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.