Sunday 7th January 2018 - either Epiphany or Epiphany 1

Epiphany is Saturday 6th January 2018. If celebrated on 6th January then Sunday 7th January is "1st Sunday of the Epiphany" = "The Baptism of the Lord." There is provision for Epiphany to be celebrated on Sunday 7th January and The Baptism of the Lord to be celebrated on Monday 8th January. Below I give readings for each feast day.

EPIPHANY

Theme: Coming of the Wise Men / Light to the Gentiles / Light of the World

Sentence: Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him. (Matthew 2:2)

Collect:

O God, by the leading of a star

you revealed your Son Jesus Christ to the gentiles;

grant that your Church may be a light to the nations

so that the whole world may come to see

the splendour of your glory;

through Jesus Christ our Lord. Amen.

Readings:

Isaiah 60:1-6
Psalm 72
Ephesians 3:1-12
Matthew 2:1-12

Commentary:

Isaiah 60:1-6

The resonances with Matthew 2:1-12 are easy to see. Most obviously in v. 6 'gold and frankincense', among the gifts of the wise men. But the theme of light and darkness is also important. The prophet sees Israel as a beacon to the nations. Jesus will draw homage from the nations, represented through the visit of the wise men after his birth to present their Isaianic gifts.

Psalm 72

In original intent this psalm is a prayer for the prosperity of Israel's king ('of Solomon' in the superscription). It envisages among other signs of that prosperity that foreign kings will bring expensive tribute to him. The reason for connecting this psalm with the Epiphany when wise men (possibly kings) brought tribute to baby King Jesus is obvious.

Ephesians 3:1-12

The coming of the wise men from foreign lands in Matthew's Gospel, celebrated as the 'Epiphany' or revelation of the gospel to the Gentiles, is a landmark in the history of God's people. Israel has been the chosen nation living in the promised land: an exclusive people, partly required by allegiance to their god, YHWH, unique to them and distinctive among all the gods of surrounding peoples, and partly resulting from the circumstances of being enslaved in Egypt, exiled to Babylon and encircled by oppressive empires of Greece and Rome, each exerting force against their holy way of life. YHWH, the God of Israel was God of the world, but the world was generally expected to convert to Israel if it wanted to follow Israel's God. In other words, a Gentile needed to become a Jew to be truly counted among God's people.

Matthew tell us the story of the Gentile gift-bearers as part of an explicit but soft line within his gospel in which he makes clear that God is happy to include Gentiles as Gentiles among his people now redefined as the kingdom of God/heaven (alongside Matthew 2:1-12 note also the references to Gentiles in the genealogy of Jesus, 1:1-17; and the Great Commission, 28:16-20). Likely Matthew completes his gospel writing after Paul's apostleship is completed. That apostleship, described in this Ephesian passage, broke open the Jesus movement which was strongly Jewish, and challenged it to include Gentile followers of Jesus who remained Gentile (e.g. by not being circumcised).

Paul's contribution, both as a theologian with new insight into God's global purpose and plan and as an evangelist with a divine commission to preach the gospel to the Gentiles, was to boldly challenge the assumptions of his fellow apostles that Christianity was inescapably Jewish. Not so, said Paul. Ephesians (including today's passage), Galatians and Romans are the epistles in which Paul's reasoning for inclusion of the Gentiles as Gentiles in God's people are laid out.

Matthew 2:1-12

In this story Matthew opens up several important themes for his gospel. One, already noted in comments above, is that the coming of Jesus as the Christ of God is an event of significance for the whole world, for Gentiles as well as for Jews. That Gentile or foreign world which surrounds Israel is represented by the Magi or wise men who come bearing gifts. (Note, by the way, that there were three gifts but no mention of how many wise men!)

Two, Jesus is a light for the Gentiles, thus a star is seen guiding them towards the presence of God on earth (Emmanuel). Hence 'Epiphany' or manifestation: a revelation of a significant divine intervention in the world comes to the Magi who respond by seeking out the 'one who has been born king of the Jews' (v. 2). This revelation draws them not to seek further wisdom but to worship the king. Luke betrays no knowledge of the Magi coming to worship Jesus but he records for us the acclamation of Simeon when Jesus is presented in the Temple. This acclamation accords with the Matthean story: 'For my eyes have seen your salvation, which you have prepared in the sight of all nations: a light for revelation to the Gentiles' (Luke 2:30-32).

Three, Jesus is caught in conflict from the beginning of his life. Any story in which the protagonist dies an unnatural death needs to provide an explanation as to why the protagonist dies. Each of the gospel writers provides this explanation (spoiler alert: it's complicated). But each of the gospel writers has a slightly different starting point for when the conflict either begins or begins to be signalled as imminent. Thus, to return to Luke, Simeon forecasts future conflict for Jesus and sorrow for Mary (2:34-35). Mark offers a hint of conflict to come in an early story of exorcism (1:21-24) but the first murmurings of opposition come in 2:6-7).

Here in Matthew's Gospel, Jesus is a rival to Herod. His birth, announced by the wise men as the birth of the king of Israel (2:2), disturbs Herod and sends him into a literally murderous rage (2:16-18). Neither this Herod (the Great) nor one of his successors will kill Jesus, but his execution will come because something to do with the kingly status and manner of Jesus disturbs the power structures of Israel, both religious and political structures. Pilate will place a charge against him on the cross, 'This is Jesus, the king of the Jews' (Matthew 27:37; also Mark 15:26; Luke 23:38; John 19:19).

EPIPHANY 1 = BAPTISM OF THE LORD

Theme(s): Baptism // Baptism of Jesus and our baptism // Baptism in water and the Holy Spirit

Sentence: 'I have baptized you with water; but Jesus will baptize you with the Holy Spirit' (Mark 1:8)

Collect:

Open the heavens, Holy Spirit,
for us to see Jesus interceding for us;
may we be strengthened to share his cup,
and ready to serve him forever. Amen.

Readings:

Genesis 1:1-5
Psalm 29
Acts 19:1-7
Mark 1:4-11

Comments:

Genesis 1:1-5

We read the first part of the creation story today because the 'beginning' of creation is the beginning of the story of humanity which goes horribly wrong and the 'beginning' of the gospel begins as Jesus comes to John to be baptised, a beginning of a new story of creation in which Jesus dying on the cross begins to unravel what has gone horribly wrong.

In that first beginning the Spirit of God 'was hovering over the waters' (Genesis 1:2). In the second beginning, Jesus is baptised with water and the Spirit (in a sense) hovers over Jesus in his baptism and descends on him as a sign of God's favour and as an action in which Jesus is empowered for his work in unraveling what has gone wrong for humanity.

Psalm 29

This psalm is about the 'voice of the Lord' (3 etc). This voice is powerful and gives effect to God's will. The psalmist could speak simply of God's 'word' and its effects (including the commands which bring forth creation, Genesis 1) but by focusing on the 'voice' which utters the word of God, the psalmist emphasises the power of God's speech.

Acts 19:1-7

This is a very curious and very interesting episode in the history of the early church. It's curiosity lies in the bits of the narrative that raise more questions than answers. What kind of disciples or 'disciples' hear about Jesus but get baptised with John's baptism and not with Jesus' baptism? Were these disciples followers of John (with some knowledge of Jesus) or followers of Jesus (with some absence of knowledge of Jesus and his ways)?

The interest in the passage lies in its witness to the spread and endurance of the influence of John the Baptist. Here in Ephesus (i.e. in Turkey) either Ephesian people have been baptised into John's baptism or people who have been baptised into John's baptism have dispersed from Galilee/Judea to a city faraway.

Setting aside the historical interest in the influence of John the Baptist and (arguably) on the muddied waters of teaching and practice for some believers as they received both Baptist and Jesus traditions, the point Luke is getting across to his readers is a familiar one from other stories he tells: the hallmark of a believing disciple of Jesus (i.e. of a Christian) is reception of the Holy Spirit.

This is the same Holy Spirit who came upon Jesus when he was baptised. Between the gospel reading and this reading today, we should gain and hold to a conclusion that baptism with water 'in the name of the Lord Jesus' is integrally associated with the baptism of the Holy Spirit which Jesus pours out on all who believe in him.

Mark 1:4-11

If the 'beginning of the good news about Jesus the Messiah' occurs in the prophetic imagination of Isaiah (and Malachi), Mark 1:1-3, the beginning in terms of Jesus' own life, according to Mark, lies in the appearance of the adult John the Baptist (4).

John comes, as predicted by the prophets, to prepare the way for the Messiah called Jesus. He does so with a ministry of preaching, baptism and special premonition about the superiority of the one whose way he is preparing (4-8).

That Jesus is in an entirely different league to John the Baptist (who, to all appearances, interpreted in the light of the scriptures of Israel, is a prophet in the mode of Elijah) is underscored not only by John's description of his place relative to Jesus (7) but by the significant, category difference between their respective baptisms (8).

John baptises with water, Jesus will baptise with the Holy Spirit. One offers an outward sign of inner change (note that people were baptised by John in conjunction with repentance from and confessing of sin, 4-5); the other will offer divine power to change from within (8).

With the scene set by Mark, Jesus arrives (9). Jesus belongs to Nazareth, a town in Galilee (9) and he finds John at the Jordan river where John baptises him (9). So far so like everyone else ministered to by John. But as Jesus comes out of the water 'he saw heaven being torn open and the Spirit descending on him like a dove' (10). The implication is that only Jesus experiences John's baptism in this way, that is, with a baptism of the Holy Spirit superimposed on his baptism with water. To seal the matter of the specialness of the occasion, 'a voice came from heaven' (i.e. the divine voice) citing words recalling (at least) Psalm 2:7 and Isaiah 42:7, "You are my Son, whom I love; with you I am well pleased" (11).

What do these words mean? We should take care not to read too much into these words! As Mark tells the story of Jesus (perhaps around 60 or 70 AD), he is not telling us that the Trinitarian Father God declares that the Trinitarian God the Son is now present on earth. (Though we need not jump in an opposite direction and declare that these words are inconsistent with the later agreement of the church about the Trinity). Rather, Mark likely is understanding that Jesus is a fusion of the 'king of Israel' (knowing that the words in Psalm 2 similar to these applied to the ancient kings of Israel) and of the promised 'suffering servant' of Isaiah's 'Servant Songs', of which Isaiah 42:7 is a part.

In short, the declaration of verse 11 is coherent with Mark already declaring that Jesus is 'the Messiah' or Anointed One of God (see 1:1). Indeed the coming down of the Spirit on Jesus is the anointing direct from God of that symbolised by the pouring of oil in ancient Israelite enthronements.

The Messiah has come. Israel has a new king. But this king is not as other kings have been, and God is with this king in a special way, marked both by the descent of the Spirit on him and by the declaration of 'love' and 'pleasure' in verse 11.

Sometimes we talk about 'love coming down at Christmas' and Christmas messages often emphasise 'God loves everyone.' The twist in this reading is that God's love comes down on 'my Son' and if we ever doubt that God's love for everyone could possibly include you or me, then we can be sure of this: that when we belong to Christ we belong to the One whom God loves and so we too are loved.

From another perspective, this reading might challenge us about the meaning of baptism for each baptised believer in Christ. Christ came to baptise with the Holy Spirit. Christ himself at his baptism received the Holy Spirit. The reality of water baptism is that it offers through a human ritual access to the very Spirit of God. Arguments about how much water or (for that matter) whether a little bit of water from the Jordan River itself makes a difference to the effectiveness of the baptism are beside the point. The great question of baptism is not how much water we have been baptised with but whether the Spirit of God is at work in our lives.

Sunday 31 December 2017 - Christmas 1

Theme(s): Salvation / Messiah has come / Purification of Jesus / Praise God for his great gift of life

Sentence: When the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law. Galatians 4:4-5a

Collect: Ep 2:2

Holy and eternal God,
your Son Jesus Christ has taught us
to learn from the simple trust of children;
give us pure hearts and steadfast faith
to worship you in spirit and in truth;
through Jesus Christ our Lord. Amen.

Readings:

Isaiah 61:10-62:3
Psalm 148
Galatians 4:4-7
Luke 2:22-40

Comments:

Isaiah 61:10-62:3

This joyful song of praise in the mouth of the prophet looks ahead to a great day, a day such as a wedding day, when Israel/Zion/Jerusalem is restored and renewed to be what God intended it to be.

In the context of this day when we read in the gospel of Jesus being received and recognised in the Temple in Jerusalem as Israel's Messiah, the joyful day has arrived: the Messiah has blessed Jerusalem with his presence.

Psalm 148

This glorious psalm envisages each and every part of the universe rising up in praise to God.

Note its division into two halves: 'Praise the Lord from the heavens' (1) and 'Praise the Lord from the earth' (7), with the whole psalm encompassed between repeated 'Praise the Lord' instructions (1, 14).

Its connection with today's theme, the coming of the Messiah to Jerusalem and to the Temple is found in one tiny conception in v. 14, 'He has raised up a horn [the Messiah] for his people.'

Galatians 4:4-7

Paul notoriously offers few signs of knowing the biographical outline of the life of Jesus (as found in the four gospels). But there are a few, and today we read one of them, 'born of a woman, born under the law' (4).

Paul being Paul, this sign of historical knowledge of Jesus is embedded in a theological claim about the purpose of Jesus' being born 'in order to redeem those who were under the law, so that we might receive adoption as children' (5).

The good news of and about Jesus is tremendously good news as we read on in verses 6 and 7. The greatest gift we can receive at Christmas time is not found under a Christmas tree or in a Christmas stocking. It is the gift of life as Spirit-filled children of God, no more slaves to sin but heirs to all the God who is now our 'Abba, Father' gives us.

Note a particular connection to our gospel reading which tells us of an instance in the early life of Jesus when his parents followed the requirements of the Law of Moses, thus underlining Paul's statement that Jesus was 'born under the law' (4).

Luke 2:22-40

The purification of Jesus is an interesting story, technically speaking, inasmuch as it is ambiguous what ceremony is being followed in terms of the Law as we read it in the Old Testament.

Luke 2:23 refers to Exodus 13:2, 12, 15 (which is a general instruction re consecration of every firstborn male) and Luke 2:24 refers to Leviticus 5:11 (but this Levitical instruction concerns a sin offering) and to Leviticus 12:8. But the latter refers to the purification of the mother alone and not to the father or the newborn - note that Luke talks about 'their purification' in verse 22.

Thus from a technical, legal, scriptural perspective we may wonder whether Luke is referring to a ceremony not prescribed in the Law.

But from Luke's own perspective, as a theological historian concerned to centre the story of Jesus on Jerusalem (and the spread of the gospel as a movement from Jerusalem to Rome), this rite of purification enables him to locate the infant Jesus in Jerusalem soon after his birth, and in the Temple in particular.

When we think in that way, that is, from a narrative point of view, we see Luke using this incident to develop his theme of Jesus as the true lord or king in a world dominated by the Roman Caesar.

First, King/Lord Jesus as an infant grows up in the right way, connected to the city of God, to the Temple of God and, via Anna and Simeon as elders of Israel, to the people of God. Note how Simeon looks forward to seeing 'the Lord's Messiah' (26). In this context, 'Messiah' means the anticipated anointed king or lord sent by the Lord God to Israel to take up and fulfil the promise made to David that he would always have a dynasty. Anna and Simeon constitute a powerful recognition and reception of baby King Jesus: from the beginning, as befits a true king, the king is recognised and received as king.

Secondly, King/Lord Jesus grows up in the right way, both as one who fulfils the Law and its requirements (39), and as one who grows in wisdom and receives continuously the favour of God (40).

Thirdly, Luke weaves into the story the future life of the infant, one in which suffering will feature in order that Israel might be restored (34-35, 38). This king is a rival to Caesar, but not as kingly rivalry was understood in those days, in terms of competing power, privilege and prestige.

A strong clue that this king is of a different kind to Caesar lies in the characters of Anna and Simeon. They themselves are not part of the power structure of Israel, let alone of the Empire. Relative to established power structures of the day, they are nobodies. Neither is described in terms of any role, not even in respect of some kind of priestly service within the Temple. Each is simply a faithful believer in the God of Israel who devotedly pursues through quiet activity such as 'fasting and prayer' (37) the fulfilment of the ancient promises of God. They 'see' what the authorities do not and their faith is rewarded (Hebrews 11 applies to them).

In other words, Jesus the king/lord of Israel is not going to be the kind of king who is recognised as his sword gleams in the light of the sun as it is waved to signal the start of a battle. He will be recognised by the eye of faith, he will be received by those intent on doing God's will. His power will be expressed in suffering and exerted in the hearts and minds of those able through the Holy Spirit to see his true character as God's Messiah.

The preaching challenge here is not to express all this as an abstract exercise in types of kingship, contextualised into academic thoughts about Luke's aims as a narrator. Rather, we should preach the Jesus Christ who continues 2000 years later to challenge all worldly power, offering a different way to be human than to be enslaved to human power, let alone be ambitious to secure it for ourselves.

Nearly at the turn of another year, we usefully can reflect on what kind of people we will be in the New Year, noting how horrible the past year has been as people have exercised power malevolently and all too often in the name of 'religion.'

Christmas Day 2017

From the NZ Lectionary 2018 (i.e. Advent 2017 - end 2018)

What is a resourcer of preaching to do with this array?! What I hope will be helpful, being realistic about my time, is that I offer comments on four readings, Isaiah 9:2-7, Titus 2:11-14, Luke 2:1-14 and John 1:1-14.

Isaiah 9:2-7

In this prophecy, as originally given, the hope and expectation concerns restoration of the greatness and supremacy of the Davidic throne.

At the point of writing, Israel's situation is oppressive: note the implicit violence of the language of "yoke," "bar," "rod," and "boots" in verses 4-5.

Verse 4's reference to "Midian" is a recollection of story of Gideon's defeat of Midian (Judges 7:15-25).

Verses 6 onwards celebrate the birth of a new David (perhaps, at the time of writing, the birth of Hezekiah). Christian readers of these verses have read these verses as perfectly correlated with the birth of Jesus and his subsequent growth to be the adult preacher and leader of the Kingdom of God

Titus 2:11-14

11: In the life, death and resurrection of Jesus Christ, the grace of God has appeared (been manifested) to the world. "Bringing salvation to all" is enigmatic: does it imply that all will be saved? At the very least it is stating that the salvation the Saviour brings is available to all humanity.

12: The coming of the Saviour (the birth and life of Jesus Christ) and the expectation of his return to earth (v. 13) creates a "present age" in which we (followers of Jesus Christ) need to know how to live. Paul thus speak of the same "grace of God" which has saved us also working within us to train us to "renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly."

13: This training scheme (so to speak) endures "while we wait for the blessed hope and manifestation of the glory of our great God and Saviour, Jesus Christ." Christ is unseen in our midst during this time but we will know when he comes in glory because it will be manifest among us. Note the rare occasion here when Jesus Christ is identified within the New Testament as God.

14: Who is Jesus Christ? Three notable characteristics are mentioned in this verse.

First, "who gave himself for us" (see also Galatians 1:4; 2:20; Ephesians 5:2; 1 Timothy 2:6). Christ came for our sakes and in his coming gave himself over to death that we might live.

Secondly, "redeem us" or, in the context of Paul's day, buy us out of slavery (to Satan, to sin): see also Romans 3:24; 1 Corinthians 1:30; 6:20; 7:23; Ephesians 1:7; Colossians 1:14; Mark 10:45). Christ gave himself in costly sacrifice that we might be redeemed.

Thirdly, "purify for himself a people of his own": see also Deuteronomy 7:6-8; exodus 9:5-16; 1 Peter 2:9. Christ came to restore and enlarge the people of God, according to the promises made long ago to Israel (see above, Isaiah and Psalm readings).

Luke 2:1-14

There is a wonderful but quite technical debate within the first few verses of this passage concerning the reference to Quirinius and thus to the time of this registration (census). In short, the debate concerns whether we can match what we know of Quirinius as a Roman official and the time when we think Jesus was born (according to Matthew's chronology which places Jesus' birth before the death of Herod the Great). See here for a discussion of the issues.

We can be sure about what Luke is attempting in these first few verses. First, he is locating the birth of King Jesus in the world ruled by another king, the Roman emperor Augustus (1). The whole story of Luke-Acts tells us how the king born in Bethlehem, via the preaching of his apostles, became a rival king to the Emperor in Rome itself. Secondly, he is explaining how Jesus of Nazareth (i.e. Jesus who grew up in Nazareth) nevertheless was born in Bethlehem, some distance away (2-4). Thirdly, he is connecting the birth of Jesus as king with the house of David, the greatest King of Israel (4, 11).

Of course for there to be a baby there needs to be a birth, and with the preliminaries of time and place out of the way, we finally read that Jesus is born (6-7). Note how the specific location of his first days/weeks of life "in a manger" is a tiny detail within these verses. Do we make too much of this when we talk much of Jesus being born in a stable, seemly unwanted in the inn? Nevertheless, in a passage mentioning Augustus and David, the reference to Jesus being placed after birth in a feeding trough underlines the obscurity of Jesus' beginning to his life: he is born in Palestine (at the edge of the Roman Empire), in Bethlehem (an insignificant village relative to the great city of Jerusalem) and placed in a manger (outside of ordinary human residency).

Why do we then meet shepherds (8-14) as the first people, in Luke's telling, to greet the newborn king? Obviously we must speculate as Luke gives no hints. But shepherds in the context of associating Jesus with King David (the shepherd king) suggests that shepherds are very appropriate as a group to recognise the new Shepherd King Jesus.

They are good shepherds, incidentally, because in the middle of the night they are "keeping watch over their flock" (8) Understandably they are afraid when unexpectedly an angel appears, the glory of the Lord shines around them and they hear a voice (9-10). Everything here, including the fear, is redolent of many instances in the Old Testament when the angel of the Lord appears to a person or a couple or a group. As then so now the first words of the angel are "Do not be afraid" (10). The angel has not come to judge the shepherds but to announce good news to them and to ask them to be part of the celebration of that announcement, which is "good news of great joy for all the people"  (10-11).

Verse 11 piles on the titles for Jesus! He is "A Saviour, who is the Messiah, the Lord." With these three titles the angel is saying that the newborn baby is the full fulfilment of all Old Testament prophecies about the one who would come to restore Israel (see, again, our passage from Isaiah above, as one such prophecy). And "Lord" is particularly significant as it equates Jesus with God himself (since the exclusive name of the God of Israel, YHWH, is translated by the same Greek word, kyrios, in the Greek Old Testament).

Verse 12 adds a little to the meaning of the manger. How will the shepherds know where to find this baby? (Remember, no GPS, no cellphones in those days!) Presumably more than one baby was born at that time. But only one had been placed in a manger. The others would have been in their cots and cribs in their homes. A few questions in the nosy, gossipy community of Bethlehem and the shepherds would have easily found the baby-in-a-manger.

With a final burst of song, verses 13-14, the angels were gone and the shepherds were on their way to Bethlehem (15). But what a burst of song it was. What would we give in the world today for the simple matter of "peace"?

John 1:1-14

From the heart of God (verses 1, 18) comes the Son of God to be one of us (verse 14). As one of us, this Son, who is also the Word of God (verse 1), that is, the disclosure or revelation of the otherwise unknowable God, lived in a hostile world, in which the choice to accept or reject the Son is made (verses 10-13). Since the Son who is the Word has been with God from the beginning (i.e. before creation, verses 1-2), the Son has always been a lifegiver, a bringer into being of all things (verse 3) and this lifegiver has come into the world to bring life, the kind of divine liveliness that is also light in the darkness of the world which is naturally hostile to God (verses 3-5, 9).

All this inspiring, awesome talk of God (theology) and of the Son of God (Christology) is a very big picture approach to God at work in the world, a form of theological-cosmological narrative, but this reading connects to the other gospel narratives which are forms of theological-historical narratives by virtue of reference to John (the Baptist) in verses 6-8. John is the "witness" who is not the light but testifies to the light.

But to see Jesus is to see much much more than an historical person. Through Jesus we see the glory of God (verse 14), in fact through Jesus we see as much of God as we can ever see as humans confined to the dimensions of ordinary life (verse 18).

ALTERNATIVELY: one comment on Isaiah 9:2-7; Titus 2:11-14; Luke 2:1-14

What kind of news drives the shepherds to leave their flocks in the middle of the night to race to a stable to worship a baby? To call the news 'good news' is accurate - that is the meaning of 'gospel' - but not very helpful. A better sense would be to call this news the 'best news ever.' All the good news in the world - the birth of a new baby, a promotion with massive pay rise, the All Blacks winning the World Cup three times in a row ("Come, 2019!!") - falls well short of the news which sets the shepherds racing to the stable. They hear the best news ever. We hear it too in our four readings. Isaiah, centuries ahead of the actual birth date of Jesus, celebrates the best king ever. The psalmist celebrates God as the best God ever and sneaks in a preview of God coming to earth. Paul writing to his friend and colleague Titus reminds him that what happened in the birth of Jesus was nothing less than the appearance of the generous, unconstrained love of God which brought salvation for all (v.11).

In Luke's gospel the angel announcing this best news ever says it is of 'great joy for all the people' (v. 10). There is that word 'all' again. What on earth could the best news ever be when it is best news for everyone?

Going back to Titus, Paul lays out this best news ever in terms of our relationship with God. What state is that relationship in for humanity? What state is that relationship in for you and for me? If all were well there would be no need for talk of salvation, for peace and goodwill. But all is not well. The relationship has been broken. Instead of peace there are wars between countries and bitter conflicts between individuals. Instead of prosperity for all there is a growing gap between rich and poor. Instead of sober, pure living we inhabit a world drenched with pornography and awash with liquor and drugs.

It is a wonder God has not washed his hands of us and left us to our own selfish devices. Or even wiped us from the face of the earth. That would be bad news. Instead we have the best news ever,

"For the grace of God has appeared, bringing salvation to all.'

God is not deterred that we have rejected him and spurned his will for our lives. Instead God has entered our world, hiding his glory, taking on the ordinary life of a baby who will grow to be a man. That man will die on a cross a death which absorbs all the bad stuff so the rift between us and God can be healed. Only with that healing can the world itself be healed.

Each Christmas we pause to celebrate this gift from God full of possibility for a new world. The challenging edge to this message is what we are going to do about it for the next 364 days! Something or nothing?

Sunday 24 December 2017 - Advent 4

This year, listening around the traps, Advent 4 being the same day as Christmas Eve, I notice that some parishes feel they are in a quandary. Perhaps the quandary is best expressed via the question, "Will people turn out for church services two days in a row?" Of course, as I saw observed on social media, we ought to be pleased to have opportunity to partake in the eucharist on a daily basis! Nevertheless the realities of Christmas celebrations with family/families means that faithful parishioners will be making calculations about the use of time between dawn on 24 December and dusk on 25 December! Here I post reflections in the usual way for Advent 4 but also, above, post reflections for Christmas Day itself.

Theme(s): Promise and fulfilment / Mary's faithful obedience / Mary as model disciple / God's power and persistence

Sentence: Here am I, the servant of the Lord; let it be with me according to your word (Luke 1:38)

Collect:

God of all hope and joy,
open our hearts in welcome,
that your Son Jesus Christ at his coming
may find in us a dwelling prepared for himself;
who lives and reigns with you and the Holy Spirit,
one God now and for ever. Amen.

Readings:

2 Samuel 7:1-11, 16
Psalm = Luke 1:47-55
Romans 16:25-27
Luke 1:26-38

Comments:

We are getting towards the "business end" of Advent. These readings draw us closer to the "advent" of Jesus Christ as a baby born to be king. In 2017 "closer" means "tomorrow"!

2 Samuel 7:1-11, 16

It is all but impossible to imagine what it would have been like to be an Israelite on the original Christmas eve, pondering this reading from the Israelite scriptures, trying to make sense of this promise in a land ruled by the Roman emperor via dodgy governors with some power also delegated to a locally derived king, Herod, of whom many things could be said, but not the declaration "Herod is in the Davidic royal line."

Had God made a false promise to Israel in 2 Samuel 7:16? In what sense could anything about contemporary Israel be said to fulfil this promise? Of such questions without obvious answers was fervent expectation about the coming Messiah born - the expectation which would dog Jesus' ministry as people sensed he was the Messiah and pressed him to conform to their expectations!

We, today, can ask another kind of question of 2 Samuel 7: what kind of God says one thing in one passage and does another thing according to another passage? That is, what kind of God says - according to a plain reading of 2 Samuel - "there will always be a physical succession of kings descended from David" and then presides over a history of Israel which loses that succession and works through that unfolding history to bring a king into being who will forever be king, but not as a physical person seated on a human throne in a palace in Jerusalem?

First, the God of Israel is the God who takes human sin - rebellion against the will of God - seriously and treats it consequentially. Israel temporarily loses its Davidic line of kings because of its rebellion, partially expressed through David's kingly descendants who sinned as much if not more than their citizens and partially expressed through the Israelites themselves who continued after David to compromise their worship of the one true God with worship of false gods. (Yet this observation is itself complicated in respect of the Old Testament. The consequences of sin on the Davidic line is a major theme through the history told from Deuteronomy to 2 Kings, but an alternative history, told in 1 and 2 Chronicles consistently underplays the consequences of sin).

Secondly, the God of Israel reserves the right to fulfil the promises he makes to Israel on his own terms. God remains God over his promises and is not bound by how we have heard the promises. Thus God, in the long term of history, does fulfil his promise in 2 Samuel 7:16, but converts the succession of Davidic kings into a single but successful Davidic king, i.e. Jesus Christ, who will live forever.

Thirdly, we then see that the God of Israel is a God who never gives up on his people. The constant straying of God's people from the will of God aligned with the promises of God does not make God give up on his people, but it does mean God works in a new way to make his promises come true.

Psalm = Luke 1:47-55

Quite rightly today our psalm is not drawn from the Book of Psalms but from the lips of Mary the mother of our Lord as she bursts into joyful song as a response to what God is doing in her.

Note the way in which the opening line, "My soul magnifies the Lord" (46) sets the tone and the theme for the rest of the song. It is a magnificent magnifying of the greatness and goodness of the Lord.

Note also, in terms of the discussion above about God's promise to David (2 Samuel 7:1-11, 16), that Mary here reaches even further back in the promises of God concerning God's people to the "promise he made to our ancestors, to Abraham and to his descendants forever" (55).

All the promises of God find their fulfilment in Jesus Christ!

Also note the deep, provocative political themes in the song: the world is not right and it is going to be put right. At the end of 2017, in a world of wars, climate change, refugees, homelessness and growing inequality, we could sing the Magnificat as a political anthem to spur us on to a better 2018.

Romans 16:25-27

What is God up to? Generally? Eternally? Through Christmas? On the cross? In the garden with the empty tomb? In the past of Israel in its history, from Abraham to the present time when Paul wrote these words?

Here Paul nails the answer to all these questions!

God has been working out a purpose for the whole of humanity (Jews and Gentiles) which for a period has been "kept secret". That purpose "is now disclosed." The disclosure is described by Paul in two ways. First it is the content of "my gospel and the proclamation of Jesus Christ."

Secondly it is revealed "through the prophetic writings [] made known to all the Gentiles."

This second description must mean that the exposition of the prophetic writings of Israel in the light of Jesus Christ is the unveiling of the secret hidden there until the coming of Jesus Christ brought out the true meaning of these writings.

What is God's purpose for Jews and for Gentiles? Paul says it is "to bring about the obedience of faith." The phrase "the obedience of faith" has already occurred in Romans 1:5. When we find things said at the beginning and at the end of a biblical writing, they are very important! What God wants is a people in a relationship to God which goes beyond lip service and outward signs of compliance to an inward trust and heartfelt following of God's will.

In other terms, and bearing the whole 16 chapters of Romans in mind, the answer to the question of what God is up to is this: God wants a people characterised by "obedience of faith." He has sought this via covenantal relationship with Israel. He now seeks this for the whole world, for Israel and non-Israel. The key even in this being worked out is the coming of Jesus Christ as the crucified one, for through Jesus God is reconciled to the people, both Jew and Gentile, who have broken relationship with him.

Luke 1:26-38

There is at least a sermon, an apologetics essay and an exercise in prophetic correlation to be developed from this passage.

The sermon is about God's work in our lives and how we should respond to God. In this sermon we would draw out the example of Mary responding to the doubly shocking message that she, a virgin, would become pregnant, and the child she would bear would be the Son of God. In this example, Mary is very human (being perplexed and asking questions (29, 34). But she rises above her confusion to declare, as a model disciple, "Here I am, the servant of the Lord; let it be with me according to your word." (38) Are we available to God? Are we willing to work with God according to his will? Even if it turns our lives upside down?

The apologetics essay ... which I earnestly commend is not confused with the sermon. The Christmas season is not the time to indulge in speculative reasoning about how a virgin birth can (or cannot) take place. We gather in church at Christmas time to celebrate the birth of Jesus not to argue about the circumstances of his conception! Our progress through the season of Advent looks forward to the coming of Jesus and anticipates the celebration of his birth. Speculative thoughts on human biology can be dealt with on another occasion (and, in my view, that should not be through a Sunday sermon but through a midweek parish Bible study).

With those thoughts as constraints as to where our arguments and speculations might be expressed, note what this passage attests to in respect of the conception of Jesus: the conception of Jesus is the work and will of God. God chooses Mary to be the mother of God's Child. The wisdom of God is displayed in choosing a woman who is about to be married and thus about to form a household in which the Child will be humanly brought up in security, stability and love.

That Mary is a virgin means there is no confusion about the father of the baby she will bear: God is the father (biologically) and God is the Father (spiritually, the source of all life in creation). Mary's virginity also enables no confusion about the status of Jesus as both a holy person and as 'Son of God' (35). From conception itself this baby, conceived through God the Holy Spirit 'come upon you' and (the same thought expressed differently, in parallel) 'the power of the Most High will overshadow you' (35), will be divine and human.

It seems terribly modern and up to date to display our scientific knowledge of how babies are conceived and thus to wonder just how such a conception could take place. From such a questioning stance it is then easy to entertain theories about an all too human conception which is conveniently-for-theology-about-Jesus repainted in terms of divine conception. But the passage tells us that Mary, Luke and (no doubt) Joseph knew as much as us about the basics of conception: both a man and a woman are needed for conception to take place. It is biology not theology which informs Mary's question in verse 34, "How can this be, since I am a virgin?"

Thus the angel moves to assure Mary that the impossible is possible. First Mary is reminded of a nearby miracle of conception: Elizabeth, her relative, who was known to be barren, in old age has conceived a son. But this miracle is not quite what is being talked about with Mary. From earlier in Luke's Gospel we know that the miracle was that Zechariah and Elizabeth together conceived this child - a miracle in keeping with a succession of such conceptions in the Old Testament. So, secondly, the angel assures her that the power of God is even greater, "For nothing is impossible with God" (37).

An exercise in prophetic correlation: again, my suggestion is that this exercise is not confused with the sermon from this passage. It is important that we find in the gospels signs that Jesus Christ, in each and every important part of his life, from conception to resurrection, fulfils God's will foretold long ago. The importance concerns both the power of God's Word (what God says about the future comes into being because God's will is greater than the ordinary course of events in human history) and the meaning of God's Word (when God makes a promise, it is fulfilled - ultimately the promise of God being fulfilled in Jesus Christ is the promise that Israel is and will be God's people). But it is a moot point whether a congregation comes to hear God's Word at a Sunday sermon in terms of "Look over here, this Old Testament verse says X will happen, then look over there, this Gospel verse says X has happened." The danger with such an exercise is that we unwittingly convey the impression that God is a divine magician or manipulator whose impressive achievements consist of making history fit previous prediction.

Our challenge as preachers is to point our congregations to the God revealed in Jesus Christ, that is, to the God who may be trusted to keep his Word, including to fulfil all his promises to us. Further, our challenge is to present Jesus Christ as the fulfilment of those promises rather than to present a series of predictions of which we can say, "Look, these predictions have come true."

With that in mind, our Old Testament reading today lies in the background to this passage from Luke. God's promise to David that "Your house and your kingdom shall be made sure forever before me; your throne shall be established forever" (2 Samuel 7:16) is specifically invoked in the angelic message to Mary (Luke 1:32-33). Even his family heritage through Joseph is Davidic (27).

Sunday 17 December 2017 - Advent 3

Theme(s): God's glorious future for God's people / John the Baptist as Witness to the Light / Being ready for Christ's return

Sentence: The one who calls you is faithful and he will do it (1 Thessalonians 5:24)

Collect:

Almighty God,
you sent your servant John the Baptist
to prepare your people for the coming of your Son;
grant that our feet may be guided in the way of peace by those who proclaim your word
so that we may stand in confidence before him
when he comes in his glorious kingdom;
through Jesus Christ our Judge and Redeemer. Amen.

Readings:

Isaiah 61:1-4, 8-11
Psalm 126 (but Luke 1:47-55 is an alternate).
1 Thessalonians 5:16-24
John 1:6-8, 19-28

Comments:

Isaiah 61:1-4, 8-11

Centuries before the coming of Jesus, Israel had been treated to extraordinary verbal pictures of God's future blessing. Some of these verbal pictures feature in the Old Testament readings in Advent. Here is one of the richest of these visions.

Effectively it says that through the Lord's Anointed (i.e the Messiah) all wrongs will be righted and all shortcomings of the world turned into splendid advantages.

In particular the picture is of Israel transformed from plight and blight endured through historical ravaging by conquering nations into a glorious nation, as beautiful and as blessed as garlanded bridegroom or bejewelled bride (10).

What then is always worth contemplating is the manner in which both gospels and epistles take up these once future visions and identify them with their now present experience of Jesus who lived among them and now lives as the Risen One in their midst. It is extraordinary that these visions for the future of Israel become focused in the early church on the One Person, Jesus Christ, and those who now believe that they are identified with him in a new life equivalent to being the new temple and new people of God.

Psalm 126

Of the words of this psalm we could refer to the words above about Isaiah 61! The sense of hope for a better and more glorious future are effectively one and the same.

1 Thessalonians 5:16-24

In chapter five Paul is concerned about the Thessalonians' concern to know when the day of the Lord will be (1). In our passage today, Paul is setting out 'how then shall we live?' when the time of our remaining on earth is uncertain. This setting out has begun in verse 12. In verses 16-22 we are treated to a rapid fire series of directions: rejoice ... pray ... give thanks ... do not quench ... etc.

Each such direction is worth a sermon in its own right. What kind of church would we be if we rejoiced always? (No grumblers!) What happens to our life in Christ as the church when we do quench the Spirit? How do we, in fact, 'not quench' the Spirit?

In verses 23-24 Paul changes tune, a little. We cannot be whom God intends us to be without God's help. So verse 23 is a blessing-cum-intercession. May God enable you to be ready for his coming. Verse 24 is an encouragement-cum-promise. The God to whom Paul prays in verse 23 'is faithful' and in respect of the prayer Paul has just made, 'he will do this.'

How can we grumble when we have such a God?

John 1:6-8, 19-28

Given that last Sunday we had a focus on John the Baptist, our challenge with this reading is to think about the things that are said here which do not repeat last week's thoughts from Mark 1:1-8.

Despite the many differences between John's Gospel and the Gospels of Matthew, Mark and Luke, it is a hard challenge this week because we read one (combination) passage in which a lot of common ground exists between the four gospels!

First, we might note the way in which the references to John the Baptist here also become the means to develop the full status of Jesus in its broadest terms.

Thus to be told in verses 6-8 that John is not himself the 'light' is a reinforcement of the claim that Jesus is 'the light' (not merely the Messiah, Son of God but also). Note how this is introduced in verses 4-5 and developed in verse 9. In verses 19-28 John's denial that he is Messiah or Elijah or prophet is simultaneously a way of saying that the One to whom he testifies is the one who fulfils expectations about those three figures in the theology, history and prophecy of Israel.

Secondly, we might pause on the words in verse 7, 'so that all might believe through him.' Are these words referring to 'He came as witness', that is, to John, in the first part of the verse, or to 'the light' at the end of the first clause of the verse? We should go with the usual Greek understanding that such a phrase refers to the subject of the verb in the first clause, so John has this extraordinary role in proclaiming who Jesus is, a role in bearing witness to Israel that has the ambition that all Israel might believe in Jesus.

The point then would not be to marvel at what John did as a preacher and baptiser nor to reflect on how well he achieved that ambition but to note an implication of what the gospel author is doing here: charting out a role for his readers, those who now have the role of bearing witness to the light, it is through us (and only us) that all will come to believe.

Thirdly, verses 19-28 underline the declaration in verse 11, '[Jesus] came to what was his own, and his own people did not accept him.' Although Jesus is 'The true light, which enlightens everyone' (9), from before the beginning of his ministry there is opposition. John the Baptist makes a (bad pun coming up) splash and the reaction of religious authorities in Jerusalem is to send an inquisitorial delegation not a congratulatory committee.

One of the great questions through John's Gospel which (uncomfortably for those of us who live in post-Holocaust times) constantly presents a clash between Jesus and the Jews is why 1:11 was truthful. Why didn't those who believed in the God of Israel find that God now dwelling among them in Jesus Christ? In turn, that is a great (and difficult) question for all Christians through all subsequent centuries, both in the particular reference to Israel, Why haven't the Jews turned together to Jesus as their Messiah? and in general reference to the world, Why has the world resisted the enlightenment of the Light?

While such questions could be catalytical for your sermon this Sunday, here I will only pause briefly to reflect on the actual opposition depicted in our reading. The questioning stance of the authorities in Jerusalem suggests an anxiety shared in common with past authorities about the ministry of prophetic figures, the anxiety of the establishment facing the possibility of the people turning away from the establishment to a new religious leadership. In turn this suggests that the established leadership of Israel were more concerned about their relationship with the people they led than with the God they served. The latter, surely, lends itself to openness to God doing a new thing among his people.

The obvious point - or perhaps it is not so obvious - is that we worry less about how the leaders of Israel could have gotten themselves into this spiritually precarious position and more about whether we in the church today are open to God being at work among us in new ways. Or, have we become used to a position which is now 'established' and thus threatened when change presents itself?

Sunday 10 December 2017 - Advent 2

Theme(s): Repentance // John the Baptist // Restoration // Patience

Sentence: With the Lord one day is a like a thousand years, and a thousand years are like one day. (2 Peter 3:8)

Collect:

God for whom we wait and watch,
you sent John the Baptist
to prepare for the coming of your Son;
give us courage to speak the truth
even to the point of suffering. Amen.

Readings:

Isaiah 40:1-11
Psalm 85:1-2, 8-13
2 Peter 3:8-15a
Mark 1:1-8

Comments:

As we move through the days of Advent, the season of coming towards Christmas/Christ's Return, we focus this week on John the Baptist, the forerunner to Christ, the prophetic trumpet to Israel announcing Christ's coming. Paradoxically, we note that John the Baptist was not the prophet of Christ's birth but of his mission.

Isaiah 40:1-11

The Book of Isaiah 'changes course' at the beginning of chapter 40. Nearly all scholars divide Isaiah into at least two parts, the second beginning with this passage. Many actually see Isaiah as tripartite, 1-39, 40-55, 56-66. Chapter 39 ends with King Hezekiah (i.e. a king before the exile of Judah to Babylon) but Chapter 40 begins with God speaking tenderly to Jerusalem in a manner which presumes that it has served its term in exile.

But who is doing the speaking, for example, in verse 3 (see also 6) when the author records 'A voice cries out'?

The setting, scholars propose, is the heavenly council (look back to Isaiah 6). The voices which speak up are those of the high heavenly beings who comprise the council. In the dialogue we listen into as we read the passage we find themes and motifs which come together under the general theme of the restoration of Israel.

One of these motifs is that of the Exodus, when enslaved and (voluntarily) exiled Israel was set free and restored to its promised land. Key words here are 'wilderness' and 'desert' (3) and 'the glory of the Lord' (5) which reminds us of the pillar of cloud by day and light by night which guided Israel in its journey through the Sinai desert. Note also 'highway' in verse 3 - the (so called) King's Highway in the area known as the Transjordan was part of the route followed by Israel in the last part of its wilderness journey.

Verses 6-8 takes us in a different direction. What is fleeting and what is permanent? Only the 'word of God will stand forever' (8). This alerts us to the word of God spoken through Isaiah in part 1: in 2:1-4; 31:4-5 and 33:20, the prophet says that God will restore Jerusalem. Now that word is coming to fruition in Isaiah 40.

Somewhat paradoxically the next verses honour Jerusalem (Zion) itself with the role of announcing to the rest of the cities of Israel the 'good tidings' (we could say, 'gospel') that God is present, comes with might, and 'will feed his flock like a shepherd' (9-11).

This last invocation, of the shepherd-king, is full of the promise of restoration. We might think of Psalm 23 and the vision there of the Lord as shepherd who restores the troubled flock to a place of safety, rest and plenty.

Psalm 85:1-2, 8-13

In these verses we have a lovely complement to Isaiah 40:1-11 and to our gospel reading: God will restore the fortunes of his people, not least beginning with forgiveness for their iniquity.

2 Peter 3:8-15a

There is no doubt that this passage comes from a time in the life of the early church when Christians were beginning to get impatient about Christ's return. (This tends, incidentally, to favour the thought that a verse such as Mark 13:30 - part of last Sunday's gospel reading - was understood to literally be about 'one (40 or so years) generation').

What is the apostolic response to this impatience?

8: understand God's chronology is different to ours. Our 1000 years is akin to a day on God's calendar. This comparison is not meant to be understood in mathematical terms. Rather, God's view of time is different to ours.
9: we may be impatient and ask why God does not hurry up but the question is whether God is impatient or patient. In fact God is the patient one, permitting a long period to elapse so that 'all come to repentance.' The implied hint here to the reader is: if you love others and long to see them saved, you will be patient too.
10: in keeping with Jesus' own teaching, the response here emphasises that when Jesus returns, whenever it is, it will be sudden, dramatic and unexpected.
11-12: a question is asked which answers itself as it is asked! If the world is going to end ('dissolved') then how might we best prepare for that? By being people 'leading lives of holiness and godliness, waiting for and hastening the coming day of the Lord.' A question is left hanging here, What is it that we do which 'hastens' the day of the Lord? One possible answer, working from verse 9, is that we continue to preach the gospel - to call people to repentance which is what the Lord seeks to happen while he holds back from ending the world.
13: nevertheless, 'we wait'. By implication the holy and godly lives we are encouraged to lead is for the reason that the 'new heavens and ... new earth' are characterised as a place where 'righteousness is at home.' Better get used now to the way life will be.
14: What are we to do while we wait? 'Strive to be found by him at peace, without spot of blemish.'
15a: Finally, 'regard the patience of our Lord as salvation.' This takes us back to verse 9. There is a great purpose to God delaying the return of Christ.

Mark 1:1-8

Notably among the four Gospels, Mark has no sense of the 'beginning' of Jesus Christ being either at or before his birth. Neither birth narrative nor genealogy (Matthew, Luke) nor theological reflection on origin in God and before time (John) feature in Mark's opening verses. Yet this gospel has a strong sense of 'beginning' as it boldly begins, 'The beginning of the good news of Jesus Christ, the Son of God (1).

Mark is going to tell us the good news announced and enacted by Jesus Christ - so we read his teaching and his actions subsequently.

Mark is going to tell us the good news about Jesus Christ - there was a man called Jesus Christ, his story is a great story, in fact, more than a great story, it is euangelion, good news, wonderful news for the world.

When we talk among ourselves about sharing the gospel, we do well to think about sharing the gospel as sharing the announcement of what God is up to in the world, as brought by Jesus and as sharing the story of Jesus.

Combining the two modes of the good news which begins in Mark 1:1, we can say that Jesus Christ is the good news of God!

To every story there is a back story. Mark tells us the back story to the good news story in verses 2 and 3. The prophet Isaiah looked ahead to the coming of the Lord when he predicted the coming of one who would prepare the way for the Lord to come. The coming of Jesus is not a random event but one planned from long ago by God.

If we attempt to track back from verses 2 and 3 to find where Isaiah said these words we find a curious thing: he did not quite say these words! These verses are a conflation of Exodus 23:20, Malachi 3:1 and Isaiah 40:3. Mark may simply be reproducing a popular saying which was routinely ascribed to just Isaiah or he himself may have written this summary of prophetic foretelling and somewhat lazily acknowledged only one authority behind it, in which case he goes for the most popular prophet in the eyes of early Christians.

If we pick out of the prophecy certain words and phrases, 'prepare the way of the Lord' and 'wilderness', as well as reflect on the context and aims of Isaiah 40, then we are drawn to consider that Mark understands Jesus to be at the vanguard of a new 'exodus' for Israel. That is, Israel is in captivity and Jesus will lead her from the place of slavery to the place of freedom. As we follow through the miracle stories Mark tells us in his gospel, we consistently find Jesus releasing people from various forms of bondage.

When Mark tells us in verse 4 that 'John the baptizer appeared in the wilderness' he is both identifying the subject of the prophecy (John is the messenger of verse 2), and underlining the authenticity of John as a prophet (by locating him in the place where prophets should come from, the 'wilderness.')

John proclaims a specific message, 'a baptism of repentance for the forgiveness of sins' (4b). How to prepare for God's new future? Return to God through repentance and forgiveness of sins. Israel knew of various rites for forgiveness, centred on the Temple in Jerusalem. This is a little bit different: leave Jerusalem for the wild places - note verse 5 'all the people of Jerusalem were going out to him' - and be washed in the waters of the (holy, historic) River Jordan.

Again, thinking backwards for significance to emerge, what happened in the first Exodus? Israel escaped via the Red Sea waters being parted and then, many years later, crossed the Jordan River to enter the promised land. Reference to 'wilderness' in verse 4 and 'the river Jordan' in verse 5 take the discerning reader on a journey through the memories of Israel.

What else do we see as we read this story full of symbolic clues and hints? John is described in detail in verse 6. The way he is clothed draws us to think of Elijah (2 Kings 1:8). Elijah was not the first of the prophets but he was one of the greatest of them, standing out from the prophets of Israel's history in at least a couple of ways relevant to the story of John the Baptist and of Jesus.

First, Elijah was a prophet who stood apart from the established rulership and state religion. He was raised up by God to challenge kings and priests. Both John the Baptist and Jesus will do this. Jesus, in fact, will often be taken to be Elijah (6:15; 8:28;15:35-36).

Secondly, Elijah was a prophet who performed mighty miracles, some of which resemble the miracles Jesus will perform.

Thirdly, we note that Elijah was part of a kind of double act: he was succeeded by a prophet cut from similar cloth, Elisha. John the Baptist will be succeeded by Jesus. (Nevertheless, links and connections here are not neat analogies. Elisha is never directly invoked in the gospel. Elijah (arguably) was the greater prophet compared to Elisha.)

What we might reasonably conclude from this telling of the story of John the Baptist is that his coming - his message, his actions, his clothing - evokes memories of both the Exodus and of Elijah. But John will not himself lead the new Exodus, nor is he the new Elijah: those roles are taken up by Jesus.

Verses 7 and 8 seal this analysis. John is not the one who is important. A more powerful and more worthy one is coming. The baptism of that one is greater than his baptism. John's water baptism is an anticipation and sign of the baptism of the Holy Spirit - the Spirit which will descend on the Coming One when he is baptised shortly afterwards (verses 9-11).

Advent is a season to consider what the Christian message is all about. In the run up to Christmas, if we can find a few moments of peace, What is it that Jesus came to do? Without an answer to that question there is no spiritual or eternal significance to Christmas - just the material point of food, festivity, family and presents.

To reflect on these verses is to reflect on the significance of John the Baptist but that takes us to Jesus and the purpose of his coming: to baptise us with the Holy Spirit, that is, to lead us to a new life and a new future in God, indeed a new future in which God is with us and in us. The good news of Christmas is the good news of God's new life available to all - not just to the Judeans and citizens of Jerusalem who flocked to John the Baptist!

If we head back to the Isaiah reading and the comments there: Jesus comes to restore life to Israel and to the whole world.

Sunday 3 December 2017 - Advent 1

Theme(s): The Coming of Christ / The Second Coming of Jesus Christ / Return of Jesus / Facing crises

Sentence: Jesus will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ (1 Corinthians 1:8).

Collect:

Almighty God,
give us grace to cast off the works of darkness
and put on the armour of light,
now in the time of this mortal life,
in which your Son Jesus Christ came to us in great humility;
so that when he shall come again in his glorious majesty
we may rise to the life immortal;
through him who lives and reigns with you
and the Holy Spirit,
one God now and for ever. Amen.

Readings:

Isaiah 64:1-9
Psalm 80:1-7, 17-19
1 Corinthians 1:3-9
Mark 13:24-37

Comment:

Just like that we have switched from the Year of Matthew (A) to the Year of Mark (B)!

Advent is the season of 'coming' or 'coming to(wards)'. Who is coming? When is Jesus coming? And, naturally, gulp, Christmas is coming and carols for services need choosing/cards/presents/food/drink needs purchasing. The domination of the "coming" of Christmas makes it difficult in Advent to focus on Jesus coming to us, on time coming towards its end and on the new heaven and new earth coming soon to us.

Isaiah 64:1-9

Isaiah yearns for God to act, to intervene in the world, as in former days. Yet he acknowledges that God has been angry with Israel (5b) and with good cause (6-7). His plea is that God might treat them like potter's clay (8): that clay, when not conforming to what the potter wants, is able to be reshaped. It gets a second chance at becoming a pot!

Please God, Isaiah says, 'Do not be exceedingly angry' (9). I am not quite sure why the reading ends with this verse - the next few verses fits well with one of the themes in today's gospel reading.

Note verse 6: the prophet notes that relative to the utterly, absolutely pure holiness of God 'all our righteous deeds are like a filthy cloth' (6b). Do we too easily think we live in ways God approves because, well, we think we are okay by our lights?

Psalm 80:1-7, 17-19

If Mark 13:24-37 looks ahead to terrifying crises afflicting Christians, then this psalm may be read as a prayer to God to save us from the crisis and the terror.

1 Corinthians 1:3-9

This reading is an 'advent' reading because after Paul's opening greeting (1-3) and complimentary prayer of thanks with a bit of teaching about spiritual gifts (4-7) he looks ahead to 'the revealing of our Lord Jesus Christ' (7).

Currently Jesus Christ is obscured - seated at the right hand of God in heaven but invisible here on earth (save in the lives of his followers). Thus Paul looks ahead - as he often does in his letters - to the future revealing or making visible of Jesus Christ to the world. Ahead of us lies 'the day of our Lord Jesus Christ' (9).

To be ready for that great day we need to be going about the business of our Lord: it is a time of waiting but also a time in which we need every 'spiritual gift' which enables us to do God's will (7).

In this time of waiting yet exercising the spiritual gifts God has given us we should not be anxious. God is at work: 'He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ' (9).

The use of 'blameless' is an implicit reminder that the coming of Jesus Christ on that day will be for the purpose of judging the world.


Mark 13:24-37

This is a really tough passage of Scripture to comment on so let's start with the easy comments.

When Jesus says, "Keep awake" (37), he concludes a part of the passage with a consistent, understandable message. That message is that a day is coming when he will return but the hour of the return, indeed the day itself is known only to God the Father. Thus being ready for that hour, at all times, is important. That is the message of verses 32-37. In the season of Advent, when we recall the first coming of Jesus Christ and look ahead to his second coming, we do well to hear and heed this message.

What is much harder to comment on are verses 24-31. In these verses, almost but not quite contradicting verse 32 'about that day or hour no one knows', Jesus encourages his followers to look around them and see signs which point to the imminence of the day and hour.

In verses 24-27 Jesus draws on Old Testament texts to make a prophecy about the future coming of the Son of Man. In doing so he interprets Daniel 7:13 which concerns "one like a son of man" who represents the elect of God and comes towards God: here "the Son of Man" (i.e. Jesus) will come towards earth to gather in the elect. But when will this happen?

In verse 28 Jesus says to learn a lesson from the fig tree: the way it puts forth its leaves is a sign that summer is near. Thus, he goes on to say, "So also, when you see these things taking place, you know that he is near, at the very gates" (29).

'These things' are the matters Jesus has been forecasting in verses 5-23: there will be false teachers (5-6), wars and rumours of wars (7-8), earthquakes and famines (8), persecution (9-13), the setting up of the 'desolating sacrilege' in the Temple (14), terrible suffering (19) and false messiahs and prophets (21-22).

But here lie several difficulties for us as readers and hearers of this gospel reading.

1. Only one of these matters is specific (the setting up of the 'desolating sacrilege'). The rest are recurring features of human or natural behaviour through the ages. The setting up of the desolating sacrifice recalls the time when Antiochus Epiphanes, 167 BC, set up an image in the Holy of Holies in the Temple in Jerusalem (see, e.g. 1 Maccabees 1 ). The unthinkable had happened before and it is going to happen again, Jesus says.

2. The specific matter will relate to the coming of the Romans to destroy Jerusalem in 70 AD. Is this what Jesus has in mind? Is it only what Jesus has in mind? Note that most if not all of Mark 13 could relate to this event because the beginning of the chapter concerns a prophecy of Jesus about the destruction of the Temple (verses 1-2) which did occur in 70 AD. It does make sense of 'he is near, at the very gates' (29) - if we think of 'he' as the Roman general leading the forces against Jerusalem and if we equate 'the gates' with the gates of Jerusalem.

3. But if Mark 13 only relates to one future historical event then talk of the Son of Man coming in clouds with great power and glory is difficult to interpret in relation to this event because in 70 AD the elect of God were not gathered in 'from the end of the earth to the ends of heaven' (27).

4. Then there is the matter of the enigmatic claim in v. 30 that 'this generation will not pass away until all these things have taken place.' If Mark 13 refers to events in 70 AD then there are no problems: some people alive hearing Jesus say these things in the year 30 AD (+/- one or two years) would have been alive in 70 AD.

But if 'all these things' refers further ahead, to the return of the Son of Man to gather in the elect, an event which still has not taken place, then 'this generation will not pass away' requires some fancy interpretational footwork. Could genea, normally translated, "generation," mean 'race' so that Jesus is saying that the Jews will not pass away before he returns? Despite serious attempts to exterminate the Jews such as occurred in the Nazi Holocaust, the Jews remain with us. Could 'this generation' have a timeless reference, e.g. the phrase refers to the church as the continuing followers of Jesus who hear and re-hear these words? These questions are not easy to answer and most commentaries on this verse struggle to make sense of it!

5. Is Mark 13 a prophecy on two levels? On one level some words look ahead to the events of 70 AD and on another level other words look ahead to the end of history. But if this is so, then the words are woven in with one another. Rather than being enigmatic, from this perspective the prophecy seems to involve obscurity: at various points it is obscure which level the words are working on.

If we then acknowledge the difficulties in the passage, what are we to make of it?

We should not allow the difficulties to block our reception of the clarities within the passage. Acknowledging that Jesus is speaking in a manner which recalls to us other modes of apocalyptic communication, (i.e. disclosures of God's plan for the present and the future in colourful, dramatic, metaphorical and thus often obscure language (think Daniel, Revelation),) then we can hold the difficulties in tension with points of clarity rather than worry ourselves to death over their resolution.

The clarities are:

1. Jesus' followers face at least one, if not many crises prior to his return. In these crises extraordinary pressures, including devastating suffering are likely to be experienced. We see such crises for believers unfolding in the world today, especially in the Middle East and in Africa.

2. We are asked to 'endure to the end' whatever we face for the sake of Christ (13).

3. We should 'be alert' (23, 33) and 'keep awake' (35, 37) at all times, that is, be ready for the return of Christ. In application that means, Today, am I faithful to Jesus? Today, have I confessed and repented of all sin? Today, am I going about my master's business? (34-36)

Sunday 26th November 2017 - Christ the King (Reign of Christ) Sunday; 34th Sunday Ordinary Time; Sunday before Advent

Theme(s): Christ the King / Preparation for the coming of Christ

Sentence: And I, the Lord will be their God, and my servant David shall be prince among them' (Ezekiel 34:24).

Collect: a traditional collect for this Sunday as the Sunday Before Advent, in modern form, but retaining the words leading to this Sunday being nicknamed 'Stir Up' Sunday follows, from NZPB p. 641:

Stir up, O Lord
The wills of your faithful people
That, richly bearing the fruit of good works,
They may by you be richly rewarded;
Through Jesus Christ our Lord. Amen.

Readings:

Ezekiel 34:11-16, 20-24
Psalm 100
Ephesians 1:15-23
Matthew 25:31-46

Comments:

I am particularly reading the readings through the lens of "Christ the King."

Ezekiel 34:11-16, 20-24

The combination in David of shepherd and king becomes an enduring theme in the Old Testament and spills over into the New Testament (where Christ is both king and good shepherd).

Here God speaking through Ezekiel promises Israel that he will be a shepherd to them, with special care for the lost and threatened sheep, But God the great shepherd of Israel will also appoint a shepherd in the Davidic mold (23-24). He will 'feed them and be their shepherd' (23). For Christians reading Ezekiel there is only one candidate for identification as this shepherd king: Jesus Christ.

Psalm 100

What does a true king, a ruler who loves and care for his subjects (like a shepherd caring for his sheep, 3) deserve more than anything? Payment of taxes is the wrong answer! The correct answer is our praise and adoration. Today's psalm (or its alternative, Psalm 95) is the perfect set of words to express our delight in Christ the King.

Ephesians 1:15-23

There would not be much point to Christ the King if he were not in charge of a kingdom. To be in charge of Israel, as a descendant of King David was a reasonable ambition, or so it seemed to those in the gospels who thought that Jesus was that kind of king.

Here, in the concluding part of Paul's great christological essay on the blessings of God poured out on the world through Christ, with specific reference to those elected by God to be 'in Christ,' we find the crescendo of praise and adoration building to a royal climax.

Christ, raised from the dead, has been seated by God 'at his right hand in the heavenly places' (20). This position of might and power is the ultimate kingship since Christ is now 'far above all rule and authority and power and dominion' (21a).

There is more: Christ is above every name, not only those known in this age, but also in the age to come (21b). In case of doubt Paul offers this flourish: God has 'put all things under his feet and has made him head over all things' (22). A true summary would be 'Christ is King of kings and King over everything.'

But Paul is ever mindful that God's power is purposive. The majesty of Christ the King is not majesty for majesty's sake. The purpose of Christ's rule over all rule is expressed in three words deliberately omitted in the citation from v. 22 above: 'for the church.' What God is in and through Christ is for the sake of God's people. The church is the object of God's power and authority displayed in Christ. God wants nothing more that the church to be protected and provided for by the one who is in charge of everything.

And why not, because the church is not some group outside the being of God in Christ, mercifully and unexpectedly included in the Godhead. No! The church is Christ the King's 'body, the fullness of him who fills all in all' (23). Christ takes care of his body.

Our question as the church could be whether we have a big and bold vision of who we are in Christ?

Matthew 25:31-46

The starting point for this passage is the coming in glory of the Son of Man (31) with the nations gathered before him (32). By v. 34 the Son of Man has become 'the king' and thus we have a great passage for Christ the King Sunday -Christ reigns over the nations and brings judgment to them.

This passage is sometimes called the Parable of the Sheep and the Goats. This is partially true because Jesus makes a comparison (or 'similitude') in vss. 32-33 between the separated people before him as king and a shepherd separating the sheep from the goats. But the greater truth is to describe the passage as a vision of the future judgment.

It is hard (in my view) to read this passage properly because it has (in my experience) been used in sermons to forward various agendas which do not receive direct support from the passage though they are worthy agendas in their own right.

The problem is that the passage looks like a passage supporting Christians getting involved in general social services and social justice when it does no such thing. The provision of social services and the work of social justice in the world at large does receive support from other passages in Scripture, but not here.

The reason for saying this is that Jesus specifically makes the criterion for judgment between the sheep and the goats the criterion of action or inaction towards 'the least of these who are members of my family' (40, 45). Unless we wrench the meaning of other Scriptures to define 'members of my family' as 'everyone', this passage is about the world's treatment of Christians and not how Christians treat non-Christians or non-Christians treat non-Christians.

Understanding this matter is vital for the standing of the whole gospel as a Christian gospel in the context of the New Testament's message that salvation comes through the grace of God and not through good works.

On the face of it, overlooking verses 40 and 45, Matthew 25:31-46 looks like a straightforward endorsement of good works as a means to salvation: feed the hungry, visit the prisoners, welcomes strangers into your home and God will be pleased with you. And the converse applies: you have been warned. But this is not so.

Effectively Jesus is expanding on something he has already said about the treatment of his disciples being the treatment of Jesus and thus of God himself:

"Whoever receives you receives me, and whoever receives me receives him who sent me."

This is Matthew 10:40 (read the larger section, 10:40-42) and can be read alongside Matthew 18:1-7. In these passages Jesus begins to develop a theme which comes to a climax in our present passage: how disciples of Christ are treated is extraordinarily powerful in respect of consequences. God is in Christ, Christ is in Christians, bless (or curse) a Christian and you are blessing (or cursing) God.

So in Matthew 25:31-46 we have the extraordinary spectacle of the nations being gathered before Christ the kingly judge and the judgment turning on how they have treated Christians. As we look around the world today we rightly think that some nations should be terrified of that future judgment because their treatment of Christians has been utterly appalling.

Of course some Christians have treated other Christians very kindly and some have treated them very badly. That also is pause for considerable thought about what Christ the kingly judge will make of our treatment of our brothers and sisters in Christ.

How then does the passage read in terms of 'faith versus works'?

The previous two passages (Bridesmaids, 25:1-13; Talents, 25:14-30) have worked on recognition or knowledge between God/Jesus and people. The rejected bridesmaids are not known to the bridegroom and the worthless slave who buries his talent does not recognise who the master really is and what his character is like.

It is the faith which recognises God as God which counts. But Jesus offers a twist of considerable mercy in this third passage: at least recognising a Christian as a bearer of the life of God counts as saving faith in God himself.

For clarity: there are plenty of reasons for Christians to treat all people well, and especially those on the margins of life, whether or not you agree with the explanation given above! Further, within this parable, what is said about treating those on the margins of life offers a model for how Christians should approach and care for those on the margins of life. My argument here is that this is not the main point of the parable.

Sunday 19 November 2017 - 33rd Sunday in Ordinary Time

Theme(s): Growing in the faith / Sharing our faith with others / Alert and awake for Christ's coming

Sentence: So let us not fall asleep as others do, but let us keep awake and be sober (1 Thessalonians 5:6)

Collect: 

God our end,
as the sun of righteousness rises with healing in its wings,
save us in our time of trial,
so that we do not succumb,
but endure in your eternal embrace;
through Jesus Christ, our Redeemer,
who is alive with you and the Holy Spirit,
one God, now and for ever.

Amen.

Readings:

Continuous: Judges 4:1-7; Psalm 123; 1 Thessalonians 5:1-11; Matthew 25:14-30

Related: [comments below]

Zephaniah 1:7, 12-18
Psalm 90:1-8, 12
1 Thessalonians 5:1-11
Matthew 25:14-30

Comments:

Zephaniah 1:7, 12-18

Ouch! Zephaniah leaves nothing out as he forth-tells the terrifying prospects of the 'day of the Lord' (7).

But the terrifying prospects are not to the genuinely righteous (i.e. in a healthy, right relationship with God) but to those who are complacent (12) and rely on their accumulated wealth to save them.

Whether the complacency of the wealthy is because they think their money can save them from the wrath of God or because they think it a sign that God has blessed them and thus they are safe, we cannot tell.

The connection with our gospel reading as a 'related' reading is tangential. The third slave in the parable is complacent. But he does not rely on his meagre talent saving him per se.

Psalm 90:1-8, 12

This psalm speaks to the delay in time as we wait for the coming of Christ. Versus 4 makes the relevant statement that time is different for God compared to our experience of it.

Verse 12 concludes the reading with a careful warning to use the time of our lives well: learning from God so that we gain a 'wise heart.'

1 Thessalonians 5:1-11

When will the Lord return? Paul says that his readers do not need any information because they already know that the 'day of the Lord' will 'come like a thief in the night' (2). That is, we do not know except that it could be at any time.

What we do need a bit of reminding, as Paul goes on to do, is that we must not become complacent (3a) and certainly should not think that the end will never come (3b - there is no escape from labour pains for the pregnant woman who is tempted late in pregnancy to think her baby is never going to arrive).

Consequently, awake and alert believers should not be surprised (4). Picking up the idea of the suddenness of the coming of the Lord being like a thief in the night, Paul then urges his readers to behave as people behave in the daytime rather than in the night, a period associated with wicked behaviour (5-7).

The key to warding off complacency and sinful behaviour is not greater effort to do good but the Christian basics of 'putting on the breastplate of faith and love' and 'the helmet of the hope of salvation' (8). The latter is decisive: for what lies ahead of us, we live our lives in the here and now in such a way as to be ready for the coming of the Lord. God destines us for salvation (9) so let us not miss out. Great help lies within the Christian community: we should encourage one another and build up each other in faith, love and hope (11).

Matthew 25:14-30 The Parable of the Talents

As with the previous parable, this parable is memorable partly because of the maths. Then it was 10 bridesmaids who are divided into two binary groups of 5, the wise and the foolish. Here elements of wisdom versus foolishness are implicit but not named (e.g. the foolish slave is described as 'wicked and lazy' (26).) The maths moves from 10/2/5 to 3/5/2/1: 3 men, given 5, 2 and 1 talents respectively with the first two men making a matching 5 and 2 talents.

There is a binary element, however, in that the first two slaves are deemed 'trustworthy' (21, 23) and the third, as noted above is 'wicked and lazy.

Whether Jesus took and adapted some existing story doing the rounds within Middle Eastern story or created a story fit for his teaching purposes, a few phrases alert us, well before the concluding verses, to the inherent purpose of the story. 

The master goes off 'on a journey' (14) and returns 'after a long time' (19) means the story is about the return of Jesus. 

The invitation to the first two slaves to 'enter into the joy of your master' (21, 23) points forward to the great messianic feast or banquet (e.g. the wedding feast of previous parables, Matthew 25:1-13, and 22:1-14).

Much as the parable is interesting about how we might use the resources God gives us, whether we focus on:

(1) talent = money and discuss the merits of trading versus storing banknotes under a mattress versus faith in the capitalist system via investing funds in an interest bearing account, or 

(2) talent = the gifts and abilities God grants us, 

our focus on the point of the parable must engage with verse 29.

We have already encountered 25:29 at 13:12. There the increase/decrease of what we have or do not have is associated with the reception of the parabolic teaching of Jesus. 

That suggests that we do not think long about the economic or social capital aspects of the parable - nor even about the ecclesiastical aspects of it. (With respect to the last, tempting though it is to use this parable as an occasion to rally the parishioners to give more of time and talents to the life of the parish, that is not why Jesus told the parable!)

Rather, Jesus, continuing a theme developed in 25:1-13, challenges his hearers to be ready for his return by growing in the faith he is teaching them. Through his teaching, the disciples (then and now) have been 'entrusted his property' (14). The delay between his ascension and his return is our opportunity to use the property well and gain an investment return on it. Fast forwarding to the Great Commission, 28:16-20, we properly understand the parable when we grow in our knowledge of Jesus, bear witness to him in the world, and make disciples so that the body of followers of Jesus grows.

To keep our faith to ourselves, to make no progress in growing into Christian maturity, and generally to ignore Jesus' commands about how we are to live in the world is the equivalent of the third slave who 'hid your talent in the ground' (25).