Category: Sermons

Baptism Sermon: Anticipating The Future

Acts 2:38-39

Many of us will have heard all sorts of stories about baptism. A friend of mine, when he was an Anglican curate, really did baptise the wrong end of a baby! Me, I just worry about the baby grabbing the radio microphone – or, worse, my glasses. Or there’s the story of the minister telling the congregation before a baptism, “The water isn’t anything special or magic, it’s the same water we’ll use later for making the coffee.”

But what, in all seriousness, shall we say about baptism today on Holly’s big day? Early in the baptismal service, I read two passages from the New Testament. The second was from Acts chapter 2. I prefaced it with these words:

‘On the day of Pentecost, Peter preached the Gospel of Christ’s resurrection. Those who heard the message asked what they should do. Peter told them:’ (Methodist Worship Book, p89)

And then I read what he said:

‘Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.’ (Acts 2:38-39)

I want to say this is all about anticipating the future. We anticipate future events. For example, later in the year we shall be conscious that Christmas is coming, and will make our plans. We shall ask people what presents they would like, buy special food, make arrangements to see family and so on – all because we are anticipating a future event. We want to get ready.

When Peter preaches ‘the Gospel of Christ’s resurrection’ he’s using that to make people think of the future. The resurrection of Jesus is a sign of the future, when God will raise everyone from the dead and he will reign unopposed over all creation. And what Peter calls his hearers to do is anticipate that future. In what ways?

Repent
Last Sunday morning I asked people how good their French was. It’s similar with the word ‘repent’. ‘Re’ means ‘again’ and ‘pent’ is from penser, ‘to think’ – like our word ‘pensive’. So to repent is to think again, and that’s what the New Testament Greek word translated here means, too. When Peter calls the crowd to repent, he’s telling them ‘think again’ – about the way you live your life, and change where needed.

I used to preach at a church that was on the ‘wrong’ side of a dual carriageway from the direction in which I lived. Every time I took a service there, I drove beyond it on my side of the road, to the next traffic light junction, where drivers were permitted to do a u-turn from the filter lane.

Repentance is like a u-turn. When we encounter Jesus, he makes us think again about the way we live our lives, and we do a u-turn in our lifestyle.

What does that have to do with anticipating the future? I think the point is this: when God raises us all from the dead, judges us and reigns without opposition, we need to be in line with his will. We need to start now – by doing a u-turn.

Be Baptized
Last month, every class from Broomfield Primary School came here during the week to look at our building and ask me questions. One of the things I showed them was the font. They were intrigued by our small, portable font, in contrast to the large stone font at St Mary’s.

We talked about what it meant. They knew we put water in the font, but not necessarily why. So I asked them what we use water for in everyday life. Some said for drinking, and I could have made something of that answer. But I concentrated on those who said that water was for cleaning ourselves. I tried to explain that the water in baptism is a symbol of God cleaning us from sin.

That’s what the symbolism of pouring water on Holly has been about today. It has been to show that God wants to clean us from every sin. Have you ever felt dirty inside after doing something wrong? God wants to remove that from us.

And it’s done, says Peter, ‘in the name of Jesus’, because these gifts come to us from God through Jesus, and especially his death on the Cross, where he died for our sins, in our place. That’s why we need faith in Jesus – to receive this cleansing from all our sins that are a barrier between ourselves and God.

What does this have to do with the future? It means that at the Last Judgment, God will – amazingly –deliver a verdict not that we are guilty but that we are in the right with him, all through Jesus.

And that leads onto the third element:

Forgiveness
I guess everybody knows that the central message of the Christian faith is about forgiveness. But what is forgiveness? Some people think it is pretending that a bad event didn’t happen. Others think it means excusing people’s actions, by explaining away their conduct. Others think it is about suppressing our anger when we have been wronged.

I don’t think it’s any of these things. True forgiveness looks the person in the wrong squarely in the eye, knowing where the blame lies, not excusing their actions, nor pretending we are not angry. But then, despite laying the blame where it rightly belongs, the one who forgives refuses to pass sentence on the wrongdoer.

And that is what God does for us in Jesus. He knows our actions are wrong, and he doesn’t pretend otherwise. He knows we are blameworthy, but he refuses to sentence us to what we deserve, which is life and eternity without him. He discards the sentence and invites us into his family, which we do but handing our lives over to him.

Again, this is about anticipating the future. Trust your life to Jesus Christ and follow him, and you need have no fear of God’s verdict on you, either now or in the future. He knows where we are in the wrong, but he refuses to pass sentence. In fact, the Greek word used for ‘forgive’ in the New Testament means ‘to set free’. We are like prisoners, expecting to be sentenced for our crimes. But instead, the Judge sets us free by forgiving us.

Our call, then, is to receive that by giving ourselves over to Jesus Christ, and then to set others free as we forgive what they have done to us.

The Holy Spirit
So far we’ve had two commands – ‘repent’ and ‘be baptized’, plus one promise ‘the forgiveness of sins’. 2-1 to commands, then. But finally, we have an equaliser from promises: all who repent, are baptized and receive the forgiveness of sins receive God’s own presence in their lives – the Holy Spirit. Why?

At the secondary school we attended in north London, my sister and I had an English teacher who worshipped at a high Anglican church in central London. My sister once asked him why he went there. “I’m just a terrible sinner and I need to feel forgiven,” he replied.

“Don’t you feel that God can change you?” my sister enquired.

“No,” he said.

But the Good News is that change is possible. It isn’t just that God forgives us and cleanses us. As the saying goes, God loves us just as we are, but he loves us too much to leave us as we are.

And that’s why Peter promises the Holy Spirit to those who become disciples of Jesus. So that not only may God forgive us in Jesus Christ, he may also start the long work of making us be more like Jesus Christ. In that sense, God is anticipating us for heaven. The Holy Spirit fits us for the life of God’s kingdom, where everything will conform to his will.

Conclusion
Two thoughts as I close. Firstly, I don’t want our regular churchgoers here to think this doesn’t apply to any of them. Remember that Peter addressed these words to devout religious Jews in Jerusalem for a major feast. Sometimes, those who have been involved in religion all their lives need to hear the call to conversion as much as anybody.

Secondly, what does any of this have to do with one-year-old Holly? She can’t repent, she can’t understand her baptism yet as washing her clean of sin, she can’t appreciate the forgiveness of sins, let alone the power of the Holy Spirit to live a new life.

But today, Ruth and Mike make the promises for her, on the basis of their own faith. They do so, because they aspire to Holly making this kind of commitment for herself, when she is old enough to do so. Today, we promise to pray and prepare so that becoming a disciple of Jesus one day seems the most natural thing in the world for Holly.

4

Sermon: Begone, Unbelief

Mark 6:1-13

Many years ago, I was listening to the radio late at night, when a song came on that I’d never heard before and I’ve never heard since. Not only that, I can’t find any trace of it on the Internet, despite all sorts of searching. It was by an American soul singer (now deceased) called Lou Rawls, and it was called, ‘You can never go back home’. I’ve found one or two other songs of the same title, but not the one he recorded. [UPDATE: the song is called ‘You can’t go home’, it’s a duet with George Benson, and is on the At Last album. Thanks to my sister!]

‘You can never go back home’ could have been a song for Jesus in this reading. It was all looking so good. Having returned from the eastern side of Galilee where the people had begged him to depart after he ruined the pig farming industry (how we could have done with that at a multinational’s pig farm in Mexico not so long ago), he has arrived back on the west to be greeted by crowds, and he has healed the woman with the haemorrhage and Jairus’ daughter. The woman and Jairus were great examples of faith (as we saw last week).

So – a homecoming to Nazareth should top everything, shouldn’t it? This should be the climax, the triumphant homecoming.

Except – as we know with hindsight – it isn’t.

“On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, ‘Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?’ And they took offence at him.” (Verses 2-3)

‘The carpenter, the son of Mary’ is a derogatory expression. Jesus is just a common worker with his hands, like everyone else. He’s not special. He has no particular status[1]. In fact, he’s of low status: that’s indicated by ‘son of Mary’:

“It was contrary to Jewish usage to describe a man as the son of his mother, even when she was a widow, except in insulting terms. Rumo[u]rs to the effect that Jesus was illegitimate appear to have been circulated in his own lifetime and may lie behind this reference as well.”[2]

Familarity breeds contempt, we say. The congregation at the Nazareth synagogue thought they knew Jesus. They knew his family. Yet in a critical way they didn’t know him. Jesus labels himself as a prophet without honour at home (verse 4). He can only heal a few people (verse 5) and is ‘amazed at their unbelief’ (verse 6). Jesus was no less powerful, but his power has to be received. And instead of finding the open hands of faith to receive what he has to give, he encounters only clenched fists.

It would be different if Jesus visited us, wouldn’t it? We believe in him. We trust in him. We affirm our faith every Sunday and say words like those in the creeds. He wouldn’t find unbelief here, would he? A few doubts maybe, but surely not unbelief?

Or would he? Do we slip into unbelief at times? I think we do. I’m sure I do. For like the Nazareth congregation, it’s all too easy to think we know Jesus when in some important way we don’t. We tame him as ‘gentle Jesus, meek and mild’, when he vigorously confronted evil. Rarely do we express the contempt his fellow Nazarenes had for him (although I have come across occasional cynicism), but I do suspect that for us familiarity may breed complacency. We think we know him, yet he can’t do many miracles among us, either. Have we got so used to Jesus that we have forgotten his raw power? Is this why C S Lewis wrote that wonderful line in ‘The Lion, the Witch and the Wardrobe’ where he said, ‘Aslan is not a tame lion’? And is it why the American spiritual writer A W Tozer said, ‘Most Christians live like practical atheists’?

Of course, Jesus does visit us. He is present by his Spirit. Yet where is the daring faith in many churches? Our problem with faith may not be the cynicism of Nazareth but the unwillingness to take risks. Many years ago, I heard the Anglican vicar and evangelist Eric Delve say how typical it was of British people to say goodbye to someone with the words, ‘Take care’. What kind of words are they, he asked? Watch out, everything around you is dangerous, keep safe and hide away!

And does that reflect in our churches? Sadly, it often does. Like the one-talent man who buried what he was given in the ground, we opt for playing safe rather than the adventure of faith. In the words of one writer (was it Neil Cole?), we need to be in places where we are done for unless Jesus intervenes. Only then are we living by faith in Christ.

That’s why when I gave my sabbatical presentation last Sunday afternoon, I referred to that challenging document ‘The Life Cycle of a Congregation’ by George Bullard. Those of you who were present heard me describe an eight-step process from birth to death (not that death is inevitable) for churches. There were four cycles in the ascent, and four in the descent to death. I’ll just re-read two sentences from my notes:

“The movement happens as soon as the repeat of good practice is desired. Comfort zone instead of risk-taking.”

The moment we say, ‘We know what we’re doing’, we are in danger of leaving the life of faith. It means we don’t need to trust Jesus any more. We can get by on our own, thank you very much. I now see danger flags waving every time I hear Christians say they know what they’re doing. It’s why I know that one thing I need to do is leave behind my old cautious attitude of ‘If it ain’t broke, don’t fix it’, and instead make my maxim, ‘If it ain’t broke, break it’.

What does Jesus do when he doesn’t find faith? Faithlessness makes him unwelcome. He does the same as he did at Nazareth: he leaves. Remember how in the Book of Revelation he addressed seven churches. Often he warned them that if they did not live faithfully, he would ‘remove [his] lampstand’ from them – that is, he would remove his presence. Jesus is quite willing to leave churches that don’t have faith in him. It breaks his heart, but he is prepared to move on. Let us ensure we give him no reason to do that, by being people of daring faith.

So where does he go? The simple and startling answer is, he goes here, there and everywhere, all at the same time. How can that be? Because he authorises the Twelve to go out in pairs in his name (verse 7). They are an extension of his mission. In Jewish law, “the sent one is as the man who commissioned him.”[3]

And if the members of the Nazareth congregation fail to exercise daring faith in Jesus, one thing you can’t miss in the instructions to the Twelve is that Jesus expects them to have utter dependence upon God in their mission. They go in the clothes they are wearing, along with a staff and sandals. They get to take no food, no money and not even a second tunic to keep them warm at night (verses 8-9).

Is this a model we all should follow? I know one evangelistic organisation which takes the equivalent passage to this in Luke 10 as a principle for all the participants in its ‘Walk of a Thousand Men’ missions. To quote from their website:

“Team members come without cars, mobile phones or credit cards, only bringing £2 per day to engage in pub evangelism.

– They trust in God for provision of food and other necessities

– Teams of Walkers take this simplicity a stage further, carrying their own packs and sleeping on hall floors.”

In embracing simplicity, they encourage team members to exercise faith at the same time as they call people to faith. Having hosted a couple of their teams in the ‘Walk Kent’ mission ten years ago, I can tell you the faith is rewarded: most team members put on weight, thanks to generous hospitality!

It’s not that the precise instructions Jesus gave the Twelve for their mission should always be followed to the letter, but it is that the underlying principle of faith needs to be embraced. We can’t call people to faith unless we display faith ourselves. It’s what Jesus himself did. Making the community of faith something safe and predictable, both internally and in how we face the world, is far from the example of Jesus.

Full of faith, the Twelve are like Jesus. But also like Jesus, they may face rejection. In which case, they “shake off the dust that is on [their] feet” (verse 11), just as Jews did when they returned from alien lands. It was a sign that the place where they had been was pagan and polluted. And sometimes you just have to distance yourself from unbelief – it has a polluting effect on your own faith. Maybe those ancient Jews knew something. Jesus walked away from unbelief in his home synagogue. The Twelve were to do the same. If our faith is being sucked dry by people who won’t respond positively to Jesus, we might consider the same.

Yet at the same time, for all the warnings this passage contains about unbelief, it isn’t an unremittingly bleak reading. In the middle of Jesus’ call to the Twelve, he gives them a vision for the success of faith-filled mission. “Wherever you enter a house, stay there until you leave the place” (verse 10). You will be welcomed. Don’t believe the old lie that your locality is too tough and hardened to receive the Gospel, because there will be some places where you and your message are welcomed.

Why? Because God will have gone ahead of you, preparing the way. It isn’t up to us to prepare the soil: God does that. The Holy Spirit is at work preparing people for the Good News before Christians show up. If we go into the community with the love of God then yes, in some places people will mock or ridicule us. But don’t let the possibility of a negative reception paralyse you. There will be many instances where your message will enter and stay.

Jesus said he only did what he saw his Father doing (John 5:19). That’s why many Christians today say that mission is ‘finding out what God is doing and joining in’. God is always making the first move. It’s what John Wesley called ‘prevenient grace’ And if you know your French, the word ‘prevenient’ will make sense: ‘pre’ meaning ‘before’ and ‘venient’ from ‘venir’, meaning ‘to come’. Prevenient grace is God’s grace coming before any human action.

And that means we go in confident faith, praying that we will know where God has sent the Holy Spirit as the advance party. We don’t always need dramatic experiences to know that God has been at work ahead of us, we simply look for where we encounter a welcome for our message, and we ‘stay’ with such people, giving them our time. The rejections will come, and yes they will be painful, but like Jesus himself we walk away and concentrate on where we might see fruit.

So this has been a story about faith and unbelief. We have seen that unbelief can strike in the unlikeliest of places, maybe even close to our own hearts, if we are not so much ‘not careful’ but too careful, too cautious, too play-safe. ‘Safety first’ is as dangerous to the soul as cynicism. We must guard against both, for we risk losing Jesus.

Instead, Jesus calls us to the wild adventure of faith. Yes, we may be rejected too, but those sailing on the high seas of faith set their sails for the wind of the Spirit that will take them away from the pagan lands of unbelief and follow where God is preparing the way for the Gospel. Those who set out on the voyage of faith will, like the Twelve, see demons cast out and the sick healed (verse 13). Those who would rather stay in their home harbour and those who denounce the sailors of faith will see no such miracles.

So let’s pull up the anchor and take to the seas with Jesus.

[1] William L Lane, The Gospel According to Mark, p 202.

[2] Op cit, p 203.

[3] Op cit, p 206f.

5

Sermon: The Storm On The Lake

Mark 4:35-41

It has famously been said that women can’t read maps and men won’t ask for directions. Which means that if men are from Mars and women are from Venus, we’re all going to have trouble getting home!

Maps and directions: geography. I don’t know whether the word ‘geography’ brings bad memories back to you, in the way that ‘Maths’ or ‘PE’ do to some. I was OK at Geography, and got my O-Level, but I never really shone at it. Sadly, most of what I remember from school Geography lessons consists of the cruel tricks played by pupils on our teacher, who was blind.

On the other hand, Mark [our four-year-old] is already fascinated. He writes his own little books at home, which are full of references to the River Nile, the longest river in the world. I think I just need a sat-nav!

So why am I wittering on about Geography? Because it is important in the Gospels, and it has a particular rôle to play in this story. I’m going to use some geographical features of the reading to structure these thoughts. I think they’ll show this story has a slightly different meaning from the one we often take it to mean.

The Other Side
‘Let us go across to the other side,’ says Jesus (verse 35). Where is the other side? At this point, Jesus and his followers are on the western side of Lake Galilee, among villages where the people are good faithful Jews. ‘The other side’ is very different. You can get an idea if you know where Jesus and the disciples land in the story that immediately follows this one. They encounter the Gerasene demoniac, who lives among people who are pig farmers. Not exactly kosher Jews! Not only is the demoniac unclean, so are the general population. This whole area to the east of Galilee was one where Jewish people generally mixed and compromised their faith with alien influences from Greek culture.

Jesus is saying to his friends, “We can’t just stay among the people like us, those with whom we feel comfortable. We must move into other territory to advance the kingdom of God.”

And Jesus says the same to his twenty-first century friends. We too cannot stay just among the people we are comfortable with, because they are like us. We cannot spend all our time in church activities. If we are the community formed by God’s kingdom, then we have to leave our familiar places and go to our ‘other side’, wherever that may be. Insulation is not guaranteed in the life of faith.

Jesus calls us, then, not to spend every second of our lives on church matters. He calls us to mix with people not like us at all, with the intention of sharing God’s love in word and deed. They may not dress like us. They may have strange haircuts. They may hold beliefs we find dreadful. Their moral and ethical values may be far from ours, perhaps quite contrary. But Jesus died for each and every one of these people. We cannot stay in a church castle, protected by a moat and with the drawbridge up.

For Debbie and me, while we enjoy the company of those we mix with in the children’s primary school community, and while the great majority of the parents care deeply for their children and want only the best for them and others, we are also aware at other times that our values and beliefs are very different. We only know of one other Christian family represented in Rebekah’s class, and to date we know of none in Mark’s. But that’s good: it means we are in a missional context! It means we mix with people who don’t share our values about sexuality, with mothers whose children are all by different fathers. It means having to do with people who are heavily involved with questionable New Age and occult practices.

So while we share some things in common as fellow parents, obviously there are certain things that mark us out as different and leave us decidedly uneasy about the lifestyles of these friends. Yet this is our ‘other side’ at times. It is where God has led us and placed us as ‘the church dispersed’.

I believe each of us needs to know the ‘other side’ to which we are called. If we know our ‘other side’, all well and good. If not, then we need to listen, because Jesus is calling us into the boat with him and taking us somewhere beyond our usual boundaries on mission with him.

The Storm
Here’s the next geographical feature, the storm on the lake. One commentator says:

The Sea of Galilee, surrounded by high mountains, is like a basin. Sudden violent storms on the sea are well known. Violent winds from the southwest enter the basin from the southern cleft and create a situation in which storm and calm succeed one another rapidly. Since the wind is nearly always stronger in the afternoon than in the morning or evening, fishing was done at night. But when a storm arises in the evening, it is all the more dangerous.[1]

The storm was a natural, unsurprising event, yet a terrifying  and life-threatening one. So it is that when we head for our ‘other side’ storms will blow up against us. The other day I was talking to a minister friend in another denomination. He said he had been at his church eight years, and was dedicated to seeing it transformed from a private religious club to a missionary agency. But he said that process was a painful one. Some people just didn’t want to be thrust out of their comfort zones and stirred up opposition.

Similarly, it’s not surprising when the Church moves into the public arena, that atheists and secularists complain, especially if we happen to be moving onto some of their cherished territory. They say that religion should be kept as a private matter. Some even try to use laws against Christians. Some Christians believe we’re seeing signs of that in some legislation in our nation today.

And it’s interesting to see how Jesus responds to the storm when he is woken from his peaceful slumber. Listen to the language of verse 39:

‘He woke up and rebuked the wind, and said to the sea, ‘Peace! Be still!’ Then the wind ceased, and there was a dead calm.’

Does rebuking the wind and telling the sea to be still sound familiar? Jesus is addressing this storm, this natural event, as if it were demonic. Rebukes and commands to be quiet are the language he used when expelling demons.

We should not be surprised if storms whip up in our lives, often consisting of natural but frightening events, when we decide to cross with Jesus to our ‘other side’ and engage in mission. We are joining battle against an enemy when we do so. He will not take it lying down. He will use church people, non-Christians and social events in attempts to discourage and intimidate us. To paraphrase the late John Wimber, our boat is not a cruise liner; it is a battleship. We can expect storms of opposition. But we must not cower in their face.

The Calm
The storm is a natural event, as I said, but the language Jesus uses to still it (the stilling of such storms also being known as natural events in those days) suggests this natural event has been whipped up by demonic forces opposed to his mission with the disciples to a region of compromised allegiance to God.

Jesus stills such a storm. He commands it to be calm. Jesus acts with the cosmic authority that is his. This is a kingdom of God action. He brings the storm under the reign and purposes of God. The kingdom is at work here, not simply to make the disciples’ lives easier, but so that the kingdom may advance when Jesus and the disciples land on ‘the other side’.

Jesus has himself been calm,

sleeping in the stern upon the pillow that was customarily kept under the coxswain’s seat for those who were not involved in the actual sailing or fishing.[2]

In other words, Jesus commands the storm to be calm as he himself is calm. He brings the storm into line with his own person and character. That is what it means to bring something or someone under the kingdom of God. Jesus brings people and circumstances into his orbit, influence and likeness.

And when you put it like that, you see why his rebuke doesn’t stop with the storm. It extends to the disciples:

He said to them, ‘Why are you afraid? Have you still no faith?’ (Verse 40)

As the calm Jesus makes the storm calm, so he seeks calm in his disciples. Prior to this incident they have sat as privileged insiders with Jesus. He has told parable after parable, leaving them as enigmatic stories for the crowds, but he has explained them to this inner circle.

Yet they still don’t get it.

‘Who then is this, that even the wind and the sea obey him?’ they ask in verse 41.

And as Jesus sovereignly deals with the storms that oppose our early sorties into mission, so he commands calm in our lives. For he calls us to understand more of who he is in the face of the forces arrayed against us, and thus trust him.

My problem is I’m all to like those first disciples. In a difficult situation, faith tells me Jesus is in control and reason tells me my worst fears won’t materialise. But my body doesn’t listen. My pulse and blood pressure increase. I end up getting value for money from the National Health Service.

Like those earliest followers, I am on a long journey to the calm Jesus wants me to have. Maybe it’s not enough simply to have accepted intellectually that God is in control of events. I need to feed my mind with that truth. I need to meditate upon it. I need to share with other people of faith.

In short, I need to ensure I am on a journey of increasing faith. Jesus is calling me – and all of us – over to another side where we shall be his witnesses. Getting there will mean negotiating the storms of opposition, and for that we would do well to have the serenity that comes from trusting that Christ is ruling over all that happens, whether good or bad.

Conclusion
One of the early Christian symbols for the Church was a boat. You can see ancient drawings where the Church is represented as a boat. That idea is taken from this passage. When the Early Church set out on her task of Christian witness, she frequently encountered the storms of persecution for her faith. But they knew Jesus was asleep in the stern with them, and all would be under his sovereign care.

And perhaps you see now why I said at the beginning that we might end up with a slightly different application of this story from normal. We have often taken this story as an example of how Jesus will calm all sorts of storms in our lives, and I don’t want to deny he does that. Yet the primary application in the passage seems to be connected with mission. Jesus has a specific interest in conquering the fierce opposition to his church’s engagement with mission, and in calming his followers through a growing faith.

Knowing that, are we ready to venture across to our ‘other side’?

[1] William L Lane, The Gospel Of Mark, p 175.

[2] Ibid., p 175f.

8

Sermon: The Parable Of The Growing Seed

Mark 4:26-34

How many people have you come across who seem to have a one-track mind? At secondary school, plenty of the boys had one-track minds: they only thought about girls!

And there are preachers with one-track minds, too. Whatever passage they take, their sermons keep coming back to the same subject. Somebody once parodied them by rewriting the hymn ‘Come, let us join our cheerful songs’. When it came to the lines, ‘Ten thousand thousand are their songs but all their joys are one’, he said, ‘Ten thousand thousand are their texts, but all their sermons one.’

Jesus has a one-track mind.

At least, he has when you read Matthew, Mark and Luke. He has a one-track mind for the kingdom of God. You certainly get that here in Mark 4. It is Mark’s great ‘parables of the kingdom’ chapter. We have heard extensively about the Parable of the Sower, along with Jesus’ philosophy of parables. Here, we have the Parable of the Growing Seed and the Parable of the Mustard Seed – two more that use agricultural images from his day to speak about God’s kingdom. He only speaks in this elusive way to the crowds – all they get is enigma. Only the disciples receive explanations.

For this morning, I’m just going to concentrate on the first parable in our reading, the Parable of the Growing Seed. It moves in three phases: sowing, growing and – this doesn’t rhyme – harvest. What do these tell us about Jesus’ one-track mind subject, the kingdom of God?

Sowing
Jesus says,

‘The kingdom of God is as if someone would scatter seed on the ground’ (verse 26).

In my last appointment, I used to belong to a group of ministers that met monthly to support one another. When we worshipped together, one of our favourite songs was Paul Oakley’s ‘Jesus, lover of my soul’. One reason that song was important to us was these words:

It’s all about You, Jesus
And all this is for You,
For Your glory and Your fame
It’s not about me
As if You should do things my way
You alone are God,
And I surrender to Your ways

It’s all about you, Jesus. Not about us. A sin church leaders fall into all too readily!

And the sowing of God’s kingdom is all about Jesus, too. The Old Testament often speaks about God as king of his people, but when Jesus comes he announces that the kingdom of God is near. The kingdom is among people, because he has come. The sowing of the kingdom is the sowing of Jesus’ life. The sowing is his incarnation, obedience, teaching, death, resurrection and ascension. In all these, we see close at hand that God reigns.

Yes, when the Holy Spirit overshadows Mary to bring about her miraculous pregnancy, that is the reign of God. When Jesus follows the will of the Father, that is the kingdom. When Jesus proclaims the message and demonstrates it in works of power, that is God’s kingdom at work. When he dies for the sins of the world, that is not the victory of evil but the kingdom conquest of sin. When he is raised from the dead, God’s kingdom triumphs over death. When Jesus ascends to the Father’s right hand, he is reigning on high – it’s the kingdom.

What does this mean for us? The primary sowing has been done. We get to do a secondary sowing of God’s kingdom. Whenever we obey the will of God, we sow the kingdom. Whenever we share the love of God in Christ for people by our words or our deeds, again we sow God’s kingdom in the world. Anything we say or do to point people in the direction of God’s reign over creation is a sowing of the kingdom. Any action that is in harmony with God’s purposes does the same thing.

In other words, Jesus calls us to spend our lives intentionally sowing the kingdom of God. It is not simply when we sing of his kingship on Sunday morning. It is tomorrow morning at work or in the community, when we are the people known to be those who care for the hurting, and who by sacrificial service earn the right to speak about Jesus to people. Tomorrow, we spend time sowing the kingdom as we seek the power of the Holy Spirit to live like Jesus.

Growing
Jesus says:

‘The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. The earth produces of itself, first the stalk, then the head, then the full grain in the head.’ (Verses 26-28, italics verses 27-28 mine)

It grows, and the sower doesn’t know how! I find that very helpful for interpreting some of my own experiences in the life of faith.

A few years ago, I had to take charge of a church temporarily when its minister was removed for disciplinary reasons and look after them until a new permanent minister arrived. Within days, I was called to visit a couple. It was Good Friday, and the husband was dying. As far as I am concerned, I simply visited, stayed with them, listened to what the wife had to say and led a prayer before leaving. On Easter Monday, the husband died. I visited again, took the funeral, and so on.

It was nothing remarkable in my eyes. In fact, I looked back and thought I could have done more. But not in the eyes of the widow. Cynthia told others in the church that I had greatly helped her through her bereavement. I can’t understand why she thought that.

Similarly, it has often been the sermons I have thought to be my weakest, or certainly the ones I have found to be the biggest struggle in preparing, that have had the most positive responses from congregations. It doesn’t make sense to me.

Well – it doesn’t make sense to me unless Jesus is onto something here. The sower in the parable sows the seed, but the growth happens without any fancy strategies. Off goes the sower to bed, and the seed gets on with growing from the earth. Jesus doesn’t need our cleverness. He doesn’t need our fancy programmes of action. Nor does he need our techniques. And he certainly doesn’t need us to manipulate people if the kingdom of God is to grow.

How does the growth happen, then? We simply get on with our obedience, however quiet and unflashy, and we depend on the Holy Spirit to bring growth. We obey, the Spirit grows the kingdom, not us.

The Apostle Paul said something very similar, when he was discouraging the immature Christians at Corinth from pursuing a personality cult:

‘What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe – as the Lord has assigned to each his task. I planted the seed, Apollos watered it, but God made it grow. So neither he who plants nor he who waters is anything, but only God, who makes things grow.’ (1 Corinthians 3:5-7)

We plant (that is, we sow – as already described). And we water (that is, we find out what God is doing and join in with it). The growth comes from God, not us.

If that’s the case, then we know both the extent and the limit of our responsibilities in the kingdom of God. The extent of our responsibility is that we are called to faithful obedience to Jesus Christ. We are junior partners in co-operation with the Holy Spirit.

But we are junior partners only. We are responsible for our obedience, but the Holy Spirit is responsible for the kingdom of God’s growth. So let’s get on with obeying Christ, calling on the Holy Spirit to make the kingdom grow.

Harvest
Here’s how the parable concludes:

‘But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.’ (Verse 29)

What happens at a harvest? Why would the harvester use a sickle? When the growing season has come to a conclusion at the end of the summer, the farmer needs to bring the crop that has grown into the barns, separating it from other things that are burned. No longer do wheat and chaff mingle: they go to different destinations.

The harvest of God’s kingdom, then, involves both blessing and judgment. For all that is good, all that have grown in grace and in the knowledge and love of God and Christ, there is blessing. But for those who have sought to strangle the work of the kingdom, all who have been apathetic to the claims of Christ, there is only eternal separation from God’s pure love to contemplate.

This may not be a popular claim to make today, but it is clearly present in the imagery of the parable. Furthermore, Jesus seems to be building on the language of the prophet Joel, who used the picture of a sickle as a way of talking about God’s judgment on the Day of the Lord.

So it’s good news for the fire and brimstone brigade, isn’t it? Those who shout at us in the street, warning us of the coming judgment – they’ve got it right. Haven’t they?

Actually, no. This judgment is in the future, not the present, and it is the prerogative of God, not us. Like everyone else, we shall stand before Christ, dependent upon the mercy of God, a mercy we have found in the Cross, not our own superiority.

I was thinking about this yesterday, when the July 2009 issue of Christianity magazine came through my letterbox. The first column I read every month is the one by Jeff Lucas, and in his piece this month he had this to say:

‘… we followers of Jesus can become holy meddlers on a crusade to sort people out. We (who are so unsorted ourselves) can be quick on the draw with natty little ‘answers’ that are little more than slogans. Instead of just shutting up and listening, we rush to dispense our occasionally silly solutions. I know that the Bible encourages us to nudge and even rebuke each other so that we won’t be caught in insane and life-vandalising sins; but surely that doesn’t mean that today is yet another opportunity to run around looking for people to sort out, pronto.’

God will judge. His main judgment will be in the future. We are not to judge. This is not to eliminate the need for the Church to speak out on all sorts of social evils and to campaign against them. However, it is to say that whenever we need to do so, we must remember that we are sinners saved by grace, not a self-righteous cavalry riding over the hill to rescue poor old God.

Conclusion
Where does this leave the followers of Jesus when it comes to the development of God’s kingdom, then?

We begin by remembering that Jesus has sown the kingdom of God; we are secondary sowers of the word today.

Secondly, sowers are not growers: it is the Holy Spirit’s responsibility to grow the kingdom. Our calling is to the life of obedient faith, also by the power of the Spirit.

Finally, there will be a harvest of judgment where righteousness will prevail and evil will be destroyed. But vengeance is not ours. God will judge. We are his witnesses.

Truly, our calling in God’s kingdom is be junior partners with the Holy Spirit. Yes: junior partners.

2

Worshipping At Home

As I said yesterday, I determined that since I would be housebound today I would find other resources for worship. I’ve never been happy with Songs Of Praise because a series of hymns does not of themselves make an act of worship. Likewise, the Sunday service on Radio 4 has never connected much with me. It always contained more elements of worship, but has always felt liked a précis to me.

I thought this would be a good discipline for myself to find some worship. I also thought it would be good, given the number of elderly church members who end up being temporarily or permanently housebound and reliant on whatever the airwaves bring.

Having said that, given that I was eschewing Songs Of Praise and the Sunday Service, I was looking at other delivery methods: digital TV and Internet streaming. 

This morning, I opted for TV, knowing that most of the streamed Internet sources I’d found were from North America, and time zones meant they woulnd’t be viewable until tea-time. So, going through the ‘religion’ section on the Sky TV electronic programme guide, I avoided the obvious prosperity filth from Kenneth Copeland. Likewise, I steered clear of glossy Hillsong pep talks from Brian and Bobbie Houston, and I didn’t go near Ed Young, the man who infamously put out a video complaining about sheep-stealing pastors when he sets up new churches in an area without checking with the existing ministers.

But there was something British on UCB TV, and I opted for that. AT 10 am they were showing ‘Days Of Wonder’ from New Life Church, Hull, with Jarrod Cooper. Cooper wrote the popular worship song ‘King of kings, majesty‘, which I have found a helpful, humble and orthodox piece for services.

The opening credits showed Cooper walking (around Hull?), whilst linking the programme to the church, giving a subliminal hint that New Life Church equals Jarrod Cooper. He is the senior pastor, but I’d hope he wouldn’t want to give out a message like that. There may have been an intention to communicate something else, but I have to say that is a ‘viewer response’ reading.

Then Cooper introduced the show briefly, and I thought he said we were then going over live to worship at the church. However, that clearly wasn’t the case. We went straight into his message, which was video edited for the length of the programme.

The skeleton of his talk was fine and worthy, but I was concerned by some applications. It was a sermon about the supremacy of Christ, and although he referred to biblical passages as he went along, I didn’t hear an opening passage he was expounding. Colossians 1 would have fitted nicely. He preached about the supremacy of Christ in four areas: over the church, over creation, over wisdom, and I’m afraid I’ve forgotten the fourth point.

In supremacy over the church, he was uncontroversial but what he said needs hearing. Christ is head of the church, not the Pope, not the pastor and not the trustees.

As to supremacy over creation, this is where it all started going hyper-charismatic. He only – as I recall – illustrated this from the miraculous: the feeding of the five thousand, the translation of Philip in Acts 8 etc. He spoke of a five hour car journey taking two hours. Now I don’t have any theological problem with the miraculous, but I have a pastoral concern here about balance. I am all for expanding people’s faith – often the problem I encounter in myself and others is an insufficient level of expectation about what God can do. However, if you only accent the miraculous in talking about the supremacy of Christ over creation, you are setting up other believers for a fall, when not everything works out in the Christian paperback blockbuster way they’d hoped. Furthermore, Christ’s supremacy over creation is about ongoing issues like the upholding ogf the universe by the word of his power. I have to admit, something could have been edited out, but I was left with this concern about balance from what was shown.

When he got onto the supremacy of Christ over wisdom, I got more than concerned. Don’t misunderstand me: the basic point is both sound and important. As someone who enjoys the intellectual side of faith (but sees that as an opportunity for worship), I wholeheartedly agree that all our thinking must be submitted to Christ. Yet what we got in this section of the sermon was just some bashing of left wing stereotypes. “The feminists [they’re all the same, aren’t they?] have a problem with Ephesians,” he announced. Onto the usual stuff about headship and submission and that the male/Christ headship is based on sacrificial love. Well, yes, but what is headship? Didn’t Paul say that the great mystery he was speaking about here was about Christ and the Church, in which case he’s using an illustration from the marriage patterns of his day rather than making male headship normative? Has Cooper ever read any egalitarians? Yet he sees fit to bash them.

A little while later, he announced that “Global warming is the latest religion of the Left”. Well, apart from the sloppy language – the point is, nobody adores global warming, they are devoted to reversing climate change – I thought, oh no, he sounds like the American Christians who deny the overwhelming scientific evidence. But we shouldn’t be bothered, he said, because one day God is going to roll up this planet like a blanket. If I’d had my copy of Tom Wright‘s ‘Surprised By Hope‘ to hand, I swear I would have thrown it at the TV screen. I had hoped that British evangelical-charismatics were better informed on this one, thanks to the efforts of TEAR Fund and others, but the message isn’t getting through to some of the troops.

The service ended by cutting to brief footage of prayer ministry time at the end of the service. Cooper was praying with a man who was deaf in one ear. After prayer, the man said he could hear now in that ear. I do hope and pray that is still the case. I remain convinced that it is important we ‘show ourselves to the priests’ and offer evidence to society of healings. I do believe God heals today, but we have to think about how we present those claims.

Finally, the broadcast concluded with “Buy my CD, please!” A long commercial for Cooper’s current CD. It was no different from the adverts at the end of the Brian and Bobbie Houston or Ed Young shows, it just came with an English accent, not an Australian or American one. 

What about tonight? I watched a whole Sunday service online from Saddleback in California. I was much more favourably disposed towards this, although it wasn’t without its problems. The major issue I had with it is that – like Songs Of Praise – it really didn’t contain several critical elements of worship. The order of service went as follows:

Opening worship song
Notices – these included plugs for a church classic car event and the Saddleback Comedy Connection. Huh?
Two more worship songs 
Rick Warren‘s sermon
Post-sermon prayer
Mention of where resources were available to help with follow-up to sermon
Closing song, which didn’t seem to be for congregational participation.

What’s missing? Plenty. Let’s start with prayer. No adoration – well, you could say that was included in the songs. But no confession and assurance of forgiveness – I think that’s pastorally essential. How many people are coming to worship with burdens and need that assurance? Also, no intercession, so the church didn’t function in her priestly rôle. Finally, no Bible reading before the sermon. There were plenty of individual verses in the sermon. It was a topical sermon, rather than an expository one.

The worship songs were mainstream typical ones from the likes of Tim Hughes and Joel Houston. It was a bit liked watching a truncated version of Spring Harvest big top worship. Charismatic songs without the display of charismatic gifts. 

What about the sermon? I was much more comfortable here, even if I disagreed with the occasional comment and it was too long, around seventy-plus minutes. Worshippers get a sermon outline and it was available on the website, so that helped in following what Warren had to say. He is an engaging, warm speaker with a genuine pastoral heart. The issue was less with the seventy minutes than the seven (or eight, if you count the conclusion) points he made. There was too much to take in. Yes, again you could take it away with you, but it was a lot to work on. It was the third in a series called ‘The Jesus Model’ (what kind of model, I don’t know). This one focussed on Jesus as a model for stress management, making for a timely and relevant subject. Some will talk about ‘the curse of relevance’, but I think Warren wanted the people to apply their faith to life for it to make a difference. I took some notes ready for this blog post (and for my own personal benefit, I’d like to think), and so what follows is a summary of the thoughts that struck me from the sermon.

Warren began by referring to the new film ‘Terminator Salvation‘. The synopsis says that the grown-up John Connor. in fighting the machines as part of the resistance, has a ‘purpose-driven life’ (yes, really!) and has the weight of the world on his shoulders. However, said Warren, only one person has ever truly had the weight of the entire world on his shoulders, and that was Jesus on the cross. (Brilliant illustration! If only my people knew what Terminator was!) Because of that, he above all knows how to help us with stress.

1. Identification – know who you are. If you don’t know who you are, then society will try to label you. Don’t take your identity from brand names. (Warren meets Naomi Klein?) Don’t fall into the twin traps of either copying or comparing. He could have said a little more about our identity being in Christ as beloved children, I guess, but great start. 

2. Motivation – know who you are living for. You’ll always disappoint someone. Whoever you’re dependent upon for your happiness is your god. ‘Nobody can pressure me without my permission,’ he said – not quite sure that’s right, although I can see what he’s getting at. 

3. Vocation – know your calling. He used the familiar Saddleback SHAPE analysis to emphasise that everyone has a calling to ministry of one form or another. If you don’t clarify your calling, you’ll fall victim to the tyranny of the urgent, rather than getting on with the important. 

4. Concentration – focus on what matters most. If Satan can’t make you bad, he’ll make you busy. ‘You can fill your life with good things, or you can waste your life on good things.’ ‘This one thing I do, or these forty things I dabble in?’ ‘Is what I’m doing right now fulfilling my calling?’

5. Meditation – listen to God. A quiet time, yes, but more. Warren stresed the importance of extended silence. We have to strip away to give God a chance to speak to us. He talked about meditation as being like a worrying away at a biblical text. 

6. Collaboration – join a small group.  You were never intended to handle stress by yourself. To say you don’t need a small group is either arrogance or fear. Jesus needed a small group, and he was perfect! 

7. Recreation – take time to recharge. Sabbath-keeping is in the Ten Commandments for a reason, and remember Jesus said the Sabbath was made for humans, not the other way around. When Psalm 23 says ‘He makes me lie down in green pastures’, remember that if you don’t take sabbaths, God may well make you lie down for your own good, but it mgiht take something serious like an illness to slow you down to do it. 

His conclusion was about salvation in terms of Jesus’ invitation to take hiseasy  yoke upon us and discover that his burden is light.

26

Tomorrow’s Sermon: Covenant Love

John 15:9-17

My name is David, and I am an addict.

A book addict. I can’t stop buying them. I can’t stop reading them. The statutory thirty yards of bookshelves in my study have been complaining about my habit for years. Every now and again, I reluctantly dispose of some old titles, to make room for newer ones. But really, I don’t want to live in a manse, I want to live in a library.

One of my biggest addictions has been to Bible commentaries. Thirty years ago, I started off with a one-volume commentary on the entire Bible. But it just wasn’t enough. I needed bigger thrills. I began to collect commentaries on individual books of the Bible. Many years ago, I achieved my ambition of a commentary on every book. But now, I have to have more commentaries on each book.

And when it comes to the Gospel according to John, I have ten commentaries. You may think that’s excessive. I can’t understand why.

For when I began to explore today’s Lectionary reading, it was one of those ten commentaries on John that I hadn’t pulled down from the shelf for a long time that gave me a fresh way of seeing these famous verses.

What is that fresh way? Covenant. It’s to see this passage as being about Jesus establishing the New Covenant with his people. I think if we explore John 15 in terms of Covenant, we may see not only old and familiar things, but gain new insight into the odd difficulty some people have with these verses. Stay with me, and see whether this helps you, as it has me.

God Makes The First Move
‘As the Father has loved me, so I have loved you,’ says Jesus (verse 9).

Everything starts with God’s love. The Father’s love for Jesus; his love in Christ for us. Always in salvation, God makes the first move. If we track this through the Bible, we’ll see this.

God is love, and out of that love between the members of the Trinity comes an action of love, creation. Love is expressed beyond the Trinity to something else.

Then – who’s the first missionary in the Bible? God. God comes walking in the Garden of Eden after Adam and Eve’s sin. Later, God takes the initiative to call Abram when he wants to start forming a people for himself. God hears the cries of the Israelites in Egypt and sends Moses. God sends the prophets.

Finally, at the right time, God sends his Son (Galatians 4:4). Or put it like this: ‘While we were still sinners, Christ died for us’ (Romans 5:8). No approach from the human race. Yet because of our sin, a loving God makes overtures to his creation. It all starts with God.

Why is this important? It affects a number of things. First of all, it means that the love of God humbles us. We can take no pride in knowing God through Jesus Christ. It is not down to us. It is entirely a matter of God’s grace and mercy. We owe everything to the grace of God. Knowing God does not make us superior. There is nothing in knowing God that means we are worthy of that honour. It is a matter of sheer love.

We glimpse a little of this in ordinary human relationships. Parents conceive children out of love. They delight in their children. Even when their offspring pain them by their behaviour and they have to impose discipline, they long that the relationship be fully restored. One parent goes up to the bedroom where the child is sulking, in the hope of bringing harmony back to the home.

For some of us, we need to be humbled by knowing that the whole spiritual life begins with God, not us. We need to be brought low from our pride.

But for others of us, the news that life in the Spirit starts with God is good news, if not a relief. We know we’re not worthy of God’s love, and so it is the most wonderful, liberating news to learn that for all our unworthiness, God has set out from the very beginning to woo us with his love.

Yes, whether we think too much of ourselves or too little of ourselves, it is essential good news to understand that God makes the first move in establishing a covenant relationship with us, with the world and with creation.

But this good news that God moves first is not only for us. If it is for us, it is for others, too. If God makes the first move, then it affects how we view sharing our faith.

We heap a lot of guilt on ourselves and other Christians when we talk about the importance of sharing our faith with others. We make it sound as if it all depends on us. Now I’m not about to argue against the importance of talking about Christ to people who don’t know him – it’s essential. But it doesn’t all depend on us. Not if God makes the first move.

In spreading the Good News, we should remember that God always moves first. God will go ahead of us. It has often been said that mission is finding out what God is doing, and joining in.

I’ve given you an outline of God doing this in the Bible already, from creation to the Fall to making a people for himself and ultimately sending Jesus. One Gospel story that brings this out for me comes in Luke 10, where Jesus sends out followers in pairs ahead of him to various villages. He gives various instructions to them, but I find one of them particularly interesting: he tells them to look for ‘anyone who shares in peace’ (Luke 10:6) [or ‘man of peace’ in older translations]. What is such a person if they are not someone in whom God has already begun to work? I think Jesus is telling his disciples to look for where God is already at work, and to concentrate their efforts there.

So when we set out to share our faith, let us start cultivating an attitude that looks for signs of where God has already made the first move. Let us ask him to open our eyes to where he has already been preparing people to receive his love.

I have to cop out to some extent here and say that how God shows us he is making the first move ahead of us in people’s lives requires a whole sermon to itself, so at this point I have to confine myself to saying that we simply pray and seek God’s guidance. Let’s be open to the leading of the Spirit – the leading, I say, of the Spirit, because – God moves first.

We Respond To God
Back to verse 9: ‘As the Father has loved me, so I have loved you; abide in my love.’ Abiding in God’s love is what we are called to do in response to God making his overtures of love towards us.

‘Abiding’ (or ‘remaining’ in some translations) is a word that communicates a sense of permanence. The covenant between God and ourselves is rather like the covenant of marriage. It comes as a lifetime commitment. God has made a ‘lifetime commitment’ to us; he calls us to respond in the same way. In fact, in the light of the Resurrection it’s more than lifetime: this cannot be limited to ‘till death do us part’. This is a commitment for ever. Because God has shown such remarkable love to us, we make a radical commitment to him. Ours will be an abiding love.

And if it is an abiding love we offer to God through Jesus Christ, it is one that will not depend on our feelings. Sometimes our faith gives us great feelings, but our level of commitment to Christ cannot depend on them, any more than a marriage can depend on the times of ecstasy. Sometimes it’s not so much that love keeps a marriage alive, more that marriage keeps love alive. The commitment is primary, and it’s great when the feelings follow, but they don’t always.

And I think it’s in that light we can understand the difficult language of this passage where Jesus makes love into a commandment. Keeping his commandments is a sign of love (verse 10). He commands us to love one another (verse 12). And we are his friends if we do what he commands us (verse 14). How can love and commandment go together?

But isn’t this a peculiarly modern problem? We think that love is about how I feel. But it isn’t. People say, ‘Our marriage didn’t work’, or ‘Marriage doesn’t work’, as if ‘marriage’ is some separate entity to blame when things go wrong. But before love is a feeling, love is a commitment. Even when love is not a feeling, it is still a commitment. Why? Because it is a covenant. It’s why I tell wedding couples they won’t say ‘I do’, they’ll say ‘I will’. It’s about promise and commitment to that promise.

God has poured out his blessings to us, supremely in Christ and his Cross, and we respond to his commitment to us with a commitment of our own to him.

So in that sense, Jesus can command us to love him and love others. He’s telling us what the nature of the covenant commitment is. Turning love into a command isn’t bullying, because the One who commands us to love is the One who laid down his own life for his friends as the greatest love of all (verse 13) – words that are sandwiched right into the context.

And so love isn’t ‘I do’: it’s ‘I will’, even when I don’t feel like it. And maybe the times when we don’t feel like it are when we prove that our response to Christ is real. Because we’ll respond out of love, even if we feel nothing and even if there’s nothing in it for us.

Actually, the bride and groom say, ‘With God’s help I will’, because they cannot do so alone. And again, it’s similar when it comes to God’s covenant with us. Obeying by showing love to Christ and others is a tough call. It challenges the self-centredness that is at the heart of sin. Remember that old saying that sin is a little word with ‘I’ in the middle?

So as we respond to God’s love for us in Christ with our own covenant commitment to love others and obey Jesus, we find it’s remarkably difficult to do. But for us, too, like the couple getting married, it’s ‘With God’s help I do’. For Jesus does not leave us helpless when he shows us that the right response to God’s first move of love is a radical commitment. He promises the Holy Spirit. And though the Holy Spirit is not specifically mentioned in these verses, Jesus name-checks the Spirit over and over again in this section of John’s Gospel.

So when we rejoice in God making the first move of love towards us (and his whole broken creation); when we consider the appropriate response of love to him; and when we realise that response is likely to be a major and at times demanding commitment; let us rejoice, not only in God’s love, but in the gift of his Spirit, through whom God enables us to make that response and live a life of commanded love.

0

Sermon: Making Adversity Work

This will be my first sermon back after the sabbatical. I wrote this at the end of January (hence some of the references!). It will appear on the blog Monday 4th May, to be preached on Sunday 10th, the latter being the date I start back.

Text: John 15:1-8

One of my favourite stories is the one about the little girl who asked her mum whether all fairy stories end with the words, ‘And they all lived happily ever after.’ “No,” replies her mother, “Some end with, ‘When I became a Christian, all my troubles disappeared’.”

Jesus’ teaching in John 15 explicitly refutes the idea that the Christian life may be lived without suffering or difficulty. In the image here from a vineyard, each branch is either cut off or pruned. I am no gardener, but neither procedure sounds painless!

Whatever the joys and pleasures of our ultimate destiny when we are raised from the dead to life in God’s new creation, life now unavoidably includes uncomfortable and painful seasons. Some of those times, says Jesus, are actually brought by God for our good.

As Adrian Plass has put it, “Each day is a choice between what you don’t want to do and what you really don’t want to do.” The challenge for Christians is to make those hard circumstances count positively for the kingdom of God.

To do that involves grasping two things mentioned in these verses: what God is doing (pruning) and what we need to do (abiding in Christ).

Pruning 
I am no gardener. I can think of few things that bore me more than gardening. So metaphors in the Bible like this one of God pruning the branches of a vine don’t sit easily with me. Give me a pair of secateurs and I’m more likely to injure myself than accomplish anything worthwhile.

But I do realise that an image of pruning has something to do with cutting away in order to promote health. And on that simple level, I can understand the notion of God pruning us in a spiritual sense. Much as we might prefer God not to, I believe it’s often God’s way either to cut something out of our lives in order for us to grow in the life of the Spirit, or to allow something to be removed from us, so that we are challenged to focus on those things which are truly important.

We may protest about the difficult seasons of our lives – well, I do – but they may sometimes be seasons of the Spirit. Sometimes a bad experience is something to resist and protest against, but not always. God works for good in all things with those who love him, who are called according to his purposes, as Paul says in Romans 8:28.

Whenever an adversity comes into our lives, we have a choice as to whether we will seek the purposes of God in it. Endurance and perseverance are character-building qualities. I do not mean that we should embrace injustice or seek out bad times – that would be perverse – but I do think there is a call not just to look for easy ways out but seek what God is saying and doing in that environment.

So a pruning experience can be a stripping away of things that get in the way of our faith. It can be the removal of hindrances, or of accretions that are weighing us down.

I said in a sermon elsewhere just before my sabbatical that the atheist bus campaign with its slogan, ‘There’s Probably No God. Now Stop Worrying and Enjoy Your Life’ looks a bit sick at a time of economic recession. To tell people whose jobs and homes are under threat or even disappearing just to ‘stop worrying and enjoy [their lives]’ is unbearably smug. We Christians are not exempt from the economic downturn, despite what the odd prosperity gospel idiot might say. And without in any wanting to minimise the pain for those who are feeling its effects, the differences for Christians are these: our sense of worth is not in our job, but in being loved by God. Our security is in God, not our ability to generate wealth.

Back in January, Debbie spent a weekend away at the annual Children’s Ministry conference in Eastbourne. I juggled preparing and conducting services with childcare that weekend. We fitted in various fun things, including visits the children wanted to their favourite shops – Claire’s Accessories in Rebekah’s case, Waterstone’s bookshop in Mark’s, and Millie’s Cookies for both of them.  But nothing really made up for the absence of Mum, even though she rang each day to speak to them and say goodnight to them. On the Saturday tea-time when Debbie phoned, she told Rebekah that she had bought some presents for them. Rebekah’s reply was devastating and moving:

“Mummy, I love presents, but I’d rather have you.”

When God prunes us, not only is it a time of removing sin from our lives, it’s a time when he pins us back to that question: would we rather have him than all the goodies?  The writer to the Hebrews calls us to ‘lay aside every weight and the sin that clings so closely’ (Hebrews 12:1), and sometimes the ‘weights’ are not sin. Good things can weigh us down. When God prunes us to make us more holy, he is sometimes asking us whether we want him more than the goodies.

It isn’t that God is a killjoy. The same passage in 1 Timothy where he tells the wealthy not to put their hope on the uncertainty of riches, he tells them to trust in God ‘who richly provides us with everything for our enjoyment’ (1 Timothy 5:18). God not only understands we may enjoy certain things, he made them for our enjoyment. But he will not permit these created things to be his love-rivals for our affections. And for that reason he will sometimes prune us of good things.

So when we enter a season of our lives when the good life seems to be disappearing, we need to seek God in prayer about it. Is this something evil that should be opposed, or is God pruning us so that ‘we may perfectly love [him]’?

Abiding 
Just as ‘pruning’ was a difficult image for a non-gardener like me, so ‘abiding’ is an awkward one for somebody who was never good at Biology or Botany at school! For Jesus is using an image here of the branch remaining on the vine. He’s talking botany.

One one level, it’s absurd: how can you tell a branch to remain or abide in the vine? It just happens. Well – it happens, provided the flow of sap to the branch remains. In the physical world, neither the branch nor the vine are conscious beings, and so cannot be given commands or expected to choose certain actions. The idea of a branch choosing not to remain connected to the vine is ridiculous.

And it’s similarly ridiculous for the Christian disciple to contemplate not being vitally connected to Christ. Yet Jesus urges his followers to remain, to abide. Of course, the analogy is limited, but maybe that’s the point: we humans are foolish, and easily detach ourselves from the source of spiritual vitality and health. When the flow of sap stops, the branch falls off, or needs cutting off.

As I said near the beginning, the choice is being cut off or being pruned. Each is painful. But assuming we have chosen pruning and are willing to endure that for the sake of greater spiritual fruitfulness, then how do we ‘abide’ while God ‘prunes’?

Not surprisingly, this comes down to a disciplined approach to the spiritual life. Regular habits of prayer and meditation on the Scriptures are essential parts of this. Yes, it can be difficult to find time, but we make time for food even when we have to eat on the run, and it’s critical that we make time for these habits, without which we shall starve. We don’t all need to do them first thing in the morning, as some books tell us, but we do need a time.

The disciplines are not merely personal and private, though. Even prayer and biblical meditation need not be solo practices. Often they are helpful done in fellowship with others. The ‘sap’ doesn’t always come to us directly; sometimes it arrives through others.

Then, there are those practices which we are used to conceiving of in a corporate form: worship and the sacraments. We don’t sit in private cubicles at worship and Holy Communion; we are deliberately together to encounter God within us and among us, and to build each other up.

But we can’t even stop there. Abiding in Christ involves not only receiving the sap, it means allowing it to work. So prayer, Bible reading, worship and taking the sacraments are not simply passive practices. They are meant to lead to action. Spiritual nourishment is designed by God in such a way that it is health-giving when put into practice. It decays without use. We need to respond to what we are given. This means there are both public and secret disciplines.

The public practices are by nature fairly obvious. They involve every way we demonstrate the love of God in Christ to others. So pastoral care within the church, when done in response to God’s love, is a spiritual discipline. So is care for the poor, praying and campaigning for justice. Evangelism, too.

Then there are the secret responses we make, the ones where Jesus condemned those who did them for show as having already received their reward in public adulation. Giving to someone in need. Or fasting as a sign that something was so important it was worth going without the basics of food in order to underline prayer. And some forms of prayer itself are best done secretly rather than showily.

Abiding in Christ is everything we do to keep in tune with him and sustained by him. Sustenance involves taking something into us, and some of the disciplines I’ve mentioned are blatantly ones where we put ourselves in a position to receive from Christ. 

Others, though, are about the outworking of what we have received. Jesus expects much of those to whom much is given. Some Christians emphasise prayer, others action, but both are priorities. Abiding in Christ is a matter of both receiving from Christ and giving back to him and others.

Both the receiving and the giving are practised in easy times and hard times, when life and faith are going well, and when we are facing opposition and even undergoing pruning. They are, after all, disciplines, not just activities we engage in because we feel like it.

Many are the ordinary routine actions of life that we maintain regardless of whether we feel like doing them, but we continue with them for the sake of our well-being and the flourishing of others. So are the spiritual disciplines of abiding in Christ, too.

I’ve heard some people speak about marriages as if marriage ‘didn’t work’ – implying that marriage was something that happened to them. But relationships take work and effort, and our spiritual relationship with Christ doesn’t just happen, either. It does happen to us in the sense that God makes the first move towards us. Furthermore, his approaches are sometimes of a ‘pruning’ nature.

But it then requires faithful response from us, through good times and bad. And that’s what abiding in Christ is all about.

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Sermon: The Urgent Claims Of Jesus

Mark 1:14-20

On Friday, by the wonders of the Internet, I listened to a podcast of my old college tutor giving a Bible Study on Isaiah 43. In it, he made a provocative statement. He said that many modern worship songs were like adverts for toilet paper. What he meant was this: the typical advert for toilet paper will tell you how soft it is and how strong it is, but it will never tell you what it is for. No advert for toilet paper tells you its purpose is for wiping your bottom. Similarly, some of our worship songs say how loving, kind and gentle Jesus is, but they never say what he came to do.

And I suggest – if it’s not too provocative for you – that we have treated our passage from Mark like an advert for toilet paper in a similar way. We have thought about the coming of Jesus, the call to discipleship and the invitation to make ‘fishers of men’ [sic] in a soft and strong, comforting way. But when we do, we miss dangerously what Jesus came to do here. I want to set that within these headings: coming, calling and commissioning.

Coming 
Quick Bible trivia quiz – no one who has studied Theology is allowed to answer: which one of the four Gospels has none of the Christmas stories? Answer: Mark, the Gospel from which we have heard this morning. Mark is more concerned with the coming of Jesus in terms of his arrival on the scene as an adult, and that’s what happens here:

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’  (Verses 14-15)

At Christmas that in Christ God had come near to us. He is Immanuel, God with us. Mark shows us Jesus putting that into practice. In not just the birth of Jesus but his ministry too, God comes near. He comes near in space and near in time. In space he comes close – ‘Jesus came to Galilee’. And he comes close in time – ‘The time is fulfilled’.

Now here I want to suggest the ‘advert for toilet paper’ principle comes in again. Because that’s the way we sometimes talk about the coming of Jesus at Christmas. All the nice warm and fuzzy bits, but forgetting what Jesus came to do and why. Well, here is his coming portrayed by Mark not through the lens of Dickensian Christmas cards but through the closeness of his coming. And the closeness of Jesus’ coming in space and time makes things urgent.

Put it this way. If Jesus turned up physically in our midst today, how would we react? My guess is it wouldn’t be anything like the way we talk at Christmas. We might be nervous. We might think of our sins and failures. We might get down on our knees. We might not even dare to look at him. Because if the living God comes close, I think that’s a more likely reaction.

When Jesus comes to Galilee and announces that God’s time is fulfilled, then anyone who catches half a glimpse of who he is and a little bit of what this might mean is not going to sing Jingle Bells. No, there is something urgent about the coming of Jesus. In his coming, the kingdom of God is coming near. He is here on God’s business. Like a space mission perfectly timing the launch of a rocket to leave Earth’s orbit and land its lunar module at the right part of the Moon, so Jesus has come on God’s mission with precision timing. So we’d better believe this isn’t just the spiritual equivalent of ET showing up, or reruns of Robin Williams goofing around as an alien visitor in Mork and Mindy. The coming of Jesus is serious. It’s about the salvation of the world and all creation. Mark is telling us we’d better listen up. So what should we do? That follows in the second and third elements of the passage.

Calling 
Well, if Jesus’ coming displays a sense of urgency and seriousness, it will be little surprise if the call he issues to people is of the same tone:

‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’ (Verse 15)

Repent and believe the good news. There is good news to believe about a God characterised by love, grace and mercy. But the route to receiving that good news is via repentance. That’s urgent. That’s serious.

Before very long we will hit Lent, and with my sabbatical I shall have no opportunity to share anything on that theme with you this year. However, the Lent themes are highlighted here: repent. We have to get beyond the giving up of chocolate, because this is about serious lifestyle changes (much as not eating chocs will be lifestyle alterations for some of us). Repentance is more than being sorry. It is about being sorry enough to commit to change. It is about taking a u-turn in our lives.

The Greek word for repentance, metanoia, means to change one’s mind. In repentance, we change our minds about God, our lives and the world. We turn around a go a different way.

Now something as major as that is urgent and life-changing. To speak of ‘repenting at leisure’ is an outright contradiction. To wait for a death-bed conversion is playing fast and loose with God, even a merciful God. 

You might think this just has to do with conversion and the initial discovery of faith in Jesus. It does have to do with that, but it is something that needs to become a habit. It’s no good thinking, ‘Phew, I got all that challenging repentance stuff done and dusted when I found Christ’ and then sit back for the ride with our ticket to heaven, because God will not be mocked. Repentance is the Christian’s regular habit. Not because we are people with a permanent downer about ourselves – ‘I’m just a worm’ and all that. No: it’s because God has set about a lifelong project of transforming us.

Jesus calls us to keep short accounts with God. Repentance is like a commitment to pay our bills on time, not to let our debts build up. I’m not saying, of course, that we would still pay for our sins: when we ‘repent and believe the Good News’ that is completely taken care of through the Cross of Christ. But I am using this as a metaphor: if God calls us to account about something, then are we in the habit of responding to him quickly?

And by the way, let us note also that when God calls us to repentance it is for something specific. It is never a general condemnation, as if he says, ‘You are worthless, hopeless and useless’ – that is the work of the enemy. He puts his finger on something in particular. And for that, he calls us to urgent action in changing our minds and making a u-turn.

Might he specifically call us to repent of those sins which undermine our life together as Christian community? Isn’t that why he has so much to say about the spiritual sickness of unforgiveness? Is it not the bitterness and petty quarrels that sometimes stain our churches that are worse denials of the Gospel than any arguments by atheists? Repentance becomes an urgent task for the sake of having a credible witness.

Commissioning 
We move from the general message Jesus gave when he began his ministry, to the specific one he issued to Simon and Andrew (and presumably to James and John, too):

‘Follow me and I will make you fish for people.’  (Verse 17)

Whenever I’ve quoted that saying of Jesus in a sermon, I’ve usually given a little reminder of the old chorus ‘I will make you fishers of men if you follow me’ and talked about how the disciples’ working life as fishermen was not wasted, but was a preparation for their ministry with Jesus. I’ve done that in this pulpit.

I still believe that. But this week as I prepared, I discovered something else about the call to be ‘fishers’ in a spiritual sense. It’s another ‘advert for toilet paper’ moment, where we may have missed the force of the meaning.

For once again, there is something urgent about this summons from Jesus, this commission to ‘fish for people’. There is an Old Testament background to this expression. It’s more than Jesus just making a clever play on words, based on their profession. No, the prophets see God as the great ‘fisher for people’, and whenever they speak that way, there is an ominous tone of judgment. Jeremiah 16:16, Ezekiel 29:4-5 and 38:4, Amos 4:2 and Habakkuk 1:14-17 all speak this way. 

Combine that Old Testament context with the unusual sign of Jesus calling people to follow him, in contrast to the way the rabbis of his day waited for potential disciples to come to them, and you can’t miss the urgency of his words here. ‘Follow me and I will make you fish for people’ is a way of saying that if the kingdom of God is near, then not only is it time for us to get our lives in order, we need to find ways of calling other people to do the same. It’s the call to be evangelistic and prophetic in the world.

That kind of call is never popular or easy. Jesus came with his message ‘after John was arrested’ (verse 14) – arrested for condemning adultery in high places.

It is no easier today. People say, ‘Who are you to say that to us?’ Sadly, they are sometimes right to do so, given the track record of Christian hypocrisy. They call us ‘self-appointed moral guardians.’ Others say that we each have our own truth and we mustn’t impose whatever works for us on others.

So we’re tempted to backtrack, be very British and keep our religion to ourselves – just as our critics want. Yet isn’t there an alternative that falls in between strident judgmentalism on one hand and being ashamed of the Gospel on the other?

I think there is. It involves actively living out our faith in the world in such a way as to earn our right to be heard. Tony Campolo used to tell a story about a poverty-stricken nation close to his heart, the Dominican Republic. In one village where the communists were highly influential, a Christian doctor would spend his days treating the sick, especially from the poorest groups who could not afford to pay for medical care. By night he would go around the village, preaching the Gospel. The local communist leader grudgingly admitted that the doctor had earned his right to be heard.

I believe we are called to something similar. It involves us living out a full-blooded compassionate lifestylee in the world, so much so that people want to know what makes us do it. Then we tell them about Jesus, no holds barred.

I can’t guarantee such an approach will protect us from criticism – Jesus warned us that goodness will always face opposition. But I can suggest that this is a Christlike response to our commissioning that can get under the radar in a society that is decreasingly sympathetic to the Good News. 

In a recession, we might just have what they need. After all, the ‘atheist bus campaign’ with its advertising slogan ‘There’s Probably No God.  Now Stop Worrying and Enjoy Your Life’ looks a bit sick in these economically straitened times, doesn’t it?

So isn’t it time that we responded again to the urgency at the heart of Jesus’ coming, the urgency in his call to repent and believe, and the urgency of taking up his commission to be and to share Good News in our communities?

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Sermons, Worship And Stuff

My eagle-eyed reader will have noticed there was no sermon posted on the site this weekend. (My wife says you should be rejoicing. If you wondered why I posted about the dressing gown yesterday, I just wanted to get some writing out of my system.)

That’s because I wasn’t preaching today. I led some prayers in a Christingle service this morning at St Augustine’s followed by leading a short said communion, and some more intercessions tonight in a circuit service to commission three worship leaders.

The Christingle service was fun. Jane, my Anglican colleague, made a boy in the congregation into a human Christingle. I just hope he got the orange make-up off before his football game this afternoon. 

Tonight it was good to celebrate the gifts of three worship leaders. Berniece, sadly, couldn’t be with us, as she had been taken to hospital this week. But Joe and Dianne, both from churches I serve, are the sort of people any minister would want to have in their congregations.

Next week I may or may not post a new sermon. In the evening I’ll have a café church service where we discuss some clips from a DVD. In the morning I’m on a pulpit exchange to mark the beginning of the Week of Prayer for Christian Unity, and so I shall be doing my minister stuff at a local United Reformed Church while a Catholic lay pastoral assistant fills my pulpit. It might be one of those weeks where it would be helpful to lift the pressure by repeating an old sermon, not least with assemblies at two different schools (including my children’s school for the first time), all sorts of other meetings and the minor detour of a tooth extraction tomorrow morning.

Come three weeks’ time and there will be a protracted period of there being no new sermons on the blog. It will last three months. On 1st February I start a sabbatical. Not that I’m deserting the family for long periods of times, so no burglars who know our address should contemplate an unfriendly visit. But naturally I am looking forward to it. My recent laptop purchase was ready for that experience, and hopefully when the sabbatical starts I’ll be able to blog my experiences regularly.

So that brings you up to date with things.

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New Year Sermon: A Vision Of Jesus

John 1:1-18

Having children has had an effect on my mental health. Not just the increased stress; I find my memory is not what it is, and I don’t like to think that has anything to do with age! Debbie will ask me to bring three items in from the garage, and I will remember one. And while I’m sure some of that is down to the way that I as a typical man like to concentrate on just one task at a time in contrast to typically feminine multitasking abilities, I have to admit that there are just too many times when I forget things I would previously have remembered. Senior moments seem to have started in middle age for me.

And you may be thinking I’ve had another memory failure in the choice of John 1:1-18 as our reading tonight. Didn’t we have it in the carol service? Yes. Didn’t we have it on Christmas Day? Yes: it’s the traditional Gospel reading for Christmas Day, and so if anyone has a memory relapse here, it’s the compilers of the Lectionary! And don’t I go on and on about verse 14 when talking about mission, ‘The Word became flesh and lived among us’? Yes. I’ve remembered all these things.

But when I saw that these great verses occurred again today, I saw an opportunity. This passage, known as the Prologue to John’s Gospel, gives us – to use an overworked word – an awesome vision of Jesus. This passage is for me the Mount Everest of the New Testament. And we have a chance here to let its towering vision of who Jesus is inspires us at the beginning of a New Year.

So I thought I would take some of the great images of Jesus here and explore each of them briefly, so that we might bow before his magnificence and kneel before his wonder. It’s a fitting place to get our bearings for the new year.

Word 
Before Jesus is named at the incarnation, he is the Word. Before time and for all time, he is the Word. He is the creative Word, involved in creation. As in Genesis God spoke and it came to be, so in John ‘all things came into being through’ the Word. So when the Word becomes flesh and speaks to the created order, he is continuing his work of creation. 

For Jesus, then, being the Word doesn’t mean words without action. There is no division between truth and deed. One leads to the other. We can see that in another way as well as Jesus being the Word through whom creation comes into being and is sustained. For John 1 has resonances with Proverbs 8, where Wisdom is spoken of in similar terms to the Word here. Now we might associate the word ‘wisdom’ with wise words or philosophy, but to the Hebrew mind wisdom was not merely intellectual. It was moral. Wise words maybe, but words connected with action. That’s why the Book of Proverbs is full of advice on how to live.

Now if Jesus the Word is the Wisdom of God, then he is not an abstract philosophy, he is the One who supremely shows us how to live. When we call Jesus the Word, we aren’t simply ranking him among or above the great philosophers of the world – although he belongs there – we are saying that he speaks in such a way as to show us the paths of life.

What does this mean for us? Something quite down to earth. It is a renewed commitment to walking in the ways of Jesus. Not only has he died for our sins and been raised to give us new life, he lays down the yardstick for living the new life he grants us.

I don’t know whether you’ve noticed, but in recent months the great majority of my sermons have been based on passages from the Gospels. I have concentrated on those four books where we most clearly get the voice of Jesus. It’s why Anglicans and Catholics stand for the Gospel readings at communion.

Not that he doesn’t speak throughout all of Scripture – of course he does – but the central biblical documents are the Gospels, and if I am to be any kind of Christian, I must tune into Jesus’ life-giving words and align my life accordingly. That would be a worthwhile vision for a new year.

In reception class at school, Mark and his friends have had to learn forty-five ‘action words’. They learned the words by learning the associated actions. (Except Mark knew them all already, including how to spell them.) Jesus the Word is an ‘action Word’. He is not ‘mere words’ but ‘the Word in action’.

Light 
The image of Jesus as light tells me something about his supremacy and victory.

On the one hand, his life is ‘the light of all people’ (verse 4) and he is ‘the true light, which enlightens everyone’ (verse 9). Whatever light may be found in this life has its source in Jesus. The old saying is that all truth is God’s truth. If something is good, beautiful, pure and life-enhancing, then it is from Jesus, whether it is overtly religious or not.  We Christians need not be afraid of truth, wherever we find it, because its origin will be Jesus, who is light to all people. Conversely, we may find goodness in many places but none will outshine Jesus.

So do not worry about truth. Sometimes the world’s discoveries seem to contradict our faith. In time, however, we shall either see how they harmonise (dare I suggest evolution and creation?) or that the world’s claims for truth were over-rated. Let us remember that whenever an intellectual controversy strikes this year. Jesus always brings light. 

But better than that, says John, ‘The light shines in the darkness and the darkness did not overcome it’ (verse 5). The word translated ‘overcome’ is one of those rich, multi-layered Greek words. You could say, ‘the darkness did not overcome it’, but you could also render it as ‘the darkness did not understand it’, or ‘the darkness did not come to terms with it’.

Sometimes understanding is a way of coming to terms with something or controlling it. But darkness can never master light. Even a tiny speck of light cannot be extinguished by the surrounding darkness. And John tells us that the darkness in creation can never master the light of Jesus.

Now that, surely, is Good News for us. The light of Jesus can never be put out. Light and darkness are not even two equal and opposite forces: light is superior! So whenever the life of faith is discouraging – whether due to internal reasons or external pressures – we have good news. Jesus triumphs!

And this is not just a private pious hope for us to enjoy. In the world, when dictators ravage their people, we know they cannot finally prevail. When governments and armies rampage with their forces of war, we who believe in the light know that their darkness is not the final word. It is good news to proclaim to the world as well as the church that the light shines in the darkness and the darkness has not overcome it – nor will it. 

Glory 
John makes a staggering claim about Jesus when he says that ‘we have seen his glory’ (verse 14), especially as he also acknowledges later that ‘No one has ever seen God’ (verse 18). Moses wanted to see God, but he had to hide in a rock and glimpse just a little of God’s glory from behind. Isaiah saw the Lord, but became stricken by a knowledge of his sin and his people’s sin. Claiming that we have seen divine glory in Jesus, then, is a monumental claim.

What might such glory look like? The Queen of Sheba saw the glory of King Solomon: it consisted of wealth, property and expensive possessions, as well as his famed wisdom. If we took a tour of Buckingham Palace, we might hope to see some royal glory, but not all of it would be on display, and that which was would be a matter of high culture, fine art and items from the most exclusive of suppliers.

Similarly, our popular culture has a crude version of glory. We see it in magazines like ‘Hello’, ‘OK’ and ‘Heat’, when they invite us inside the mansions of the rich and famous. Money, possessions and property are still a popular measurement of glory.

Jesus could call on all the resources of heaven to show dazzling glory that would make Bill Gates look like a pauper. But that is not the divine glory John describes. His glory is ‘the glory as of a father’s only son, full of grace and truth’ (verse 14).

The glory of God is not in the splendour of heaven or the armies of angels: it is in grace and truth. The awesomeness of our God is in the grace and truth brought by the ‘father’s only son’. For grace and truth are the family likeness. The glory of God is not in palaces but a manger. The glory of God is not in the amassing of wealth but in the humiliation of the Cross. The glory of God is not in fulness of possessions but in emptiness – Christ emptying himself of all but love, and the emptiness of the tomb on the first Easter Day. The glory of God comes not in the violent conquest of enemies, but love for enemies and forgiveness for sinners.

What does this mean for us? For Jesus, showing divine glory in the form of grace and truth is a matter of the family likeness: he is ‘God the only Son’ (verse 18). We are children of God in a different sense according to the passage: Jesus gave us the power to become God’s children when we received him (verse 12). In Paul’s language, we are adopted children. The family likeness doesn’t pass down easily – not in the same way that our little Mark looks so much like a red-headed version of me. For adopted children, it’s a matter of being open to the influence of the parents and the existing family (which of course is vital in other families, too).

So we are called to reflect God’s glory of grace and truth in also being humble, loving and forgiving of those who wrong us. However, it’s not an easy matter. It’s something that only comes as we grow in grace, and that means being part of the community of God’s family and being consciously open to the work of the Holy Spirit who imparts the character of God to us. (We call it the fruit of the Spirit.) We don’t work this out alone, but together under the influence of the Holy Spirit. That’s why not all the great spiritual disciplines are private actions, but many are also corporate practices, as in fellowship we seek to be open to grace in order that it may transform us and we may share it.

Conclusion 
Jesus the Word, then, is the great ‘action Word’ in creation and ethically wise living. To encounter him who is the very Word of God is a call to our own action in response.

Jesus the Light is good news for the church and the world. Wherever we are enlightened by the truth, it is the work of Jesus. And the victory of his light over darkness is good news for all who may despair when evil advances.

Finally, Jesus brings the Glory of God in grace and truth. He reveals God as so different from the petty obsessions of the world, and calls us to receive and share grace.

These three aspects of Jesus – Word, Light and Glory – constitute just a sketch and not even an oil painting of our spiritual Everest. But I pray that even these sketches might give us enough vision of our incarnate, crucified and risen Lord to inspire our discipleship in this new year.

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