The Remembrance of God

This is the text of the message I prepared for the people gathered at Kaniva and Serviceton on Sunday 11th November 2018.  It was the centenary of the Armistice and the 25th Sunday of Pentecost in Year B.

Mark 12:38-44

Good morning Church.

Today is a significant date in the history of the planet, and specifically in the history of Australia.  One hundred years ago today, at 11:00am Paris time, the guns of the Great War fell silent.  Today, in the remembrance of God, we actively recall the ultimate sacrifice of the 1st AIF on land, sea, air, and ward.

Today’s stories from Mark 12 locate Jesus in the temple in the days before his death.  Maybe that’s a good point of connection between the scriptures and the calendar.  We get to earwig on Jesus on Wednesday knowing that by Friday he’ll be dead – perhaps like an entrenched Anzac preparing to go over the top an hour before sunrise.  I think there’s more to it than that, more to Jesus’ teaching and more to who and what the Anzacs are and were, but we’ll get to that in good time.

First, the Bible stories.  So we find Jesus teaching the crowds who have gathered for the festival of Pesach and who have then wandered across the temple courts to hear him.  Since Palm Sunday, which was three days ago in Jesus’ time he has been busy and has actively cleansed the temple of its corrupting traders and enacted a parable about fruitlessness by cursing a fig tree.  Jesus has spoken at length about integrity in religious observance, teaching from the parable of the wicked tenants and by more direct explanation about taxation, about Heaven, and about obeying God in the way that God desires.  And Jesus has spoken about who he is with respect to the ideas of the day around what the messiah would be like.  Today’s readings continue the teachings on integrity, making clear that what God desires in worship and discipleship is action done for God and for no one else.  It is good to be an example to others, but it is not good to seek fame simply for doing what God expects of those who follow the Way of Jesus.  The example of the scribes is actually an example to be avoided, the example of the widow a little more complex.

The two stories give alternative views of widows.  In the scribes’ way of thinking widows were destitute and therefore to be cared for; that’s what the scriptures taught and as scribes the interpretation and implementation of the scriptures was their area of expertise.  Jesus has seen through their false piety; he saw the long robes and the desire for titles, he saw the desire for prestige the scribes held for being seen to do the godly thing rather than humbly serving the widows out of obedience to God.  Jesus also saw that the false piety is a reflection of the false charity going on as well, and that with the widows’ welfare in their hands some of the scribes were exploiting their position, making money out of the care of the poor and leaving the widows worse off than they would have been had they been left alone.  Shift the widow out of her big house into a little house, or a shared house, then sell the big house and keep back some of the money as commission, that’s their plan.  After all, who is going to argue with a scribe, who is going to contradict a pillar of society?  No one, that’s who, especially not a widow with no adult male relatives.

That’s the scribes’ view of widows, but what is Jesus’ view?  Jesus’ view is that widows are capable of more than being the passive recipients of welfare or the absurd victims of corrupt officials.  The scribes devour widows’ houses in Mark 12:40 as they hold back the profits for themselves, but one particular widow contributes all she has to live on in Mark 12:44, holding nothing back for herself and giving all she has to God.  That’s how I choose to read this anyway.  Maybe Jesus is continuing to criticise the system, arguing that this widow feels obliged to give her last two pennies and that even this woman is being exploited right before their eyes.  If you read the story that way then the widow is still a victim of exploitation, and I think you can read it like that, the words on the Biblical page allow you to understand the story that way.  Maybe both are true; the widow is being ripped off by the religious leaders but she still trusts God to look after her anyway.  This is a woman who won’t be defeated by the system, because her confidence is not in ritual obedience and begrudging handouts from the welfare division of the local religious authority, but in the God she trusts and knows she is loved by.

The scribes are what used to be called “yuppies”, they are literate in a society where most people were not but beyond literacy these men were academics and lawyers.  Many may have come to Jerusalem from regional or rural areas and have made a go of it in the city; they are both proud of and uncertain about their position as social climbers.  They are not the dumb peasants that their parents and brothers are, but they aren’t completely secure in town either since they live amongst peers whose families are city people or merchants or priests. If you’re a bushie trying to show how civilised you are then your appearance and your reputation are everything.  On the other hand the widow is secure in her identity, somewhat because she doesn’t have one.  There is no pretence to be had in being the left-over woman in a family where all the men have died, and so the widow relies only on God for her sense of self, and God thinks she’s amazing.

Perhaps that’s why when it comes to brining the tithes and gifts into the temple the widow is confident to hold nothing back.  With no reputation to uphold, no image to maintain, no bribes to pay and no need for a fancy wardrobe and enough wine for unexpected honoured guests the widow can give all she has to worship her lord and saviour.  She has given her whole life to God, everything she is worth in the eyes of the world has been laid on that tray in the temple; she made the ultimate sacrifice and she had no hesitation in doing so.

Sacrifice is a word we hear a lot of today, and this day especially since it marks the centenary of the ceasefire which brought the fighting part of the Great War to a close.  Technically the war did not end until the surrender documents were signed in Paris on 28th June 1919, and peace was ratified on 10th January 1920; but as every Australian child at school in the past hundred years has been taught, at precisely 11:00 Paris time on the morning of Monday 11th November 1918 the guns fell silent.  We know that many women were left widowed by the events of the Great War, millions of women across Europe lost husbands to enemy fire where they were soldiers, sailors, airmen, or civilians caught up in the battle.  Millions more women in Australia and New Zealand never saw their husbands return.  Add to that the women who lost sons, the girls and boys who lost fathers, and the families of mothers, sisters, and daughters killed in service or in crossfire, and the word “sacrifice” is utilised a lot.

Maybe some of the dead, the maimed, and the survivors in 1918 had once been like the scribes in our story.  Proudly strutting about in their clean and polished uniforms in 1914, declaring that they’d be home by Christmas just as soon as they’d given Tommy and Billy (or perhaps Fritz and Abdul) a jolly good seeing to.  Maybe there were second sons of the wealthy who became officers, loving being called “sir” and proudly flashing the red bits on their khaki jackets and trousers.  Maybe the Anzacs made a big deal of not being English, especially when a Sergeant from Sydney met a Private from Portsmouth.  Maybe who could blame them?

Or maybe those who left these shores between 1914 and 1918 were like the widow in our story.  Maybe all they had in the world was themselves, and so the “Cooee from The Dardanelles” that gifted a stir of brotherhood and patriotism in their being was enough for them.  Maybe the uniform was about belonging to a family at last.  Maybe it was the outworking of their faith such that in obedience to Christ they “rendered unto Caesar”, and the uniform with its straps and epaulettes was just work-wear for their mission to resist evil and cause it to flee.

Regardless of the reasons why so many men and women, chose to go into uniform and catch the next boat to Egypt or France, and whether God was an active part in that decision-making or not, we continue to use the language of sacrifice to describe their attitude.

In religious terms the word sacrifice means “to make sacred”.  It is not necessarily about death, or glory, but it does involve giving something away and giving it with complete devotion.  Isaac was a sacrifice of Abraham even though he did not die, because Abraham dedicated him to God.  Samuel was a sacrifice, a gift of Hannah to God, and he lived for decades as a priest and judge.  The widow’s two pennies were a sacrifice not just because they were the last two things in her earthly possession, but because they were given to God, they were set apart and made holy by her action.  Jesus was a sacrifice because God set him apart as a gift for us, Jesus was made sacred and was both given by God and gave himself up to God for a special purpose.  This idea makes me wonder about the phrase “the ultimate sacrifice”.  If sacrifice is making sacred, of dedicating a thing to God for God’s own purposes and without restraint, then isn’t every sacrifice ultimate?  Unless a sacrifice is ultimate, unless the thing given over to be made sacred is given with no hope of return, then is it a sacrifice at all?  If this is true then everyone who went to war made sacrifice, even those who came home, even those who came home unscathed.  If this is true then the monetary offerings given by the scribes were not a sacrifice at all, regardless of their size, regardless of the pain they might have caused.  A sacrifice, if it is to be a sacrifice, is all or none.

It is almost the middle of November now, and our church year is drawing to a close.  In just three weeks from today it is Advent Sunday and from then it is four Sundays to Christmas.  I say this not as a spur to begin your shopping, but to point to the sacrifice of God that we are soon to remember – that God sent the Son to us.  Christmas is about sacrifice, again not the sacrifice of living on beans and dry bread throughout January so as to be able to afford the new X-station or Play-box, but about God choosing to present Godself in the world in the shape of a baby.  God came, God saw, and God died (briefly), and God made the world sacred to Godself by doing that.  God is not an Anzac, and as treasonous as it is to say such things in today’s Australia the Anzacs are not gods, but maybe the ultimate sacrifice if there is one is the sacrifice made by the Ultimate one.  When the Lord Godself, who came to bring peace to a confused, arrogant, incompletely lead and warring world showed greater love than any woman or man had seen or expressed, or would see or express, we were made sacred.  God’s sacrifice for you and me is more than the cross, (although it is no less than the cross), because God chose you and me to be the inheritors of personal love.  We were made sacred when God set us apart, our sacrifice is the sacrifice that we are rather than the one that we give, when it comes to the grace of God.

The question asked by the widow, and maybe by the Anzacs, is how will you respond to the news that you are God’s sacrifice?

Amen.

 

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The Resilience of God

This is the text of the message I prepared for the people of Kaniva-Serviceton for Sunday 28th October 2018, the twenty-third Sunday in Pentecost in Year B.  This was my first sermon to the people of Kaniva Shared Ministry and the second to the people of Serviceton Shared Ministry.

Job 42:1-6, 10-17; Psalm 34:1-9

Good morning Church!

Last week at Serviceton we read together the story of God’s interruption of Job in his grumbling and also the false comfort of his three friends; today we hear Job’s response to what God said.  (Hopefully here in Kaniva you know about Job because I don’t want to preach last week’s message again and then give you this week’s as well.  Suffice to say that Job has had a rough time of it in his life and has said some pretty challenging things about God.  Recently God has pulled Job up on those things, asking Job who he thinks he is to speak about Almighty God in such a way.)  Job has had an intense experience of God in that someone he had heard about he has now met in person (Job 42:5-6).  What Job has now seen and heard from God when God spoke to Job personally has somewhat reset Job’s perspective of God and who Job is in comparison to God (Job 42:6).  Last week at Serviceton I made a comment, which a couple of people followed me up on after church, that I sometimes think that studying Theology at University has actually made me know less than more; well today I find myself in that situation.  One of the subjects I studied, and this subject was part of my studies towards my Masters degree rather than my Bachelors degree so it was pretty high level, was “Old Testament Wisdom”.  During that course I studied Job alongside a few other books, so today I’m caught between wanting to bring God’s wisdom to you for this day and place, and teaching you what I was taught about this particular passage, and I wonder how helpful that might be.  So, let’s leave Job’s conversations for a bit and come back after the other reading.

In today’s Psalm, 34:1-9, we read how David responded to God’s deliverance of him from a tricky situation.  Something that is an original part of what was written in the Bible but has not been included in the verses is a note which describes what was going on in David’s life at the time that he wrote this psalm: basically he’s been on the wrong end of a coup and he’s in hiding from a mutinous son who has seized his throne.  David had been captured by his son’s army, but through faking illness he has been able to make his escape and now he is hiding and can praise God who delivered him.  Unlike Job, who in his story is still in trouble and doesn’t know what God is going to do to or for him, David has been saved and he is up to the part of his story where he can say thank you.  And just look at what he says as we read Psalm 34:1-5.  God is magnificent, faithful and true, strong and mighty, compassionate and protective, and to be embraced with all the senses.  David is obviously having a better time of it than Job is right now, but if you look at this Psalm you will notice that it’s actually not addressed to God.  This Psalm is about God, so it’s a testimony or a declaration, rather than a prayer or an act of worship toward God.  Job is talking to God, but David is talking about God.

I wonder, are the stories of David and Job familiar to you?  I don’t mean have you read them in the Bible, but does their story relate to yours?  Can you think of a time when you have been where Job is, where the whole thing went pear-shaped for you and then it got worse?  Can you think of a time where you have been where David is, when everyone and everything turned against you but God did the impossible and got you out, and you were ready to tell everyone how amazing God is?  Can you?  I can.

During much of the first decade of this century I lived in England, specifically the first nine months of 2001 and then from October 2002 until January 2009 with two trips back to Australia in the middle.  That first nine months was great, and I don’t have much to say about it.  The first year of that second visit, so November 2002 until December 2003, was one of the worst seasons of my life.  “Character building” doesn’t come close, “terrifying” and “soul destroying” are closer to the truth, with small doses of “horrific” thrown in.  You will hear a lot about my time in England if you stay on at church in the next few years, but I promise not every story will come from this year of my living dangerously.  But today’s stories do.

So, I had a bit of a Job year.  Funny thing about the pronunciation of his name, and Carla brought this to our attention last week; my year of being Job involved me not having a job.  Also, somewhat unlike Job, my turmoil was kind of deserved, or at least it was my own fault because of reasons I’d rather not go into right now.  It’s not that I’m embarrassed, it’s just that I’m actually still working through what the actual sort of hell was going on and I’m not sure what to say.  But I do admit to being foolish, and I acknowledge that my foolishness lead me to a situation where my life was a mess.  My family was far away, I was in England but my parents were in Darwin and then Pt Lincoln and my siblings were in Hobart.  God was very close, but very, very inactive, at least in the ways I wanted God to act, and I let God know all about it on several occasions.

Let’s look at Job 42:1-3.  Open your Bible if you have one.  (And if you don’t then please be sure to bring one next week; I like to preach from the Bible most weeks, so it’s good if you can read along.)  In the Bible that I use when writing sermons this passage has an added heading, not part of the Bible but part of the editing of the modern book, and this heading says “Job is humbled and satisfied”.  Let’s see shall we as we read Job 42:1-6.

In this passage Job declares straight off the bat that God is sovereign and that nothing any human does or is capable of doing can thwart what God wants to do.  Then Job acknowledges that God’s questions cannot be answered with anything other than humility: Job does not know what God knows and therefore Job is better off not speaking.  When God is speaking, (indeed when anyone who actually knows what he or she is talking about is speaking), it’s a good idea to listen to what is being said so that you can learn.  When Job decides to listen to God rather than yell at God, Job learns about God.  We can see in hindsight that Job learns that he was actually correct about God’s character, that God is just and fair and does not punish the undeserving, but we also see that the way God does this is beyond human understanding and things are neither as simple nor as straightforward as we would like them to be or as Job thought them to be.  But in learning that God is so much bigger, so much more complex, so much far beyond his understanding than he ever imagined, Job actually gets to understand God more.  One way of reading Job 42:6 is for Job to say “I never knew how much about you LORD that I didn’t know, but now that I know how much I didn’t know I actually know you more”.  Does that make sense?  In a way Job is heading toward where David is in Psalm 34, he now has a better idea of just how majestic and awe-inspiring God is.  Job now has a better idea of how God cannot be fit into a box, or plugged into an equation where faith plus obedience equals blessing.  Job’s recent experience was that faith plus obedience equals disaster, but what Job has learned is not that God is false or unreliable, but that the equation was too simple.  It’s the maths that’s broken, not God.  It’s the theology that’s faulty, the way we talk about God and the way that Bildad and Zophar and Eliphaz talked about God that is at fault, not God.  Job doesn’t know what the new equation is, but he does know that the old formula is broken.  So in Job 42:6 he’s decided to stop talking rot and to pull his head in around God.  So, is Job “humbled and satisfied”? Is he?

Meh-yeah, I’m not sure.  One thing I have learned from reading Job, and not just at university, is that with God you are allowed to be not sure: indeed much of my life experience as a Christian, and my devotional and academic work, has pointed me toward understanding that we are allowed to be not sure far more often and about far more stuff than we think.  So I don’t think Job actually is satisfied at all, I think he’s just agreed to disagree, and I think this because of two things.

So, thing one is that God never actually answers Job’s complaint: Job actually doesn’t get from God what Job wants from God.  You see, Job never actually asked God “what did I do to deserve this?” because he knew all along and with absolute certainty that he didn’t deserve the calamity of his life.  Self-righteous Zophar, Eliphaz and Bildad were happy to ask Job what he did to deserve this, and they pressed him to find an answer, but Job kept telling them the same story.  And Job didn’t tell them “I don’t know, I can’t remember how I sinned”, no, Job said “there is nothing, this is all completely undeserved”.  Job’s question is not “what did I do to deserve this,” which God does answer, telling the friends that Job did nothing to deserve this, Job’s question is…anyone??…Job’s question is “why did this happen at all?” and God never answers that question.  God doesn’t even acknowledge that question: what God says is “who are you to question me?”  So Job is humbled, God has got right into Job’s face and shown how awe-inspiring God is, but Job is not actually satisfied.

Thing two is that Job never actually apologises.  Read closely; throughout the big story of Job and not just in the last two weeks of readings Job says “why all this?” right?  Last week God said “who are you to ask me questions?” and this week Job said “God you are too big to argue with, so please let me learn from you instead.”  What Job never says anywhere in the big story is “sorry Adonai, forgive me for my presumption”, and what God never says anywhere in the big story is “I forgive Job”.  God does call the three friends to repentance, and to ask Job to intercede for them, but Job is never pronounced guilty and Job never repents.

Which makes Job 42:6 interesting, doesn’t it?  We are Christians reading a Jewish text, but even so we can assume, I believe, that God would not leave Job unforgiven if he’d asked for forgiveness, right?  So since we never read of God forgiving Job, this verse cannot mean an apology.  But we don’t want to know what this verse doesn’t mean; we want to know what it does mean, don’t we.  Don’t we?  (Yes Damien, tell us.)  Well you already know what I’m going to say: I don’t know.  Well I don’t know enough to build a doctrine out of it at least, but here’s what life in Hertfordshire in 2003 and some book-learnin’ in Adelaide in 2016 learned me.  I’m not sure what the original Hebrew, or the Greek of Jesus’ day would have said, and my Church-History-specific Latin lets me down here so I’m gonna have to tell you in English, what Job 42:6 means is “there’s no point sooking about it.” Job acknowledges that God is not going to answer his question, God is not going to give an explanation, and that even if God would explain Godself to me (which God won’t) I’d probably not understand it anyway.  So it’s time to get up off the dirt, have a bath, put on some fresh clothes and the kettle, and get on with what comes next.  In other words perhaps a bit more in line with how the Bible puts it, “after taking a good long look at myself I see that I’m a bit of a dill, so I’ll go forward in humility but without further humiliation.”

And that’s where I got to in December 2003.  I’m not sure that my theology was that well developed then, but my Christian faith got to the stage of saying, literally, “thank God that’s over with now, now let’s move on with the new thing now that I’m safe”.  So, basically where David was in the cave where he wrote Psalm 34.

So, what does this mean for you?  Well what this means for you is up to you, I can’t tell you how you are supposed to respond.  What I hope you’ve heard is that God is bigger and wiser than you could ever imagine, and that all of that is good.  I’m not going to give you the gooey message that all that God is, in all of that exceeding abundance, is focussed entirely upon you or even upon creation, because I think that God is not limited in attention to just us.  But I do think that God is attending to us, in all of our life’s turmoils and celebrations, and that God is good.

So if you are in the mood to celebrate God, celebrate God with all that you have for all that God is.  If your mood for celebration comes out of a recent story of deliverance then all the better – go hard!  And if your mood is lament and confusion, then chase God with all that you have for all that God is.  If you are still in the midst of trial, if your future is pregnant with possibilities but it’s only the second trimester, drill in to God and be held.  Ask God whatever you want to ask, and trust whatever answer God gives you.  Even if what God gives you is silence.

Amen.

 

The Honour of God

This is the text of the message I prepared for Serviceton Shared Ministry for Sunday 21st October 2018, the twenty-second Sunday in Pentecost, Year B.  It was my first sermon in my new placement.

Job 38:1-7, 34-41; Psalm 104:1-9, 24, 35c; Hebrews 5:1-10; Mark 10:35-45

Good morning Church!  It’s good to be with you at last.  Today’s readings from the Revised Common Lectionary (to give it its full title), a series which I see KSSM follows because it is published on the newssheet, come from Job, Hebrews, and Mark.  Two of those books are anonymously attributed in that Bible scholars are undecided about who wrote them, and some traditions say that the other one was written by a secretary.  Regardless of who wrote what, and whether the writers wrote on behalf of some specific patron or another, the points made by these writers intersect beautifully.  You will hear as we get to know each other better that I am a fan of the lectionary; not just because it encourages me as your primary preacher to make use of the Bible each week, but because the women and men who chose which readings go with which week, and which readings go with each other, set us up with some interesting ideas.  So it is today when we read about God speaking to Job and Job’s friends, about Jesus speaking with his disciples, and about who Jesus is with regard to the Jewish God in the mind of a Jewish person who has come to see Jesus as a unique revelation of God.

I have not been here in the past weeks; you know this, so I don’t know how much of Job’s story you have been told since the beginning of October.  So I hope you know who Job is, and the basic gist of his story, because I don’t want to go into it now.  Suffice to say that Job has had a hard life of late, and his God-fearing friends have not been entirely helpful in their well intentioned support, wisdom and counsel.  In today’s reading, from assorted bits of Job 38, we get to hear God’s response to all that has been said by Job and by Elihu, Eliphaz, Bildad, and Zophar: and God is immediately on the offensive.  “Who are you?” asks The LORD over and over again; “who are you to question the Creator, the Almighty One”, and “what do you know about anything”.  Job 38:1 makes it clear that what God says is addressed to Job, but I wonder whether God speaks to Job while Job’s friends are still there, and God means for them to also hear what God says.  God somewhat takes the role of barrister for the defence and cross examines the prosecution witnesses, looking for humility in their responses.  Not only is Job brought to account for his constant whining, but God’s “who are you” questions are pointed at the friends.  “Who are you to presume to speak on my behalf,” asks God, “do you really know more about divine will and justice than Job?”  God makes it clear who The LORD is, and who isn’t The LORD.  God alone is God, God is the only god in the room, and not one of the five men in the room is correct in his own theology.

Last week at the induction service I said in my brief remarks that I’d been to the Salvation Army corps that morning.  A song that we sang was “I am a friend of God”, a song I’d not sung in Australia but which was familiar to me from my time at Hillsong Church London a decade ago.  Today I am reminded that even though the song is written about you and me and our relationship with God through Jesus, and that the song uses the language God used of Abraham, that Job was also friend of God.  All that God says to Job is true, correct and trustworthy as every word from God is, and so too are the words overheard by the friends.  God is not who you religious types think God is; suffering is not a sign of divine displeasure and grief is not a deserved condition for sin elsewhere.  The word of The LORD to Job is the same as the word to the four, and that word is “pull your head in, mortal one”, but the application is different.  Job was questioning God’s character, but the four friends were presuming to speak on God’s behalf to rebut Job’s complaint.  Job says that God is unjust, the friends say God is just and Job is a sinner, but God says that God is just and Job is not a sinner, but that God is God sometimes what God does is incomprehensible to human rationale.  If you don’t know how to make it rain, the how do you presume to comment upon the way that God does it, when only God knows how to do it?  You don’t know what you’re talking about, so stop talking about it, all of you…yes him, but especially youse mob.  That’s rather humbling to hear as a leader of faith: as it should be.

The Psalm set for us today, 104, declares that God is all that God claims to be.  The LORD who spoke to Job is indeed divine creator and the one who sustains all that was made, and The LORD is wise beyond human understanding.  Furthermore, Creation is for its own sake, not primarily for the purposes of humankind, and is an act of wisdom and an activity of the Spirit.  God’s care for creation is ongoing; humanity has stewardship of the world, but God retains ownership and abiding love.  God also retains control; the creation continues to exist because God continues to uphold it.  The messages of the Psalmist are clear when we think of Job, firstly that God is God and no one else is, but also that God remains interested and involved, there is no divine watchmaker here who set the world going by clockwork and then walked off.  God is just, God does care, and all that God does is done with wisdom and love.  This is the bit that the other four seem to have forgotten.

So when we get to Mark 10, where we read of James and John asking for places of honour beside the throne of Jesus, we have been brilliantly set up by the compositors of the lectionary.  I mean, who chooses this story as a match for the interruption of God into Job’s lament?  I am a preaching nerd, proudly so, and this kind of thing makes me excited about God’s message to the Church.  God is awesome and above any responsibility to answer to human complaint, and God is creator and sustainers of the Universe for God’s own pleasure and the Universe’s own purpose, and here two random Galileans ask to be Deputy Messiah in the caucus of the Kingdom of God.  The temerity of it!  The utter arrogance!  Or did they really not know what they were asking?  I hope they were confused about God rather than thinking that they were actually worthy of such an honour.

It can be a comfort that this story tells us that the other ten disciples were enraged and indignant at the request of James and John.  At least they know who Jesus is and what an insult to his majesty the brothers’ request was; unless of course they were actually angered by Jesus’ response.  I wonder, did they assume thrones in the Kingdom by virtue of their being the first disciples, first as earliest and first as superior, and now Jesus has dashed that assumption.  If you understand that the time when Jesus came into his glory was when he was lifted upon the cross, it is interesting that in Mark’s account that at the right and left of Jesus were two criminals who mocked his glory from their own crosses.  In today’s reading from Mark 10:42-44 Jesus speaks of what lay ahead of him and of those who followed him: discipleship of the Messiah is not a life of thrones and lording it over heathens but of service and suffering.

So what does this mean for us?  What should it mean?  I like the way that the writer in Hebrews 5:1-10 has reminded us that everybody who serves God serves at God’s invitation.  As someone God has chosen, and who the Church has confirmed, and someone for whom there was a very recent reminder of these two callings within the past week, it’s good to remember that.  In all of the congratulatory emails and phone calls from family and friends I am reminded that, yes, congratulations are in order and I have been given the great privilege of ministering in my first placement as a pastor.  A good thing has happened to me, and congratulations are in order, but where some people have kindly offered that this placement is “much deserved” I’m taking that with more than a grain of grace.  I acknowledge and agree with what they are saying, yes I have worked hard and yes I have completed my university courses and practical ministry experiences with diligence and long hours.  Yes I have stuck with the Church and particularly with the system when it seemed that I was facing roadblocks and detours, and the occasional dead-end.  But do I deserve this role?  Do I deserve you?  (Do you deserve me?) No matter how hard I have worked, no matter how much I have stayed the course and run the race thus far, I am here because it is God’s pleasure that I am here, and when God moves me then I will move.  I am here because I offered myself to God, and God gave me to you, because God loves you.  So my first thought is not that I am “God’s gift” in the arrogant sense of that phrase, but that if I am an offering of God’s grace to you then I’d better make sure I stay under God’s lordship and instruction while I am here.  The author of Hebrews reminds us all that God chooses the fallible to mediate between humankind and God lest the priestly overestimate their worth and abilities.  I am here as your pastor because I possess certain gifts, gifts appropriate for the exercise of ministry within the Uniting Church as we heard last week from Marjorie.  Yes I have worth and abilities, and yes I have worked hard to increase those; but I am here because God chose me and not because I have earned this place.  I wouldn’t be here if I’d not worked so hard, but that’s not why I’m here.  I’m here because God is gracious and generous and God chose me for you and you for me for the next three years or so.

So while I am here I want to act and think like Jesus.  Jesus did not presume the commissioning of God, as if his selection for ministry was a foregone conclusion and God would be stupid not to choose him, so why should any of us?  In the same way that God questioned the arrogance in the philosophising of Job’s friends, and their distance from understanding his suffering, the writer of Hebrews says that Jesus does understand human suffering.  Our high priest would never spout platitudes or half-baked theologies of prosperity for righteous.  Jesus whose greatest glory was seen in his greatest suffering, his greatest identification with all who have been rejected, abused, insulted, and murdered by systems and corrupted powers, is the great model for Christian life and Christian leadership.  I sincerely hope that in 3 or 5 or 10 years time I get to drive away from Kaniva & Serviceton to move to my next placement within the Church, wherever that may be, and that my time here will not end with me crucified somewhere public, painful and embarrassing.  But if I’m not willing to die for Christ here, then I’m not worthy of the calling God and the Presbytery and you have trusted me with.

But then, as the Church in this place, neither are you.

So as the Church in this place let us each and all listen for God, obey God, and speak for God only when the Spirit is speaking through us, and not from our memories of Christian clichés.  Let us ask Jesus how we can bring him honour rather how he can honour us, and let us live in and enjoy the world created by God for God, but a world in which we have a place as the apple of God’s eye.

Amen.

Standing in Wisdom’s Way

This is the text of the message I prepared for the people of God gathered as Morwell Uniting Church on Sunday 23rd September 2018.  It was a service at which Holy Communion was shared and my last service as minister of that congregation.

Proverbs 31:10-31; James 3:13-4:3, 7-8a

Today is a day of mixed emotion for me because it is my last Sunday in Morwell.  While I hope as many of you as can come to Newborough will do so next week, today is my final service in this building and the last time I will preside at Holy Communion in Gippsland.  I shall leave any profound words of parting until next week’s service, but I am pleased to say that today’s readings offer me some excellent words of wise departure.  So, yes there is mixed emotion: I am looking forward to the future (mine and yours), and I do get to teach from one of my favourite preaching passages Proverbs 31:10-31; but it is also time to say goodbye.

But before goodbye, and before Proverbs 31, let’s have a look at James as we have been doing all month.  Last week we read how Jacob commends the work of a teacher to only the bravest and surest of Christians, and how everybody who walks the Way of God must guard his or her speech, and in today’s reading from James 3:13-4:5 we read more about what the wise actually do with their wisdom.  When a wise person is found and is set aside as a teacher let that person model gentle wisdom; let him or her avoid and denounce arrogance and corrupted ambition, and let the congregation follow that example.  Jacob reminds us of what was written in James 1:6 that any one of us can and should ask God for whatever we need, confident in God’s grace to provide and confident because of God’s wisdom previously given that whatever we are asking after is good.  The evidence that a supposed answer to prayer really has come from the grace of God is that it displays the character of God – pure, peaceable, gentle and considerate, submitted and willing to yield, full of mercy, impartial, sincere and not hypocritical. Does that sound like the answers to your prayers?  Sometimes yes, sometimes no, more yes than no I hope.  But if not I urge you to keep pressing in because God is faithful and it’s okay that we are still learning that.

One of the signs of the Kingdom of God, a sign that it has come and a sign that it is on its way, it peace.  God is not a deity of war, God is peace and God is love.  That is not to say that God cannot or does not fight, or that God did not strengthen the Hebrew, Israelite and Judahite armies back in the day, but the end of God’s engagement in battle is not empire or territory but peace and rest.  So, when Jacob writes in James 4:1-3 that war is caused by human ambition, the temptations of power and the accrual of stuff, then we know he is speaking with God’s wisdom.  When peace is brought about righteousness shall flourish amongst all people and especially amongst the peacemakers: where conflicts arise or remain these come from competitiveness and from self-seeking desires for something other than God.  Choose God or choose the world as your source of identity, says Jacob, because you cannot have both.  Jacob makes it very plain that to try to have the best of the world (stuff, power, honour) and the fullness of God is to engage in idolatry and adultery.  Indeed, the New American Standard Bible specifies adulteresses in James 4:4 and the Complete Jewish Bible says unfaithful wives in reference to Hebrew traditions that God is husband to Israel.

So, follow God.  Seek God, learn the wisdom of God, walk in the way of God, and live in a world where righteousness is rising, and peace is flooding.  To live otherwise is not only disobedient it is disrespectful, in fact it’s kind of slutty – male or female.

Speaking of male and female, but not of slutty, have a look at Proverbs 31:10-31.  The first thing I want to tell you about this passage is that it is directed at married women.  That should be obvious.  Why should it be obvious?  Well it’s obvious in a more than obvious way, and also in a less than obvious way.  This passage is directed at married women because…it speaks about a wife, and a great wife at that.  But, that’s the less than obvious way.  The more than obvious way that this passage is directed at married women is because it’s scripture and all scripture is useful for teaching and exhortation through the inspiration of the Spirit of Holiness.  It’s Bible, it’s directed at everyone, wives included.  So yes, it’s a passage for wives but it’s a passage not just for wives.  It’s a passage for women who have never married, and it’s for all men, married or otherwise.  In James 4:4 we read Jacob calling to church away from love of the world, hatred of God, to the faithfulness God as husband deserves.  In Proverbs 31:10-31 we read perhaps the words of the mother of Lemuel to her son the king, perhaps the words of Abraham to his beloved wife Sarah, perhaps someone else writing as God’s instrument, what faithfulness to God as husband looks like.

The address in Proverbs 31:10 is often rendered in English as “capable wife” or “such a wife”, but that really waters down the Hebrew sense.  The New King James Version says it best with a courageous wife, but even that falls short.  The best translation is “woman of valour”.  She is heroic, mighty and strong – she’s a Deborah, maybe she’s even a Boudicca.  And in that phrase at least she’s a “woman”, not necessarily someone’s spouse.

Much as I’d love to unpack this reading for you we don’t have time for two sermons, or perhaps three.  I really like Proverbs 31:10-31, so I have needed to contain myself and keep the focus on James 4 and how the proverbs of Hebrew Wisdom connect with the Hebrew wisdom Jacob wrote almost 1000 years later.  So, I’m going to focus on one of many different interpretations of this passage, because that’s the one that best matches with what Jacob wrote.  That’s not to say other readings of “The Proverbs 31 Woman” are not correct, or less correct, or less good, it’s just that today’s version matches today’s context.

So, today let me say that the woman in Proverbs 31:10-31 is not an actual woman.  This is not, as far as today’s message is concerned, a book of instructions for Christian wives nor is it a checklist for Christian bachelors in search of a wife.  If you are a “Proverbs 31 Woman” then I commend you, and let me express my sincere hope that your husband is one as well: here’s why, because this is a poem about wisdom.  The woman in Proverbs 31 is a metaphor for wisdom: Sophia in Greek, Hochma in Hebrew, Sapienta in Latin and regardless of your gender or your marital status this is how you are supposed to act as a member of the people of God, (and a disciple of Christ).  Be resilient, be trustworthy, be industrious, be wise, be righteous, be generous, be prudent, be loving, be compassionate, be brave, be virtuous, be humble, be bold, be kind, be vigilant, be honest, be honourable, be an example.  These are the attributes of wisdom personified, these are the attributes of Jesus, these are the attributes we should aspire to and the characteristics we should display.

And so, when we read in James 4:6-10 that God not only desires our loyalty, but our submission, we read with the eyes of a wise woman or man.  We understand that God does not need minions or sycophants, that we are to be submissive, but that we are to live submitted to God, honouring God as LORD and pursuing God’s desires for us to have wisdom aware that wisdom is best found in God.  Loyalty to God brings loyalty from God.  Imagine that the wife of noble character, “The Proverbs 31 Woman” is a real-life wife and mother and think of how her husband, the father of her children would treat her.  Can you imagine God looking at you like that?  Wisdom says it’s true, that God does look at you like that when you pursue wisdom.  We are told, if we choose to believe it, in Proverbs 3:34 that God comes close in all faithfulness and love.  Jacob further encourages us in James 4:8a that the healing grace of God will transform for the better the one who comes to God in desperate hope and openness.  Come with confidence, come without doubt or double-mindedness, come to the one who welcomes you as the best beloved of all beloved ones.

Come and receive all that the faithful One has prepared for you.

Amen.

Authorised

This is the text of the message I prepared for Narracan Uniting Church for Sunday 1st October 2017.

Matthew 21:23-27

Matthew, Mark and Luke all record this episode where the question of Jesus’ authority to teach was raised with him in the temple.  The Pharisees ask who has authorised the message of Jesus.  After all they are the recognised religious and legal leaders and scholars, so in part it is a question of patronage and in part it is a question of academic integrity.  “Whose model of teaching are you following”, they ask, “we don’t know of any substantial scholarship which supports your interpretation of the scriptures and the religious laws/lore”.  In more straightforward language they ask Jesus “who told you that you could preach, and who told you to preach what you are preaching”.

Jesus answered their question with another question.  Since Jesus seemed to do this a lot you’d think they’d have seen it coming.  “You tell me first,” Jesus says, “who told John the Baptiser that he may preach, and who instructed him to preach the message which he preached?”  It is the same question – but it is a loaded question since John was held in high regard by the crowds.  The Pharisees see the trap and deftly step out of it: “um, dunno” they say.  It probably sounds better in Hebrew, but basically they shrug their shoulders at Jesus.  Jesus shrugs back and says, “well if you ‘dunno’, then I’m not the one to tell you.”

The question of authority is an important one when something new is taking place.  This is in part the case for me as the new Ministry Supply Agent in Yallourn Parish, but the answer to the question of my authority is straightforward.  I have been asked to speak by the Parish in conjunction with the Presbytery, and the content of my sermons is the good news of Jesus Christ as the Uniting Church in Australia understands it.  I have no authority to go it alone, or to make stuff up.

A few years ago, I worked in a prison.  Ordinarily I tell people in a new town that “I spent two years in an English prison”, but I’ll make it quite clear to you from the start, since you are the first people I have told in Morwell-Yallourn Cluster and I don’t want any misheard news going out.  I was in prison, and it was in England, but I was there as an employee of HM Prison Service and I went home every night.  (That was unless I was on night duty, in which case I went home in the morning.)  I carried authority in the prison, even though I was on the bottom rung of the ranks of uniformed women and men, and my authority was indicated by two things.  Can you guess what they were?

  1. I wore the Queen’s uniform, which was plain black and white and it had a “crown” logo on it in various places.
  2. I carried keys.

Most people in England’s prisons are not allowed to carry keys inside the prison.  Some people in prisons in England are not allowed to wear plain black and white clothes.  So, the fact that I was allowed, indeed instructed, to do both was a sign of my authority.

Like my authority in this pulpit, my authority in prison was delegated to me.  Ultimately, I was a representative of HM The Queen, via the Governor of the Prison, the Duty Governor (V-2), the Duty Principal Officer (O-1) and the Duty Officer in the Gatehouse.  If I asked a prisoner, any visitor, or indeed any civilian employee of the prison to do something and they wished to question who I was to say what I said the answer was obvious: I am wearing the Queen’s uniform and I am carrying keys.  You go (or don’t go) where I tell you, and you go (or don’t go) when I tell you.  I remember one episode where a builder brought his truck in to do some maintenance work in the prison and I was his escort.  Once he had parked he gave me the keys from the ignition, which was protocol.  When we went to leave we discovered that his truck had become bogged.  After a short period of failed extraction, he said to me, “I have another appointment so I’ll need you to give me back my keys and let me out of the yard to walk back.”  I told him, politely yet firmly, that he was going nowhere an escort, and that I was going nowhere without that truck.  (You don’t just leave motor vehicles abandoned inside a prison, mate.)  In the end, he had to wait until a tractor was brought in to tow him out of the bog, and then for me to accompany the truck back to the gate.

Jesus spoke the Father’s message with the Father’s authority.  I think Jesus was pointing to John the Baptiser having done the same.  Like the driver of that truck in the prison the Pharisees might have wanted to question Jesus’ right to express authority, and the form of the authority he expressed, but ultimately Jesus was a servant of God even as I was an officer of the Queen.  With that in mind, that Jesus was authorised by God to speak and to speak what he spoke, let us always pay attention to the one whom John (1:1) calls the Word of God.

Amen.

Amongst your eyes

This is the text of the message I prepared for Morwell Uniting Church for Sunday 1st October 2017.  Immediately after this service I drove to and then preached at Narracan Uniting Church in the (neighbouring) Yallourn Parish.

Exodus 17:1-7; Philippians 2:1-13

Sheesh, this is getting to be a habit.  Once again, we find Moses having to deal with the quarrelsome people of Israel; only this time they need water.  God has already got them out of Egypt, leaving dead Egyptian sons behind.  Then God got them across the sea, leaving dead Egyptian soldiers behind.  Then God fed them manna and quail every day, except the Sabbath, leaving no dead anybody behind.  Now Moses is asked to provide water, as if the tears of one and a half million sooky Israelites aren’t provision enough.  I mean, what’s a prophet gotta do to get some respect around here? Mary Pearson wrote in this week’s “With Love To The World” that the problem seems to be that Israel believes that Moses is their saviour, not God.  If Moses is a man like them, even if in several remarkable ways he is not a man like them, but still, then Moses needs reminding of his job as leader.  In today’s story, we read how the Israelites very helpfully point out to Moses that they are in a desert and there isn’t any water where they’ve made camp.  In response Moses names the place “test” (Massah) and “quarrel” (Meribah) because the people asked whether the LORD was among them or not.  In other words, this is the location, to be known for all of time, where the quarrelsome people put God to the test.

When in later times the editors of Exodus named the place “Rephidim”, which means both “refresh” and “support”, they believed that God was indeed among the people, and that the one among the people was The LORD I am encouraged by the thought that there were editors in later times because it means that the story had kept on being told.  In Psalm 78, as has been the case in Psalm 105 which was read last week and on two of the Sundays in August, the story of God’s provision and companionship with Israel in the hard days of the wilderness is reminded to the people.  God The LORD is the true leader of Israel and God always displays goodness in doing that leading.

Paul writes to the church in Philippi from gaol.  There isn’t agreement among scholars where Paul was imprisoned at the time, but all agree that he was in gaol somewhere.  He is concerned by the news of infighting in the congregation around two sources.  One is the potentially divisive message of several visiting leaders who were not proclaiming the gospel as it was understood by Paul but were instead preaching their own opinions and agenda.  Paul is also concerned by disputes within the congregation and the cliques being formed around two vocal women.  So, with that background we read today’s call to unity beneath the leadership of Christ, Christ the humblest man and Christ the LORD Godself, with added insight.  With many different opinions going around and many little groups forming, look at what Paul says about his desire for the church.

  1. Show unity through setting your mind on the same thing.
  2. Act out of humility and obedience.
  3. Hold the needs and interests of others in high regard.

And why does Paul say that’s the best way?  Because according to Philippians 2:5 that’s the Jesus way.

Jesus always had the purpose of God foremost in his mind: Jesus and the Father were united in this way.  Jesus did not have to prove himself, indeed he actually shrugged the Godness from his being so that he could preach more effectively: this is both the nature and the will of God.  There was nothing grandiose about Jesus, nothing about him was inflated because almost everything about him was hidden; he knew that people needed God to be accessible if they were going to be saved and so he made himself as friendly and approachable as possible.  Jesus could have come as the cloud of fire seen over Sinai, or as the Lord of Eternity riding across the clouds on a white stallion, but his work was better suited to the one in dusty sandals in small villages.  That’s how you’re supposed to be, says Paul.

This passage is a well-known one, and as such it has had many interpreters and scholars pay very close attention to it.  I am not interested today as to whether this scripture points to trinitarian ideas about God; I don’t think Paul was trying to make that point anyway.  I certainly don’t think the way to read this is “if you are humble like Christ then you will be exalted like Christ” because that goes against what Paul is saying.  What I read today is that the most effective way for Christians inside a local church to behave is for each person to show the humility of Christ toward one another, and the unity of Christ and the Father in all that they say and do as Christians together.  We are reminded in Philippians 2:13 that God is at work; that work is not only taking place amongst us but within us.

The Lord is amongst us, but the Lord is here quietly and patiently, feeding and guiding us in the every day.  There is no need to complain, God knows what you need and God is already there to provide it for you.  As God waited for Moses and the elders at Horeb so God waits for us to obey the command to come and see: and when we come then we do see.

Amen.

Journeying Beyond The See

This is the text of the message I preached at Morwell Uniting Church on Sunday 24th September 2017, the sixteenth Sunday of Pentecost in Year A.

Exodus 16:2-15; Psalm 105:1-6, 37-45; Philippians 1:21-30

Last week we heard the story of Israel crossing the Red Sea and how God delivered them visibly and audibly from the Egyptians.  The waters rose into great walls as Israel crossed the gulf: the waters fell in and drowned the Egyptian army and all its horses.  We heard how God is so mighty as to be able to part the seas at a word, and of how creation withdraws in awe when the people of God walking in the presence of God pass by.  Today’s story jumps forward several weeks and we are now one calendar/lunar month after the exodus event.  We find Israel tired and hungry, and “are we there yet?” is all they can say.  Four weeks after leaving the dead eldest sons of Egypt behind in Egypt, four weeks after leaving the dead armies of Egypt behind in the sea, all The LORD and Moses hears is a multitude of sulking.  The LORD tells Moses that relief is coming in the form of meat and bread, and that it will come every day for as long as it is needed.  The actual words of God are that this chosen people can trust in the provision the LORD.

That is a strong message.  God hears the sigh of desperation and God responds immediately with grace and provision.  There is no indication in this passage that God is dismayed by the people’s attitude, only a recognition that there is a need which the people require God to meet.  In other places God gets annoyed and angry with their stubbornness, but on this occasion God simply answers the need.  There is a legitimate claim on God’s provision, and God fills that need to the very top.

Moses and Aaron on the other hand are upset by the whinging.  Perhaps they are also tired and hungry and so they are not in the mood to hear it.  “Why don’t you tell God” they say in desperation, “it’s not our job to feed you”.  Of course, this also means “are you prepared to tell God?”  And of course, the Israelites are more than ready to tell The LORD in no uncertain terms what they think about The LORD’s lordship.

Nonetheless The LORD provides; however, with that provision comes a test of obedience.  Will Israel obey God and gather only a day’s supply, or will they hoard the manna in case it is a “once off” event.  Will Israel trust God’s promise to send the quail and the manna tomorrow?  God is revealing something about Godself in this miracle: that God is faithful, generous, and dependable.  God will not allow the exodus people to die of starvation or dehydration; this is a sign that God is with them and that the God who is with them is like this.  God will also not dump a vast supply on the people and then walk away: God rations the provision because God intends to walk with the people each step of the day and each day of the way.

Listening to today’s Psalm we hear a call toward the gathered worshippers that they tell the story of God, and especially the story of what God has done in the presence and history of the Israelites.  God has always and every time been faithful to the covenant made with the ancestors: God has fulfilled the promise to make a nation and set aside a homeland for the people of Abraham via Isaac and Jacob.  The psalmist speaks in Psalm 105:37-42 of the chosen ones being lead out with joy, while the Egyptians were happy to see the back of them.  There doesn’t appear to be a great deal of joy in today’s story from Exodus 16, it’s a real festival of complaint that Moses and Aaron must deal with, but we know that joy came with the provision of food and water and with the sign that this provision came from the glorious God who is shown to be more than guide and protector, God is provider and counsellor.  Psalm 105 is a great song about the glory and goodness of God from Adam to Joshua, there isn’t a negative word in it.  We read the Israelite story in parallel in Psalm 106; and today’s reading from Exodus is spoken of in Psalm 106:13-15 and in Psalm 78:17-20.  In these verses, the psalmist leaves us in no doubt that Israel behaved with rudeness and petulance toward the Lord.

In the light of these passages and the history of experience they talk about we might listen to Exodus 16:9 and ask what it means to draw near to the Lord because God has heard your complaining.

In Biblical language, the phrase “seek the Lord” meant to pray, so to draw near probably has a similar meaning.  But how do we pray, how do we respond when God lets us down?

Perhaps in our day, in our church, we would never entertain such thoughts.  How can God let us down?  Is it sinful to even ask such a question?  If that is your view then you are welcome to it, there is no condemnation from me, but I offer you congratulations that your life as a Christian has never, ever seen trouble.  I have felt let down by God on many occasions, and whilst in hindsight I see that God was there all along, and that much of my trouble was my own doing, and the rest of my trouble was the doing of other, fallible human persons, so that God is in no way to blame, I confess that in the moment I shook my fist at the heavens and let God know exactly what I thought about the distinct lack of quality in the Fathering going on.

Last week I spoke of crossing the sea and of how my journeys by various modes of ship and aircraft had always been successful:  I was never drowned nor had I ever fallen from a great height.  I also said that life across the seas had not always been so fantastically wondrous.

In 2002, following a previous visit for a World Methodist Evangelism Conference at which I was one of the Uniting Church in Australia’s delegates, I emigrated to the United Kingdom.  Through ancestry I have the Right of Abode in the UK, so basically, I have a lifelong visa.  I don’t hold a UK passport, and I can’t claim Social Security, but otherwise I have access to an undisturbed life with all the rights of employment, property, voting, and emergency services.  God was not the one who decided that I should move to Britain to live, even as it was God’s plan and provision which got me to England in 2001 for that conference.  After six months in England I was broke, homeless, hungry, lonely, and stuck.  “How could you let this happen to me?”  I asked God.  “How could you let this happen to him?” asked my parents.  My dad tells me he had some serious words to say to God around that time, “small-f father to big-f Father, dad to God”.

Of course, God was not to blame for my plight.  It was me who had moved to the other side of the world.  God found me a roof, a bed, and a meal every night, and while I was technically homeless I was never out in the Hertfordshire cold.  Whilst I was lonely I was never away from church on a Sunday, and whilst the congregations did not help me in the way that I would have liked, and that my mum would have liked, and maybe even how God would have liked, I was never actually destitute.  Whilst I was hungry I was never starving: I lived in a B+B so there was always cereal, juice and tea in the morning, and there were pub counter meals at night for around the same price as a burger meal at McDonalds.  I didn’t like my life, but I was alive, and God did not let me die or let me want to die.

Even when I told God that I could do a better job of looking after myself than God had done, God never actually let me try it alone.  Even when I told God, “you are God and ‘thy will be done’, but you’re not very good at doing thy will”, God did not send a wrath-load of lightning or flood or a hoard of Amalekite armies to end my life.  Like the roughest of sea crossings, I made it safely to the other end, even though I had sweated, and puked for much of the journey.

Paul wrote to a local church in Philippians 1:21-25 that he felt hard-pressed at times in continuing his life on earth when the promise of the reward of faith was so appealing.  But the work of the gospel itself and the joy he found in serving God compelled him to keep going.  Paul was prepared to remain where God had put him because he was confident that God was with him.  In other letters Paul writes of his troubles, of mistreatment and verbal abuse, imprisonment and beatings, near drownings, and the wearing work of travelling even when the path was good and the sea was calm.  Paul did not have an easy life, but he had a strong faith in God and a rock-solid confidence that he would be provided for in the grace of God.  That confidence extended to the work of faith among the people he was preaching to: “God is faithful to me in how God is blessing you” says Paul.  Paul knew that his work was not in vain; the Church was growing in number and in depth as more people put their trust in Jesus for salvation and then went on increasing and deepening faith.  So, one of the signs of God’s faithfulness to Paul was the resilience of the Philippians themselves.  This is a blessing that Moses and Aaron did not have as leaders.

So, what about me?  I am a Supply Ministry Agent and am not your minister in the fullest sense, and I am certainly not a Paul or a Moses to you.  But you are my family in Christ, brothers and sisters, and for the next four months I have the privilege of leading you.  So, are you, the people God has given me to, a resilient people?  Are you, the people God has given me to, a whinging people?  However long my stay in Morwell and Yallourn is I know that I shall be hard at work with you and for you, but will my work be joyful like Paul’s was, or irritating and draining like Moses’?

What about yourselves?  Are you each a joy to your brothers and sisters in this congregation, or are you a drain?  Is the Morwell congregation a joy, or a burden, to the Yallourn Parish?  Are the people of Moe-Newborough, Yallourn North, and Narracan congregations a joy, or a strain, for you?

How would God describe you?  I am sure that God would describe you in gracious terms, but would there be a need for grace in that God would need to say harsh things in a nice way, or would God smile and relax when your name is mentioned?  “Ah Morwell, yes they’re an easy bunch to be with.”  What do you say of each other, and what do others say of you.

You don’t need the Bible or a minister to tell you that life is hard.   But it’s always good to be reminded that during a hard life, even a hard but obedient life, God is incredibly faithful and you will make it across the sea to the place Paul longed for.

Amen.