wonderfully aware that he is in the place of “Secret God Business”, whose secret is now shared with the descendants of Abraham.  The stone pillar he erects and anoints is the rock he had used for a pillow, connecting the real presence of God with the physical geology of the place on earth.  So, the point is not primarily the promise, real and secure as that promise is, but that God repeats it to another generation.  God continues to speak; the message of God is not a once-only revelation which then belongs to the prophets to repeat.

The story from Bethel tells us that there are places where God speaks to us, and speaks with us, as women and men.  I think it’s important that we find and remember those places.  As Christians of this expression of Uniting Church, noting the vibe of the room in front of me, we believe that God can and does speak with us anywhere. But the story of Bethel, among others in the scriptures (such as the stories of Sinai) says that there are places where God desires to be found and where our movement toward that place prepares us to listen and respond to what we have heard.

And so, I ask you, where do you hear God?  Where has God spoken to you before?  Where is your Bethel?  Do you even have one?  This may be geographical (the prayer chair in the bedroom) or metaphorical (wherever I am at rest).  It might have been a one-off place in time and location (that worship service in Rosny on 10th September 1996), or it might be a repeated location.  In Genesis God often speaks “in dreams”; we see this here but we also see revelation-by-dream in Genesis 20:3, and Genesis 31:10-11, 24.  What is important to know about Bethel is that it is at the frontier of Canaanite territory.  God is speaking to Jacob as he is on the edge of leaving the land given to Abraham, the border of what has been promised as home.  Does God speak with you at the edges?  Perhaps if we want to hear God, or we want God to hear us, we might need to go to the edges.

Jacob is about to depart Canaan in search of a suitable wife, travelling back to Haran as the servant of Abraham had done to find a wife for Isaac.  God meets with Jacob and promises him that he will indeed return to the land promised by God to Abraham.  Since the promise was to Abraham for his descendants God reminds Jacob that the promise is for him too.  As the favoured son of Isaac, the favoured son of Abraham, the promise of a homeland and of nations and generations like the stars in their number for the blessing of the whole world is for Jacob.

What has God promised you?  Do you know?  Do you remember?  Has there ever been a promise just for you?  As Christians, we all have the promises of God in Christ, promises Jesus made to the Church or that God made through the Holy Spirit revealed in scripture.  I do not believe that the Church has been promised what Abraham was promised, which is to say land, many descendants, and the means to be a blessing to the world, although there are modifications of that if you follow the train of thought that the Church is the new Chosen people.  Blessed to be a blessing is certainly true of the Church, whereas an eternal homeland in Palestine, centred on Jerusalem, is not.  Christianity is not a land-based religion in that way: there is no Aliyah for us, the Jewish call for home, and we have no Mecca or Amritsar.  But, to get back on track, what has God promised you, personally?  Would anyone care to name such a promise?

God promised me one time at the edge, when I was homeless and sleeping in a shelter, that I’d never be without a roof; and specifically, that I’d never have to sleep in the two-storey carpark across the road from the shelter.  God reminded me many times, at the edge, that this was God’s promise.  And so far God has proven faithful to God’s word.  I am confident that God will always prove faithful to this promise.

In Psalm 139 we read what is many people’s favourite psalm.  It’s not my favourite, although it used to be, and it’s not my favourite only because another psalm has supplanted 139 in my heart as the deepest promise of God to me.  But if it’s your favourite then good for you, it’s a gem.

Tradition accords this psalm to the pen of David, and the NRSV has my partial approval in subtitling this poem “The Inescapable God”.   God is inescapable, not that God is unable to escape us, but that we are unable to escape God.  We cannot escape the inescapable one.  Why can’t we escape, well because as the very first words of this poem say, God has searched and has known you who has come to worship.  “I cannot outrun you,” says David, “you’ve got me and you always have had.  You know every movement of every sinew in my body, and every firing of every synapse in my brain.”  Such a God cannot be escaped.

“You search out the way for me,” David goes on to say.  God goes ahead like a scout and then comes beside as a trail guide to set the best path for where you or I walk next.   This verse, Psalm 139:3, is why I’m not enamoured of theologies which speak of Jesus occupying the driver’s seat of someone’s life.  Yes, in the “Footprints in the Sand” moments of life we may need a taxi or ambulance, and then it’s all “Jesus Take The Wheel” for me.  But for the most part I suggest that Jesus wants us to do our own driving while he sits in the other front seat as map-reader, course-plotter, navigator and companion.  Jesus is not a sat-nav, a disembodied voice from the dashboard; neither is he a front-seat passenger, passive as you drive.  No, this verse suggests that Jesus is more like the co-driver in a rally car, one who has travelled the road before and who knows where the tricky corners are, which way they curve, and whether there is sloppy mud or oil or ice or cow muck on the racing line.  Jesus is the one yelling out pace-notes above the roar of the engine as you throttle through those brief stages of life where you must travel with your foot to the floor, trusting him to tell you what to do in the next three bends.  Even in a championship rally, let alone a local car trial, not all the road is competitive: there are cruising stages where you and the navigator sit back a bit and drive to the next timed stage.  This is where Jesus sits with you just being and chatting and enjoying the road, and Psalm 139:4 speaks of this moment in the intimacy and trust that you and Jesus have in each other – he knows what you’re about to say, not because he is God omniscient but because he is your partner and he knows you.  To extend the metaphor, Jesus as co-driver has placed his life in your hands, he trusts you to keep him safely on the road and not to lose the car he is hurtling along in (with his head down to read the pace-notes) into the adjacent gullies, hillsides, and crowds of spectators.  It’s no wonder he is intimately acquainted with your thoughts and actions, he has needs to know you enough to trust you with his life.

That’s certainly not the metaphor David was thinking of, that God needs to know you intimately enough to have life-risking faith in you, but it works for me.  It works for me because the idea of Jesus as navigator rather than driver was revealed to me in my Bethel.  It works for me because if God in Christ is prepared to go to that extent to survey me, to ask about me, to check my references and my CV, and to look up my criminal record for selecting me for a relationship then I trust the news that God is interested in me and wants to know me.  If God knows everything about me and still wants to love me, well that’s amazing, but that’s the story of grace.  While I always celebrate the fullness of the gospel message to a hurting, waiting world, including me, I’ve heard that story before.  But that God would go to all that effort to find out about me, not just from God’s omniscience, but from God’s pursuit of me and God’s work to woo me just for the purposes of love, well that’s different.  Remember from Psalm 139:1 that David specifically says that he was searched and loved, not merely known about and acknowledged.  God is active in chasing you just so you can know how much God loves you.

God knows you.  God made you and so God knows how you were made and the bits used to make you.  We could go on to read that in the paragraph of Psalm 139:13-18.  God is eternal and without limit and for that reason it is not possible to be where God is not, and we have read that in the paragraph of Psalm 139:7-12.  But, again, even as wonderful as that message is, hear it with the insight that this loftiness and majesty of God is active, and is actively attending to you for love and to uphold you.

God chose Abraham and no one else, but God still loved the world.  Then God chose Isaac and not Ishmael, even as God loved and protected Ishmael.  Then God chose Jacob and not Esau, even as God loved and protected Esau (and saw him married to Ishmael’s daughter).  And from Jacob, eventually, comes the Jewish people and the story we continue to read of God blessing one group so that they can bring that blessing to the whole world.

God has also chosen you.  Don’t worry, God has chosen me as well, it’s not all up to you as it was all up to the Patriarchs.  But as God promised to be their God in the hope that they would be God’s people the same promise is made to us.  God promises love for you, guidance for you, protection for you, supervision for you, rescue for you, and peace for you.  Do you know that?  Do you know that because I have told you that, or others before me from behind this and other lecterns?  Do you know that because the Bible, or Joyce Meyer, or Dietrich Bonhoeffer told you that in print?

Can I invite you to say yes to those, but can I also invite you to develop and inhabit your own Bethel?  Can I encourage you to find a space, place, and time, to be where God is and to watch and learn as God goes about the work of grace right in front of you?  Find a chair, or a wardrobe.  Find a minute or twenty.  Fall asleep and dream if that works for you, (it often does for me).  Whatever you do, find God where God is and listen and ask about the promise made to you for your life.  Not just for salvation from sin, not just for Heaven when you die, not just for the promises made in Christ to the whole Church (although those too, those too).  But listen and ask for God’s personal, timely promise for you.  And then, in the confidence that the God who knows you in the Psalm 139 way is also with you in the fresh promise of today, go out and change the world.

Amen.

Underneath the lamplight

This is the text of the message I prepared for the people of Lakes Entrance Uniting Church for Sunday 16th July 2017, the sixth Sunday after Pentecost in Year A.

Genesis 25:19-34; Psalm 119:105-112; Romans 8:1-11.

This week our visit to Genesis jumps forward twenty years from last week’s reading.  Isaac is now sixty years old and he has been married to Rebekah since he was forty.  In all that time she has not been able to have children, and it appears that the promise made to Abraham and then furthered through Isaac is again under threat.  No son for Isaac means no nation for Abraham.  So Isaac prays for his wife in her barrenness just as his father had prayed for his mother.  (We’ll see the same is true in the next generation with Jacob’s best-loved wife Rachel: this is a common theme throughout Hebrew and Jewish history.)  Consequently Rebekah does become pregnant and her babies, twin boys, wrestle with each other in the womb.  Rebekah asks God about all the fighting inside her belly and God confirms that two great nations (Edom and Israel) are forming, struggling for supremacy.  God also confirms that as it was with Isaac and Ishmael, the younger son will be preeminent.  After they are born and mature into young men Esau (whose name means hairy) is his father’s son and Jacob (whose name means heel) is his mummy’s boy.

What we are presented with in these two men is two ways to live.  There brothers, twin brothers, are as different as men can be, let alone men born on the same day and from the same womb.  If you have been following With Love to the World in your personal Bible studies this week you’ll have read this passage on Tuesday and you would have been presented with the idea that what is going on here is very significant.  Not only is God choosing one son of Isaac over another, one grandson of Abraham to be the one who carries on that great promise made to Abraham to make a great nation of his decadents through Isaac, but God is favouring one way of life over another.  In contrast to the story of Cain and Abel in Genesis 4 God chooses the agrarian farmer rather than the nomadic hunter and tracker.  God has elected a settled way for men, and God has preferred men who are smooth-skinned, soft-handed and who work close to home.  God has de-selected the nomadic and ever wandering Neanderthal man who is rough and hairy, who eats only meat and other “red stuff”, and who doesn’t care what he has to give away to get some.

The question our readings ask of us is similar to the question asked of God.  Given two apparently equal options for moving forward, which option will you choose?  And pertinent to us alone, will your choice be the option that God chose?

The Psalmist finds in the Word of God a lamp for light in a time of severe (mental) affliction.  The section between Psalm 119:105-112 offers a plea that God would hear the praises offered by the afflicted one, and to teach her/him the ordinances of God’s chosen way.  “My life is in danger,” says the Psalmist, “but I will hold to God’s truth.  Others try to trip me up but I stay close to God so that I won’t fall, or I will be grabbed and saved if I do”.  The way of God is the way he/ she wants, and wants always, to be the way in which he/she walks.  The Psalmist finds joy, and we might unpack that as peace, rest, delight, hope, in God’s instructions to her/him.  The Psalmist listens to God and orients her- or himself to God’s ways.  The Word of God, like the creeds, is not a hammer to bash us into submission, but a light to illuminate the better way of life and to support those who walk it.  The Word of God brings freedom because in pointing out the dangers along the way the traveller can be confident that nothing will come as a surprising threat.  Remain listening and reflective as you walk, and you’ll be far less likely to walk astray.

In February I told you that I don’t like to use the headings which Bible translators have inserted into the text.  They can be misleading in that they are suggestive of only one, traditional interpretation of the passage to follow.  In the New Revised Standard Version of the Bible which I use to write my sermons, and you have in the rack in front of you, the heading for today’s passage from Romans 8 reads “Life in the Spirit”.  I’m not unhappy with that heading, because there is room for wriggle within it that perhaps the NRSV translators and the third-wave Charismatics may not have been aware of.  More of that in a sec.

The passage begins with the message that there is no condemnation. This is similar to the message of Psalm 119 but offers this message purely as support for the sake of freedom.  The peace of God towards you is your space to be free, and to move about on the way ahead.  (You are a hiker on a trail, not a tram on a rail.)  And like Psalm 119 there is a qualifier of this confidence, the promise is for those who are in Christ Jesus.  I understand this phrase to refer not to those who have answered an altar call and prayed “The Sinners’ Prayer”, who have walked “The Romans Road of Salvation” and who have learned “The Four Spiritual Laws”, but those who have taken notice of who Jesus said he was at face value, (i.e., that he was who he said he was) and who live and move within the world and its societies in the way that Jesus lived and moved.  Yes this is about your salvation from sin, yours and mine, but it’s not as rigid as a rote recitation of a written prayer of invitation or the memorisation and unwavering devotion to every word of the Nicene Creed might suggest.  The way of Christ is a better way than the way of rigid, legalised faith.  This is what Paul is saying; therefore this is what I am saying.  If you don’t like what I’ve just said, well take it up with Paul.  According to Paul only Jesus can save: the Law can point out error but it cannot do anything save a transgressor.  In response to this revelation, Paul counsels us to live so as to emulate Christ, not so as to avoid sin.  He says this secure in the knowledge that if you live for Christ then sin becomes an unlikely experience for you anyway.  The light of the Word which the Psalmist spoke of in 119:105 is revealed in Jesus, who is the Word made Flesh (John 1:1): not in rigid adherence to the syntax and grammar of the scriptural texts.  This is life in the spirit, as that heading in the NRSV suggests, and we can see it is so in two ways.

  1. It is life in the spirit of the law, “the vibe of the thing” it as the barrister says in “The Castle”. In the spirit of the law we find the way in which the law was supposed to be read and applied.
  2. It is life in the presence and up-taking of the Spirit of God, the Holy Spirit our counsellor, advocate, friend, and empowering one. Do not let your obedience of the Law get in the way of your discipleship of God, it says in Romans 8:7.  If your way of being a Christian, obeying the law and practicing the rites and rituals of the faith, leads you to act or think in ways that Jesus did not or would not act or think, then it is your way which is wrong, not the way of Jesus.

If your way is not the way of Jesus, then what does that say about your way?  This is not condemnation from Paul or from me:  Paul desires that the Romans follow Jesus, not him, and I desire the same for you; rather this question is an invitation to reflect upon what your Christian life looks like.  Does your Christian life look like the life of Jesus?  I’ll leave that for you to ponder.

Paul goes on, in the light of this revelation, to remind his readers that they and we are not bound by our ideas of God, but that we have been swept up by God into fellowship with Christ, by the Spirit.  Those who have the Spirit belong to Christ, Paul says in Romans 8:10, and because we have the Spirit we have life and not death.  And if not death then not condemnation either, nor guilt, nor punishment, nor fear.  We have a saviour who can deliver us from the consequences and shame of sin, not just a judge who points out our wrongdoing but is powerless to do anything more than point and frown which is all the Law can do.

So walk in light.  Let the one who is the Word of God, the light and lamp of God, guide your feet along the Way of God.  Choose the way God chose, and be fruitful and useful in that way as you walk within and beside the Spirit who empowers you for service, and cossets you in love.

Amen.

Blink And You’ll Miss It.

This is the message I prepared for the fifth Sunday after Pentecost, Sunday 9th July 2017, for the people of Lakes Entrance Uniting Church

Genesis 24:40; Song 2:8-13; Romans 7:15-25a; Matthew 11:16-19, 25-30

I don’t know about you, but I often find when I’m reading my Bible that a verse jumps out from nowhere and has the potential to send me off on a tangent.  I don’t think that this is necessarily a terrible thing, but it can distract me from what the intended purpose of the passage, or indeed the Bible Study, might have been.  In the reading set for today from Genesis 24 we are presented with quite a detailed story of how the servant of Abraham goes back to Abraham’s people in Sumer to find a wife for Isaac.  Abraham does not want his son marrying a Canaanite woman, an indigenous woman of the promised land, rather he seeks a bride from his own people.  During his setting his servant on his way, and assuring the servant that he will be successful in his task, Abraham speaks in Genesis 24:40 of his confidence in the LORD before whom I walk.  That is such a verse for me, and such a lovely phrase, Abraham doesn’t say “God” or “the Lord”, but speaks of a relationship with the One who gives him assurance.  Abraham knows God, daily and holistically.  There is nothing about Abraham that is hidden from God, and nothing about God that Abraham needs to know that is hidden from Abraham.

And then suddenly there we are, or at least there I am.  Rebekah and the whole story of her watering the camels of the servant, her agreeing on the spot to leave her family forever and travel thousands of miles to meet and then marry a stranger, is all forgotten.  The point of the story, indicated by the lectionary’s choice of Psalm, is not a wedding within the genealogy of the Jewish people, for Rebekah will become the mother of Esau and Jacob.  No, the point of the story is that Abraham walks before God, and that that intimacy is the source of all his strength as a patriarch.

A similar thing happened to me when I read the gospel for this week, although this time I saw it coming.  In Matthew 11 Jesus declares the generations of his day to be unaware of the time in which they live, and to be full of contradictions.  Wisdom is vindicated by her deeds says Jesus in Matthew 11:19, some early manuscripts say by her children.  Jesus makes his point, which is to be aware of what is going on around you, and then he prays thanksgiving to the Father that God has made the truth about the world readily seen by children but not by adults.

Blink and you’ll miss it.  One verse can jump out and grab you, regardless of the narrative, and you can learn from what God alone shows you from the written word if you are open and inquisitive.  Be aware, be mindful, of God’s active presence.

What is it about children that Jesus commends them as a model of understanding?  The parents and teachers amongst us know that children are inquisitive, trusting, hope-filled, straightforward, easy to laugh (or cry), sympathetic and compassionate beings.  Children can be vulnerable and so need caring for.  Jesus might be telling us that revelation is given to such as these, the precious and trusting ones who stay close to the Father as little kids stay close to daddy.  Except that children in Jesus’ day were not the cherished little cherubs of the late Victorian era and into our century: they were perceived by adults to be outsiders to the adult world, and therefore an issue.  Children break easily, so there’s always the danger of a parent’s being bereaved or otherwise inconvenienced.  Children are disruptive, noisy, inappropriate, clumsy, disobedient, cheeky, foolish, and simple-minded in a bad way.  Yet, Jesus says that God reveals the truth to these half-sized terrors, and leaves the civilised, mature, hardworking adults without revelation.

D’uh!  That’s not what we want to know!  Jesus isn’t talking about God favouring the little cuddle-monsters with their wide-eyed delight at whatever mummy says or does.  Jesus says that when showing God’s true nature and revealing the deepest knowledge God overlooks people like you and me, leaving us in the dark, and reveals it all to the boof-heads with ADHD.  So, when Jesus says of himself in Matthew 11:27 that no one knows the Son except the Father, and that only God knows the fullest and most intimate stories of the Son, and that no one knows the Father except the Son, (same deal), and those to whom the Son reveals the Father, what he’s saying is that Jesus’ preferred audience for this revelation is the noisy and disruptive.

Why, on earth, would that be the case?

Jesus answers this question, let’s read on.  Those who come to the Son in need of the Father will lay down their burdens.  They will be yoked to Christ, so he will help in carrying the necessary burdens as the two, Christ and the disciple, push together on the yoke.

So, it is not untrue, neither is it unbiblical, that those who come to God in simplicity, innocence and trust will receive favour and wisdom.  Those who come with a childlike faith will be rewarded by grace with love and the intimate secrets of God.  Abraham walked before God and God blessed Abraham mightily; that is still true.

But better yet, the disruptive, breakable, always in your face and under your feet, the making too much noise and mess ones, the ones who need God, are especially included by God in the wisdom of God.  Wisdom is a chaser, as well as the object of the chase.

Song 2:8-13, as with much of the Song of Songs, is a parable about the chase of Wisdom.  Wisdom is the woman in the story, the beloved; the lover is the pursuer of wisdom, the young scholar.  The romance then is not between two people, but between the scholar and the scholarship, the student and the study, the disciple and the discipline, the talmid and the Talmud.  But with that studious focus look at the words of this poem.  The student is playing peek-a-boo with the object of his studies, the personification of wisdom.  This is no dry academic exercise of a bored man surrounded by mouldy and dusty books, it’s a dance in the meadow at spring.  Show even the slightest interest in God and God will hunt you down like a lover desperate for his beloved, and God will hunger for you like that beloved awaiting her lover’s shadow at the door.  Heady stuff.

But this ancient song does not mean that coming to faith is not arduous.  It can be light and life, an easy yoke, and a personal relationship with the One before whom we walk who hungers after us, but it is not necessarily like that.  As a student, I always liked the metaphorical language of “wrestling with the text”, and since my first degree was in Sociolinguistics I enjoy doing this.  Look at Paul’s struggle with discipleship in Romans 7:15-25.

Sin is an ongoing challenge for Paul, much like those noisy children in the marketplace of Jesus.  I try to do good, says Paul, but I keep tripping over my past.  I try to avoid the evil I once practiced, says Paul, but I keep tripping over the way of the world and being snagged by the temptations which abound in everyday life.  Paul was a scholar, a scholar of scholars in face and had been discipled by one of the greatest rabbis of his day, Gamaliel.  Paul was a Pharisee, these days we’d call him a Conservative Evangelical, so he knew his scriptures and he knew the best interpretations of them to inform a God-honouring life.  He had wrestled with the text, and probably enjoyed himself in that, but the message of the text had left him burdened.  And even when he did adopt the yoke of Christ, and stepped out from underneath the crippling demands of the Fundamentalist view of Law, he still found himself falling short of what God had released him in to.  From his divided self, Paul cries out that Jesus should be glorified because that is the truth which surpasses the lies and duplicity of his experience.

In Abraham, we hear a man about whom God knows everything, and who knows all that he needs to know about God to walk with God in friendship.  Paul is not a friend of God in the way that Abraham was, but as a scholar and a faithful practitioner of the rituals he too knows that God knows him, and Paul knows that what he knows of God is enough to keep him walking the path of discipleship.  Both men fell over on that walk, but both me got up every time and kept walking with God.  From Jesus, we hear that this is the way of God, not that we must fall over, but that it is okay when we do because God is patient and loving and will pick us up like a lover or wait for us while we pick ourselves up like a daddy teaching his child to be independent of his carrying arms.  God is revealed to be like Jesus is, and we read that Jesus was a good bloke who people liked spending time with and who did not fly off the handle when mistakes were made.

The story of the tangent, of that one verse that can grab you even in the middle of a love story told over thousands of miles, is that God’s love evident in God’s desire to share all that God is and all that God has is true for the deepest of deep disciples, and for the rattiest of noisy ratbags in the world.  I don’t need to ask which one is you, because it doesn’t matter.

Come, says the Lord, I will tell you marvellous things, and I will give you rest.

Amen.