Burn

I was blessed to begin my year second year at KSSM with a time of retreat alongside some of the other pastors from the Churches of Christ in Victoria and Tasmania.  One of the retreat speakers taught us about burnout and how God works with the willing to restore those who have been left in ashes and sawdust by life.  There are four keys to this.

In Acts 3:6 we learn that as a minister you can only give what you have got.  This passage can be read that Peter gave the man what he really needed, rather than what the man had asked for, (and there is that too), but for today let’s look at what Peter said about what he did have to share.  “I don’t have that,” said Peter, “but I do have this and so here’s the best of what I have”.

In Isaiah 40:28-31 we learn to rely on God for strength.  God has more than enough strength for us, we can never exhaust God through relying on The LORD’s strength for our journey.  When ministry has drained you, return to the source.

In Mark 12:30 we learn to return love to God with everything in our heart soul, mind, and strength.  In burnout it might seem counter-productive to be giving everything out, but in worship we are emptied of ourselves so that we can be filled by God.

In John 15:2 we learn that God is a wise gardener who prunes what is dead and useless.  In the same way we need to stop giving energy to things that are dead: we need to commit to activities and relationships which are life-giving and affirming of the gospel.  Sometimes the stuff we have to do to get well again is more about stopping doing stuff.

Within a priesthood of all believers everyone can take these words about ministry to heart: even if you are not ministering in the same way that the elders and deacons do this is wisdom for every disciple of Christ in his or her daily life.  So as November brings the beginning and preparation for the harvest, and the holidays, and the holy days, let’s all remember to draw close to God for refreshing and renewal before we burn ourselves to the ground.  (And then maybe we won’t burn ourselves to the ground.)

Seek (WWHS)

This is the text of the message I prepared for the Day Centre chapel service at Kaniva Hospital (West Wimmera Health Service) for Tuesday 22nd October 2019.

Psalm 119:97-104; Luke 18:1-8

When we look into scripture we find a God who is just.

Love for scripture is one of the key identifying marks of the people who call themselves Evangelicals. Even people who don’t identify with that label, or indeed don’t identify with any form of Christianity, recognise that some level of dedication to the Bible and what it says is included within the Christian package. If you’re a Christian then the Bible is important to you; everyone knows that, even Atheists. And that is true of every religion which has a book, every religion has its Fundamentalists, (which can be a good thing where such people are attuned to the fundamental and foundational precepts), and generally fundamentalists love scripture and a focused way of interpreting it.

In Psalm 119:97 we meet a person committed to God’s law, and most commentators understand this man (probably) is speaking specifically about Torah, the Hebrew scriptures at the time when the Psalms were written. “I love the Bible” he says, and in Psalm 119:97b he says that not only does he love the Bible but that he chews it over all day long in his thinking. He wants to know what it means, what it defines, what it allows, what it promotes, what it forbids, and how its teaching should be put into practice; in Psalm 119:98-102 he says as much, and in Psalm 119:103 he says that this is all pleasurable for him. Reading and knowing the Bible promotes growth in this man’s spirit, you might expect that because the Bible is about religion; but he also speaks of growing in social relationships, in learning and applying truth and understanding, and in his emotional maturity. Pretty much everything is better and bigger for this man because of his dedicated reading of the Bible, with the possible exception of his biceps and glutes, but who knows. If this man is to be believed then knowing the Bible, and how to use its wisdom, is the best thing ever.

In our gospel reading today we heard Jesus telling a parable about perseverance. I’d have said nagging and bullying, but Jesus takes the higher road here. The point we are supposed to get is in Luke 18:7 where Jesus says that God honours those who are tenacious in their prayers, especially in their prayers of supplication or the ones where we ask for stuff. The psalmist is tenacious in his study, and I’m going to suggest tenacious in his worship and his prayers of adoration, which also seems to be going well for him in receiving God’s honour, and this is where I think today’s passages intersect. If you persevere in your relationship with God, especially in the conversational parts, God will make you into a bigger person. I’m not saying that growth is a reward, as if God gifts you with bigness just because you say nice to Jesus in your prayers, but that growth is a consequence of your relationship. Just like the consequence of exercise is bigger muscles, and the consequence of reading is a bigger vocabulary and a deeper understanding. God has a role in growing you up in the processes of your prayers and readings, God is not the passive resistance of a piece of gym equipment. Growth through spiritual practices is about engaging with God, not simply about receiving presents or having an inanimate object against which to do your press-ups.

And there is one more thing: which for me is the clincher in this whole scenario. When you persevere in prayer, and when you persevere in scripture and meditation upon it, you discover things about God. God’s character is revealed in conversation just as people discover new and extraordinary things about each other in conversation. What the psalmist and the widow each come to understand about God in these stories is that God is just. God pays close attention to the way the world operates, and God ensures that justice prevails. Even an ambivalent magistrate is no match for the persistence of a wronged woman, and even the enemies of God are no match for the confidence and wisdom of one of God’s beloved.

So, what do you need to know about God? Do you know what God is like? Do you know what God likes? The best way to find answers to all of our God-questions is to ask God those questions. However, you can’t ask God if you don’t know God, and you can’t know God if you haven’t engaged God in conversation. So I encourage you this morning to go, read, pray, sing, adore, ask. Seek, knock, and then you will find. Amen.

Celebrating The City (Pentecost 18C)

This is the text of the message I prepared for Sunday 13th October 2019, the 18th Sunday in Pentecost in Year C.  This was a combined service with all of the churches in Kaniva in celebration of Kaniva Agricultural Show which had been held the previous day.  We gathered in the Shire Hall in Kaniva for church: I was the preacher and a youth band from The Salvation Army in Geelong lead us in worship and song.  That band had been performing at the Show.

Jeremiah 29:1, 4-7; Psalm 66:1-12; 2 Timothy 2:8-15

One of the great themes of the Hebrew scriptures is the story of God’s continued deliverance of Jews from their gentile enemies. There’s the whole story of the Exodus to start with, the many victories of the Judges, then the kings Saul, Solomon, and especially David, and Esther, who whilst a queen was actually a queen-consort in a foreign land. Outside the centuries covered by the Jewish scriptures, but well within Jewish history, is the Maccabean overthrow of the Syrians in 167 BC. Maybe we could add Israel’s wars in 1967 and 1973 to our list. One description I have heard of the Jewish festivals like Passover (Exodus) and Purim (Esther) is the phrase “they tried to kill us, but God delivered us, so let’s eat!” Jewish history inside and outside the Bible is the story of deliverance repeated.

So what happens when God does not deliver? What happens when God’s people are in the minority, in decline, in exile, and specifically not in Canaan? In Jeremiah 29 we can read Jeremiah’s letter which he addressed to the whole community of the first and second exiles, specifically including the priests and prophets amongst the people. Jeremiah is still in Jerusalem at this stage so we’re talking around the year 597 BC, but he’ll be in Babylon within a decade when Nebuchadnezzar’s armies return for another cartload or three of Judahites. Surprisingly in the context of all those stories where God has saved the people from their enemies, what Jeremiah says is that Babylon is the correct place for the People of God right now, and that it was God’s plan all along that they be there. It is always God’s desire that God’s own people are actively completing God’s work in the world, that is what discipleship is all about. God’s instruction to the Judahites of Jeremiah’s day was to settle down and live abundant lives: they were to engage with their Babylonian neighbours and build homes and families of their own, make new and deeper friendships and relationships, and not hide away in ghettos. In other words the Judahites and Israelites were to grow in every way imaginable, and to make sure that Babylonia grew because of them. Jeremiah encourages them to practice domestic life according to Jewish cultural patterns and to remain faithful to God, but they were not be isolated and angry. This is also true of us, the people of God’s nation should keep their faith and their religious and cultural identity, but they should share an abundant life with the people around them, especially those who badger and malign the faithful out of spite and ignorance, so that everyone may come to understand the grace and love of God.

In Jeremiah 29:7 we read in some English translations that God desires the peace and prosperity of the city to which the exiles have been sent, but in Hebrew this is “shalom” in all that that word conveys. Shalom is more than peace, it is restful and complete well-being, not only the absence of war but the absence of anxiety. “You are to work towards and intercede with me for the shalom of Babylon” says The LORD, because in Babylon’s shalom is the exiles’ shalom. More so Jeremiah adds in 29:8b that the exiles and the remnant in Judah are not to listen to anyone who tells them otherwise: this message of shalom is the correct Word of The LORD, as opposed to what the other prophets are saying. The truth is that the apparently bad news of exile is actually God’s news, and the supposedly good news of a near release is false hope and false prophecy. Hananiah says that the exile will be over in two years’ time, but he’s an idiot so don’t listen to him, and don’t go setting up a partisan resistance movement to overthrow the oppressors. Settle petals.

No, the correct response to recognising the place where God has put you is to sing praise and thanksgiving to God because of what God has done: for you and for us all. In Psalm 66 we are encouraged to actively remember and proclaim aloud the glorious history of the salvation of out nation; specifically how God rescued us (including each of us) from oppression and oppressors. This might seem an odd response to exile, but God is the true king and every other king and president is less than God is. God will overrule governments to preserve God’s people. God has kept us from death and destruction in the past and God has used hard times to refine us and to bring us through and make us better people than we would have been had we had an easier life. In Psalm 66:4 we read that all the earth bows down…sings praises, and the chosen nation is asked to pause and reflect (Selah) on this. What God has done for us God has done for all humankind (Psalm 66:5), but so far we are the only ones who know. Since God has caused us to grow, has growed us up, we must be adult about this and we must no longer be selfish: we must share the news, share the joy, invite everyone we know to the concert of adoration and thanksgiving. After a time of walking through the hard places, where God actually opened up a road through the sea, Psalm 66:8 tells us to “drop to your knees in adoration” and “shout out God’s glory” so that everyone knows about it. Like the exiles we were bound up and dragged away, we went through hell and high water (Psalm 66:12a) but we have been brought through, and we have been brought to a place of plenty (Psalm 66:12b). That is worth celebrating with songs of praise, isn’t it?

This is why Paul finds it possible to proclaim the gospel even in chains. The chains of imprisonment will not silence him and they cannot silence the good news of Jesus the liberator, because Paul’s task is to continue to proclaim salvation to those who do not yet know that they are saved. God is faithful to Godself, Paul knows and he says that God will never go back on a promise or fail to deliver those whose trust is in God. God is worthy of praise because God is faithful toward those who persevere for the sake of the good news. In 2 Timothy 2:14-15 we read why it is so important that Timothy teaches the message of perseverance directly to the church he pastors, and why Christians must never get caught up in jargon. Let every person who trusts God for deliverance plainly speak the truth that the world needs to hear, because that is the task set by God for each one of us. It’s not the job of the overseers to silence the people, but to instruct them in the good news (of what the gospel actually is) and to empower them to proclaim it by the word of their own story and testimony. Be zealous for the truth so that the gospel of Jesus Christ (the Son of David) is proclaimed, and nothing else. Paul specifically reminds Timothy about false teachers, and like Jeremiah six hundred years earlier he counsels him to stay away from the self-seeking idiots who have a different agenda. Listen to God, hold fast to the good news of salvation, and trust in God’s timing for the completion of the work which God has been conducting since time began.

Well that’s all great; God is faithful even in the hard times, and even if there seems to be more tunnel than light we are encouraged to stay faithful and not be looking for a sneaky, early exit. But what do we actually do about it? I can honestly say that I do not feel that my life in Kaniva is a form of exile: I hope you don’t either. Okay, so compared with Serviceton and Broughton it’s a bit of a dive, but I like Kaniva and I enjoy living amongst the Kanivan people. As Christians we might say that all life on earth is exile because Heaven is the home for which we long to return: I think that’s a bit simplistic in light of what we’ve heard from scripture this morning, but there is some truth in it. It’s not the whole truth, but it’s not wrong. But even if the Wimmera and the Tatiara, let alone Corio, are not exactly places of exile, they are places where God is not so central as God was in Jerusalem, or shall be in the New Jerusalem. Since we live in a place which is not all that God wants for us so we must pray for the shalom of our cities.

This morning, as many of the Church in Kaniva who have wanted to gather have gathered in this place. There is only one Church in Kaniva even though it meets in six buildings with six different surnames. There is a common purpose and a shared culture amongst us. Yesterday our town was filled with visitors, and today we have the mob from Geelong participating as sisters and brothers in Christ. As Church (singular with a capital-C) and churches (plural with a small-c) we are the God’s light in the world, in Kaniva and its districts. As Victorians whose state motto is “Peace and Prosperity” we pray for the shalom of our home. We pray for the shalom of Melbourne our capital, for Kaniva our town, for Servi and Broughton and Nhill and all the other places we live, for Geelong. We pray that God would bless us and our neighbours, somewhat anxious that God will want to bless our neighbours through us, thereby giving us jobs, yet hopeful that God will indeed look with favour on our homes and industries.

So together in Kaniva this morning we celebrate God’s goodness to us recalling that God’s record for coming through is 100%. The Jewish exiles from the land may have lasted for decades, centuries, and millennia at a time, but God always called the people home and we know from scripture that the call to all the world is still there. One day soon we will be home, but this day we pray for the place where we are today and we sow into this. Today as we pray we build homes, we build lives and families, we build and plant and put down foundations in the place where we are because the place where we are is the place where God is, and God is with us here.

Go, sow, build, grow, pray and praise: they need to see it and hear it so that they will know it, and grow and sow and build and worship too.

Amen.

Wail

Lamentations 1:1-6; Lamentations 3:19-26; Psalm 137

Well! In all of my years as a Christian in church I don’t remember ever hearing a sermon on Lamentations. That’s not to say it’s never happened; more likely the message as it was didn’t connect with me or appeal to me, so I didn’t take much notice. I hope that today is not like that for you. On the other hand I have heard sermons on Psalm 137:1 with its famous disco riff By the rivers of Babylon, there we sat down and we wept when we remembered Zion, popularised by Boney-M; less so on the notoriously misquoted Psalm 137:9 where God commands all Christians to bash out the brains of infants and rip the wings off newborn puppies. Yeah, that got your attention didn’t it!

And, like I did with Philemon last month, when I began my reading for this sermon I wondered why we need Lamentations in the Bible at all. I mean, isn’t there enough moaning and sighing going on in Psalms and all of the prophets, why Israel needs a specific book just to lament I don’t know. Well, I do know now, but I was wondering then. Like Philemon which in one way is about the specific message of reconciliation wherein it would be safe for Onesimus to return home, the big theme of the Jewish Bible is homecoming. You have messed up and you have been kicked out, but God is ready to welcome you home: be you Adam and Eve kicked out from Eden, or Saul kicked out from the kingship, or the entire nation of Judah kicked out from their land and into exile in Babylon. Exodus is about the journey home and Joshua and Judges is about how home is then made homely. Ezra-Nehemiah is a similar story. The stories of Kings explain why the exile happened, the messing up leading to the kicking out, and many prophets take up that story with the words of warning included. This is where Lamentations comes in, it is the sorrowful tale of the sorrowful people sorrowing: it is the explanation of why the people of Psalm 137 wept, and why God’s chosen nation had to remember Zion as a decimated past home rather than living in its glorious present. Sometimes it’s good to remember what was lost so that we appreciate it if we get it back: and even if we don’t get it back we are able to see with hindsight how faithful God has been to us, and we are prompted to worship.

In Lamentations 1:1 we read how the daughter of Zion mourns like a widow, how the much cherished princess is now a servant-girl. Her husband is not dead, rather he has left her and now he is threatening her with divorce, that’s why she’s a widow. All comfort is gone, everyone has betrayed her and abandoned her; the daughter of Zion is alone in her grief, except for her enemies who are abusing her we read in Lamentations 1:3. What a tale of woe for the one whom God has caused to suffer: by taking away all her strength and every means of rebuilding that strength the daughter of Zion has been utterly destroyed by God. The sobbing goes on for a bit, and we take it up again in Lamentations 3:19 where Zion is now characterised as a man, and he is speaking for himself rather than being described by a narrator as the daughter of Zion was. Zion speaks like Job here, bitterness is in his mouth and he is utterly desolate, but even in that there comes a spark of joy. Here, again, is the thought that even if God will not restore what we have lost that it was God who gave all the good things first, and God is faithful to God’s own character. God is worthy of worship, and beginning at Lamentations 3:22 that is what we hear and see. The song of Zion is returning to the mournfully abandoned man and he no longer feels betrayed.

The steadfast love of the Lord never ceases sings the son of Zion, perhaps with clenched fists and gritted teeth. “I will hope, I will hope,” he says, grasping at that small flicker of light, blowing on that one last bit of red in the coals and ashes of his incinerated life. Like Job he says “I am not cut off”: everyone and everything may be gone, every “thing” and every “one”, but not God. God is here because God is faithful, and not only faithful but steadfast, and not only steadfast but steadfast in love. I have hope, says the son of Zion, I have hope because God always brings the dawn and with the dawn God always brings my portion. Maybe the point has come in time where the son of Zion has confronted his exile, he’s taking account of his sins and recognises why he is in Babylon now and not in Zion. Not every disaster that befalls a believer in God is divine punishment, neither is distress always the plain consequences of sinful behaviour; however in this case it is the truth. God is faithful, and I am faithless: and because I am faithless I am here, in exile, and not in Jerusalem; and because God is faithful I am here, in exile, and not in Hell or otherwise dead. Where there is life there is hope; and even here, by the rivers of Babylon, I am living and I am alive, and God is present. Thanks be to God.

As someone who loves God fiercely, and who knows that he is loved by God with even greater ferocity, I like that the language of the Bible is bold. And as a man who has lived with illness and disability for all of his adult life, and much of that psychological and emotional, I like that the language is not only bold but dead-set blunt. Lamentations is honest in its grief, as is much of Job, and many of the psalms including Psalm 137.

By the rivers of Babylon, there we sat down and we wept when we remembered Zion; and it’s no wonder when you consider what we have just heard. They didn’t just weep, they lamented like the darling daughter who is shut out in the cold not only by daddy but by her fiance. They grieved like the king who has lost everything and everyone, and all he has is cold ashes and boiling memories. That’s what’s going on for them, so when the Babylonians say “hey, gissa song then, how about one of those songs where you boast about how awesome your God is and how Zion is impregnable, bahahaha”, they are not laughing. No, they are seething. First they whinge, and rightly so, about how it’s all a taunt and that even if it wasn’t there is no mood for joy and celebration when you’re living in exile. Then they grieve when they think of the songs themselves, songs about the land God gave them and the land they filled with crops and children, a land that is now desolate and abandoned. No-one wants to be reminded of what was once glorious but is now a ruin, yet these are hymns of praise to God and isn’t God worthy of praise even if the people have sinned and the land has been wrecked? Yes, God is worthy, and in signing God’s praises the memory of what has been lost comes to the forefront. Look at Psalm 137:4 and Psalm 137:7 where the poet refuses to forget God but the memory of God is also the memory of defeat. God’s beautiful city was destroyed by bogan pagans, and as a royal priest and a holy citizen that triggers rage in the poet, which is why he wants everyone and everything associated with the Babylonians dead. Again this is raw, honest, blunt language: but because it is these things it is also worship. To pray like this is to trust God completely, to trust God with your emotions and your vulnerability, to have the greatest respect for God, the God who laid you low in Exile but who hears your righteous rage at what has become of Israel.

The commentaries that I read all said about Psalm 137:9 that it’s good to vent. God doesn’t really want you caving in the skulls of toddlers and God is not going to be doing that sort of thing on your behalf: no children were harmed in the making of this story. If you’re that upset then have a good yell and a good spit and get it out there; however there’s more to it than that, and the commentators say more. The point is not only that it’s good to be raw and honest with God, although it is, but that God is not violent like that. Remember that God is steadfast in love; love doesn’t kill children, even the children of enemies, even the children of the Babylonians who had killed Judahite children. Even exile and slavery are not good reasons to kill people, says God.

To kill children is to kill hope. We see this in the church today where we wonder about the next generation; we wonder whether there will even be a next generation. God who is steadfast in love and alongside us in presence is the source of hope, and the promise to Abram back in the day was not only the land of Canaan but also the millions of descendants who would occupy it. What if God engineered the return of Israel and Judah from exile, just as God had caused the exodus from Egypt in the first place, but the nations had no children and so the nations died out in the land. “That’s not who I am,” says God, God is not the sort of personality to cut off hope from anyone, even from Babylon: neither is God the sort who repays an eye for an eye. As Christians we know that God is faithful to all who place their hope and trust in God, you don’t have to have had a Jewish mother for God to love you as one of the chosen: it seems this love and invitation extends even to the Babylonians. Hope must not be killed, babies must be allowed to live, God is to be glorified even in the depressing place of mockery and isolation.

Our hope lives because our God lives: this is the message of Lamentations and of Psalm 137. That we live in a hole of human construction is not God’s fault, but it is God’s concern. God is concerned because God’s people are suffering, and God’s remedy is coming just as sure as it did last time, in Egypt.

Even in a time of lamentation, of anger and bitterness and shame, we can rejoice in the steadfast love of God.

Amen.

Sunday 6th October 2019

Serviceton Church of Christ

Word!

This s the text of my ministry message in the KSSM monthly news sheet for October 2019.

Recently you heard me preach from Paul’s letter to Philemon, and about the ways in which God uses human relationships to bring reconciliation in the world.  As part of my preparation to preach on that text, and since the whole letter is only 25 verses long and I was only going to preach on Philemon 1-21, I decided to have some fun with it and to read the passage in every Bible I own.  Now when I say every Bible I don’t mean every copy, just each of the different versions; so Good News and King James and New International, and so on.

What I discovered is that I have eighteen different versions of the New Testament in English in my house.  I have a Greek New Testament as well, and some versions I have doubles of because I have the “Study Bible” as well as the plain text.  Most of those different Bibles also have the Old Testament, and some also have the Apocrypha.  That’s a lot of different ways, in English (only) of saying what God said; and in case you’re wondering, no I do not have every version available, but surely I have enough.

The most important thing about owning a copy of the Christian Scriptures, whether you have one or whether you have eighteen (plus doubles) is that you read it.  I don’t often (ever) read all eighteen of my Bibles in one sitting, although when I’m writing a sermon I usually read at least three and as many as six.  In my devotional life I read only one, a favourite copy of the NRSV which I bought in England, and I do read it every day, with With Love For The World, as company.

October marks one year of my being in Kaniva and Serviceton.  What I desire for us in the next year is that we all commit to reading more of the Bible. Maybe we need to read more Bibles (perhaps my devotions will include a second Bible, different to the NRSV as well as the NRSV), maybe we need to read more than just the passage set in our devotions, but if we are serious about living out Biblical values in 2020 we’d better know what those values are, and there is no better place to find them than in the Bible itself.

A Better Day (Pentecost 16C)

This is the text of the message I prepared for Nhill Uniting Church for Sunday 29th September 2019, the sixteenth Sunday in Pentecost

Jeremiah 32:1-3a, 6-15; Psalm 91:1-6, 14-16; Luke 16:19-31

I’m sure that like me you have heard many of the apocryphal stories of Christianity and that the one I am about to tell you’ve already heard. But since these stories often take the place of what is actually Biblical in our understanding of what Christianity is all about I’m going to tell it anyway. Don’t stop me if you’ve heard it before, because I don’t care and I’m the one preaching. And don’t come up to me later to tell me you have a different version, because I have the correct version.

So anyway: a teenage girl who has been diagnosed with some inoperable and untreatable disease knows that she has less than a handful of months to live. So, being a headstrong girl (as all teenage girls are), she makes her parents take her to the funeral director to arrange her funeral in advance of her death. She tells the funeral director, it may well have been Rodney Kennedy, (it probably wasn’t), that she wants an open coffin and she wants yellow flowers, and she wants to be wearing her debutante dress and her footy boots. And, here’s the bit you’ve heard before, she wants to be holding a dinner fork. “What’s with the dinner fork?” asks the funeral director, (because apparently he’s fine with the deb dress and footy boot combo), and she says “well”. “Well,” she says, “when I was little and we used to go to church with Nana they would have potluck lunch after church. First would come the savoury stuff, party pies, sandwiches, mini quiches, salads, the cold roast chicken (because it’s not church potluck unless there’s cold roast chicken) and a few casseroles, and you’d grab a fork and a plate and you’d help yourself. And when that was all cleared up and cleaned off my nana would remind me to keep my fork because the sweet stuff was on its way. That’s why I want the fork, and the open coffin, because when people see me in the coffin and ask ‘what’s with the fork’ then you can say ‘she knows the sweet stuff is coming, the best is on its way’.”

And so it is with us and faith: Christians know that earthy life is utterly meaningless, but we also know that we’re all going to die some day (yippee!!) and go to Heaven and that will be better. In fact I’m pretty sure it was actually Jesus who told this story originally, and it was about Jairus’ daughter. Pity he raised her from the dead then isn’t it, and the fork was wasted. Oh well, I guess she got some more wear out of those footy boots at least.

It’s a fun story, and it can make a good point. I’m not convinced that it’s the best story in all of Christianity, but the story of the fork in the open coffin is one of those stories that carries truth, truth about the future in God.

A better story is the one we find in Jeremiah 32. Jeremiah is in dire straits at this point: he’s imprisoned, in the dungeon, of the royal palace, of the capital city; which city is being besieged, by an army which has already overrun the rest of the country. This isn’t the girl in the coffin; this is Hitler in his bunker in the last week of April 1945. Except that it isn’t even Hitler, it’s some random Wehrmacht intelligence officer under court marshall in a back room two floors below Hitler. And he’s doing the paperwork and handing over actual coinage to buy his oldest cousin’s farmhouse in the countryside so as to keep it in the family; a house already overrun and currently occupied by drunkenly carousing Red Army soldiers. Why, I mean, why? (What the fork?) “Well,” he says, “well God has told me that houses and fields and vineyards shall again be bought in this land (Jeremiah 32:15). There will come a time when these invaders will be defeated, and our land will not be occupied by strangers, and grandpa’s farm will be mine and ours again. Our displaced family, maybe two generations of refugees, will need a home to return to. That’s why.Now we know that Jeremiah’s hope was on good ground: he was released from his dungeon even as the whole nation of Judah went into exile. In my story our Wehrmacht officer might have been taken as a PoW to Russia, and maybe he never saw the farm again, and maybe the farm was confiscated and collectivised by the East German government. But in 1990 after the Berlin Wall came down and Germany was reunited, maybe this man’s grandchildren were handed back the deed of title in East Berlin, and now thirty years later they’re living life on their own land once more.

What is your hope for the future, Nhill? It’s certainly true that the Babylonians and the Red Army are not here, in fact they’re not anywhere these days; but are you feeling besieged? Are you hard-pressed by doubts and concerns about the future, do you wonder whether there is a future at all? Maybe it’s not soldiers at your walls, but maybe its banks, or the shire or state legislators, or our evermore increasingly secularist and immoral society. Maybe its the Church itself; the Uniting Church in this part of Victoria, or just the permissiveness of Christians across the globe? I’m certainly not here to speak against the Uniting Church, and I won’t do so, but that doesn’t mean that you mightn’t have doubts or wondering. Maybe you’ve had enough and you’re aching for that coffin and a fork; but the Word of The LORD is not found there. The Word of The LORD as it is revealed in scripture is that we are not to lose heart.

In Psalm 91:1 we are reminded that those who live sheltered by God Most High will rightly praise The LORD as my refuge, my fortress, my God in whom I trust. This is not a hope for the future, neither is it a plea for deliverance from the pit: this is a statement of fact and is as true as if there were straightforward and present evidence of its truth. If God is your deliverance; in other words if you have been saved and believed that you have been saved and this is evident in that you have stopped trying to save yourself; then God is, already is, has/is/shall, God is your fortress. And this is true no matter where you are. If God is your fortress then there is no gaol, no dungeon, no Fuhrerbunker that can hold you down; neither is there any overdraft, any drought, or any diagnosis. If you trust in God, and do not trust in yourself other than to trust that your trust in God is sufficient, then you are figuratively (and maybe literally) help beneath God’s wings. You are within hugging distance, and drawing close distance: you are within reach of God’s embrace and God’s snatch and clutch. And if that is where you are, then it doesn’t matter what the walls and floors look like, the skies are open and God is looking right at you. But how can it be true, how do we know it’s really so? Well, because Jeremiah was released from his dungeon for one thing – that happened, (even if Wehrmacht guy and fork girl are actually fiction).

The promise of God’s overriding protection is repeated at the end of the Psalm where in Psalm 91:14 we are told that God’s deliverance and protection are assured for those who love God. Well who loves God and is afforded this promise: Psalm 91:15 tell us that it’s those who call to God expecting an answer.

Do you love God? I’m not asking whether you’re a Christian because you’ve made some sort of conversion prayer or activity, that’s actually quite a different question. Do you love God is a question answered not by, “yes, since 3:10 pm at the Billy Graham event on 15th March 1959”, but by “yes, because whenever I call, God answers”. You may see that as a statement of God’s love for you, that God answers your prayers: but if you didn’t love God you wouldn’t call expecting an answer. You can be Christian and not love God, not trust God, and never rely on God if you think that being a Christian is about having been saved a long time ago, so that you will go to Heaven in a long time from now. You may even have a fork in you hand, or perhaps you’ve had a tiny fork made into a lapel pin or charm for your jewellery. I’m sure God honours your prayer and your intent to do the right thing, I’m not going to tell you that you’re not saved or unsaved or whatever. But again, I ask you, do you love God? Do you trust God?

Imagine this scene, and pay attention because there will be a quiz.

It’s the night of Passover, the first one, the real and actual one in Egypt, okay? Okay. Two Hebrew couples, each with a son, live as neighbours, and following Moses’ instruction the families agree to share one goat between the two small households. Each husband paints his own doorpost with blood while both wives join in roasting the meat and making flat bread and stuff, and when the cooking and the painting are done each family goes into its own house. Are you with me? Right. In one house the family huddles under the covers, cuddling close, and they barely eat. They make little roast goat sandwiches and eat them quickly, hushed together in fear. In the other house the three sit around on their mats and share the meal, dipping their flatbread into the sauce, and eating their goat as they sing their songs of praise to God.

Question time: which boy does the Angel of Death kill?

Correct answer: neither. The blood on the door is enough to save them each.

But which house honoured God? Which house trusted God more? Which house loves God more?

Which house do you live in?

As great as the story of the girl with her fork is, there’s a big point missing from that story. You aren’t supposed to simply keep your fork in preparation for the dessert course, you’re supposed to be eating the main meal with it now. Now, the parable of Lazarus and the wealthy man reminds us that we must never party at another man’s expense: to be prodigious in celebration while your neighbours starve or scrimp is no more the gospel either. Jesus in Luke 16:24 reminds us that all Jews are sons of Abraham, and today we remember that all men and women are sons and daughters of The Father and brothers and sisters of The Son. Their welfare is our concern; you may keep your own fork but if you are a follower of Jesus then you must be certain that everyone else in the room also has a fork, and that there is no one outside the room because everyone is in.

Do you love God? Then love those whom God loves, especially yourself.

Do you trust God? Then live as if God’s promises are true: celebrate the festivals, buy back the family farm, call out to God for salvation at the first sign of turmoil.

Amen.

Mutual Love (WWHS)

This is the text of the message I prepared for the Kaniva Day Centre (West Wimmera Health Service) for Tuesday 3rd September 2019.

Hebrews 13:1-8

Let mutual love continue says the writer in Hebrews 13:1. We don’t know for certain who the writer of this sermon was, although we can be pretty certain who it wasn’t: it wasn’t Jesus, or any of the apostles, and it wasn’t Paul. With that in mind I wonder whether we should care who it was, and what he or she said. “Who are you to tell us what to do, who are you to tell us how to live a Christian life?” we might ask. Christianity, indeed all life, is very different in 2019 to how it was in 65 AD; and in Australia to how it was in the Roman Empire; and for people born Christian than people born Hebrew. But I’d advise against getting too upset because if we do we might miss the point. The point is that this is good advice; “let mutual love continue” is a good thing to keep in mind.

The thing about mutual love, and this is especially so in how it related to Christians of Hebrew background, is that we are all in this together. At this point in church history much of the terror to come had not yet come. It’s been about thirty years since Stephen had been martyred and Saul of Tarsus had been locking people up; but then Paul had been converted and life had gone on without much backlash, save the occasional bullying episode. Nero hadn’t arrived on the Roman scene yet, and the Temple in Jerusalem was still standing when Hebrews was written: still, that bullying was going on, and especially so at the local level toward Jewish converts to Christianity. You can read about of that in the stories of Paul’s travels in Acts and his letters. And this is interesting, well, I think it is, because I think this is one of the reasons why Hebrews is relevant to Christians in Australia in 2019. We are not being persecuted like the Christians of later decades, look at what was happening ten years later across the empire and the condition that the Romans left Jerusalem in and you’ll know real pain. But no, for the original hearers of Hebrews the message is not about the struggle against flesh and blood and spiritual authorities, but about being kind to itinerant strangers at the door, and about staying in fellowship and encouraging one another for mutual support when the neighbours start throwing sideways glances and well-aimed fruit as you pass by.

This sermon also addresses the hardships of life away from bullying, specifically the things that all people find hard at times. Again this is as true for Christians today and here as if was for Christians then and there, and for people of all times and places who aren’t Christian for that matter. How do we help our friends who are in gaol, or who need advice from a trusted friend because they struggle in their relationships or with self-confidence, or they are becoming distracted by money and possessions, or with fear and overwhelming concerns? The same message applies, let mutual love continue: consider the suffering of others as if it were your own and offer the help you would desire in that person’s place.

The help that the writer of Hebrews wants us to offer to our troubled friends is twofold:

1. Compassionate inclusion. Show care in whatever way care is required – be that practical hospitality to the stranger or practical wisdom clothed in comfort to the friend, do something and do what needs to be done.

2. Share Christ. Encourage others with the promise that God is faithful and consistent, Jesus Christ s the same yesterday, today and forever, which we read in Hebrews 13:8 is a reminder not that the church needs to be sterile but that God can be utterly relied upon. That’s why we read in Hebrews 13:7 to remember your leaders…and imitate their faith. This is not because the Church demands honour for its clergy,  but because leaders as those who have gone before us in the faith, and who spoke the word of God to you know the story of God. When someone is doubting God, assure him or her that God is faithful and make that assurance by your own story. Say something like “I know this looks hard now, but when I was in a similar situation God pulled me though, and because Jesus is the same today as he was back then then I am sure that God will pull you through too.” The leader speaks encouragement drawn from experience, the wise person heeds that voice.

The book we call Hebrews is really a sermon. It’s not even a letter, it’s a sermon and as a sermon it is directed entirely at Christians. So let’s pay attention to this ancient sermon; let those of us who know Christ as Lord, God as Father, and each other as sister or brother look after each other as family. Let mutual love, love for one another, continue.

Amen.