By Faith

This is the text of the message I prepared for KSSM for Sunday 18th August 2019, the tenth Sunday in Pentecost.

Hebrews 11:1-3, 8-16, 29-12:2

Now faith is the assurance of things hoped for, the conviction of things not seen: for it was by faith that our ancestors received approval. So we are told, in the phrasing of the New Revised Standard Version in Hebrews 11:1-2. This verse has been of great comfort and rousing sustenance for many, including me, but a nagging question has arisen for me in recent years, and especially in recent days: what exactly is faith? Specifically, what does this word mean in this case?

I have mentioned more times than I’d like to, and I’m name-dropping it here again, that the first of my four university degrees was in Sociolingustics. I mention this now, and all times previously, to tell you why it is that I am so nerdy about language. I’m a words-nerd, as well as a preaching-nerd, and I love the way that language works. In the way that some people get all sweaty about number patterns, or galaxies, or the intricate dance of sub-atomic particles I cannot get enough of how sounds and scribbles make meaning, and the different messages conveyed by the same words in different situations. So that’s me, and my personality, and my interest. So it’s not that I have a university degree in something the rest of you have never even heard of and that that is a reason for me to boast, no it’s an excuse for why I’m such a nerd about words. It’s an apology really; but probably less than full-hearted because here I am doing it again.

So, “faith”; what is this word and what does it mean in Hebrews 11 and in my-slash-our today?

Well, I have come to the conclusion that oftentimes when Biblical authors and editors write of faith the key outcome is always about trust or hope. Christian Faith (and Jewish Faith for that matter) is not about a list of doctrines or proofs for truth, faith is trust is the one who is inescapably more and who is therefore utterly dependable and trustworthy. This is why I like the way the New Revised Standard Version uses the phrase faith is the assurance of things hoped for, the conviction of things not seen because assurance and convictions are words about trust: whereas the more common (at least to my ears) phrasing that faith is the evidence of these things is more about proof of truth. So, maybe you are scientifically or mathematically minded and for you God is a puzzle to be solved or an equation to be…equated…whatever, and for you evidence is an important word. That’s fine, I’m not saying it isn’t. But for me, a sociolinguist (someone who looks at language as it is used in society) and a narratologist (someone who look at how stories are put together) God is a story to be read, and Christianity is an autobiography to be lived. I don’t look for evidence to prove a theory and make a law; I look for assurance and conviction to keep going toward the next chapter, it’s how I am.

I hope I haven’t lost you. Have I? No? Good. My point is that Christianity is a personal thing and God works with us, the us who we are not only as sinners in need of grace but women and men with unique personalities and distinct interests, and that because of that the words we use can have different implications depending upon where we have come from in life.

I believe truth. So there’s a statement for you, just in case you were wondering about all my talk of assurance rather than evidence. I have read where Jesus calls himself the Way, Truth, and Life, and I have assurance and conviction that Jesus is the Truth, and that if I follow Jesus and get close to him through discipleship then I will be where Truth is. So let me tell you something true, something I have found to be true by following Jesus for more than forty years.

The deepest truth of Christianity is that we are not saved by faith.

Wow, weren’t expecting that were you? Actually as the congregations where I preach regularly (or as readers of my blog, hello!!) you might well have been. No, here’s the tricky linguistic bit: we are saved by grace through faith.

The deepest truth of Christianity is that we are saved by grace.

This is actually the deepest truth of Judaism too, salvation by grace: Jews are saved simply because God chose Abraham (seemingly at random) and promised him the salvation of his descendants simply because God wanted to do it. Yes there were covenants and so forth, but the fact that Abram was offered a covenant out of nowhere, and no-one else in Sumer was offered such a covenant, is significant. The realisation of that promise came because of Abram’s response, and that story is summarised for us at Hebrews 11:8-12. The significance of that story today is that Abram knowing nothing about God, having no set doctrine or a Romans Road of Salvation set before him, chose to say “yes” and to trust the God who addressed him. Grace saved Abram, and he allowed himself to be saved by trusting the One who held out a hand to him.

So as for Abram and the heroes of Jewish History, so for us that salvation is entirely and solely through the free gift of God who is Father to us. Those of you hearing me this morning (or reading me later) and who are saved were not saved according to how well you acceded to doctrine, I mean how much of Christianity you believe to be true, or how complicit you are in the idea that faith is belief without evidence. No, salvation is by grace: and your part in it, the faith aspect, is that you trust that Jesus did it all on the cross and therefore there is nothing else you can do or say that will add to your salvation.

Salvation by grace means that no matter how else you try to save yourself you will fail: only the blood of Christ can save. Even if you are trying to save yourself through the work of belief and gathering evidence which demands a verdict in favour of The Gospel argument, that work in itself will not save you. God’s grace is not a trial to be won but a gift to be received, a gift which is all-sufficient and needs nothing else. Salvation by Christ’s blood needs no batteries, no patch, no 2.0, and neither does it need help from you or your creeds. As was read to us in Hebrews 11:13-16 there are options to return to safety and to stop trusting God, you may well have been there where it’s a bit “whoa God, slow down eh, this one’s too deep for me” and you are wondering whether God’s sat-nav is out when you’re slipping all over Kane Swamp Road all the while knowing that Yarrock Road is bitumen and would have got you there more safely. I think the point here is that God’s way is trustworthy, even if Subaru’s installation of Tom Tom and/or your own sense of direction and expediency is not. Jesus who is the Truth is also the Way after all. This is why assurance, in my thinking, is better than evidence.

But what about the legitimate place of evidence: I mean, just because I personally am a word-nerd it doesn’t make Science wrong. In other words, what’s the point of faith and creeds? Is there any point to these? Yes, the point of creeds and beliefs is discipleship; in other words how your salvation directs your life of gratitude and thanksgiving, and worship and service.

In Hebrews 11:29-12:2 we read a summary of a summary, how by faith (which is to say with complete trust in God’s goodness and ability) God’s people went from the condition of enslaved, landless Hebrews in Egypt to established Israelites in Israel with David of Judah as king. Look at the record of history and scripture, hear the traditions of the elders and scribes passed down in word and deed, remember how faithful God is and know, always know, that God is to be trusted. God is so good that God saved us by grace, and by God’s grace we live in confidence and trust that by God’s grace we will never be shamed or destroyed. It’s only when trust in God’s grace is misplaced and we try to save ourselves that things go pear-shaped: that is when we end up in a divided kingdom without an heir of David to reign over us, and then the whole twelve tribes end up landless and enslaved again, this time in Babylon, where Jeremiah waits for us with a wagging finger and a plaintive cry of “if only!!”

Trust-derived discipleship looks like many things for me, but here’s one as an example. I believe that I was created in the image of God, and I believe that because that’s what it says in Genesis 1:26. That belief won’t save me, Christ’s activity on the cross saved me, but the belief that I am God’s very own and that I was made by God in God’s own image for God’s own glory and delight directs how I live my life. As imago Dei I try to live as Christ would, if not entirely WWJD then at least following the character of the man revealed in the gospel accounts. And, perhaps more so, if I’m created imago Dei then so are you, and that belief which does not save me might save you because I’ll honour you as a child of God and a divine presence because of that. I’ll treat you as sacred, set apart by God to bear God’s image in the world; and I’ll treat you as precious and important, and I’ll tell you how special you are as imago Dei, the image of God, in case you’ve never been told that, or you once were told but now you’ve forgotten and you life looks more like Babylon than Jerusalem.

In Hebrews 12:1-2, which I remember was a memory verse for the Year Ten class at my Christian school in 1987 (but which I have forgotten enough that I can no longer recite it from memory), we are presented with a great image. The great cloud of witnesses has been compared to the end of the Olympic marathon where the final part of the race is a lap of the stadium. As you enter the stadium, having run forty one and a half kilometres to that point, you have five hundred and ninety five metres to go. That distance is one full lap of the stadium from the point where you entered, plus a home strait to the tape…or clock…whatever. Anyway the stadium is packed, and it is packed not with ticketed-spectators and corporate types in corporate boxes, no it is packed with those who have already finished the race. And they are going absolutely American on your behalf. Man, they are hollerin’, they are shootin’ in the air, they are whoopin’ and singin’ and chantin’ and dancin’, and U-S-A! they chant U-S-A! Now, of course, you’ve been trained by a sociolinguist so you hear what they are supposed to be chanting and not the confused babble that they are chanting…they’re saying U-S-A but what they mean is A-U-S. Regardless, it’s all for you…Oi oi oi!

Why this? Because it’s true. Those who trusted God finished the race, and the race did not finish them. They have run and they have won (because everyone who runs God’s race wins it when they finish) and they are so excited to be home that their joy bubbled out, spills all over the floor we heard last week, and they welcome you home with such abandon. This is our faith: our trust in God who alone is mighty to save, our hope in this God who is willing and capable to save, and our creeds and beliefs written down by those who went before us to cheer us on as they were cheered on so that everyone will finish.

You were saved by grace and you are constantly being saved by grace. You walk as the road goes through the wilderness, through pagan lands, through green fields and beside still waters, maybe you run through the valley of the shadow of death, (or maybe you tip-toe, just keep going forward), and on to the outskirts of the distant homeland (Hebrews 11:14), and through the shires and suburbs until you reach the place of completion where The Glorious One waits to crown you. Do you trust the One who runs with you? Run by grace, with trust.

Amen.

New Life (WWHS)

This is the text of the message I prepared for chapel at the Day Centre of the West Wimmera Health Service (Kaniva Hospital) for Tuesday 6th August 2019.

Colossians 3:1-11

New life in Christ seems like a great topic for any act of Christian worship: the hope of faith we have in Jesus means that we’re all looking forward to what lies ahead.

Recently I was listening to an ABC podcast which featured three Christians, each from a different tradition, discussing the place of Hell in Christian thought in 2019. One of the key outcomes, perhaps a point of similarity between the three people, was the idea that God is the source of all life, and so whatever Hell is as the place where God is absent so too is life absent to some degree. Maybe there is existence without fulfilment, hardly a “life” at all; or maybe in Hell there is no life of any sort and it’s simply the case that if you don’t make it to Heaven then Hell is place where you go to just cease to exist: you die a second time in being annihilated. Well I don’t want to talk about Hell or annihilation today, I’m sure you’re pleased to hear that, because such a future is not something any healthy person would look forward. It is true that mental illnesses of various kinds might mean that you’ll look forward to ending the struggle and sinking into nothingness, (I have lived with that thought on several brief occasions), but as I say that’s illness and not what God intends for any living creature. However I think that’s a good first point, that God is the source of all life; because if that is true then new life can only come from God in which case new life can only be good.

In Colossians 3:3 Paul suggests that the new life we have in Christ is a replacement for the old life. New life is not an improvement on the old, it is not a renovation, a new lease on life: no the new life is a second, different life because the first life, the old life, has ended. Paul quite plainly says …for you have died, and there you have it, which is why in Colossians 3:5 Paul writes …put to death, therefore, whatever in you is earthly which he unpacks in a list of unhelpful behaviours and attitudes. We can get bogged down in this list, trying to decide what is sin and which sins entrap us, but we needn’t do. The simple truth, simple in that it isn’t complex even as it is a bit challenging to out in place, is that earthly behaviours belong to earthly lives, and we who are alive in Christ are earthly dead. So don’t act like the life that is past, act like the life that is present, the life that is found in Christ, the new life we live which flows from the source of all life which is God.

Beyond the new set of behaviours and attitudes, which doesn’t look at all like the old one which shaped the old life, is a new shape for relationships. In the new life there is no distinction between people, on any basis at all, when it comes to living the life. The new life, sourced from God, channelled through Christ (the only way, truth and life), and lived out in the company of the Church is available to every person. The Jews heard the news first, the Christians are now proclaiming it as a done deal, but you don’t have to have already been a Jew or a Christian to get the new life (although once you get it your Jewishness and Christianity will be transformed). But you can be a male or female, of any age, from any nation and speaking any language, having a shed-load of money or none: so long as you like the idea of the new life you can have it for the asking according to Colossians 3:11.

What can that mean for us, the us who are gathered here today? Well the invitation applies to us as much as anyone else, so if you want the new life of Jesus and you don’t yet have it then now’s as good a time as any. And of course if you do already have that new life, the life that means you’re empowered by the love and grace of Jesus in your daily life, then what you have is the promise that that will remain with you always. Once you have died to the world’s way of doing things, to those earthly attitudes and activities, and accepted the gift of life from Jesus then that is what you have for ever.

We rejoice, Christ is with us and we are with him.

Amen.

It’s All About The Good (Pentecost 6C)

This is the text of the message I prepared for KSSM for Sunday 21st July 2019.

In our story from the Hebrew Traditions today we come across a people bored with religion. This could be Australia in 2019 where much of the population just wants to set it aside all of those obligations of ritual to live the lives they want. “When will it be Monday,” they cry “when can we stop having to sit around (boring!) in our Sunday best and we can do what we want and play outside again?” Well obviously that’s not Australia in 2019; it was probably Australia in 1919 for most people but nowadays the shops are open, the parks are not patrolled by the fun police (who used to be actual police) and you can even buy a beer at the footy on Good Friday. But that’s not the case for Israel in the 700s BC, and their complaint goes even further: “why does God always have to be looking over our shoulder, when will God turn away so that we can fiddle the scales a bit and make a bit of extra in our margin?” So not just Sunday trading instead of church, but dodgy trading instead of honesty! But God remembered what the covenant stipulated (Amos 8:7) and God knows what should be expected of the chosen nation who are the light of God to the world, and God is not prepared to compromise the high standards of ambassadorship. God will remove the blessings due to the Chosen ones, those benefits that they have taken for granted (Amos 8:11-12) so that the people notice how bereft they are, the poverty of their own shame, and they will hunger for God again, but God will withhold divine favour from them just as they have withheld divine favour from the other nations of the world. This is utter devastation and the loss of all hope, the nation is beyond the point of salvation and it will be annihilated. There won’t even be prophecy any more in Israel; God has finished speaking to them.

As we saw last week, so this week, the Psalm connects with the theme and action of our reading from the prophets. Here the faithful one (this is a human voice, not God) speaks to the evil ones quizzing them on their evil. The people being accused are outright wicked, there is no pretence and there is no error here, the veil is blatant and is celebrated, boasted about. The retort comes in Psalm 52:5 where the faithful man says but God…, because God has seen and God will vindicate the true and hospitable manner of the chosen people. Evil will not win, injustice will not prevail, God will restore the world to the way it is supposed to be and God will tear away and remove completely anything or anyone that undermines the goodness of creation. And not only this but those who have stood firm for goodness will be delivered and will in their turn mock the downfall of the evil: Psalm 52:7 tells the whole story of why the destruction has come, and Psalm 52:8-9 tells the whole story of what should have happened in the first place. It cannot, surely, be made any clearer what God expects of us: take refuge in God, trust in God, and seek refuge nowhere else except in the steadfast and eternal love of God. Following that plea we see the response: if you depend on God so tightly and so completely then when God comes though, public worship will be thrust out of your spirit in a proclamation of thanksgiving and praise. God will destroy the self-reliant before they can destroy anyone else because of their wickedness, and God will rescue the faithful and deliver the ones whose trust and hope is in God, secure in God’s own knowledge that the faithful when delivered from the wicked will honour God with praise and obedience because The LORD is good.

Our reading from the Christian Traditions this week, just like our reading from the Hebrew Traditions, follows directly on from last week’s readings. Last week we read along with the Colossians as Paul praised them up and spoke back to them about the reputation he had heard that they were generous and hope-filled people, an exemplary church when it comes to displaying the likeness of God in action. Now Paul goes on to say more about the likeness of God, in that he describes Jesus for them. “I have heard that you have hope,” Paul tells the Colossians, “and that hope is centred in the redemptive, sin-destroying work of Jesus. Now let me tell you more about Jesus.” Jesus is the image of the invisible God says Paul in Colossians 1:15, he’s probably quoting a hymn that the Colossians already know and he’s about to explain what the lyrics mean. This is doctrine, it’s something to be learned and understood, but it’s also straightforward; there’s no philosophising or metaphors here but only direct information and that information is that what God is like is what we have seen Jesus to be like. We can’t see God, but we used to be able to see Jesus and we know what Jesus was like: well Christ is like what Jesus was like, and The Son is like The Father (I’m moving away from Paul’s wording here), so if you want to know the characteristics of God’s perspective remember Jesus.

It’s straightforward, there’s no metaphors here, but it’s not exactly simple to understand. Okay so God is like Jesus, patient and loving and compassionate and radically protective of the downtrodden against even the most scripturally literate religious leaders, but how does that actually work? How did Jesus get these characteristics? Well Paul goes on to tell his readers and hearers, and we can see for ourselves from Colossians 1:15b-20, that Jesus is special because Christ is an eternal partner with God in creation. Christ is the means of Creation (through him) the reason for Creation (for him) and the centre of Creation (in him all things hold together). In everything Christ is first, all of the fullness of God dwells in Christ, and through Christ all Creation is being reconciled with the Creator, including the Colossians who are creatures being drawn by Christ to reconciliation with God.

So that’s good stuff; again pretty straightforward in that there’s no metaphors, it’s all about what Christ is because he actually is those things. But it’s also rather heavy. All of that is what Jesus was? Jesus from Nazareth you mean, man with the beard and the nice smile, handy with a hammer and a water-filled wine bottle; all of that Christ stuff is him? Yes. And all of that crucifixion stuff, with pain and blood and a borrowed tomb, that’s Christ too? Yes, and more so than Christ too, that’s God in all of God’s Godness too. This is why Paul is so prescriptive, so picking up our story at Colossians 1:23, we read where Paul indicates that Christian salvation (salvation through unmitigated trust in Jesus the Christ) is effective only so far as your unmitigated trust never mitigating.

Go back to Psalm 52:7-9, the wicked are not destroyed because they are wicked, but because they are self-reliant in the places where they should have been God-reliant. The wickedness is a result of their self-reliance, not a cause, and the same is true of Christians. You can start good, beautiful in fact, but as soon as you begin to take God’s authority out of God’s hands and try to wield it yourself, even if only for yourself, you get broken. The brightest angel in Heaven, the most luminescent one named for light itself, was not immune to this sort of disaster: we all know what happened to Lucifer don’t we? And then as happened for Lucifer, and for the people of Amos 8 and Psalm 52, broken and deviated individual people began to break and hurt others, and lead them astray, and before long the whole world was in peril of destruction not because God was ready to smite the sinners but because the sinners were empowered and emboldened in their numbers by their own unmitigated sinfulness to break everything. God doesn’t smite sinners, they destroy each other; and they and we have done so in wave upon wave throughout history. No, God rescues sinners, and God does so in person through Christ: and yes I did say “does so” and not “did so”. Jesus died in the human past, but Christ continues to save, so he does, and so he shall continue to do until there are no sinners left. Ultimately there will be no sinners left; either every human life will individually have been redeemed and turned around by contact with the grace of God (so they’re not sinners anymore) or that life will have ultimately and completely destroyed itself in spite (and in flagrant denial) of contact with the grace of God. The choice for salvation is yours says Paul in Colossians 1:23, now that you have become aware of what God is like through awareness of who Jesus Christ is.

I said last week that I don’t think the destructive part of Amos’ message applies to us, and I specifically said that with reference to the Uniting Church. Of course I did not mean that God is going to annihilate the Churches of Christ and only the Churches of Christ, not at all; what I meant was that the Uniting Church uniquely in Australia, and especially in South Australia, seems to be in a self-destructive fit. That destructiveness is not the work of Holy Spirit, God is not tearing apart the Uniting Church and God is not tearing apart the holy catholic and apostolic Church beyond that. Rifts, schisms, breakings away, whatever they are called, are painful for God. Both the Uniting Church in Australia and its sister denominations in other parts of the world, and the Stone-Campbell Movement internationally, were established by Christians with hearts for unity and goodness, Godness, in the world. It is not in the nature of the Uniting Church with its Basis of Union, nor is it the nature of the sesquicentennial restoration movement which includes all believers in the slogan “No Creed but Christ”, to seek to divide the Body of Christ on any point of human thought, doctrine, theology, or opinion. Neither is it the work nor intention of God The Trinity, God The Community, and certainly not the unilateral activity of God The Holy Spirit to tear apart the community of God The Son.

So, how then is the Church being torn apart like it is, because no one can say that it isn’t? Well we’ve had the answer today haven’t we?  The Church is tearing itself apart because its people and its leaders have compromised their unmitigated trust in Jesus Christ. We, and I mean we rather than “they”, (this isn’t about a handful of suits and albs in Sydney or Adelaide), we are not listening to the prophets like Amos, like the Psalmist, like the Galilean. This isn’t about the orthodoxy of scriptural faithfulness, as if the Evangelicals are standing up for God and the Progressive are standing up against God, (and I dare you to say that to my face, or even in my hearing); neither is it about the orthopraxy of what actually would Jesus do, as if the Evangelicals are resisting the compassion of Christ and the Progressives are rejoicing in the compassion of Christ (and the same warning applies). And the thing is, it’s not just the Uniting Church in South Australia, or even nationally because it’s not just the Uniting Church…look at the kickback for and against Israel Folau just inside the Church. Think about the anguish expressed by some Christians when the Australian Christian Lobby took up the call to funds when gofundme.com shut it down. Whether you agree with Folau in his theology, and/or in his stance, (because it’s possible to stand with Bible truth without standing with the need to do it on Twitface), or whether you do not; and whether you respect “political correctness” or you think it’s “gone mad”, the conversation itself has got out of hand. The Church in its wings has moved outside grace, the people saved through trust in love and sent back into their neighbourhoods as agents of the King of the good Creation have become sidetracked, and the message is about to be lost.

We must not let that happen.

It may sound odd to hear the next sentence in the light of such passion, but there’s a reason for it. I am not going to take a stand and I am not going to call you to steadfastness. Not. There’s enough fighting in the world and in the Church, and in the church in the world and the world in the church, without KSSM publicly declaring a side.

The choice for salvation is yours says Paul in Colossians 1:23, now that you have become aware of what God is like through awareness of who Jesus Christ is. This is what we proclaim: not as a stand, not as a rampart, do not even attempt to assemble a barricade because that is not what God has called the Church to do in any era of Christian history. Popes yes, bishops and deacons far too often, local pastors all the bloody time, but never God. We are not taking a stand, but we are standing a stance: KSSM is the place where if you know you need God’s loving welcome you will find it.

This is not a house where we rush through Sunday to get to Monday and the more exciting life: we are not the Israel of Amos and we are not the Australia of the post-war years. We are a house of integrity, of respect, and ultimately of welcome. We are a house of truth and accountability to Christ and to the gospel. We are not a house of destruction but we are a true Bethel, a house of God.

Amen.

There’s a better Question

Recently I was at a meeting where the topic of prayer came up, or rather the topic of asking God for an answer.  There were various topics of interest at this meeting but there was a common question: what is God’s will in this situation, what does God want us to do.

In the first instance the topic was new to us, and a situation was presented to us where a local church was being asked to support “toleration” of a certain group of people.  Now this church doesn’t like the concept of toleration, they believe God has called them to do more than just “agree to get along” or “put up with” others of different opinion, they want to go the steps further which will enable them to be inclusive and invitational.  Rather than “yes you can come in, but stand over there” they are a church that says “welcome to the table, long black or flat white? grab a chair next to me”.  So they decided to ask God about how they can welcome and still be the sort of people that God calls to be light in the world, when they (and we) have deep concerns about some of the ethical values of this group of new people.

In the second instance the topic had already been introduced to us, and we had each gone away to “seek God”, and then come back with what God’s Spirit had lead us to, to share this intelligence with each other.  What became apparent is that the answers that God had brought to us, through us, (which were internally consistent, they all lined up to form a complete picture even though no two responses were identical), were “a bit obvious”, and the conversation leader wondered out loud whether any prayer had been undertaken at all.  “Did you actually pray, or did you just think about the question and bring along your own thoughts?” was the leader’s question: and to be honest he was very aggressive and rude in the way he presented that opinion.

In both of these situations the question is “did you pray”.  In the first situation it might be asked of the one who brought the situation to the meeting, along the lines of what God had already said to him about it.  In the second situation the question was asked (in a rather exasperated and aggressive tone) in the exact words “did you pray”.  But I think there is a better question.

There is a better question because the question has a simple and rather abrupt answer: which was the cause of the offence in the second situation.  We are Christians, of course we prayed.  Of course we prayed, we pray all the time, we’re Christians and that’s what we do.  To ask someone “did you pray, did you actually pray about this or did you just think about it” can be misconstrued as a doubt on the veracity of someone’s faith at all, and also in their capacity to pray.  (Well if you prayed then you’re not very good at it are you.)

I wanted the conversation leader in that second situation to ask, “how did you pray, and how did you hear” rather than “did you pray”.  An answer had come from God, which should have been enough evidence that prayer had taken place: but the fact that the answer was the obvious one, one that sociology if not plain common sense might have answered in the same way, came to overshadow the conversation.  Better to ask “how did you pray, and how did God give the answer.”

Leadership, even discipleship, is not always about the answers but about the questions.  And better leadership (and discipleship) demands a better question.

Palm Sunday

This is the text of the message I prepared for KSSM for Palm Sunday 2019.

Isaiah 50:4-9a; Psalm 31:9-16; Philippians 2:5-11; Luke 19:28-40

Palm Sunday is one of those days when you’d think the sermon, and the Bible readings, would be obvious.  Maybe that’s true, but then you all know me well enough now to know that the obvious sermon topic is very unlikely to appear when I am preaching, and even if it does appear it will be given a surprising slant.  So no, today we heard from Isaiah and Paul rather than Luke, but don’t worry, the donkey is on his way.

Today’s passage from the Hebrew Tradition, from Isaiah, is the third of four so called “servant songs”; in this song the servant is speaking directly to those Israelites who have strayed from God’s ways while they have been exiled.  The teacher in this case is not so much one person as he is a representation of the true Israel, the nation (and the group of people within it) who have stood their ground amidst abuse and disrespect from The Fallen because they know that The LORD is Israel’s companion and vindication.  The advice is to the straying people of Israel, but also to the Babylonians, and it is to say that God is faithful and dependable and so all hope is far from lost, even in this dire situation.  The teacher’s task, as it is in all four servant songs, is to take the word of God which God has spoken to him and to proclaim that word to the world, beginning with the fallen within Israel, the ones described as weary in Isaiah 50:4.  Conversely it is this mob of weary and disheartened who rise up and beat up the prophet with all the spitting and sneering and beard-pulling action; but even this has not disheartened the prophetic voice, since it shows to him how much his message of deliverance is required.  The servant says in Isaiah 50:8, he who vindicates me is near: who will contend with me.  In other words, God has my back, so bring it on, and let’s argue this thing out.  At the same time the teacher knows that scorners are gonna scorn, so he’s aware that even though God will vindicate him as a teacher and God will vindicate his message, he will still be beaten up and worn down in the work of teaching.

The same theme is seen in today’s Psalm, 31, which reads as a prayer for deliverance in the midst of distress.  Read, indeed hear how the psalmist complains to God how worn out with trying and with sorrowing he is.  This worshipper comes to God and tells The Father that he is mocked, shunned, abandoned, and shamed by his neighbours.  The psalmist has no friends except for God, but God is trustworthy and faithful, God is listening and compassionate, and God is his God who has eternity in sight.  No matter what other people say or do or think, the man or woman who remains faithful to God and to the calling of prophecy and teaching will be saved because God is steadfast in love.

Many of you know that I used to work as a schoolteacher.  I once might have said “I used to be a teacher”, but that’s not true: I still am a teacher, I just don’t work in schools any more.  So, as a teacher still, and one of God’s people set apart by God and the Church to bring the word from God to the people of God, I have some insights into this.

The first is that teaching can be physically dangerous.  Regardless of what we read in Isaiah, I can tell you that I have been assaulted at schools where I have taught.  I have been spat at and spat on, I have been kicked, punched, pushed, wrapped in sticky tape, had furniture thrown at me, had nuisance phone calls threatening me with arson, and I have been the subject of graffiti and emotional bullying.  (And that was just in the staffroom…)   And whilst no one has had a go at my physical person at church, yet, I have been emotionally beaten up in my teaching ministry in congregations through gossip, derision, and agendas pushed through councils of the church to have me banned from preaching because my words (which I  maintain were God’s) pricked somebody’s pimple.  I get why the Pharisees were angry at Jesus, and the exiles angry at Jeremiah and the suffering servant, I’ve been there on the receiving end and I’ve had my theology and my mental stability questioned by people who were offended by the gospel as I proclaimed it.  I know that I can also get shouty and sarcastic in my speech, and because of that I’m focussing today’s thoughts on those few times when I was not in the wrong.

The second is that teaching as an activity is useless if no one is learning.  For example, I could pause here for a moment and give you a twenty minute run down on how to add numbers across the tens barrier.  If you have enough fingers you can add three and five to make eight; but how do you add three more to eight when you run out of fingers.  I can teach you how to do that, I can teach you a number of ways how to do that, but you wouldn’t actually learn anything.  Why not?  Well because you all know, already, how to do that.  Even as I gave this example, of adding three to eight, many of you went, “yup, eleven”,  in your head, and none of you needed to remove a shoe to get enough digits.  What is the point of my teaching if you are not learning?  In fact if you are not learning then I would argue that whatever it is that I am doing up here, it isn’t actually teaching at all.  In the same way I could give you an excellent sociolinguistics lecture on Russian Formalism and the concept of ostranenie, as developed by Viktor Shklovksy.  You would all be amazed, no doubt, but would you be educated, would you actually learn anything?  Or would you be confused?  Even if I translated ostranenie into English as “defamiliarisation” would that help?  Even if I tell you that this is more of a narratological concept than a sociolinguistic one, and ask whether any of you noted the deliberate mistake three sentences ago, would that help?  Again, if you’re not learning, then I’m not teaching.

And perhaps putting points one and two together, if you don’t want to learn from me, then I’m not teaching you.  I cannot teach you if you don’t want to learn, and since this is church and not school I can’t force you to learn and keep you in your seat until you do.  In fact the last time I tried to force someone to stay in his seat until he learned something he stood up and threw the chair at me.  But, again, this is church and you can’t do that.  I hope I’ve made my point though, even if I am not in physical danger of immanent assault, and even if I pitch my sermons and Wednesday Bible studies at your level rather than at child or postgraduate speciality level, if you don’t want to learn then you won’t.  And if you don’t want to learn then I can’t teach you.  That’s okay, maybe you don’t need me to teach you, maybe you already know everything there is to know and so nothing that I say, even with eloquence and a sound pedagogical structure, will interest you in the slightest.  Maybe you don’t need to be here at all, or I don’t.  Maybe that’s what the exiles in Babylon and the Pharisees in Jerusalem thought about the bearers of God’s word.

Jesus wasn’t like that.  From Paul’s letter to the Christians at Philippi we read how the mindset of Christ Jesus, an attitude of humility and self-emptying, complete trust even in death lead to his exaltation and glory.  In a congregation where many of you hold the doctrinal position of “no creed but Christ”, here in Philippians 2:5-11 is a manifesto for us to proclaim, the complete words of scripture telling the life story of Jesus from incarnation to resurrection.  What it means to be like Christ, to be a Christian, is to be humble in humanity and obedient toward God.  We know this is the right way because the man who acted most fully in this way was exalted by God to the highest possible glory.  This is the attitude and the conduct that God rewards, because this is the human life by which God is most fully blessed.  Blessed are the teachable, for they will hear God most clearly and therefore obey God most fully.  The existence of Jesus, (more than his shape or his attitude) his very being is one not of grasping but of surrender.  More than what Christ does or even who Christ is, this is what Christ is as Christ, God the Son.  Christ is open-handedness, Christ is letting go, and Christ is unambiguous and unlimited trust in The Father, even as Christ is The LORD.  When all of that was accounted for in the incarnation and death of Jesus, at the resurrection the God-ness of Christ was restored.  Both are the real Christ, God the Son was no less God for being Jesus from Nazareth, the Son of Man.  Neither are we or anyone else any less the image and likeness of God (Genesis 1:26) for being alive as women and men today.  Godliness is not about how much of a spiritual presence you are, rather than flesh-and-bone, godliness is about how much like God you are when God was flesh-and-bone.  Are you humble, do you know who you are and who you are not?  Are you teachable, do you know what you need to learn, and are you willing to listen to whichever teacher God sends you, be that a preacher, a podcast, a book, a shared experience with a mate, or an epiphany at the end of your bed.  And if you want God to speak to you in a book or a podcast, and God speaks to you in a sermon or a song, will you listen, or not?

When Jesus entered Jerusalem on the Sunday before the Friday on which he died, Luke tells us that Jesus was riding a colt.  Previously two disciples had been sent ahead to find the colt and to inform anyone who asked that the Lord needed the colt and that they should be allowed to take it.  The fact that Jesus was actually riding the colt shows that the colt was allowed to be taken to Jesus, and for him to ride it.  Someone was listening to God at that point, even when God spoke in the accent of some random Galilean who was sprung in the middle of untying the beast.  When Jesus (and the colt) rode into Jerusalem the people cried out “blessed is the king who comes!” and “peace in heaven and glory!”  Again, they had been listening for God and were ready to hear the word of Heaven however it came.  The ordinary Judeans heard God speak, even in their own voices, and even when the highly educated and rigorously theological scholars could not.  How ambivalent do you need to be to the coming of the Word of God that you are dull to the sounds of worship, dull to the presence of the Word Incarnate (even in humble form) standing in front of you, so dull that even the singing or rocks would probably escape you?

Seriously, how dull?  Dull enough that within a week you’ll hang the King of Kings for treason, and the God of Gods for blasphemy?  Today is Palm Sunday, open your ears, open your eyes, open your hearts; let worship alone open your mouths.  And in the name of every teacher who has ever lived to help you learn, please, resist every urge to be dull.

Amen.

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.

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.