Sermon For The Second Sunday In Advent: The Revolution Of God
The language ‘kingdom of God’ is a problem today. Most obviously it’s a problem if you live in a republic. How do you relate to the image? One American Christian writer faced that difficulty and decided to paraphrase it in a way that he thought maintained the impact of the expression. He called it ‘the revolution of God’.
And even in a monarchy like the United Kingdom, we have trouble relating to the phrase ‘kingdom of God’. In our nation, the Queen acts on the advice of her ministers. The sovereign’s powers have been circumscribed over history. We, too, need to understand that when John the Baptist comes proclaiming the kingdom of God – the very theme that will be central to the ministry of Jesus – we are talking about a revolution. The revolution of God.
Indeed, ‘kingdom of God’ was revolutionary language in New Testament times. And our mission this morning is to consider what kind of revolution John was heralding, and which would arrive in Jesus.
Because make no mistake, if our Advent preparations consist merely of tinsel, presents and mince pies we have missed its true meaning. This is the season when we prepare for revolution.
And that is essential for us to grasp. We have taken it as a truism for so long that the kingdom Jesus came to preach was not the one that good Jews of his day longed for. That’s a truism because it’s true! But if we Christians aren’t careful, we become smug or complacent about that, and we miss the fact that the kingdom of God is still revolutionary for us. Why? How?
Firstly, the revolution of God is an outsider revolution. John is not part of the establishment. No priest or scribe he, even though he was the son of Zechariah who ministered in the Jerusalem Temple. John puts all that behind him and goes to the wilderness. No flowing priestly robes for him, he goes for true shabby chic (without having it professionally distressed) in his choice of camel hair and a leather belt. I have joked in past years that he might have been the inventor of the ‘Bush tucker trial’ on ‘I’m A Celebrity, Get Me Out Of Here’ with his diet of locusts and honey, but actually he wouldn’t have been impressed at all by celebrities. In fact, given the scathing words he addresses to the Pharisees and Sadducees here I can’t see him getting on the phone voting to save them.
Here’s the way God’s revolution often works. It comes from the margins, not the centre. It is rare for God to renew his church and reform society in a movement that comes through the structures of power in the church itself. He tends to be at work on the outer boundaries. He tends to be stirring things up among those who do not have access to traditional sources of power or authority. He takes delight in using nobodies. It’s not just the aims of God’s kingdom that are revolutionary, it is the methods, too.
And if that is true, then it is time for hope to spring up in the pews of the church. Hope – and perspective. Do not wait around, expecting the ministers and Local Preachers necessarily to be the standard bearers of God’s revolution. I would love to be such a person, but God may not choose me. Do not assume that because of my office God will somehow automatically choose me. That is by no means necessarily God’s way. He may come in power upon and through those of you who think you are nothing in the eyes of the church, let alone the eyes of God. It’s what he did, using John the Baptist in the wilderness. It’s what he did, having his son born in poverty and laid in a manger.
So I invite you this Advent to consider the thought that you are as likely as anyone to be the kind of disciple that Jesus would enlist to do something significant in the revolution that we call his kingdom. Do not let the disappointments of everyday life blind you to the possibility that God may choose to use people who are among those who are unexpected, the ones who would never pass the selection criteria for the ministry, the ones who never pass exams, the ones who have never been in the limelight or held a significant rôle in society.
Secondly, it’s a homecoming revolution. Listen to the language of homecoming:
“Prepare the way for the Lord,
make straight paths for him.” (Verse 3)
The Lord is coming home, is the message. He is coming to take his rightful place on his throne. That is why we can say the kingdom is coming.
And it was relevant to John’s audience. These words are quoted from Isaiah 40, where the prophecies of Israel’s return from exile in Babylon begin. It is no accident that scriptures with that theme were relevant to John and Jesus. For in their day, the Jews believed they were still in exile. Not geographically, for they were in the Promised Land, but because they did not rule it themselves on behalf of God, but living under a foreign power, Rome, they felt they were still effectively in exile. Many felt God had deserted them. Some rabbis had said that after the final prophet in the Old Testament had spoken, the Holy Spirit had left Israel.
So imagine what it is like for them to hear that God is making a homecoming. He will reign – and the Romans will not. He will be present in his kingly power, not absent. This is good news. In fact, it really is good news in their terms, because the word ‘gospel’, which we translate as good news, comes from an ancient practice of proclaiming the great things the king had done. God’s return to Judah and especially to Zion is a Jewish form of gospel.
Yet now see these things not merely as Jewish gospel two thousand years ago, but in the light of the One who did come to Zion, Jesus the Messiah. He comes to reign. He comes and has the title ‘Lord’. He is Lord, and by implication, Caesar is not Lord. The Romans would not have the final say in this world, and nor will the powers that be today, be they political, military, economic or media. Like Jesus was to say to Pilate, they only have power because it has been granted to them from above. The true Lord of our lives and of the whole cosmos is Jesus himself.
So we rejoice that the powers of our day will one day have had their day, while Jesus reigns – not from Zion but from a hill outside where he was lifted up; not in a temple made by human hands but in the midst of a temple made of humans; not in the precincts of Jerusalem but at the Mount of Olives, from where he ascended and where he will appear again.
The authorities of today are put in their place. They can posture and pout as much as they like, but it is all vanity and we can laugh at it, because Jesus is the true Lord.
We can also resist their seductions, in the name of Jesus the coming Lord. It will anger them, and it will cost us, but their days are numbered.
And furthermore, if Jesus is the presence of God coming to us – Emmanuel, God with us, as we remember at this time of year – then we are no longer alone. God has no longer deserted his people. By sheer grace, God is with us. Yes, granted, God hides himself from us for seasons, but he has come to be with us and never to forsake us.
Thirdly and finally, it’s a revolution of repentance. Those who flood out from the big towns to John’s outsider location (verse 5) confess their sins and are baptised (verse 6). John says he baptises for repentance (verse 11). And when the religious élite come to seek baptism too – are they like modern politicians jumping on the coat-tails of a popular phenomenon? – he reserves his choicest insults for them:
‘You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce fruit in keeping with repentance. 9 And do not think you can say to yourselves, “We have Abraham as our father.” I tell you that out of these stones God can raise up children for Abraham. 10 The axe has been laid to the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. (Verses 7b-10)
This is a kingdom where status counts for nothing. All that matters is the opposite of clinging to status: humility; the humility that leads to repentance. A repentance that does more than say sorry; a repentance that makes straight our crooked paths to be fit for the coming of the Lord.
This is a kingdom where no-one can rest on religious laurels. What could have been truer for good Jews than to trace their spiritual heritage back to Abraham? Yes, that strictly was where God began to form a pilgrim people for himself, but it could not be claimed as a badge. You could not hold up your ‘child of Abraham’ laminate on your lanyard and automatically be granted entry into God’s kingdom. There had to be substance, and that was shown by a willingness to change.
There has to be the substance of repentance for us, too, and it needs to be on-going. John could come to us and say, ‘do not think you can say to yourselves, “We have Wesley as our father’”’ We are not a heritage site designed for spiritual tourists, we are a colony of God’s kingdom.
Let us beware what we are building on. In one previous church, a group of people objected to the use of modern worship songs alongside traditional hymns. (Those who enjoyed the contemporary songs were more generous in their attitude to the tried and tested gems from the past.) The final straw for one of this group came after I had left that church, when they decided to replace the pews with chairs. She and her husband resigned their membership. Her understanding of faith was based on the style of her heritage, and certainly not on the spiritual substance of what Wesley wrote about in his hymns.
So let us ask ourselves this question: when was the last time we allowed God to challenge our actions, our thoughts, our words or our lifestyles? Have we permitted God to effect a revolution in our own lives, such that he may use as agents of his revolution in the world?
There are many popular images of the church. It is common to say that it is a hospital for the sick and the sinners, and I certainly understand the church like that. But I think we also ought to ask what kind of church we are. Would it not also be reasonable to conclude that the church is a field hospital, healing its wounded so that they may be strong for the battle with those forces that foolishly resist the coming revolution? Here God binds up the injured nobodies and sends them to herald his kingdom from the outside, not the centre. Here in the church, his revolutionaries know the presence of Jesus and acknowledge him as Lord, following his instructions in his presence.
Have we signed up for the revolution? Because that is what John – and later Jesus – called us to embrace.