Christmas Day Reflection

As I look around at our neighbours, I’m wondering what sort of Christmas they are having, and whether Jesus is actually playing any part in their celebrations. That is, of course, if they are in any position to be celebrating in the first place (for we cannot assume that everybody is of the mind or in the position to celebrate). Now, I want to be clear – I don’t say this judgmentally, but rather longingly! For many people have not had the opportunity of really appreciating who Jesus is.

Mary gave birth to Jesus, and wrapped him in pieces of cloth, and laid him in an animal trough – because there was no room anywhere else. Today, Jesus can be confined to be the plaster doll in the nativity scene, in some cases the subject of blindly repeated Christmas carols, or a swear word when frustration strikes – because there is no room anywhere else. The rooms of so many houses are so full of things of dubious importance, that there is no space for Jesus. This state of affairs should disturb us. Why ? Because so many people and neighbourhoods and communities are missing out!

This is not just an eternal destiny thing … far from it. This is about the opportunity to know and experience Jesus in everyday life here and now. In some cases this will be because the gospel message has been outright rejected. In other situations, through apathy, laziness, or self-satisfaction, Jesus has been cast out to the back room or the shed, right out to the periphery, or out of their minds entirely. However there is another state of affairs that should disturb us even more. Large numbers of people, perhaps even the growing majority, have never (effectively) heard about the good news of Jesus … even in the streets around where we live.

So what are people missing out on? Why would be so concerned? What has Jesus to offer that people are missing out on? We should be able to answer this question, for it is exactly what we are experiencing and enjoying, that they are missing out on. This is what we want for our neighbours and friends also:

·        Salvation – where we can be totally lost in our destructive habits and behaviours, Jesus came to rescue us and allow us to take a totally new direction … “[Mary] will bear a son, and you are to name him Jesus, for he will save his people from their sins” (Matthew 1:21). Being saved from our “sins” releases us to live with life-long purpose in an intimate and uninterrupted relationship with our Creator.

·        Peace – where there is so much hurt, violence and disruption around people’s lives, the opportunity of having an uninterrupted connectedness to our loving heavenly parent and creator allows us to survive, develop and flourish … “Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel, which means God is with us” (Matthew 1:23); “Glory to God in highest heaven, and on earth peace among those whom he favours” (Luke 2:14).

·        Light – where often life is a mystery and full of deeply difficult challenges, Jesus came to shine light into the darkness and give us guidance which helps us to see our way forward. Because of this richness of knowing Jesus, we must persist in sharing the message and living out the light and peace and hope-filled salvation. God is seeking to reach out through us, and Christmas seems the most natural context in which to participate with God – as this is when God came to the earth in human form to connect personally with his creations.

The Shepherds' Revelation (Luke 2:8-20)

By way of introduction:

Last week we looked at the visit of the “wise men” to the infant Jesus. This time we will consider how the shepherds came to be the other party of early worshippers at the occasion of the birth of Jesus. The shepherds received a revelation of good news, made good decisions, witnessed to the truth, and worshipped God. These then are four areas in which we will study what happened with the shepherds.

(1)    REVELATION RECEIVED (v.9-12)

While the shepherds were literally minding their own business, they were confronted by what was evidently, given the shining “glory” right around them, an “angel of the Lord”; which was subsequently accompanied by a whole “host” of heavenly beings. This was not something that happened every day, so understandably there was a ‘fear reaction’ … “they were terrified” (v.9). One may have expected something like this to happen at the temple, but never out in the fields! No-one would have expected such a huge sound and light show to be turned on for just shepherds.

This is because, despite their good level of care for sheep, such shepherds were not highly regarded … partly due to not being able to observe Jewish practices and synagogue attendance. Some people viewed shepherds as thieves much like gypsies. These shepherds were people on the margins of mainstream society, the lowest paid of the working class, thought to be at the bottom of the pile – nameless nobodies. Yet God can appear at any place at any time to anyone of his choosing!

Then the shepherds heard the words, “Do not be afraid”, which I reckon in some circumstances, would have made sane people even more frightened. Yet there was a reason not to be afraid … a very good reason … actually, the best of reasons – the birth of a Saviour, Messiah and Lord. This would be such good news as to bring “great joy for all the people”, and these shepherds were receiving a decent sort of ‘heads up’! But why these shepherds? Now, as we have said, it’s not as if they were important people, not to anyone except the sheep that they cared for.

They were not royalty or religious leaders, and certainly were not as important as the ‘wise men from the east’. Herod would not likely ever hear about what the shepherds were doing. These were humble folk. Why them … why would these shepherds receive this revelation of “good news”?? Was it the very fact that they were lowly humble people that they received this ‘heads up’? The very sort of people that would respond well to Jesus throughout his later adult ministry! Or, was it because these shepherds would be bearing witness to the ‘Great Shepherd’, who would ultimately give up his life for his particular sheep – the sheep of his pasture?

(2)    DECISION MADE (v.10-16)

Now, these shepherds had some decisions to make. First, it is a conscious decision to get past fear. One has to find the courage to apply fully their faith, and not let certain circumstances or discomforting events disrupt them unduly. When the angel said “Do not be afraid”, the shepherds would have to decide to get past any of their fear reactions and apply some positive resolve. Secondly, the shepherds would have to allow the very offer of a sign (v.12), together with the praise-filled voices of the “heavenly host”, to reassure them towards an action-based response.

When the angels left the shepherds to their own devices, they would need to make the decision to go to Bethlehem. What we then read is the secret to their actual presence at one of the greatest scenes in history – “Let us go now …”. Not only was there this positive unhesitant resolve, but also a bold statement of expectation – “… and see this thing that has taken place” (v.15). They didn’t run and hide, nor did they simply go back to their jobs – rather the shepherds had a quick chat and then headed for Bethlehem without delay and indeed with “haste” (v.16).

(3)    WITNESS PROVIDED (v.16-18)

The shepherds’ determination to visit the birthplace of the Christ child provides a great witness to the searching, guiding, relationship-seeking God. God spoke and the shepherds responded! Their excitement and expectations had been raised by this certain “news” that was of both personal and universal significance – it had happened in their time and space (“to you is born this day”) and was relevant to everybody of all generations (“… great joy for all the people”) … all stated back in verses 10 & 11.

When their expectations were fully realised, these shepherds widely “made known” what they had been told in preparation (for their discovery). And why wouldn’t you want to be an active witness to this! Not often in this world is their such “good news of great joy”!! There might be temporal types of joyful good news … the end of a war, landing on the moon, the fall of the Berlin wall, Australia winning a test match; but this is “good news … for all people” and “good news” for all times. Surely you would pass on this news!

As a result of the shepherds’ witness, many people heard this “good news of great joy” and were “amazed”. What is meant by this word translated “amazed”? It could suggest that people were caused to wonder what was happening in their midst … to ask questions (about this seemingly special birth) and think it carefully through. Now that’s what we’d want, is it not! It could suggest that people were surprised that such “good news” came in the form of a poor family residing in the worst of physical environments (in conflict with common beliefs held concerning the “Messiah”). It could suggest that some felt scandalised by the fact that it was despised shepherds making such pronouncements. And it could suggest that some people actually marvelled at the plausible truth of it all! Ultimately, no doubt some were “amazed” in a positive way with a positive outcome – many were wholly impressed and responsive.

(4)    WORSHIP GIVEN (v.13-14; 20)

The shepherds experienced first-hand what worship was about (refer v.14). True worship points to the glory of God – to the creativity, compassion, re-creativity and generosity of God. God’s glory rules the heavenly realms, but also traverses the earth … where those who respond to God participate in God’s peace – both as recipients and as transmitters. Those who receive peace with God would naturally become peace-makers and reconcilers on earth. In this way, the great vision of peace enveloped within the worship of the “multitude”, can start to become realised.

Having experienced such worship, the shepherds come to worship themselves (refer v.20). And they did this, not just fixed in one place, but mobile worshippers through the movement of their lives. The shepherds’ lives had been undoubtedly changed through this encounter with the Divine – one could only hope that these particular shepherds will now be viewed in a new way by the general populace.

And in conclusion:

So, over these two weeks, we have seen the two groups who were the witnesses to the greatest birth in history – foreign astrologers and lowly shepherds. What might this indicate about Jesus? The shepherds’ arrival at the manger certainly anticipates two things about Jesus: (i) that Jesus will have a special interest in the marginalised and those rejected by the strong and powerful, and (ii) that Jesus himself will be “Great Shepherd” who would be prepared to leave the ninety-nine to search for the single lost sheep.

What does this say to us? That those who will respond to Jesus, like the foreign “wise men” and the shepherds, may actually be those who appear (or we consider) least likely – those very different to us or those outside the mainstream (or outside our definition of respectability).

"Wise Seeking" - a sermon on Matthew 2:1-12

The gospel of Matthew tells us that, sometime following the birth of Jesus, some “wise men” (we don’t know how many) came from the “east” to Jerusalem searching for a child born “king of the Jews”. It was natural, that if there was to be an inquiry about an important Jewish religious figure, that you would head for Jerusalem. These “wise men”, probably from ancient Persia, were actually called “Magi”, and most likely were noted astronomers and astrologers, likely to also have interests in prophecies and dreams. They were well acquainted with the stars and what such stars represented in various philosophies. Astrological signs were valued and often understood to signal the birth of important figures. The “wise men” may also have gathered limited information about the expectations and prophecies of the Jewish religion.

They were clearly interested in a particular star that they took to represent the coming of the “king of the Jews” into the world. The “Magi” didn’t want to miss out on any world changing events like this might turn out to be! They were also interested in the “king of the Jews” himself, as the wanted to “pay him homage”. These “wise men” were certainly seekers after truth. Whatever their situation in life, and whatever beliefs they currently held, they held a great interest in learning more. What we can certainly tell, is that the “Magi” didn’t want their lives to pass by having missed such a wonderful opportunity to encounter an important happening like this.

These “wise men” came to Jerusalem in search of a significant child, but needed to ask around where specifically he might be found. Herod, the (human) king in Judea, allowed to rule there by the Romans, heard about this search, and immediately his hackles were raised … ‘there can be no king but me’! To hear that distinguished foreigners wanted to pay “homage” to another, who is also being described as a “king”, is very threatening to such an insecure leader as Herod was. To pay “homage”, amongst others things, is to offer submission to that person, so Herod became frightened about this perceived potential threat … so frightened that he eventually carried out a most hideous crime to try to protect his position. This is why we read that “all Jerusalem [was frightened] with him” – if Herod was upset then someone was going to suffer!

Herod started to concoct a plan, and asked the “chief priests and scribes” for information about this so called “king” and “Messiah”. And we might note that he didn’t have any trouble getting the answer!!! Jesus was to come into a world where the powerless and vulnerable would love him, but the powerful and content would hate him. Fortunately, for God’s plans, the “wise men” were honest and true seekers.

Here quoted by the “chief priests” was the belief that the Messiah would be born in the city of David – Bethlehem – and this is where the “Magi” were directed. This was so Herod could also participate in the celebration … yeah right!! I actually don’t think these wise seekers were fooled for too long by Herod, or at least they would’ve had a fair idea that he was up to something! Herod was infamous as a paranoid and ruthless character. And these “wise men” were not just mildly interested gatherers of information nor unconcerned distant spectators – they really wanted to worship the real “king of the Jews” – not a traitorous Roman puppet. Ultimately they were certainly aware and open enough, to hear God saying through a dream, not to go back anywhere near Herod.

There has been much conjecture over what this “star” event actually was and what the “Magi” saw. But the only way to interpret the moving star that the “wise men” were able to follow from Jerusalem to where Jesus was situated … is that God was leading them to Jesus! From this I think we can make the bold statement that God is working in the hearts of those who are seeking after the sort of truth and good news that will undoubtedly change their lives for the better … those that are also inclined to stand against those who would either be apathetic or destructive.

Here is an example of God connecting with searching people within the particular cultural context they found themselves. God often meets people right where they are! Whereas astrology was frowned upon in the Hebrew Scriptures (in Deuteronomy 18:9-13, 4:19), God would still reveal himself to such sincere seekers (through the stars). This is in stark contrast to those “chief priests and scribes” who seem totally detached and completely disinterested … even complicit with Herod (despite their religion’s focus on the need for a Messiah). Here also is a reminder that even the most pagan of pagans, or un-Christian of non-Christian, may just respond to Jesus when given the opportunity!

So, the “wise men” were open … they were ready … they were responsive!! When their search was complete, they were “overwhelmed with joy”! Can we say that when we meet Jesus, we are “overwhelmed with joy”?? When are we likely to meet Jesus???

·        In the depth of our own need (for forgiveness and wholeness)

·        In the goodness, or in the need, of others

·        In the simple wonders of creation, and in the surprising miracles of life.

When they found Jesus, in the arms of his mother Mary, the “Magi” knelt down (it seems somewhat spontaneously and naturally), and did what they had come to do … pay Jesus “homage”. This means they completely respected Jesus, and worshipped him for who he was – acknowledging and honouring Jesus for who he would be in the world and what he would achieve in his kingly role! This is like what would be expected from followers of Jesus, both ancient and new!!

It was customary for those approaching a ‘monarch’ to offer a gift (a bit like today’s custom of giving flowers to the queen). Yet what we read in verse 11 seems to be more expansive … a spontaneous act of generosity. The “wise men” gave the best of what they had in their “treasure chests” – rich and valuable gifts. And those gifts of “gold, frankincense and myrrh” also seem to show deep understanding – here was a “king” to be worshipped, yet One whose glory would be most seen in his sacrifice and suffering. It was also customary for such a gift to be reciprocated! To the original reader, it would be evident that there was here a silent reference to a future reciprocation!! Possibly the only reciprocation that this poor family could offer at the time were sincere thanks, yet over Jesus’ lifetime, and ultimately in his death and resurrection, there would be the greatest gifts of all time.

Prayer:

The ‘wise men from the east’ journeyed a long way and went to endless trouble to track you down Jesus;

And they were open, ready and responsive enough to worship you with everything they had.

Thank you Lord – that all those who truly seek you will really find you;

And they will receive your grace to meet all of their need. Amen!

Advent reflections on Matthew 1:18-25 - as part of our prayer gathering on Sunday December 2nd

“[Mary] was found to be with child from the Holy Spirit”. This was no ordinary birth! The simple statement that Mary was “with child from the Holy Spirit” is actually a large mouth full … testifying to God implanting himself into the world through the birth of Jesus. So, as Jesus would walk the earth, God was seeking to be known. God, in a close up and personal way, was desperately seeking relationship with people – not from a distant or remote place, but right from within humanity’s own neighbourhood. “Joseph … planned to dismiss [Mary] quietly” … which was preferable to Mary facing public ridicule (or worse), but showed that Joseph had things to understand yet. The coming of Jesus often brought controversy and challenge; and indeed this was the case right from the beginning … what would Joseph do when confronted with the very unexpected? The easy and conventional, or something else? 

“An angel of the Lord appeared to [Joseph]” … God often speaks to us, like the “angel” spoke to Joseph; the question is: (not whether God is speaking, but) are we listening! Are we listening enough (to God, to each other), are we listening as we read God’s Word, are we attentive to the events of the world (and the community) in a prayerfully attentive enough way to hear God’s take on things??? Joseph was! And, in a way, because Joseph was attentive and responsive enough, salvation became available for the whole world of all generations and places. Joseph aligned himself with God’s plans to provide a Messiah and Saviour in the family line (earthly speaking) of David. It was when Joseph got past his ‘fear’, that God’s plans went forward. The name “Jesus”, the Greek form of the Hebrew name Joshua, means “God is salvation” or “God saves”; and it will be to God’s own people of God’s own creation that Jesus will offer this salvation. Despite all the incidences of frustration and disappointment (both on God’s side and ours), there is still a chance for a new beginning. 

What does it mean (for us) that “God is with us”? Is this just a theological proposition or a daily reality?? How is God actually present with us? God is present in our suffering, because Jesus has taken all of our burdens upon himself on the cross and continues to do so. Jesus deals with our burdens there and then and transforms them into an experience of new life through the power of forgiveness. This is because the greatest burden we face, is not being able to live up to our created potential (and knowing just that). Yet this fact does not faze God who seeks to change this reality into a whole new reality. God transforms what seems in Mary’s pregnancy, to be a scandalous incidence of shame, into the greatest testimony to God’s presence and glory. It is a great challenge that Jesus asks us to pick up our cross and follow him into the sorts of ministry he did; yet this pales into insignificance when we think that Jesus picked up all our ‘crosses’, the ‘crosses’ of every human being, and the weight of all that laid upon his shoulders and his back. The bread and the cup symbolise our solidarity in living the Jesus way! 

“[Joseph] did as the angel of the Lord commanded him” … as we have mentioned, for Joseph to follow God’s leading, he had to do the unconventional thing – a decision for which he would be no doubt criticised and misunderstood. Yet what was most important? What does God require of us?? Micah (6:8) would say: to walk humbly as humans, to love being compassionate, and act justly while we seek to undo injustice. Perhaps we could use the word ‘faithfulness’, and be inspired here by the example of Joseph. We can set ourselves up for criticism, scoffing and misunderstanding, but God will reveal our integrity before the world when it counts! And besides, those that have lived in an appreciation of God’s presence, will themselves reflect the beauty, love and peace that brings a sure identification of who we belong to.

Keep on planting!

How difficult it turns out to be to plant a new church, when, you don't want to be entertaining and comfortable, but rather, wholly appreciative of the broad complexity of life experience, or in other words, honest and real. Then you can also be caught in the conundrum of wanting to be counter-culturally prophetic at the same time as humbly embracing and engaging with all. You want to create something that tangibly makes a difference, but not in a way that extracts people from the context of important family and neighbourly relationships. So what can keep the sowers planting while ploughing through all these competing mindsets ... the earth is the Lord's and everything that dwells within it (Psalm 24:1)! Oh to see people reconnect with the God who is reaching out to them in so many ways. Oh to live in a community that daily sees the light of Jesus dawning.

Reflection on Isaiah 7 & 9

It is around the year 734 BCE. Israel was divided in two kingdoms – north and south. Ahaz, King of the southern kingdom of Judah, was in quandary! The future of this nation did not look that bright. They were the meat in a military sandwich. The powerful Assyrians were poised to strike. On the other side, the coalition of Syria and (the northern kingdom of) Israel were seeking to force Judah into their pact against the Assyrians. Would Ahaz join the coalition of Syria and Israel (and no doubt be deposed from his kingship), or seek to appease the traditional enemy Assyria by forming an alliance with them (and perhaps surviving as king).

A big decision! Would King Ahaz go it alone with his decision-making, or would he seek out Yahweh – the God of the Hebrew people – the One who had brought them out of slavery in Egypt and gave them land on which to live and thrive. Yahweh had always been faithful to them, but so often the people just plainly forgot and went their own way. And so it was that the true and great prophet Isaiah pointed out to King Ahaz that the Lord should be consulted about the crucial decision he faced (Isaiah 7:10-11).

If Ahaz asked, Yahweh would undoubtedly give a sign and thus bring guidance. The king would just have to make the request and be open for God’s response. But Ahaz said (v.12), “I will not ask”, and interestingly went on to add, “I will not put the Lord to the test”. This might sound reverent, but what does it really suggest about Ahaz’s attitude? This latter phrase seems to suggest that either: (i) despite so much evidence to the contrary, Ahaz did not believe that God could help, that any test would actually prove a failure, the problem (Ahaz thought) was too large; or (ii) Ahaz had already made up his mind, he already had his preference, and didn’t want any reason to have to change anything at all.

Isaiah then communicates the complete frustration of God in verse 13 – Ahaz’s intransigence, his unwillingness to consult or to change, has actually “wearied” God!! Yet this behaviour will never defeat God, nor deter God’s desire (even desperation) to connect with God’s own people, especially those under the worst of threats. Where people are stuck, even seemingly unmovable, God will still do something … God will continue to mercifully act in people’s best interests. The Lord will still, despite the king’s refusal, offer a general “sign” for any and all who are prepared to see it and receive it (v.14) – “Look, the young woman is with child and shall bear a son, and shall name him Immanuel”.

“Immanuel” means ‘God is with us’. No matter how bad things get, there will be enough evidence that ‘God will be with his people’. There is no need to panic, no need to fear, no need to make rash decisions, because “God is with us”! You can’t trust the Assyrians, you can’t trust entirely your own judgment, you can only fully trust God. We have to be so careful who and what we trust in. One commentator writes: “Whatever we rely on instead of trusting in God will eventually turn and devour us” (Barry Webb, BST, p.64). And the Assyrians did have their way with both Judah and Israel, resulting in the loss of land and exile.

Now this prophecy from Isaiah, in its own time, may have originally referred to thoughts of King Ahaz’s wife bearing a son who would assume the throne (in the line of King David) and rule with much more wisdom than his father Ahaz. Or perhaps it would a later ‘king’ who would achieve a ‘reversal of fortune’. Where one regime fails, the next may well be better (as long as they first seek God). Such optimism and confidence continued in the opening words of chapter nine.

God’s ancient people often lived in “gloom” under the fear of exile and the threat of military defeat. Places that they called their own were often overrun by stronger invading forces. Then there were those who were continually oppressed by their poverty, or through being widows or orphans without help (and seemingly without hope). Then there are those who have made a mess of their lives through all sorts of bad behaviour and neglectful decision-making. Into such experience of anguish and “darkness”, God will still bring “light” – note the bold statement in verse 1 – “there will be no gloom …”! God has a ‘passionate commitment’ to this – “the zeal of the Lord of hosts will do this” (verse 7 concludes). Why?? Well Psalm 24:1 expresses it well – “The earth is the Lord’s and all that is in it, the world, and those who live in it”.

God will not allow people to endlessly dwell in despair and “darkness”, but rather provide a path to the “light”. Where everything has appeared to be hopeless, there will be new fertility, growth, blessing, joyfulness and positivity (v.3). The heavy burden that has held people captive to negativity will be removed (v.4), and the vindictive “rod” of punishment has been disarmed. There will be an end to all war and violence (v.5). What a great vision – surely it is achievable! But how? And when?? It is when, and only when, the servant of God is readily received!!!

As mentioned earlier, Isaiah probably first thought that the new king Hezekiah (Ahaz’s son) would be the one to push this agenda. Yet, as history unfolded over the next eight centuries, no earthly leader was able to live anywhere near up to this prophecy. Isaiah’s prophetic poetry actually well and truly transcends his own time. It was left to God to come and personally fulfil this bold vision in the physical form of the person Jesus. And it was to be in that formally decimated area referred to in verse 1 where the redemptive activity of Jesus would be centred – “Galilee of the nations”.

Jesus actually displays all the creativity and compassion of God – if we want to know what God is like, we study Jesus (e.g. Jesus resembles a “Mighty God” by providing salvation, and an “Everlasting Father” by promoting personal relationships). We can now see how Jesus is indeed the ‘wonder of all counsellors’ and the ‘royal divine advocate of peace’. Yet, for this vision to be realised, the servant of God, Jesus, will still need to be welcomed!

Two of these descriptions do seem most significant in our day and age … “Wonderful Counsellor” and “Prince of Peace”. Two of the big ticket problems in this world are: (i) the darkness of the soul – human spirits that are so confused and angry they can hardly function; and (ii) the prevalence of injustice and violence – people having to live under economic and political oppression. As God’s response to ‘the darkness of the soul’, Jesus comes as “Wonderful Counsellor”; and as God’s response to injustice and violence, Jesus comes as the “Prince of Peace”.

A “counsellor” sits with another and listens carefully to their needs, providing sensitive support and gentle wisdom to help them move forward. The ‘wonder of all counsellors’ would also share the burdens of others and calm all their fears. The advocate of “peace” breaks the cycle of bitterness and revenge with forgiveness and reconciliation. The ultimate “Prince of Peace” will usher in true peace with God, as well as the possibility of having peace within oneself. Then follows peace within relationships and the possibility of harmony between nations.

It will be as these two facets of Jesus’ identity (wise counselling and peace-making) strongly influence the life and behaviour of his followers, that this great vision will come to be realised!! We could say that our lives are designed to be a perpetual struggle for hope and justice on behalf of others (Howard Peskett, Life-guide, p.91). Sometimes, in the face of the person who continually refuses our overtures of peace, or in the face of the world’s constant turmoil, we may want to give up on the bold vision of peace, but this is not an option! Rather we need to continually stand up for the vulnerable and oppressed, and actively seek to right society’s wrongs.

We should note that Jesus did not express his ‘kingship’ from on high, but rather as a ‘suffering servant’ dwelling amongst the people … in the press of the crowds, in a fishing boat, in a leper colony, dining with those normally rejected. Jesus was living out the concept of “Immanuel” – ‘God is with us’. This is our call, this is our prayer, that people will know that ‘God is with them’. For the earth is the Lord’s and all those who live in it! So we need to emulate Jesus. And we need to be confident in the name of Jesus (i.e. the character of Jesus), so that others will catch on to the fact that ‘God is with us’!

So it is … that the world that was in need of a Saviour in the time of Isaiah, and the world that was in need of a Saviour when Jesus came, is the same world that is in need of a Saviour now. For ours is a hurting society, full of relational dislocation, injustice, ethical confusion and spiritual poverty. Yet the bold vision of the prophet was for there to be “no gloom” any longer where there was previously anguish. Rather there would be the onset of a “great light” bringing with it joy and blessing (9:1-3).

Church functioning - a new consideration of 1 Corinthians 12:1-26

(1)    Introduction

Just as Paul had to confront the issue of self-centredness in chapter 11, now Paul has to address misunderstandings about position and status in chapter 12. There were clearly rivalries and jealousies in the Corinthian church, along with feelings of spiritual superiority and independence from others. There may have been those who were boastful about having what they considered the most important gifts, thereby putting down other people who were probably still being very effective but in quiet ways.

Here is Paul’s teaching to counteract this, which also presents a magnificent theology of the church: everyone is equal, everyone is important, everyone is gifted in some way, everyone’s gift is actually for the up-building of the whole, everyone’s gifts should be put into action to achieve God’s purposes (“the common good”), and everyone is different (or unique) – the church happily bringing together all such diversity into a harmonious unity. Corinth was a cosmopolitan seaport full of people from many different cultures. Whereas that would naturally present difficulties, it also offered immense potential for a “full-blooded” (multi-faceted) testimony to Jesus (D Prior).

Paul uses the analogy of the human body to show how the church should necessarily function. Paul also shows how it is the Spirit of God who provides all the giftedness required, and who also guides the functioning of those gifts (in allowing the church to excel in its mission). It is how the “body of Christ” – the Church – functions under the leadership of the Holy Spirit, that declares (or indeed fails to declare) that ‘Jesus is Lord’ (v.3). As Jesus once ministered through his own body of flesh and blood, Jesus continues to minister through another ‘body’ made up of living beings.

The giftedness we are graced with is likely to be a combination of the talents we were born with (now given new focus and redemptive qualities), along with new abilities specially given to us when we accept Jesus into our lives and receive the Holy Spirit. There is at least twenty of these Spirit/grace gifts listed within the New Testament in various places (including the nine in this text). Our far-seeing God will provide whatever will be necessary for the call that he makes upon corporate gatherings of his people.

(2)    What facets or descriptions of church functioning do you see here? What words could be used??

·         Interconnectedness

This interconnectedness is essentially modelled on the Divine Trinity (Father, Son, Spirit) which is also interconnected (v.4-6), with the complimentary and harmonious roles of gracious giving (Holy Spirit), sacrificial service (Jesus), purposeful power (God). So there is an intrinsic necessity for those in the church to likewise work in harmony together. We would also live out life in close relationship together (v.26) – we feel what we feel together (see also Romans 12:15, 2 Corinthians 11:29). True relationship and care is shown through entering into the joys and sorrows of others.

·         Mutuality

The outcomes or benefits of our collective activity are for everyone to share in – i.e. “the common good” (v.7) … taking everyone forward together in good directions. It was likely that some in the church in Corinth were simply ‘showing-off’ with their gifts seeking their own ends. This ‘mutuality’ is also spelled out in 1 Peter 4:10, which reads: “Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received”.

·         Equivalence

Although the gifts of the Spirit given are different in each individual case (v.8-11), each person has value to other people in a completely equitable way. This means that no-one is of greater value than anyone else, and each one would be missed as much as any other. Everyone is needed. Everyone has something to give, at the same time as everyone is equally needing to receive.

·         Interdependence (v.12-26)

Many members make up one whole unit (like a complete human body) – if one part of the body doesn’t function as it should, this negatively affects the health and functioning of the whole body. The collective body requires all body parts (members) to be functioning as well as possible. Thus, it takes everyone working effectively and together (more than a certain few) to provide a real and significant ministry to a community. As an eye can’t brush teeth, and an ear can’t go for a jog, we are ‘interdependent’ of each other.

·         Diversity (v.13-17)

People from a variety of backgrounds bound together can make a wonderful tapestry, especially when everything works beautifully in harmony … where there is no racial or social divide (unlike in the world). Where backgrounds, status, age and gender remain issues in the world, a wide variety of people are brought together in the church by the Holy Spirit (that is at work amongst God’s people). Thus every sense (eyes, ears) and function (hands, feet) is covered. This also provides “multiple entry points” for people from ‘outside’, through the existence of such a wide range of personality types, sensitivities and interests. And of course, diversity is necessary, because of the diversity of functions that are necessary to fully embrace God’s mission in the world (ML Soards). The ‘interplay’ and utilisation of the various gifts develops a maturity and unity within, that in turn becomes a very good representation of Jesus to the world [hence the term “body of Christ”].

·         Inclusion (v.18-21)

Everyone and every part and every gift is needed and cannot be dispensed with. This is like ‘equivalence’ or ‘equality’ but has to be actively applied. Thus (again unlike the world), there are no redundancies or voluntary departure packages or even retirement in the church. In the world of employment many feel unappreciated, unwanted and unneeded – this should never be the case in the church.

·         Growth

Through experimentation and encouragement and providing opportunities for various gifts to be tried out and developed and nurtured, parts of ‘the body’ – people – become more experienced and capable and mature and cohesive. Such ‘growth’ is very unlikely to occur, without the gifts being activated. Sometimes people are waiting for their ‘gifts’ to become apparent, however these ‘gifts’ have already been given – it will be commitment and experimentation that will bring them out. “It is not a matter of waiting till something comes over me and forces me, but a readiness to give out what God has placed in me” (Bittlenger quoted by D Prior). Equally, opportunities need to be given and shared rather than hoarded or kept under certain controls.

·         Re-envisioning (v.15-17, 22-25)

This passage begs a re-envisioning of corporate life … where things are now seen differently – i.e. people are viewed differently and more positively than how they may be viewed in the world. The opinions and fixations of the world are turned on their head! Often the ‘world’ judges by externals, whereas in the church we should consider the depth and breadth of spiritual possibilities. Verses 15-17 uplift the role of those who have low estimates of themselves; while verses 21-25 challenge those, who have low estimates of others, to think again.

(3)    Why does all this matter?

Ø  It should be a prophetic statement to the world, which doesn’t … often or ever … look like this … rather is individualistic, selfish, ego-driven & status conscious, independent, self-sufficient, closed. The church as a functioning representative body of the Kingdom of God on earth should be modelling and offering a different way!

Ø  This is such a positive and hope-filled statement about both the potential of human beings, and the richness of human community!!

Ø  This is such a brilliant insight into our Trinitarian yet unified God!

(4)    Why then are we, the church, not the flavour of the month?

Ø  Perhaps we are not responsive enough to God in terms of standing aside from the more unhelpful cultural norms and attitudes of society (without of course being elitist or ‘holier-than-thou’, nor standing aside from people living within such culture – especially those in pain and need).

Ø  Perhaps we are too passive, or too set in our ways (defined by past days long gone), or too hierarchical, or too defensive, or too judgmental, or too dismissive, or too exclusive. This was the way of the Pharisees that Jesus was so critical of.

Ø  Perhaps we are resistant to dedicating our giftedness back into God’s work – in so doing, the rich variety of the Jesus-following community is hidden, and the church’s corporate activity appears to the ‘outsider’ as dull and lifeless (instead of diverse and colourful) – this idea from David Prior (BST commentary).

(5)    What then might be some possible courses of action? What might we give priority to??

Ø  Offering Encouragement – seeing the needs and welfare of others tied to our own welfare … so that each and all can operate to their full potential.

Ø  Taking Responsibility – for own levels of growth and participation.

Ø  Following Spirit-leading – rather than trying to fit (or even force) round pegs into square holes (or square pegs into round holes) i.e. trying to fulfil roles (and ministries) that pre-exist in our minds (in terms of ‘that’s what the church does’), seeing where the particular giftedness God has given (and will give) us leads. What happens to round pegs forced into square holes?? They become jammed!! We might also think about Jesus’ analogy of the uselessness of putting new wine into old wineskins.

Ø  Thinking Co-operation – what can we do together bringing to the table all our diversity … as we do what we can do, we also create the environment in which others can contribute what they have.

Ø  Adopting Openness – being ready to experiment and try new things, at the same time as being open to forming honest and caring relationships.

"The Church's heartbeat" - a sermon on 1 Corinthians 11:17-34

Verses 23 to 26 of 1 Corinthians chapter 11 are some of the most famous and most well-read words in scripture. Often as congregations of Jesus-followers gather around the communion table, these words are read. These are the words of Jesus given to his disciples at the “Last Supper” – the last “Passover” feast that Jesus celebrated with his disciples before his crucifixion. These monumental words are recorded by Paul first here – many years before they were recorded in the Gospel narratives. So when Paul says that he received these words “from the Lord”, he is emphasising their importance and the need to pass them on through the generations. Whether Paul received these words from Jesus on the Damascus Road, or through the oral tradition of the early church, they were deemed to be God-instituted, and thus central to the ongoing worship and life of the church. We could say that these words are the church’s ‘heartbeat’. For these words focus us, not just on Jesus’ sacrifice on the cross, but also on how this act of grace and gift of salvation is central to our lives.

Jesus took the simple and everyday loaf of unleavened bread and gave it a whole new meaning. This bread, as it was broken, would represent the broken body of Jesus as it was tortured and torn asunder on the cross. This bread, as it was then distributed around, would lead us to understand that Jesus’ body had been sacrificed for those present at such an occasion (then, from then on, and of course now) … “This is my body that is for you” (v.24). We are to partake of this symbol of broken bread in remembrance of what Jesus has done for us. This sort of remembrance though is not just an act of the memory, but also a matter of commitment – that we will symbolise in our own very lives the act that we are remembering. Such a “remembrance” takes us back into that original upper room as a participant, then forward into all the environments that need to experience (and embrace) such a dynamic as this. We are thereby endorsing that this sort of sacrifice is the length that God will go to in seeking to bring about reconciliation with his beloved humanity.

Jesus also took another simple and everyday symbol – one of the cups of wine that would be distributed around the “Passover” table – and gave this rich new meaning as well. In the life, death and upcoming resurrection of Jesus, God was offering a new start … through a “new covenant”. God had ‘covenants’ or ‘agreements’ with his people in Israel before, where God would offer relationship, guidance and blessing, expecting trust and faithfulness in return. However such ‘covenants’ were regularly broken by people who chose to go their own way (leading to all sorts of wanderings, disasters and exile). While God always invited his people back into relationship, there always seemed to be a sense of inevitability about human failure. The prophet Jeremiah longed for and anticipated a more enduring type of ‘covenant’ (31:31-34), where we wouldn’t see God’s law as a kind of tick list of things to obey, but rather as a spiritual ethic that we would hold deep and tight in our heart and be worn (quite obviously) on our sleeve.

This “new covenant” ultimately arrived in the form of Jesus. As we accept God’s great gift to us in Jesus, we become part of this “new covenant”, where we live in a sense of freedom brought about by God’s willingness to forgive us our sins. We talked last Sunday about “declaring the praises” of God in the public arena. Here (perhaps along with baptism) is the most central way we do this … “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes”. This is our representation on earth of the way the Kingdom of God operates i.e. the sacrificial outpouring of the heart of a compassionate God. So even the very act of participation in ‘communion’ is not just deeply personal, but absolutely missional – as this “remembrance” publicly proclaims the glory of God.

Now of course these four verses are often quoted outside of the context given to them by Paul. Paul didn’t just recall and record these words in isolation, but in the context of a certain real live situation. And of course this context gives us a greater idea of their intended impact. Let’s read verses 17 to 22. Here we have Paul’s reaction to a real life occurrence in the church at Corinth. The church there, as a usual part of its life, gathers around a meal. This was sort of a ‘pot-luck’ dinner, where people brought food to share according to their means. Yet, in this particular case in Corinth, those who have arrived early or on time have started eating and drinking, failing to wait for those who can only come later. They possibly also ate all the best of the food, maybe even the whole lot. You might say, ‘bad luck for the latecomers … they should have been on time’, until you understand the background.

The ones who were early or on time would have been the rich and well-off, the ones who would not have had to receive permission to get off work to get there on time. The latecomers would have been the hired workers or slaves who obviously did not have the level of power or freedom as the others. These ones would have also been the much poorer group, who would probably have relied on this church feast as their best or maybe only decent feed for the week. The well-off would have been encouraged to be generous in their provision for the poor, yet in the way it was working out, they were eating and drinking most everything anyway. And they would have incorporated the “Lord’s Supper” (‘communion’) into such a feast as this!!! Do you see the hypocrisy?

The Corinthian church had privatised their celebration – they were acting as (selfish) individuals rather than as a (sacrificial) collective. They should have been actively challenging the socio-economic divisions of the world around them … not reinforcing them!! Didn’t this gathering around food have a higher purpose than just satisfying appetite!? Wasn’t the bringing of food and wine a means to an greater end!? If not, says Paul, then you should have stayed home and eaten there (v.22a)! But there was a bigger picture – the formation of a caring egalitarian community based on the life of Jesus. The ‘pot-luck dinner’ combined with the “Lord’s Supper” should have been a (very natural) means to this end! In the way the Corinthians were behaving though, they were bringing humiliation to the poor (v.22b), and at the same time showing contempt for this “remembrance” and the high aspirations of the church.

No wonder Paul would then remind them of the nature of Christ’s sacrifice. Let’s read on through to verse 32. The behaviour referred to earlier was regarded by Paul as “unworthy” (v.27) – “unworthy” of those who have been given the ‘gospel’, unsuitable for those who should know better, and for those who should have God’s Spirit dwelling in such a way as to make this behaviour unthinkable. With this level of abuse of the meaning of the “Lord’s Supper”, no wonder Paul raises the possible implications of this … being “answerable for the body and blood of the Lord (v.27b)”! Oh dear!! This doesn’t sound good! This phrase suggests that Jesus would have died in vain. This means wasting Christ’s sacrifice. This means effectively rejecting God’s forgiveness that cost so much. This is because, as seen by the Corinthian church’s behaviour, nothing in reality has changed for the better (if anything “for the worse” – v.17b)! More harm is being done than good. God’s character is being publicly besmirched.

So it’s time for members of the church in Corinth to have a good hard look at themselves – refer verse 28. The “examine yourselves” is often taken purely in a personal moral way, but we can see in context that such an examination goes way further than that, and certainly takes in a broad collective ethical consideration. FF Bruce says that, “The context implies that [this] self-examination will be specially directed to ascertaining whether or not [a person] is living and acting in love and charity with his [or her] neighbours”. It is just so important for the internal workings of a church to measure up to the sacrificial charter on which we are based. Double-mindedness or a resistance to the full leading of God, leads to an outcome (or “judgment” – the word Paul uses) that can be really dire. To place human determined limits on our level of response to God can actually harm our health.

So ‘examination’ is needed; so also is “discerning the body” (v.29) – which would indicate “discerning the body of Christ” i.e. “discerning (my contribution to) the health of the church’s functioning. This again highlights the interconnectedness of those who form Jesus’ body in the church. We ‘broken pieces of humanity’ are being reformed into a new collective whole with Jesus at the head. We are thus needing to be attentive to other members of this body (who we are now connected to) and to those things that will aid them in their particular functioning (or, on the other hand, might impede them). We might call all this a ‘complete spiritual audit’. How can we work in harmony with, encourage, and aid the health of … other parts of our body?

Now just before everyone decides not to participate in communion and runs for the door, we should note that Paul never meant that to happen. Verse 28 says, ”Examine yourselves, and … then eat”. This teaching from Paul was not meant to exclude people from participating in the “Lord’s Supper”, but rather motivate us toward a full understanding and application of its very significant meaning. The light and truth of the gospel message can only be declared with integrity and effectiveness when God’s people get their act into gear! And this demonstration of God’s glory depends equally on horizontal relationships as it does on the vertical relationship. We are possibly not going to be able to resolve all the things going on in our mind before the bread and the cup arrive, but what we can resolve is – that we will look at certain areas carefully (with God) in the days to come … and we take the bread and the cup in that mindset.

“So then [Paul says in verse 33], my brothers and sisters, when you come together to eat, wait for one another”. Do not rush ahead individualistically as ‘the world’ might, but wait until everyone is present (acknowledging your connectedness in Jesus). This “waiting” can be extended, I think, beyond dining arrangements to broader activities of church life. And this, I think, is proven by Paul then going on to talk about the sharing of spiritual gifts for the common good (12:1ff,7). But for now, how is it that we need to “wait for one another”??? I think ‘patience’ with others would fit here. I also think that this would include ‘care’ for the hurting. And then as well there would be ‘concern’ and ‘support’ for the faltering.  One commentator (Marion L Soards) explains this collective “waiting” as follows: “to put both others and the whole church before … individual desires”.

                                                                                                                                                                                                                Having said all we have said, this is a perfect opportunity, around the “Lord’s table”, to dedicate ones’ life afresh to God, accepting all of what Jesus has done for us. This is a gift that needs to be received, unwrapped, embraced, and taken on as our inheritance. In the days ahead we can properly attune our lives to the teaching of Jesus and the will of God for us (in the guiding company of God’s Spirit). With this as our mindset and heartbeat, we have been welcomed to this table of God’s hospitality. This is God’s love feast … there is forgiveness for all!

"The Church - who are we?" - an exploration through the lens of 1 Peter 2:4-10 & Psalm 96

Who are we as the church?

How would you describe the church, especially in regard to how it relates to the general community?

Let’s delve into some scripture that informs this question of ‘who we are’ in the church. 1 Peter 2:4-10 presents a great vision of the church drawing on many old testament images and metaphors originally concerning God’s people Israel. [Peter, we would agree, would have a great interest in this subject from the moment he heard the words of Jesus (recorded in Matthew 16:18), on this rock {whatever that meant} I will build my church.]

In 1 Peter 2:4 people are encouraged to “come” or ‘draw near’ to Jesus who is described as a precious “living stone”. Then verse 5 describes those who do “come” as themselves “living stones”. So as you accept and follow THE “living stone” you likewise become one of many “living stones” of God’s ‘new temple’ … referred to specifically as a “spiritual house”. [This would of course be a house of prayer for all nations, not the den of robbers that the Jerusalem temple had sometimes become (Mark 10:17).]

Jesus is also described (in verse 6 quoting from old testament texts) as the “cornerstone”, meaning the “stone” that the entire structure is built upon … the first stone that is laid … the foundation stone. The “cornerstone” Jesus is the only foundation that is perfectly safe, sure and true.

Thus we might answer the question of ‘who are we’ as: a spiritual house built upon Jesus.

Before going on, we should note that there is a mention that the one who stakes their life (“believes”) in Jesus, “will not be put to shame” (refer verse 6) … which indicates that we will never really regret or be disappointed or embarrassed by such a decision. Even though the way might be difficult, it will be purposeful and hopeful. And ultimately the follower of Jesus will be eternally vindicated! And conversely, as shown in verses 7 & 8, those who disagree with God or reject Jesus will surely be proven to be wrong. These words were very important to hear for those under strenuous persecution.

Now, in reflecting on this “spiritual house” from verse 5, we should move our thoughts away from a rectangular temple building made of stone to a vision of God’s assembled people. The glory of God is now not seen through the beauty of great architecture and golden decoration, but rather through the beauty of transformed lives and active faith.

Then what happens in such a ‘spiritual house’? What does this look like?

Verses 5 & 9 give us a few images.

First, a “…holy priesthood” offering “spiritual sacrifices”. Priests in Israel were ‘set apart’ for particular tasks, that of teaching God’s law and facilitating sacrifices for the atonement of people’s sins. Thus they were responsible for the two-way street of taking the knowledge of God to the people and bringing the people toward God’s forgiveness. Thus in Israel a priest would stand in the middle between God on the one hand and all the rest of the people on the other. Bringing this thought to the role of the church, we start to see the church as interpreters and witnesses of God for those others who don’t know God. We are thus God’s representatives or ambassadors or advocates in the world. An ambassador represents their country to the other nations; an advocate speaks the views of the one they represent to a wider audience.

So another answer to the question of ‘who we are’ might be: a people set apart [made holy] by God through which God can bless (and save) the world.

Now in the ‘new covenant’ under Jesus, where Jesus has already provided the ultimate sacrifice for human sin, all God’s people have priestly like roles and responsibilities … referred to here as “spiritual sacrifices”. It was an honour to be a “priest” in Israel, and it is certainly an honour to be a “priest” in God’s kingdom today.

But what are these “spiritual sacrifices” that are talked about in verse 5?

1.       COMMITMENT to the 3 “r’s” – repentance, renewal, response;

2.       PARTICIPATION in worship under the broadest application – including acts of witness, kindness, service, sharing, and the bringing of gifts and offerings that enable ministry and the spread of the gospel;

3.       CO-OPERATION – all God’s people are now chosen for, and should be focussed on, God’s mission … collectively, together, as one, yet with our God-given and complimentary diversity, which often requires the complete ‘sacrifice’ of personal agendas in the cause of the greater common good.

Verse 9 offers three further images which build on what has already been said:

·         “a chosen race” – a specially representative and missional people, who can be assured of God’s close company and various blessings. This once related to a particular ethnic grouping, but now applies to all who believe in and follow Jesus.

·         “a holy nation” – as above “holy” meaning ‘set apart’. The Hebrew drawn on here suggests being different or distinctive, but not so much for its own sake; rather ‘set apart’ for a distinct purpose. We are deemed “holy” or ‘set apart’ by believing in Jesus, accepting his gift of mercy, following him, and walking in God’s Holy Spirit. In this sense we don’t become “holy”, we are already “holy” by definition i.e. ‘set apart’ for God’s purposes. What we can become along the journey is more obedient and more equipped disciples.

·         “God’s own people” – ones who God will continue to work in and through; and in being so treasured can thus appreciate their high value. As already mentioned, this is no longer defined by national identity nor geographical boundary, but rather through allegiance to Jesus.

We should note that we are so described not through any merit of our own, but rather through responding humbly to God’s mercy. Yet, there is the implication in all these descriptions that we are to live out in our daily lives the practical implications of our status as God’s own people. We have to ‘be’ who we ‘are’, and this has further implications in every dimension of personal and social life. God’s character is reflected in our character!!!

All of these descriptions are real “in order that” (refer verse 9) we “may proclaim the mighty acts” of God … meaning what?

But before we answer that … there is a helpful line drawn in verse 10 – there is a moment in time when we cross from being our own individual person – over to become one of God’s collective family, and also from one not experiencing God’s grace and mercy – over to one who is experiencing this on a daily basis. This should be our decisive moment of redemption (from darkness into light). This is a line which we should not regress back over to where we were before! So another response to ‘who are we’ is: we are part of God’s movement living together in an atmosphere charged with forgiveness.

All of the above descriptions i.e. “holy priesthood”, “God’s own people”, etc. are the case “in order that” we “may proclaim the mighty acts” of God … meaning what?

We, if you like, are ‘advertising’ all the excellencies of God – who God is and what he has done. And we exhibit transformed, active and effective lives that represent God’s character, creativity, light and mercy.

This latter part of verse 9 can also be translated, “… that you may declare the praises of him who called you out of darkness into his wonderful light” (NIV).

“Declaring the praises” of God – is that another good description of ‘who we are’ as the church: people who deliberately yet naturally declare the praises of God in the public domain.

These are declarations concerning God’s love, mercy, forgiveness, salvation. We praise God because of God’s inherent glory and worthiness. God is the only One deserving of such allegiance and praise and thus evermore due such declarations.

Such declarations are made publicly, clearly, loudly … not just to bring encouragement to one another, but to enable God to draw others to him (who do not know God yet). This is missional praise!! In the same way as Israel’s praise was meant to be heard by foreign nations, the church’s praise is meant to be heard way beyond its walls and confines. Our activities of worship i.e. singing, praying, reading the scriptures and discussing them, and our practice of the sacraments of communion and baptism, are to be overheard across the community. They are to be somewhat of a summons to experience the glory of God – this is “doxological evangelism” (as dubbed by Edmund Clowney)! John Stott writes that it would be impossible for me to truly worship God, if I don’t actually give two cents whether anyone else does or not. So worship is not real without a sense of proclamation or witness.

John Dickson writes as follows: Our friends and neighbours live and breathe in the presence of the greatest Lord. Yet, they do not know it. We, the people of the Lord, who know his majesty over heaven and earth, must stand up on the bus, so to speak, and, in whatever way is appropriate to our gifts, personality and circumstances, promote [God’s] glory.

Declaring God’s praises is something we should do confidently, enthusiastically, spontaneously, excitedly, even vigorously; but not boastfully nor arrogantly as if we were in anyway responsible for how great God is. Rather this is done with humility as grateful recipients, and largely for the benefit of others.

Psalm 96 provides one great example of declaring God’s praises. Here, those who have experienced personally and collectively God’s blessings are invited to share about this far and wide. And whether it was praise from the Jerusalem temple spreading out across the cosmopolitan city, or whether it was the praise from dispersed Jews wherever they had settled and worshipped, those who did not know YHWH would hear clear witness to his name. Sentiments expressed here like “Great is the Lord and greatly to be praised” (v.4) would drift on the breeze to all those within earshot, who may just find their needs and aspirations addressed by such words. And we know that many Gentiles found their way to Jewish synagogues wanting to know more.

This psalm expresses various reasons for praise …

·         for God’s daily acts of salvation (v.2),

·         for the signs of God’s activity within human community (v.3),

·         for God’s credibility as opposed to other pretend ‘gods’ (v.4-5),

·         for God’s general creativity (v.5),

·         for God’s presence and beauty seen amongst his people (v.6),

·         for the quality of God’s care and governance of the world (v.10),

·         for the rightness of all God’s judgements (v.10 & 13).

We can think of singing this “new song” (verse 1) in two ways. Firstly, this can relate to all the good things God is doing now. Each generation brings new reasons to praise God. One generation of Israel would have praised God for their liberation from Egypt, while a later generation would have declared praises for their return from exile. For us, possibly each new day brings more reasons to tell our story and offer God praise. And when this is expressed, this gives other people reason to consider if such blessing could be true and available to them. Secondly, this “new song” can relate to the eternal truths that we have long adopted, yet can be seen as “new” to those who have never heard them before.

Looking at Psalm 96 another way, in declaring such praise …

·         there is the possibility that other people will seek this salvation

·         there is the possibility that others will notice God’s presence in community life

·         there is the possibility that the many false gods (broadly speaking) will be revealed as worthless as against the wonder of the true God

·         there is the possibility that God will be recognised as the creator of the universe

·         there is the possibility that God will be seen as the originator of all things that are good and beautiful

·         there is the possibility that other people will join in the mission of redeeming God’s creation

·         there is the possibility that others will seek God’s truth, peace and justice.

"Caring about others" - a sermon on 1 Kings 8:41-43 & the book of Jonah

We talked last week about being a light in our community, and the sorts of things we need to do to turn the lights on in our neighbourhoods. Along this line I was intrigued to read part of Solomon’s prayer on the occasion of the dedication of the temple in Jerusalem (1 Kings 8:41-43). Solomon not only prayed the obvious in terms of the insiders (the people of Israel), but also considered the needs and situations of those outside this national grouping. It seems that Solomon fully understood God’s statement to the ‘father’ of the Jewish faith, Abraham, that he would be a blessing to all the nations (Genesis 12:3). Israel was chosen by God to be a credible witness of God’s love and presence to all the nations of the earth.

Thus Solomon hoped that the presence of God (as represented in this new temple) would be available and appreciated by the broader community. Many people groups found themselves impressed by the character and ethical teaching of the people of Israel, which reflected well on their God – YHWH. Monotheism, rather than a plethora of various gods, was also attractive to many. Others would have heard of God’s great acts of mercy and liberation on behalf of his people Israel, such as the ‘exodus’ from slavery in Egypt.

Solomon prayed that such “foreigners” coming from distant lands, seeking a new future with all their various expectations, would receive all that they would be dreaming of. This got me to thinking about all our new local residents (from wherever they have come from) and all the hopes and dreams they have in their new homes. We mightn’t know them yet, and they may not link with any of our activities anytime soon, but surely we can pray for them in such terms as these: that they will have a positive and happy home life, and that they will be able to participate well in a mutually enriching experience of community.

Part of this praying would be for the people being prayed for to realise Who the ultimate source of their well-being is. And then this would create an even greater groundswell of interest, with a great base of witness being formed. People would come to know God and God would receive the glory! All this from just factoring in care and concern for people outside our particular number. As we read back in the earlier verses, we notice that Solomon was actually hoping for the same outcomes and blessings for these “foreigners” as he was for the people of Israel … with no apparent partiality!

And Solomon seems to pray in this way quite naturally, without giving it a moment’s thought – it was just the most right thing to do, even (and maybe especially) at such an important national event as the dedication of the long awaited temple (seven years in the construction). At the moment which may have caused the most introspection (looking inward) and the most nationalistic pride, Solomon paused to think and pray far and wide. Would this have been what we would have done?

Christopher J H Wright writes, “Sadly, Israel did not always match in practice the open spirit of Solomon’s prayer here, but became negative, hostile and exclusive towards foreigners”. There would be times when people are less than keen to concern themselves outside the walls of their home, or outside the walls of their church, or outside the parameters of their national boundaries. There would be times when our thoughts are fully focussed inward … in survival mode or maintenance mode or in protection mode.

An ‘us and them’ mindset so easily develops – some areas of the media are good at purveying this ‘us and them’ divide, for it builds rating figures and thus advertising dollars. It is easy for us to want to judge, ignore or reject people who are very different to us, or have behaviour patterns that repel us. There is one famous example of this very attitude in the Bible – a person who tried to escape his calling because he couldn’t accept that God would actively embrace people who came from a notoriously bad place. This was Jonah.

God called Jonah to go and preach the message and represent God in Nineveh. But Jonah ran in the opposite direction as far as he could go. Later in the book we come to learn why Jonah was so resistant to God’s call – Jonah could not come to terms with the possibility that this mission might actually be successful. Jonah was not prepared for such ‘evil’ or dysfunctional people to change for the good. Jonah, unlike Solomon, was stuck in a negative mindset about such people.

As the story continues, after three days and three nights in a whale’s belly to think about things (together with his miraculous rescue), Jonah finally did what God had asked him to do. And in chapter three of the book that bears Jonah’s name, we read of the remarkable outcomes. And this from a reluctant missionary – how much better might it have been if Jonah had been really enthusiastic.

We read a lot in the Old Testament that general ‘wicked’ and unjust living in a city would eventually lead to its overthrow. God’s prophets often had to seek to correct Israel itself along these lines, which was at times met with stubborn resistance and thus subsequent military overthrow and exile. The warning to Nineveh (3:4) was “Forty days more, and Nineveh shall be overthrown!” As we come to see later, Jonah’s mindset actually was … ‘I can’t wait for forty days to pass and then it will be over for Nineveh and I can go back home’.

Yet this was not God’s mindset, and clearly God had already been working and preparing in Nineveh, because we see how quickly and how positively the people there respond (3:5). If we fully had a grip on how corrupt life in Nineveh was, God’s personal intervention may seem improbable, and the outcome even more so! Yet, God can and does seek to draw people from the ends of the earth to himself, and attract worship and prayer even from those who do not yet fully know him [in all his biblical revelation], and answer the prayers of those who do not yet belong to his covenant people (C J H Wright). Desperation is often a prayer in itself!

We read that the people of Nineveh now “believed God” and, as evidenced by their fasting and wearing of humble sackcloth, they sincerely ‘repented’. This was all a pretty good result from a one sentence sermon!! Some people are right on the verge of embracing God, they are just waiting for a personal invitation. Whether there was a fear concerning  impending doom, a sense of guilt, or whether there was a desire for a different future, the people of Nineveh were ready. Then followed the king in the groundswell of humility and belief (3:6). This is exactly the response prayed for by Solomon at the dedication of the temple.

So you would have thought that Jonah would be overjoyed … but we read (4:1): ... this was very displeasing to Jonah, and he became angry. As mentioned earlier Jonah had written Nineveh off, and he would have been quite happy when destruction came! Surprisingly and threateningly for Jonah, the people of this city were ready for change – a response that Jonah was not prepared for and didn’t like. As we read on in chapter four we see that Jonah actually did understand God’s character and way of thinking (4:2 – gracious, merciful, patient, abundantly loving), but still could not accept this positive outcome for Nineveh.

Jonah’s desire to die rather than change his mindset was replicated, for those familiar with Victor Hugo’s book “Les Miserables”, in the character of the stringent policeman Javert, who could not accept that the former ‘criminal’ Jean Valjean had been able to change so dramatically and become a beacon of the community.

So God had a bit of work to do on Jonah’s spirit to bring him into line with God’s way of thinking and acting. Do we ever pray for a person or witness to our faith while still harbouring thoughts that we may not really want this particular person to receive God’s grace or be accepted by God? Can we accept that even someone who has hurt us deeply can be forgiven and restored to relationship with God? Do we speak the truth of God’s mercy easily amongst ‘insiders’, but apply it sparingly to ‘outsiders’? If you read on in chapter four, you see God taking Jonah through a little life scenario that exposes Jonah’s small-mindedness which has totally blocked out any broader concern for the world that God loves.

God, as we see in the dramatic and magnificent final verse in the book of Jonah (4:11) has an emotional investment in all of his creation. What God has created and originally deemed “very good”, God will want to redeem and facilitate re-creation. We do not have that level of investment, for we did not create the world and all its inhabitants, but we are clearly called to embrace God’s level of connection and investment, and thus grow in our care and concern for other people’s situations. Solomon understood, then Jonah has been challenged to accept this (and we wonder what might been recorded in chapter five). Our ultimate example, Jesus, lived out God’s love and compassion day in and day out of his three year ministry.