Recall The Story (Lent 1C)

This is the text of the message I prepared for KSSM to be proclaimed on Sunday 10th March 2019.

Deuteronomy 26:5b-10a; Psalm 91:1-2, 9-16; Romans 10:8b-13; Luke 4:1-13

In this morning’s set reading from the Hebrew traditions Moses addresses the Hebrew People on the edge of the Promised Land, and he tells them about the future.  This People who had been slaves for 400 years and asylum seekers for 40 years would find rest.  When, in generations to come, the people who have become farmers will, in the context of the annual festival of harvest thanksgiving, bring in the tithes and the offerings of first fruits, the Jews were to recite this liturgy.  The liturgy is a poem, the story in verse of “a wandering Areamean”, and how God was faithful to him and to all descendent generations according to the promise.  Remember, none of this has happened yet, Moses is preaching in the Jordanian wilderness and no one has set foot in Israel for a generation.  This song was to become a reminder of who God is in the daily life of the individual and the national life of the settled Hebrews.

I wonder how that went.  Did the Hebrews, who then became Israelites and Judahites, and then Jews in exile, and then Samarians and Judeans in an occupied land under various empires, and then Jews in exile once again, and in our day are known as Israelis who live amongst Palestinians (who used to be called Philistines) actually do this?  Were there actual harvest festivals like God had decreed and Moses explained, and did the tithes and first fruits ever come into the temple?  The Biblical and historical records suggest yes; it seems that as late as the time of Jesus there was a living memory, recited at least, of who Israel was and who Israel’s God was.  History also tells us that the temple was destroyed in 70, and that it has never been rebuilt.  There has never been a tithes and offerings festival at the temple Jerusalem since then, yet Judaism remains and the calendar remains, and the right time for the festival rolls around every year when the harvest of whatever land the Jews live in is gathered.  There seems to be something in this story, a story that has been told for almost three and a half millennia, (since 1500 BCE) and which was written down two and a half millennia ago, which has continued to enrich the culture whose story it is.  God is faithful, God provides in season, and God is worthy to be praised; so the Jews have learned.  But this is not some rote piece of creed or a memory verse, it is the moral of the story, and the story is (the man) Israel as a metaphor for all who are destitute and placeless until God intervenes.  The Jews have always known that God is faithful because they have never failed to continue to tell their children the nationally personal story, even in foreign lands and foreign languages.

Recently I was invited to speak into the life of a young writer.  When I say young she is younger than me, but she is also of my cohort, so she’s no teenager.  Anyway this young woman has been journaling and worshipping and she sought my advice, amongst the advice of other trusted friends, about publishing her work and going on with God into a writing and teaching career: seminars and the like.  I’m not going to tell you her story, that’s for her to tell; and I’m not going to tell you how her story and my story run parallel and why the advice I gave her was especially pertinent.  I am going to tell you what my advice was, because I think it fits the story told by Moses and the Jews as well.  The advice is this: tell the story of God in your life, don’t tell the story of your life where God occurred.  The actual wording I used for her was tell the story of Jesus and quote yourself as a source, don’t tell the story of you.  In every faith story Jesus is the hero, you are the narrator and the researcher.  Looking at Deuteronomy 26:5c-9 the story is really about God’s faithfulness that we know about because it was us and our ancestors that God was faithful.  The story is not about us the downtrodden slave-mob for whom God intervened.  We are in the story, we are telling the story, but it is God’s story because it is about God.

When we look at a story about Jesus, and we did that earlier in Luke 4:1-13, things get interesting.  Who is the hero of Jesus’ story, is it Jesus or is it God the Father?  If the hero of my story is actually Jesus, and every story I tell is testament to his glory, who is supposed to be the hero of Jesus’ story?  What we read in Luke 4, and this is as much the case in Matthew 4 where he tells a similar but not identical story, is that Jesus lived a life of thanksgiving and humble adoration of Father, even from the outset.  In knocking down the accuser’s attacks on his character and calling Jesus made it quite clear that he didn’t need to test God to prove God to himself, and he had no interest in spectacular activities to show off God or his own faith to prove God to others.  Jesus already knew he was saved by grace through the covenant between God and Abraham, and Jesus knew as Paul would later write in Romans 10:10-11 that his salvation was evident through his trust in God.  Throughout his ministry Jesus encouraged other Jews (participants in the covenant) to trust God and know God as Father.  So even for Jesus, at least as far as he was a man from Nazareth, the hero of the story is God the faithful one, not Jesus the brave and hungry one.

Today’s Psalm, 91, speaks with the same theme.  At first glance it appears to be directed to people rather than God, as if it’s advice for believers or perhaps even a priestly blessing or benediction rather than a hymn of praise.  It’s something that I might say to you as a reminder of who you are to God, rather than a prayer which I recite to God on your behalf as your worship leader.  Well it’s actually that at second glance too, advice to people, and a longer reading demonstrates that this is a story about God told by the psalmist and the leader of worship as a lesson of personal experience.  Again it’s not “I was faithful and God rewarded me by blah-de-blah-blah”, it’s “God is faithful in this way, and in brackets I should know”.  And the message itself is consistent with what Moses has already told the Hebrews; and Jesus and Paul would tell the later generation of Jews; that you will find shelter and trust in The LORD, the great refuge who keeps you from harm.  God holds me above danger (and perhaps Jesus might interject “even in the midst of the greatest temptation”), and gifts me the fullness of life.

So by the time we get to Paul, and to his letter to the Roman Christians, we have the beginning of faith in Jesus as The LORD.  Paul speaks of Jesus as Jesus spoke of the Father, but remember that he is speaking of the exalted and resurrected one who reigns at the right hand of the throne of Heaven. This Jesus can be the hero of your story, even as the itinerant rabbi of Nazareth wasn’t the hero of his own story, because the one we follow is God-made-Human, Word-made-Blood.  We follow The Son; we don’t merely adhere to the teachings of a wise guru who demonstrated incredible perseverance in the Outback.  Jesus will tell you that what sustained him in the wilderness was his faith in God, not his faith in himself.  Now that Jesus has returned to God, to be God once more in company with The Father and The Spirit, and to take up all that which was laid down (according to Philippians 2:5-11), we can have confidence in him.  Our salvation is “made effective” to use a liturgical phrase, that is to say it is evident (you can see it for yourself) and it is efficacious (it actually does the thing) when we declare the truth, which comes out of the heart.  It’s Romans 10:10 which says that, and Romans 10:13 can be paraphrased into the language of Psalm 91 to add that all who declare their shelter to be God will be saved.  If you can name God as shelter then you also know in your heart (i.e. by instinct and to the extent of muscle-memory) where your shelter is when you need one.  I don’t even have to think, when there is trouble I run to God, and then I am safe (and therefore I am saved).  What is unique in Paul, something he alone says and that the Psalmist and Moses did not say, is that you don’t have to be a blood descendent of Jacob to have this: if you trust God and you call upon God you will be saved by God, (or you are safe in God).  The sentences that make up Romans 10:12-13 are a direct pull from Joel 2:32, Paul is quoting Hebrew scripture, in this instance “The Prophets” part of “The Law and The Prophets” to make a point, that in Christ all are welcome in God’s safe house.

So, where does this put us?

Well, it puts us in the place of witness.  With all that God has said to us about proclamation and the need to speak the hard truth into the present day, this message is somewhat easier to follow, I hope.  Speak about God, tell of God’s glory, and tell of how God has rescued and blessed you.  In a church with a strong theology of the priesthood of all believers you should all be bringing your offerings to God.  I am your pastor, not your priest: you don’t need me to burn a sheep on your behalf.  I am the lead preacher in this place, the only one paid to preach and with a certain responsibility to go deeper than those of you who volunteer to speak once in a while, but that doesn’t mean that my testimony is more effective than yours, merely that I am better trained in public speaking and theology than you.  You and I preach the same Jesus, and we can all share the story of how God has saved us individually.  If we want God’s Church to grow in the Wimmera, and if we want there to be a Christian Church in Kaniva and Serviceton in the generations to come, it is the responsibility of each one of us to tell the story of God to our children and to our neighbours.  If you’re not sure how to do that, well let me teach you.  If you don’t need teaching that’s great, but what are you waiting for?

Have at it, go and tell.

Amen.

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How it is to be (Epiphany 7C)

This is the text of the message I prepared for Kaniva & Serviceton Shared Ministry gathered at Kaniva Church of Christ and Serviceton Uniting Church on Sunday 24th February 2019.

Genesis 45:3-11, 15; Psalm 37:1-11, 39-40; Luke 6:27-38

So, the last couple of weeks have been pretty exciting for me as a preacher because I have been excited by what God is saying to us.  Often when I open my Bibles (plural) up to begin writing a sermon I have no idea what’s coming.  The readings don’t always follow the previous week’s, and since I tend to be about a month ahead in my preparations I’m never actually writing on my Monday afternoon “the thing after what I said yesterday”.  So when the last three sermons came out as they did, writing a month ago, I was really pleased that that is what God wanted to tell us.

So, what did God tell us during January and February?  Well, a few things:

  1. You’se mob are all ministers, with ministries. This includes me, but it is not exclusive to me.  If you’ve been baptised then the Holy Spirit is upon you and you have a job to do.
  2. You’se mob are all able to listen to God’s instruction for yourself. Also, God’s instruction for KSSM in February was to focus on rest so that we would enter the year of 2019 with peace and energy from God, not with frazzle and rush.  This message has not been superseded or countermanded, and even though some of us are now at the chalkface of ministry, the reminder to come back to God between-times just to sit and be with God remains.  For others of you the sitting and being is what you are doing all the time.
  3. Some of you are being called to ministries of proclamation, and to proclamation of somewhat unwelcome messages. If God has given you a message for the church and the world we want you to speak it out.
  4. Some of that proclamation takes the form of looking ahead. You will tell people to think about what is coming next, and think about what is life-giving and foundational to what we trust now.  Our message at KSSM is that we are confident because we have heard and experienced how God gives life to us, and energy to finish the work we have been assigned.

Today is something different.  It’s still exciting, and I’m looking forward to what I have to say now.  It’s about a new way of looking at proclamation and preaching, and it is useful for anyone who listens to preaching.  Okay, so it’s not pointers for the couple of lay preachers and the rest of you can tune out, it’s God’s wisdom for everyone who hears what God and the Church are saying, and pulling from that story whatever is wisdom for where you are.  But first, some Bible stories.  Yay!

In our Bible story from the Hebrew tradition we read how Joseph showed himself to his brothers.  We haven’t got the whole story here, but the gist is that Joseph’s brothers sold him to some Arabs to be used as a slave, which was not very nice of them.  Then yada-yada-yada, false accusation, time in gaol, Pharaoh overdoes the pizza one night and has crazy dream, drought everywhere, Hebrew asylum seekers (aka boat people on donkeys), Joseph’s brothers rock up in Egypt and don’t recognise Joseph who is the Prime Minister.  (Breathe!)  So, today’s story, Joseph does not exact revenge on his not very nice brothers, instead he shows stupidly generous kindness and hospitality to them.  True?  Is that what happened?  Yes.  Biblical truth?  Two things, God’s plans always work out well for those who remain faithful to their calling; and it’s always better to be generous and kind, even to people who are not very nice.  Done?  Yes?  Done!

Psalm.  So today it’s 37 and bits thereof. This is a song of patient trust in God, patience grounded in the assurance that salvation is coming.  We can’t say that Joseph was familiar with this song of David because it’s something like eight hundred years after his day, but Joseph certainly kept the faith and did not keep it to himself.  Joseph understood that God is faithful and he told whomever would listen, even his brothers, who were not very nice, especially to him.  Message?  One thing, God’s plans always work out well for those who remain patiently faithful to their hope in God.  Application?  Well since the lectionary has already pointed us to Genesis 45:3-11 and the story of Joseph’s graciousness we might conclude that since we know that God is our security and not ourselves we can afford to be generous and kind, even to people who are not very nice.  Done?  Yes?  Done!

Am I moving too fast?  No?  Excellent.

Right: Jesus story.  Excellent, I love Jesus stories.  We read from Luke 6:27-38 where Jesus himself is speaking, and more than speaking he is teaching.  Jesus says love your enemies, (and in brackets love your brothers even when they are not very nice) and listen to your teacher.  Jesus is quite a challenging teacher if you think about it, and (slowing down) here is where we find the point of today’s message.  Jesus was faithful to God, faithful to his trust in God (the things he knew and believed), obedient and always seeking the Father’s direction.  As an Evangelical I’d like to say that Jesus was entirely and absolutely perfectly faithful to scripture, and I have heard that said before by other Evangelicals, some of whom (but not all) were preachers.  But was he?  Was he?  I am entirely convinced that Jesus never contradicted God, nor the written word of The Law and The Prophets, but see even here where he uses the phrase “but I say to you…”   He often said that, or perhaps often did that, changed the meaning of Jewish religious tradition and the interpretation of the scriptures in Hebrew or their Greek translation of his day.  “You’re reading that wrong”, might be another way of saying it.

Let me give you an example, perhaps in a different way.  I was recently allowed to overhear a conversation between a farmer and his pastor where the farmer was concerned, convicted of his sin really, about his farming methods.  He had been reading Genesis 3:19 where it says quite clearly by the sweat of your face you shall eat bread.  Right?  Got that?  Okay, so he was concerned that even though he was actually a grain farmer, so the bread thing really did apply, that in his closed-cabin, air-conditioned header his face didn’t get all that sweaty any more.  As a Christian farmer, saved by the cross but still living as a sinner in a fallen world, hadn’t he become too worldly, wasn’t he compromising his faith and the word of scripture by not using a horse-drawn plough or a scythe in the sun?  Doesn’t the road of the air-conditioned lead to Hell?  Now in Kaniva and Serviceton we know the answer to that, of course it’s true and almost all of you are going to Hell.  You know that and that’s fine.  Or maybe Jesus would say “well you have heard it said, (or perhaps seen it written) by the sweat of your face, but I say to you…” and then what would Jesus say?  Maybe he’d say something like that anyone who works for a living to provide for his family is blessed, regardless of the physical toil involved, because each man is accountable to God for his gifts and responsibilities.  And then in the twentieth century scholars would have added “and women” to their commentaries and twenty-first century pastors would have drawn out applications for women and men who work at white-collar jobs.  Would such a thing be entirely faithful to scripture?  Depends who you’re asking I suppose; there’s always a hardliner somewhere.  My question, which I have been leading up to all day, is such a thing faithful to our concept of God.  In other words, is the God of Joseph and his brothers, the God of David the Psalmist, the God of Jesus the rabbi who taught love even for enemies, the God of Jesus the crucified messiah who prayed “father forgive them, they don’t know what they’re doing”, is that God burning with unquenchable wrath because Christians work on tractor or in classrooms where there is air-con.  What say you?

So yes I did bolt through the set readings from Genesis, Psalms, and Luke this morning, and yes I deliberately overlooked other great nuggets of applicable truth for your and my lives as disciples, but I hope I have made my point.  And if I haven’t, here it is: read the Bible with the characteristics of Jesus of Nazareth in mind.  As you begin to reflect on any text, any text at all, ask yourself how Jesus would explain it to the woman beside the well in John 4:10, or the woman caught in adultery in John 8:11, or Simon son of Jonah beside the lake in John 21:15.  Remember how Jesus never twisted scripture but he often redefined and refuted a harsh interpretation of it to show the compassion and loving-kindness of God whenever the scribes and Pharisees try to set a trap.  Look at today’s passage and Jesus’ own words in Luke 6:36 where he says be merciful just as your Father is merciful.

There is no doubt that God dislikes sin.  Jesus wasn’t too keen on it and he still isn’t, it cost him six bloody, painful hours on a Roman cross beneath a black sky.  The message to read with mercy is not about taking a permissive stance on sin or injustice or idolatry or anything else that the scriptures condemn: no way, never.  The message is to think of the people involved; the people trapped by sin of course, but for me even more so the people trapped by false interpretations of the scriptures which make God seem petty or petulant and not very nice at all.  Don’t laugh at the farmer, help him with gentleness to understand that he is allowed to not sweat and still be a beloved son of the Father in righteousness with his Lord.  But more than that, don’t ever, ever, be the one who agrees with such a farmer and insists because of the word of God that agricultural machinery is contrary to received revelation and an act of witchcraft in the eyes of a wrathful deity.  But more than that that, that, whatever: do not ever ever be the one who snatches a farmer out of his header and demands he use a scythe or else it’s Hell for him and his family for four generations because that’s what the Bible says.

So, proclaimers of God’s truth that you are; as we go further into 2019 let us all make sure whether we are preachers, prophets, or just mates of people who don’t come to church that it is God’s truth that we are proclaiming.  If what you’re saying contradicts the written gospel, or the letters, law, prophets or poets then it’s probably not God.  But if your word contradicts the nature and character of Jesus then it certainly is not God, no matter how many Bible verses you can quote.

Amen.

Respice Finem (Epiphany 6C)

This is the text of the message I prepared for KSSM for Sunday 17th February 2019.

Psalm 1; 1 Corinthians 15:12-20; Luke 6:17-26

My mother was not born with the surname that she has now: I suggest your mother probably wasn’t either.  Many of you here today who are mothers, the same.  My mother, Mrs Tann, was born Miss Fisher; no, not that Miss Fisher, she’s Judith, not Phryne (or Peregrine) although she does love a good crime drama on Foxtel.  I raise this because mum’s key ring, the one with her actual keys on it, bears the Fisher family coat of arms: it’s much more impressive than the Tann coat of arms let me tell you, and yes there is a Tann coat of arms.  The Fisher coat of arms, (much more impressive), bears the motto Respice Finem.  “Regard the End”, or, to put it another way, “consider the future”.  Hold that thought.

Last week in our reading from the Jesus traditions we heard the story of Jesus calling the first of his named followers, namely Simon, James and John, from their lives of fishing to a new life of discipleship and fishing for souls.  By the time we pick up the story in today’s reading Jesus now has a band of followers, and the twelve have each been chosen and brought to the front.  Having begun his ministry in earnest with some healing and teaching Jesus takes some time away from the road to sit with his mob, so the twelve plus the crowd, and he begins to lay out for them the ways of discipleship.  Luke records Jesus speaking in a short series of dot pointed blessings and woes, and the content is similar to the Sermon on the Mount as recorded by Matthew, who was probably there (whereas Luke was probably not).  You may have recognised some of the beatitudes along with some of the later content on the Sermon on the Mount.  What Matthew takes three chapters to cover in his account; Luke takes twenty-nine verses, but what does Jesus say to his disciples?  Well it can be summed up in two words, Respice Finem, consider the future.

Last week we also heard from Paul and his letter to Corinth.  Today’s reading follows immediately after last week’s, and it begins with a similar theme to that of the Fisher family and Luke’s first words from Jesus’ “sermon on the flat place”.  “Regard the end”, respice finem says Paul in 1 Corinthians 15:13-14: consider the future if Christ has not been raised: our proclamation has been in vain and your faith has been in vain.  I have wasted my time, preaching only emptiness, says Paul, and you have no hope, if there was no (and therefore is no) resurrection.  What appears to have been going on in Corinth is that some Christians, Christians mind you, not agnostics or Sadducees or cynics, some Christians had evolved an idea that Paul’s regard for the end of the world and the soon to be returning Jesus was more like a metaphor for a spiritual life in the present.  Heaven, and the bodily resurrection of the died-in-Christ was not real, it was more about what life is like before Jesus and after Jesus.  You know, dead to sin, alive to Christ in repentance and rising again to new life, but in this life as a new life: it doesn’t actually mean that corpses will be reanimated in tombs at The Rapture or that we will live eternally in the sky with the angels.  That’s what people were saying and Paul is saying “no”: no there really is eternal life and there really was an empty tomb.  If Christianity is nothing more than a moral code for good citizenship then it’s a bit of a waste of time says Paul, and it’s certainly not the Kingdom or the future that Christ proclaimed.

Good one Paul.

Also, says Paul, hold on to your “good one Paul” for a tick, if Jesus was not raised from the dead, as we have been saying, then we have been lying.  Because we said it happened but it didn’t: (I mean it did, but what if it didn’t).  Look at 1 Corinthians 15:15: we have been proclaiming as gospel that God raised Jesus from the dead, and by implication and explanation have declared God to be all mighty and powerful enough to raise even the crucified, ex-sanguinated (drained of blood), dehydrated, asphyxiated, corpse of a man beaten half to death and then speared through the chest to make sure!  We have not been talking about some random Ambo who did a close to brilliant resuscitation thing with a set of de-fib pads and some well placed CPR; Jesus was dead!  He was dead dead, so dead he was dead, D-E-double-D dedd!  He was dead, he was so dead, but God raised him.  So if God didn’t raise him then we’ve been lying (or fooled), and if we’ve been lying or fooled about that then what else have we been lying or fooled about, and therefore what else have we been saying that isn’t true.  Mate, is any of this true?

Yes.  Yes mate, says Paul, any of this is true because all of this is true, including the resurrection part.  He says that in 1 Corinthians 15:20, and he says more than that.  Paul says respice finem, Jesus was not only raised from the dead but he was the first one raised from the dead.  Not “the one”, not “the only one”, no Jesus was “the first one”, which to me at least suggests that there will at least be “the second one”, and if God can do a second one then a seven billionth one is probably not out of reach and therefore I can (and will) be raised too.  Regard the end sister-brothers in Christ, the end is not death but resurrection and life eternal.  And life eternal we read elsewhere in scripture is not just everlasting life, infinite in time and going on forever, but “a life for the eons”, a life that is long long looong but is broad and tall and fat and thick and rich and full and…and you get the idea.  And as the great yet underrated theologian of the twentieth century Jewel Kilcher wrote “let eternity begin”.  In other words, the fat life has already begun for those alive in Christ, dead to sin, and regarding God’s end which is endless.

In Psalm 1 we read what the compositors of the NRSV have subtitled “the two ways”.  There’s the God way, the way of discipleship, the Yahweh Way, that’s one way.  There’s also the “no so” way, the way of the wicked, we way where respice finem suggests that the end is not good.  Look, whether the way of Psalm 1:4-6 is a way of fire and brimstone for eternity, or whether it is just a way of frustration and tears in this life where there is no flow and everything is hard, the point is not to focus on where the dead and stupid end up.  The point of Jesus, of Paul, of the Psalmist, of Jewel and of Damien is the end for the disciple, which is not an end at all.  Delight in God says the Psalmist in Psalm 1:2, so this isn’t even about begrudgingly following the rules and regulations of organised religion and steering clear of the whirring saw-blades of heresy.  No, delight in life, drink from the cool springs, sit in the shade, laugh and play, make toddlers squeal with pleasure, and eat the cake.  Prosper!  Not in a prosperity gospel way: God is not going to give you a new car if you tithe 95%, (although I might get a new car if you tithe 95% so don’t let me stop you), don’t be afraid of the news that God wants your life to be rich and full so long as your life is about the richness and fullness of God.  We do not seek God for the reward, we seek God for God’s own pleasure, but we know that when God is pleased then blessing flows and we can live with joy and security in the everlasting life of the eons.

Have you connected, maybe you’re still thinking about it so let me make the connection for you, Psalm 1:1-3 only makes sense if 1 Corinthians 15:20 is true.  Respice finem, regard the end if Christ was not raised: if God is not able (or not willing) then scripture’s promises of blessing are empty.  The story is not that only Christians prosper in the Kingdom of God: the story is that there is no Kingdom at all if Jesus was not raised.  But if Jesus was raised, and he was, then there is a Kingdom and the power of God is trustworthy and available and prosperity in God’s manner is given to all to receive if they choose to receive it.

Respice finem: have you chosen to receive what God has for you?  If not yet, then how about now?

Amen.

A Call To Prophesy (Epiphany 5C)

This is the text of the message I prepared for the people of God gathered as Kaniva & Serviceton Shared Ministry on Sunday 10th February 2019.  We met at Serviceton Uniting Church for holy communion and at Kaniva Church of Christ also for holy communion.

Isaiah 6:1-8, 9-13; Psalm 138; 1 Corinthians 15:1-11; Luke 5:1-11

Today is one of those good days for a preacher, because the message contained in each of the four lectionary readings is well structured and exciting to preach.  It’s all about God’s call and the story of how each of three men first heard God saying to him, “go and tell”.  It’s a great message for a church of eager disciples such as this one, so the sermon shouldn’t take very long at all.

Let’s start with the passage read to us this morning.  In the opening words of today’s reading from the Hebrew traditions we read how Isaiah dates his call to ministry to a specific time and place; he knows his origin as a prophet and teacher.  In the activity of the story Isaiah overhears The LORD calling for volunteers to take the message of God to humankind, and Isaiah steps up for the job (Isaiah 6:8).  Oftentimes when this story is read in church this is where we end our reading; we hear how great and holy God is, we sing “Holy, Holy, Holy” before the sermon and “I, the Lord of Sea and Sky” after it, and we all go home.  Even today Isaiah 6:1-8 is listed to be read, with Isaiah 6:9-13 in brackets, as if you don’t have to read on if you don’t want to.  See what I’m saying, easy message, familiar concept, fast sermon is a good sermon, let’s go home.

Meh-yeah-nah.  Sadly for you if you were hoping for an early minute, this is a red rag to a brown bull for me; I mean what are those lectionary writers trying to hide?  Why don’t they want us to read on?  Well maybe it’s because in these optional verses what we get is God’s actual word to the world, the text of what is to become Isaiah’s message, and it’s not very nice; in fact it’s very not nice.  In essence Isaiah’s job is to make the people stubborn and hard-headed because God has decided in advance of Isaiah’s mission to punish the people.  This is not like Jonah where God sent the prophet to seek repentance so that God could relent; this is where God is baiting the people to further resistance to the gospel so that when divine wrath falls it is more fully deserved.  That’s harsh.

A strong comparison with Isaiah 6:2-3 is offered in Psalm 138:1 where the spiritual beings gathered around God’s throne hear a man, let’s call him David, singing his praise and thanksgiving to God.  Instead of God the holy, holy, holy One asking in the hearing of the cherubim and seraphim for a volunteer to carry a message of wrath and devastation, here we see a man in the same company thanking God for God’s steadfast love and faithfulness.  (That’s in Psalm 138:2.)  God tells Isaiah to make the people resistant to God’s voice; but David tells the seraphim that the moment he began praying with distress God came close and answered him (Psalm 138:3).  It’s as if we’re speaking about two different gods here, or at least about the one God dealing with the Chosen People on one hand and the pagan and heathen nations on the other.  But no, and you know it’s no, this is Adonai on both occasions, and Israel on both occasions.  What is going on?

At this point let me interrupt myself and say that this is my favourite type of Bible study.  So often our evenings of fellowship and study revolve around opening a letter of Paul or a gospel and reading around the circle from a familiar story, looking for the obvious answers to the reading comprehension questions posed by IVP or Scripture Union.  This sort of Bible study, the one we’re doing today, looks at unfamiliar texts and searches out the hard questions.  Awesome fun, I hope you’re enjoying this as much as me.  Let’s get back to it.

In today’s set reading from the Jesus traditions we read Luke’s account of Jesus calling his first disciples.  And it is one of those intensely familiar stories: Jesus teaches a pressing-in crowd from a boat, then he asks the boat-owner (who is a stranger at this point) to put out and go fishing.  Twenty-seven trillion fish are caught in just under four minutes, causing that fisherman to recognise that a miracle worker has turned up in his boat and that he utterly unworthy to be in such a lord’s presence; kinda like Isaiah in Isaiah 6:5 and his “woe is me, man of uncleanness” lamenting.  And our familiar story continues, Jesus says to Simon “get up,” and he says “don’t be afraid,” and he says “you will no longer fish for men, but for people,” and without a second thought Simon, and James, and John from the next boat walk away with Jesus and into the sunset.  So there’s nothing heard-headed or confusing about that; okay the “fishers of men” reference is a little opaque, but we trust Jesus, he seems nice, and so we leave everything behind and just walk away and follow him.  As Christians we get that; no biggie, Jesus is worth dropping everything else for, there’s no stubbornness amongst us to the voice of God calling us to discipleship.

In today’s set reading from the Christian traditions we find ourselves at the other end of Jesus’ mission to earth, and Paul’s explanation to the churches of Corinth how the resurrection works as a theological and soteriological truth.  In other, less-greeky words, how the facts and understandings we have around the resurrection make us think about God, and how they make us think about what it means to be “saved”.  Very recently, on Vision Radio in fact (which is broadcast on 88.0 FM into Kaniva from a small box and a big aerial in my back yard), I heard someone describe 1 Corinthians 15:1-11 as a perfect distillation of the whole gospel.  It was a passing comment, with no further discussion, but I remembered it as I wrote this sermon down at 03:38 am this morning.  We have just heard the passage read, do we agree?  Is this all you need to know about Christian doctrine in one handy-to-open box, no easy payments, no postage and handling?  Indeed could we sum the whole Christian story up in one line, 1 Corinthians 15:3b-5a which plainly says that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures, and that he appeared to... well a lot of people actually.  That’s all you need to know isn’t it?  I’d argue no, that there is more to the whole gospel than that, but I acknowledge that any telling of the whole gospel must include that.  The thing is that in some ways this passage, what I’ve just read, is not actually the point of the paragraph you find it in.  The real point of 1 Corinthians 15:1-11 is found in 1 Corinthians 5:8-11, where Paul uses the brief nub of the gospel to explain how he too is an apostle, just like Cephas in 1 Corinthians 5:5, and the twelve also in 1 Corinthians 5:5, and the many living witnesses in 1 Corinthians 5:6, and James and all the “apostles” in 1 Corinthians 5:7.  So “yeah-yeah, yada-yada, died, buried, rose again, Jesus awesome” is there, but the point is that Paul is allowed to say that because he’s just as much a follower of God, and a bearer of divine ordination as Simon (aka Cephas), and by extension David and Isaiah.  Paul has been called; Paul is an apostle, an individually dispatched messenger of God’s light about Godself to a world in darkness.

So, that might have been a good place to move to a paragraph on how we apply Paul’s and Peter’s stewardship of the apostolate to our own lives, and how we too are called to carry light into the world.  I could say that even though God has not spoken to any of us like God spoke to Isaiah (in a vision in a temple), or Simon-Peter (literally as a flesh and blood man asking us for a favour after a long night at work), or Saul-Paul (blinded and yelled at in the middle of a highway on a multi-day road-trip), God still calls some of us to be witnesses and prophets today.  Paul may have been the last on his list to see Jesus in person and to be commissioned by a lordly figure in a vision, but he is not the last in all history: you need to watch and be ready for Jesus to appear in your dreams-slash-windscreen.  And all of that would be true, and neat, and good, and we could move on to the benediction and beverage service.  But we can’t do that: there’s a loose end.

So, yay! let’s get back to the awesome fun of finding hard questions.  Well, we’ve already found the hard question, and now we’ve put some shape around it to make the question even harder.  With all that Isaiah, David, Jesus, and Paul have said about God and the call of God to tell the good news of salvation, (case in point the cross and empty tomb), why did God send Isaiah to make the ninth century BC Israelites and Judahites resistant to that story?  If Christ died for all, and if Christ died for sin, why would God a) deliberately exclude Jews, and b) deliberately make them sin more badly so they would deserve the punishment already lined up?  God effectively says to Isaiah, “ look, I really want to smack them, but they don’t deserve it yet, so stir them up to rebellion and I’ll wait until I can really smack them so they stay smacked”.  I mean, where’s the grace?  Where’s the honour for the covenants with Abraham and with David?  And if the situation really is that dire for the people of God why does God make them wait another 800 years for the Messiah?  Don’t send Isaiah to harden their hearts LORD, send Jesus to redeem them!  I mean, you’d think God had never even opened a Bible the way this is going.

So, what’s the answer?  Anyone?  Do you need the question again?  The question is, with all that we know of God in Christ, and all that we know of David, Jesus, Peter and the twelve, and Paul, why did God send Isaiah to make the Israelites more naughty rather than more repentant, just so that God could snap them with a backhand as well?  So, what’s the answer?  Anyone?

Well what I’m going to do right now is keep you in suspense, but let you off the hook.  And I am also going to wrap up, so here’s the final paragraph.  As great and profound a question as that is, and would be on a Tuesday night, it’s not a question for Sunday morning.  A good teacher, a good pastor, a good preacher knows that.  And you don’t only have a good teacher, pastor and preacher, you have a great one.  You’re blessed.  No the question for a Sunday is, given all that, given David and Jesus and Paul and yada-yada-yada, how do you respond in Isaiah’s place when God calls you to prophetic witness and sends you to the Church with such a message of desolation.  Again, anyone?  You proclaim it.  For me the question is not why God wants to do this to my people, but how do I go about telling the leaders who need to know what God intends for us.

As your pastor let me say this: I know God is calling some of you to ministries of proclamation, and God is calling all of us to witness and fishing-for-men.  So, whatever God tells you to tell me, and to tell us, please just tell us.  Be brave, for The LORD your God is with you.

Amen.

Adventures in Peace (Advent 4C)

This is the text of the message I prepared for the people of God gathered as Kaniva Shared Ministry at Kaniva Church of Christ on Sunday 23rd December 2018.

Psalm 80:1-7; Luke 1:39-45; Luke 46-55

Week four of Advent as we heard in the lighting of the fourth candle this morning is associated with peace; and what we know from the Bible is that peace is often hard to come by.

In the brief reference to the town of the Saviour’s birth as recorded by Micah, which was our set reading from the Hebrew tradition this morning, Micah is prophesying in the context of war.  He says that the one who will come from Beit Lechem, the birthplace of David and a small town whose name means “House of Bread”, is not the saviour from sin and darkness so much as he is the one who will lift the siege on Jerusalem.  In Psalm 80:1-7 which was one of our set psalms we get a similar idea: the people are in distress and they cry out to God in the words of Asaph pleading that God will hear them and deliver them from the consequences of previous military defeats.  Indeed Psalm 80 might be the plea of asylum seekers, of survivors from the Assyrian conquest of Samaria which was capital of the northern kingdom of Israel who have escaped and are seeking shelter in the southern kingdom of Judah and its capital at Jerusalem.  A destroyed people ask the God of Hosts, the lord of Heaven’s army in Psalm 80:4How long will your nostrils smoke? which I just love as language.  In Psalm 80:7 it is this same God of hosts who is petitioned for restoration, salvation, and the smile of blessing.  When my little sister was actually little she would often say when our mum was angry and scowling “I don’t like that face mummy, where’s your happy face?”  I think Asaph is saying the same thing, in Hebrew and with greater reverence for sure, but the idea is there: please be nice to us Great-Father-who-is-a-General, stop steaming and please love us and cuddle us again, because we are hurt and we are sad and we are sorry.  Please daddy, our tears are making us sick.  Bring us back says Psalm 80:7 in The Good News Bible, show us your mercy and we shall be saved.

Our Christian tradition readings from Luke 1:39-45 and then Luke 1:46-55, (the lectionary separates them), speak of Mary’s visit to her elderly yet pregnant cousin and Mary’s song in response to the work of God in her womb as well as that of Elisabeth.  Perhaps God has heard the choking tears of Elisabeth in the way that Asaph pleaded for Israel; certainly God has heard Elisabeth as God heard Hannah.  God has also heard Elisabeth as God heard Rachel, desperate for a child for the husband who loves her dearly; and God heard Elisabeth as God heard Leah who even after seven children, six of them sons, still felt unloved by her husband who only had eyes for her barren yet pretty little sister.  So many daughters, each desperate beyond tears for her father to look upon her with favour and grace and reverse her shame and embarrassment.  So many sons, each desperate beyond aching bones and torn muscles for his father to look upon him with favour and grace and release him from war and siege.  The adult children of God need peace; the plea of the people of God is for that shalom that passes all understanding but which also comes with physical release.

When the two passages from Luke 1 are read together there is a contrast between them; the story of Elisabeth is a story whereas the song of Mary is a song.  “Well, derr!!” you might say, and fair enough.  But when I point out that the gospel so far has all been story and that what we read is narrative prose from Luke 1:1-45 but suddenly we switch to poetry in Luke 1:46 maybe you understand what I am saying.  What am I saying?  I am saying that the story of the salvific work of God is interrupted by the song of thanks and praise from the salved one, and I think that’s remarkable.  Having pleaded with God for so long for deliverance, for saving, for soothing, don’t forget to offer praise and adoration when the saviour-deliverer shows up. Mary’s song sums up in an act of worship all that Luke has already described in narrative, including what God has done for Zechariah and Elisabeth.  And Elisabeth joins in not with singing but with response to the Holy Spirit’s prompting into proclamation and prophesy of her own.  Think about it, if Mary has heard Gabriel’s message and then shot straight off to Elisabeth’s house she may not have been showing a bump.  Elisabeth us pregnant and her younger kinswoman has come to help around the house, Elisabeth is not expecting the virgin teenager to be pregnant and Mary does not look pregnant when she arrives.  But as soon as Mary does arrive it’s all “Blessed are you amongst women”,  and “my baby leapt with joy”.  Cool huh?  Well I think it is.

But it gets even cooler, seriously it does.  Because not only is Mary’s song a praise summary of Luke’s prose summary of Luke 1:1-45, Mary’s song is a praise summary of Micah 5 and Psalm 80 and so much of Hebrew history besides.  In all that we Jews were, be we wandering Arameans, enslaved Hebrews, imperial Israelites, Judahites and Samarians, or colonised Judeans and Galileans, at all points in our history from Adam and Abraham until today have asked from God God has answered it today.  Show us your mercy that we might be saved cries Asaph in Psalm 80:3,7, God has looked with favour on the misery of his servant…he has helped his servant Israel in remembrance of his mercy declares Mary in Luke 1:48,54.  I mean, just look at Luke 1:50-55 (Damien: read and extemporise).  God has done it all, now, in the coming of the promised one, and everything will change and nothing will ever be as it was.  Woot!

The story of Advent is that The Son of Man revealed in Jesus of Nazareth did not come to Earth as conqueror; he neither arrived nor departed as Commander of The Angel Armies, The Lord of Hosts, as God is acclaimed in the psalms.  Unlike the Pax Romama or Pax Augustana, the peace brought about by Augustus who established the imperial form of the Roman Empire by wiping out all of his enemies the peace of God never depends upon military defeat.  The Christian gospel, beginning with the stories of Advent, is the story of Emmanuel’s ministry of proclamation of the Kingdom of God.  Jesus brought and preached and told the story of God by inhabiting the good news that the peace which comes from Heaven, the ministry of The Prince of Peace, the glorious Advent message is the peace which only God can bring.  The peace of God is a peace that not even the political assassination of the Messiah or the decimation of Jerusalem itself can overcome.

The story of the fourth Sunday in Advent is that Caesar Augustus and his peace-through-victory fell far short in comparison to God’s promised peace-through-justice, the peace of Christ delivered in a newborn child.   As we have heard in recent weeks military victory has never brought peace to the world; it has only ever brought a lull in fighting before the fighting escalates.  The end of “The War to End All Wars” which we celebrated as a centenary a few weeks ago was nothing of the sort: the fact that what was known at the time as “The Great War” became known within twenty years as “World War One” is evidence of that.  From 2018 looking back to 1918 we know there was a World War Two, and many wars besides between 1918 and today.  Some of those wars are ongoing as we sit here today.  The message of Augustus Imperator, “the all-conquering one”, is seen in his primary title: Octavian was more than just emperor at the time of Jesus’ birth; he was continually acclaimed as victor and the embodiment of victory.  As nephew of Julius Caesar, who it was claimed was a direct descendent of Venus, Octavian carried the title divi filius, and his title Augustus became a proper noun (like “Christ” did), suggesting that Octavian is “the god who is to be worshipped”.  It seems that as emperor Octavian could only claim the title of God Incarnate and Son of God because he was the great conqueror first.  Our Emmanuel, our Son of Man who is God The Son, did no conquering and never intended to. In a world where even today the superpowers posture and threaten, and it is assumed that Australia need never be afraid of Jimmy Foreign because America is our friend and China is our customer, the message remains.  Since the empire of Rome our European cultures have understood that there was no other way to achieve peace than by winning wars, but in Christ who is the Prince of Peace we are offered a radical alternative.  We can trust God, and leave our struggles with God, because God loves us and has favoured us because of God’s love for us and our loving response to God.

Emmanuel means God with us, and if we believe that God truly is with us, then whoever can be against us is no one we need to worry about.  So peace, which we are reminded of by today’s fourth candle, is not difficult to come by at all, we just need to remember to think differently about who God is, and what the baby in the manger came to say.

Shalom: Amen.

Advantage Us (Advent 3C)

This is the text of the message I prepared for the people of God gathered as Serviceton Shared Ministry at the Church of Christ on Sunday 16th December 2018.

Isaiah 12:2-6; Luke 3:7-10

So, I’m wearing pink; what of it?  For those churches who follow the tradition of an Advent wreath, and do it with candles of specific colour, today as the third Sunday in Advent is when the pink candle would be lit.  So yes, pink socks and a pink tie.

Since God is our strength and salvation we can trust and not be afraid.  The words of Isaiah 12:2 are similar to those of Moses recorded in Exodus 15:2, and the psalmist in Psalm 118:14, most likely with the same intent.  In this prayer of thanksgiving Isaiah speaks of the joy bubbling over in the life of the woman or man who knows that God’s grace and forgiveness has been poured out; we can also think of Mary’s song when we read Isaiah 12:4-6.  Such superabundant joy leads to proclamation, to shouting out the wonders of God and the work God has done, so that all nations will hear about God and will know that God is worthy of praise and exaltation.  God is with us we proclaim, God is in our midst, so why would we not sing loud praise for God?  More than that, some of the earliest church scholars saw Isaiah 12:3 and its reference to the spring of the saviour (rather than wells of salvation as the NRSV puts it) as a specific reference not only to Jesus but to baptism.  If you know that God is good, and that God has saved you, and you are minded to shout and sing and dance and pray, then wash in the river and be made whole. On this day of joy and the pink candle, and in this house where the tank sits behind me waiting, let us each remember our baptism and where God has brought us from that day of water until this day of worship.

It can be a bit of a shock then to move from this great song of celebration and the invitation to baptism to read how John the Baptiser declared the water ready.  Let’s look at Luke 3:7-9 again; I have to tell you that even though there were no classes in how to give an altar call at my university I am sure that John would not have been on the syllabus.  “What do youse want?” he says, “who told youse to come?”  Hardly Christ-like language is it?  Well actually it is a lot like the language of Jesus, calling out the pride of the prideful and the arrogance of the arrogant.  “Youse mob think you’re saved already, don’t you, and that being an Abraham-descendent is enough, that you don’t need to act with justice and mercy because you were born into the right religious family.  Well you’re wrong because that’s not what God is looking for, but who told youse that, eh?  What are youse doing out here?”  Is John trying to keep people away from those wells of salvation, the spring of the saviour?  Seems like.  Well maybe it does seem like, but not really, because what John is saying is what all the prophets have said, and what Isaiah said, and what Jesus of Nazareth who is the Christ of God will say.  The life-path of the baptised, the way of the wet, is not to rely on ancestry but to depend upon God alone and to commit to discipleship.

Those of us who belong to God and Kaniva & Serviceton Shared Ministry by way of the Uniting Church might be aware that our denomination refers to ourselves as “a pilgrim people”.  Have you heard that before UCA mob?  Yeah.  As a people on pilgrimage we know we haven’t arrived yet, but we are on the way, and along the way we fellowship with each other as fellow travellers.  As John says in Luke 3:11 we look out for each other, sharing our coats where we have two and our mate has none, sharing our sandwiches and water-bottles likewise.  Mostly it’s a metaphor, a very powerful metaphor, but sometimes it is seen in practical help like the help you gave me as a church last month when my car died and they who had two cars gave to me who had none.  And Church of Christ the same; the earliest traditions of Stone and Campbell speak of you as “Christians only, but not the only Christians”, and as “the Disciples”.  No big and fancy denominational name, no massive creed, just a commitment to read the Bible and to follow its instruction. So whether you are walking in unity with the Pilgrim People on the Way, or you are part of the Church of the Disciples of Christ, or you have a different history which has brought you to Serviceton and this fellowship for this time you know that it is God who is your saviour, not your ten-greats-grandfather’s surname.  And that because God is your saviour, and because you are a disciple and a pilgrim, (I say “and”, this is not an “either/or” thing in KSSM), you live with joyful fellowship with the rest of us, and excited follow-ship of the saviour in whose likeness God made you.  That is what each of us was baptised into, whether it was as an adult plunged in a tank or as an infant with water poured over our scalps above a font, or something else, that is what each of us has committed to as a path for life.

The set reading for today actually goes on a bit.  Today I asked that Luke 3:7-10 be read, but the lectionary would have had us read on until Luke 3:18.  If we’d read as far as Luke 3:14 we would have heard John counselling people from many professions as they asked for special advice on how to do their jobs within the context of discipleship.  It is as simple as being honest says John, show justice and mercy; basically act like God acts towards you as the Chosen people.

And so the source of our joy, the reason for the pink candle and clothing, is the gospel of God.  The good news, the news which we celebrate, the news which cause Isaiah and Moses and Mary to bubble over with joy, is that God is on our side for no other reason than that we are loved.  It’s nice to have had disciples for parents and grandparents: I did, and many of you did too.  For some of you your parents and grandparents are in this house this morning, for others you can remember a time when they were.  This is where the Jews of John’s day were; they were not all arrogant and self-important at all.  After all, John was in the wilderness and speaking to people who were there, people who had bothered to journey out to the river and away from the cities and villages to hear him.  But as John said to them so I say to you, as good as it is to have had Christian ancestors, and especially ones in the previous generation who told you about God, that is not what God is looking for.  Your Christian ancestors were saved by God not because they had Christian ancestors but because they were disciples in their own generation.  This is what is required of you.  If you want the joy of the Lord, and if you want that joy as your strength, then choose discipleship as your way of life.  It need not be denominational, and it need not be vocational in the narrowest sense where you must become a priest.  In fact, according to the articulated positions of the Uniting Church and the Churches of Christ it need not even begin with a wet head; although both traditions and many others beside strongly endorse the idea of baptism as soon as is possible and appropriate, (unofficially in that order if the scripture at Acts 8:36 is to be believed, and it is).  One of my favourite theologians has said about tradition in the church that true faithfulness is not about wearing your grandmother’s hat, but about having grandchildren of your own.  In other words the strength that you have as a Christian today derived from your faith filled ancestors should be utilised to the outcome that you have faith filled descendents, who have you as their faith filled ancestor.  And of course if you are not a child of Abraham well there is good news for you in John’s message and Isaiah’s message too.  The whole world is to know the glory of God and the wonders due to God’s action on earth: the good news proclaimed to Gentiles as well as Jews is also for the children of non-Christians.  I mean, if actual Roman soldiers can get discipleship advice from John the Baptist (Luke 3:14) then those of you who are the first Christian in your family for one or more generations can certainly get it too.

Unlike Philip on the road with the Ethiopian eunuch there is no water here, well not right now.  But if you want more of the joy of God that Isaiah spoke about, and the rest of us have sung about, and that Christmas is all about then know this.  Know that access to baptism and discipleship, or discipleship and baptism and more discipleship, is always available in this house.  Don’t go home without it, and don’t let me or the leaders or deacons go home and leave you without it.

The joy of the Lord is our strength, and it is the Lord’s gift at Advent.

Amen.

Advantageous How? (Advent 2C)

This is the text I prepared for the people of Serviceton Shared Ministry for Sunday 9th December 2018, the second Sunday in Advent in year C.  It was also a communion Sunday.

Malachi 3:1-4; Luke 1:68-79; Philippians 1:3-11; Luke 3:1-6

Last week in my introduction to the Church’s season of Advent I spoke about it as a time when the Church remembers the arrival of the Messiah on earth as the baby of Beit Lechem, and our preparations for when he returns at the end of this age and the coming of the Kingdom of God to earth.   Today our reading from the Hebrew traditions come in the words of the prophet Malachi who lived during the Persian Empire days of Jerusalem’s history, so somewhere between 500 and 350 BC.  Malachi told the Judahites that a messenger was coming who would herald the Lord’s return to the city; in fact Malachi’s own name means “my messenger” and he certainly did act as a prophet and a messenger of God, but it is clear that he was not writing about himself.

Malachi wrote that when the Lord comes he will bring refining fire for purification and righteousness so that the people will be pleasing to God as they once were.  Under colonisation the Judeans had become cynical, complaining that God had left them under foreign rule to live in a ruined version of the Promised Land.  God’s response was that the people were disobedient, expecting God to make things good while they sat around whinging and disregarding God’s will and word of correction.  God’s word to them was that when God will come in response to their complaint not only will the temple and the city be physically and gloriously restored, but God’s lordship over the people will be too, and that will require them changing their attitudes and behaviours and being made pure.  Hebrew tradition connects the soon-to-be-coming messenger with Elijah who would return (since Elijah was already dead at this point) to herald the return of the Lord of Glory to Jerusalem.  Christian tradition connects this messenger with John the Baptiser, who spoke into a similar cultural and economic situation for Judea four centuries later than Malachi.  Malachi and each John hear the people’s complaints and say to them in God’s inspiration “you want God to come and save you, but you aren’t yet ready for what God brings”.  Malachi warns the people in an oracle and John goes a step further as he begins to denounce the self-satisfied and baptise the repentant.

In the days following the birth of God’s new messenger, the first Jewish prophet in four centuries (who broke that long period of darkness and silence), John’s father Zechariah prophesies over his newborn son.  Zechariah says that the child will be the witness to the coming of the Davidic king, the one who will restore Israel to its former glory as the nation of God.  In Luke 1:76-79 we hear how John will prepare the people for the Messiah, telling them what the messianic mission will be so that when the Lord comes they will be ready to respond, and the dawn will come to end the long night of God’s silence.  When the saviour comes he will fulfil the promise made to Abraham (Luke 1:73) and liberate the people from their enemies and show mercy to Judea so that they could worship God without restriction (Luke 1:71-72).  This is what the audience around Malachi might have wanted to hear if worship was as high on their list of desired freedoms as self-governance was.  The news is exciting for Zechariah because he knows that God’s deliverance is at hand; it will come in his son’s lifetime because John himself is the herald.  Zechariah quotes Malachi 3:1 and Isaiah 40:3 in his praise, and Isaiah 9:1 in his identification of whom it is that God will send: it is the Wise Counsellor and Mighty God whom is the Everlasting One.  John’s proclamation of who is coming in Luke 3:4-6 is also a quotation from Isaiah 40:3-5.  Adonai, the Lord Godself is the one who is coming, and is coming for all humanity, in the lifespan of baby John.  How exciting!

I like how Luke’s narrative, his telling the story of Elisabeth’s pregnancy and then of Mary’s is interrupted by this song of fatherly worship.  This can be a reminder to us not to get carried away with the events of the day, even God’s marvels, but to stop and adore and worship and praise: we are reminded to “Selah” as the psalmists say, to pause and consider.  Zechariah in his song is pointing to repentance; but not only to the forgiveness of sins through the coming of the Lord but also the need for the world to stop, rethink, and change direction in the light of this latest news.  The Lord who is coming has come to restore justice to Israel and to bring light to the whole world, not just the Jews.  The Lord who is coming is coming for everyone, that’s a new idea for many people.

In Luke 3:1-6 we read how the Spirit fell on John when John was already in the wilderness.  The message of God was the one prophesied by Zechariah, that John must proclaim that the Lord is coming and the whole world needs to prepare.  I like the detail that Luke includes in Luke 3:1-2, setting the ministry of John in a specific time and place, and with a specific theme: John is in outback Judea in 29AD and proclaiming repentance for purification through baptism.  This is just as Malachi 3:4 suggested, but it also makes a stark contrast between what is occurring around the emperor, procurator, and client kings in their various capital cities, and where God is at work which is actually in the wilderness.  The God of the Jewish people is the God of the Exodus: this God works in the wild places which are the places between other places.  God chooses to be active in the places others rush through (or past) on the highway to other places, so the places where God’s people live are often places where other people stop only for a toilet break and a photo of the brick line across the road demarcating a barrier which God’s people in God’s wisdom don’t consider significant.  John in preparation to declare his message, which is the preparation of the way of the Lord, is already in the place where the Lord will be.  What is also significant is the number of authority figures listed: Judea is under the authority of empire, province, and local warlord forms of control, this is not a free country and the Judeans are not a free people.  Who John is speaking to in the wilderness, who John is calling to repentance are people who are living directly under heavy burdens of governance and colonisation but who are also marginalised and ignored.  These people are of no consequence to the big-hats in Rome or Jerusalem or Caesarea, except when it comes to taxation and conscription, at which time they are very much in the crosshairs.

The wilderness is outside polite and formal society, so it is a place of disorder and chaos.  The wilderness is a place you only pass through if you have to, and you do so as quickly as possible.  To make an unnecessary journey through the wilderness is weird: to go there deliberately, and to stay there, is madness and maybe even demonic.  Yet look at what God does in Luke 3:5-6, the chaotic and demonic will be ordered and rescued by God: no place, and the residents of no place, will be left behind by God because all will be made whole and all will be saved.  This is great news for the poor, but confusing news for the merchants and the ruling classes who don’t believe they need saving and believe they don’t need saving.  The elites are told that God is coming, which is great news.  The prophecies of John and Zechariah point to God doing what has been promised, the salvation promised by God through Malachi and all the Hebrew prophets is at hand, God is about to deliver the good news into a world where there is so much bad news. However, God is arriving way outside and God’s ministry is beginning with the weird mobs that live out the back of beyond.

There is so much more going on in John’s proclamation than God delivering the Jews from the Romans, Zechariah and John each acknowledge this; but I wonder if even John thought that a coup would indeed be part of the messianic mission.  Later in the story of John we find him sending his disciples to Jesus to question him about whether he really is the messiah, and whether he is the only messiah.  Perhaps we want to ask the same question sometimes.

We do not live beneath an obvious empire as did Malachi and John, there are no Persians or Romans here, and if the British remain well we actually are them.  But I think we do still live with a misguided idea of what the Lord’s coming will mean for The Wimmera and The Tatiara: after all with no empire and no slavery, with relatively fair taxation and no degrading or onerous religious demands what do we need liberating from?  Why do we need a saviour when we have already been saved through the cross?  Perhaps, with pun intended, we need to ask why in Advent it would be advantageous for us that the Lord come back at all.

Selah, pause and consider.  Amen.