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. 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.”
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.”
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.
 William L Lane, The Gospel According to Mark, p 202.
 Op cit, p 203.
 Op cit, p 206f.
So we roused Mark at 9 pm yesterday. Despite the pain in his ear, he protested that he wanted to go back to sleep rather than see a doctor. Eventually, half way to the hospital (where the out of hours GP service is located), he began to be half-awake enough to view the trip as an adventure.
Arriving in the car park, we were still stung at that time to the tune of £3.50 for the privilege of leaving the car in a mostly empty facility. Thanks, Broomfield Hospital. You’re so kind.
Entering the waiting room at 9:20 with an appointment time of 9:40, I let Mark snuggle up to me as I noticed more than twenty minutes go by before anyone else was called into a consulting room. I calculated that with the number of people in front of us, we would probably only get to see a medic around 10:20 – 10:30. For me, the time was passing almost as slowly as it would for a child, and I invoked my interest in Maths to occupy my brain, just as I sometimes stimulate myself on a long car journey by periodically calculating my average speed to two or three decimal points. Did someone say ‘Sad’?
I gathered only one doctor was on duty, but while we were there one more began a shift, as did an advanced nurse practitioner. The pace thus sped up, and just after 10 Mark was called in. We trotted into see the nurse practitioner, along with his Favourite Bear. (He gives his cuddly toys descriptions rather than names.)
Sure enough, it was a routine ear infection and so out came another bottle of amoxicillin, or ‘banana medicine’ as Mark calls it. I wonder whether you can guess the flavour. 🙂
On the way home, he was chatty if still tired, but was very taken by the experience. He said that in future when he was ill he wanted to alternate between seeing ‘Chelmsford doctors’ (by which he meant our GP surgery) and ‘hospital doctors’.
Of course, he didn’t realise that he had seen ‘hospital doctors’ when he was a baby – not only when he was born, but when the root cause of his permanently screaming the manse down was discovered. No, not the shock of having me for a father: he had been born with an inguinal hernia. Diagnosis only happened at seven weeks, after several incidents when Debbie had taken refuge with large glasses of sherry on nights when I was out at church meetings. He had surgery at ten weeks.
This morning, Debbie took Rebekah to church while I stayed home with Mark. He has picked up considerably, but he has a week of banana medicine ahead of him and although he has been quite bouncy today, we’re keeping him off school tomorrow.
If I’ve done any thinking about the sabbatical today, it’s just been a temporary musing of the problem of re-entry that awaits me in two months’ time. I’ve had two mountain-top experiences already, and while the church usually aims to ease ministers back in post-sabbatical, it didn’t happen to me last time and I don’t suppose it will this time.
Last time, the circumstances were exceptional: the circuit treasurer had failed to apply for the release of some funds. Realising his mistake, he had put thousands of his own money into the circuit accounts, leaving us the recipients of an unauthorised loan. He was one of my church members, and a decent guy in many ways.
But what exercises me this time is the adjustment to ‘normal church life’. I think it was A W Tozer who once observed that the spiritual temperature in many churches is so low that when someone turns up with a normal, New Testament ‘temperature’, they treat that person as if they have a fever.
Now let me quickly qualify that. I’m again aware how easy it is at a point like this to slip into a judgmental attitude. I can only assure you I don’t mean that, just as I also don’t mean anyone reading this to assume I’m painting myself as the one with the normal spiritual temperature. I’m struggling for language to express the dilemma, and I expect and hope you know what I’m driving at. In a desire to be accepting, inclusive and indeed avoid judgmentalism we have tolerated a low temperature in our churches. There have been many times over the years when I have felt that slowly suck the life out of me. In such circumstances, regular outside support is vital. Sometimes it’s easy to come by, but not always. Even when it is available, it emphasises the disconnect painfully, and has to be channelled into a passion for change.
In other news: I’ve been wading through the five hundred emails that were in the inbox when I returned. Among the gems was yet another article from the wonderful Ruth Haley Barton. I realise this one on Ash Wednesday is now four days late, but you might still gain something from her reflections, or at very least note it for next year.
And on that positive note, it’s goodnight from me.