Our reading for today is a passage from the book of Joshua 4:1-7. It tells the story of the Jewish people crossing the Jordan river from the desert or wilderness where they had wandered for 40 years, into the promised land. As they cross the river, which parts much like the Red Sea parted when they fled from Egypt, the leaders of the 12 tribes of Israel are instructed by Joshua to each collect a large stone, and carry it on their shoulder to the other side, into the promised land, into the camp where they would rest that night.
Joshua explains that these stones are
“to serve as a sign among you. In the future, when your children ask you, ‘What do these stones mean?’ tell them that the flow of the Jordan was cut off before the ark of the covenant of the LORD. When it crossed the Jordan, the waters of the Jordan were cut off. These stones are to be a memorial to the people of Israel forever.”
In today’s sermon, which I encourage you to listen to or watch, since it is too rich and compact to write down here, we review God’s engagement with humanity from Abram (later to become Abraham), Joseph, the migration of Jacob’s family to Egypt, the 100 or so years of good relations Jews had with Egyptians, and then the 100 or so years of slavery under the heavy burden of the Egyptians, the rise of Moses following his encounter with God in the burning bush, the plagues and the Jewish people’s escape across the Red Sea, their long and circuitous journey through the desert for 40 years, the death of Moses, the election of Joshua, and finally (in Joshua 4) the crossing of the Jordan river into the promised land.
In this long narrative, which extends over hundreds of years, we see repeatedly God’s engagement with and grace towards God’s people. And we see humanity’s faith in God rise and fall. And we see the remarkable things that happen when people align with God.
Thus, Joshua gathers these 12 stones to create a memorial that will remind the people of everything that God has done. As he says later in this chapter (4:21-24):
“In the future when your descendants ask their parents, ‘What do these stones mean?’ tell them, ‘Israel crossed the Jordan on dry ground.’ For the LORD your God dried up the Jordan before you until you had crossed over. The LORD your God did to the Jordan what he had done to the Red Sea when he dried it up before us until we had crossed over. He did this so that all the peoples of the earth might know that the hand of the LORD is powerful and so that you might always fear the LORD your God.”
For us today, we need things (objects) that help to remind us of the good God who is well-disposed towards us and who desires us to flourish. We need things to remind of all that God has already done for us in the past, to nourish our faith that he will continue to do so in the future. These things – these stones – may be personal objects, or something in our church. For example, the eucharist we celebrate is a weekly reminder of God’s goodness – a memorial. For our parish of St Stephen’s in Lyttelton, South Africa, the church building is itself such a thing – these stones. It was built by hand by the members of the parish, from the digging of the foundations to the laying of the roof. We see a testimony in the very building within which we worship of what is possible when God’s people bring their time, their abilities and their finances to the work of God, and partner in faith with God for building God’s Kingdom.
Today’s Gospel presents us with some of the most baffling words from Jesus:
“Do you think I came to bring peace on earth? No, I tell you, but division. From now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law” (Luke 12:49-58).
It is hard to reconcile such divisive, anti-peace language with the Jesus who repeatedly says, “Peace be with you” and “Love one another as I have loved you”. It may be helpful to differentiate between prescriptive statements and descriptive statements. A prescriptive statement is an instruction or command, such as, “Love your neighbour as yourself”. In such statements, Jesus is telling us the desire and intention of God for us. A descriptive statement, on the other hand, merely describes what is, without necessarily defining it as good or desirable.
This passage from Luke is phrased as a descriptive statement. Jesus is not prescribing the absence of peace or the presence of division – he is rather describing how things will be. His later critique in Luke 12:56, “How is it that you don’t know how to interpret this present time?”, suggests that the entire passage is a description of how things will be and a challenge to our faith to make sense of such divisions.
Last week, Rev Marti addressed the topic of faith in some detail. Her sermon was beautiful and encouraging. Remember Jesus’ words in Luke 12:32, “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom”. She commented on how lovely it is to be a little lamb in God’s little flock. Today, we continue to reflect on faith, but faith that is tested; faith that is under pressure; faith that must stand in the gap.
So, let’s go back to our First Testament readings to see how these may help us make better sense of our Luke passage.
Isaiah 5 pens with a story of a beautiful and very much-loved vineyard in vv1-2. It could easily have been found in Song of Songs – it is quite sensual. But all too soon, in v7, there is deep disappointment in God, as he looks for justice, but sees only bloodshed; looks for righteousness, but hears only cries of distress. How is it possible to go from something so beautiful to something so dreadful in just a couple of verses? God laments in v4, “What more could have been done for my vineyard than I have done for it? When I looked for good grapes, why did it yield only bad?” God is baffled by the capacity of the people of Israel and Judah to transform something so good into something so bad. Consequently, God destroys and tramples the beloved vineyard, he makes it a wasteland, uncultivated, dry and desolate.
This passage presents us with a sobering example of the failure of faith. What God has desired – what he expects of his faithful people – is social justice and righteousness. This is the prescription or command of God. But when we fail to live up to this expectation – when we become faithless – God is grieved, and the consequence can be destruction. The destruction is described, not prescribed – it is the natural result of our turning from God.
Psalm 80 could have been written by Isaiah – the narratives have so many similarities. vv8-11 describe a beautiful vineyard, tended and cared for, sheltered and protected. This is followed immediately by a lament (vv12-13). Here the lament is not from God, but rather from God’s people: “Why have you broken down its walls so that all who pass by pick its grapes?” As in Isaiah, God destroys the vineyard, but now it is the people who lament. And in contrast to the Isaiah passage, there is now a turning back to God, asking for reconciliation. In vv14 & 19 they say: “Return to us, God Almighty! Look down from heaven and see! Watch over this vine. … Restore us, Lord God Almighty; make your face shine on us, that we may be saved.”
And in their prayer for restoration, they prophecy about the coming Messiah. In v15 they say, “Watch over this vine, the root your right hand has planted, the son you have raised up for yourself.” And in v17, “Let your hand rest on the man at your right hand, the son of man you have raised up for yourself.” Who is this son, this man at God’s right hand, this raised-up son of man, if not Christ? Here we see a restoration of the faith of the people, as they give voice to the prescription of God – that we entrust ourselves to God and to his anointed son.
In this narrative, God’s destruction of the vineyard, though terrible, gives rise to new faith. It reminds me of the fires over the mountains in Cape Town. They are destructive and devastating. But out of the fire, new fynbos and protea grow. Many of you may have seen, driving over Ou Kaapse Weg for example, the new green-green shoots of life emerging out of the blackened ground. The destructive fire, as hard as it is, is tied up with the new life that emerges from the ashes.
And then we pick up in Hebrews 11 where we left off last week – a reminder of the many ways faith has persevered through difficult times in the First Testament. Despite the many adversities they face, there are people of faith who come through these fires – Rahab, Gideon, Barak, Samson, Jephthah, David, Samuel and many others. The writer of Hebrews even points out in v39 that many of them never saw the fruit of their faith – for example, Abraham was promised, but never saw, the great nation that would flow from him; and Moses never crossed into the promised land, despite all his faithful efforts in leading his people out of Egypt and through the wilderness.
And now for us, who come after Christ’s incarnation, life, death, resurrection and ascension, how much more are we able to be people of faith. As Hebrews 12:1-2 says, given this legacy of people of such faith and everything that Christ has done for us, we must “run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith.” Jesus himself scorns the shame of the cross, because he has deep faith that it is through such testing and trials that God’s Will will be accomplished.
So, let us then return to today’s Gospel reading. What does Jesus mean when he says, “Do you think I came to bring peace on earth? No, I tell you, but division.” Jesus is not prescribing division, but describing it. Division is, strangely, a consequence of faith! Jesus did not come to make human life comfortable and easy. We are not playing nicey-nicey. No! On the contrary (as a member of our parish said so well yesterday in Morning Prayer), Jesus is a revolutionary! He came to disrupt the corruption, hypocrisy, injustice, violence and exploitation of this world. Throughout the Gospels we see Jesus standing against such evils. His vision for humanity and for the whole of creation is magnificent and prescriptive – we must live up to the ideals of God.
But when we live up to God’s ideals of love, social justice, radical inclusivity, forgiveness, reconciliation, tolerance and righteousness, we will inevitably create conflict. Indeed, let me say that we should inevitably create conflict. This is not a prescription, but a description of the inevitable. Revolution is not nice! It causes division.
We can think of many contemporary examples of such division and the absence of peace, as a result of diverse issues in the world. For example, let’s consider the continuing question of the place of LGBTQI+ people in the church – their membership, their ministry, their marriage, their ordination. This is such a divisive topic for Christians. Many years of discussion in the Anglican church have brought little common ground.
At the Lambeth conference over the past couple of weeks – the Anglican communion’s global meeting – the Archbishop of Canterbury proposed a kind of live-and-let-live compromise for everyone: each country decides what they believe is right and good. Is this a solution? I’m sorry, but I don’t think so. Does it bring peace and unity? No, I doubt it; it might even achieve the opposite.
My own view on this is that when we place sexual morality or our views of gender ahead of radically inclusive love, then we have strayed far off the path that Jesus walked. I am firmly convinced that the pattern of life that Jesus established leads inevitably to the inclusion of members of the LGBTQI+ community in the life, sacraments and ministry of the church, even if one believes that homosexual acts are wrong. But many of you here today may disagree with me and this may lead to a lack of peace between us, perhaps even disunity. So be it.
And of course, there may be many other issues we could fall out over: the conflict between Palestine and Israel; our stand on abortion; global warming; our affiliation to political parties in South Africa. The opportunities for conflict and discord are numerous.
I suggest, though, that what we are learning from Jesus in Luke 12 is that such tensions are inevitable and tolerable. They may be uncomfortable. And we pray that they do not tear us apart. But they are not fundamentally wrong or bad. After all, Jesus himself says, “I came to bring division”.
But towards the end of this passage, Jesus makes some important points about divisive issues in the Christian community. In Luke 12:54-56, he criticises people for being able to interpret the signs in the sky and the earth, such as predicting the weather, but being unable to interpret the signs of the “present time”. It is as if Jesus is saying, “Look! Wake up! Open your eyes! Wragtig julle!” We cannot control the weather, but we can discern and shape human behaviour and its impact on the world.
For example, the eight women who were recently gang raped by dozens of men in Krugersdorp. How can we allow this continue? What is wrong with us in this country that we have the highest rate of rape in the world? What are we doing about it?
And Jesus goes on immediately in vv57-58 to urge us to think for ourselves about what is right and what is wrong. And to make reconciliation our aim, rather than to be adversarial. His prescription for Christian living, even in complex times, is clearly stated here – think about what is right and do reconciliation.
The tensions between peace and division, and the handling of complex ethical and moral questions are complex. How do we then go about discerning what is right and wrong in the world, and interpreting the signs of this age? How can we be revolutionary, as Christ was, while also working for peace and unity, as Christ did? Let me suggest two central principles that may help us navigate these challenging paths**:
The primacy of love. If there is one thing that stands out so strongly in all of Jesus’ teachings and actions, that we cannot deny it and still call ourselves Christian, it is the priority that Jesus gives to love. I refer to his love as ‘radically inclusive love’, because Jesus never turns people away on the basis of gender, ethnicity or race, religion or morality. He may criticise people’s behaviour, but he always reaches out in love and includes them in his loving presence. Love is the most important!
God’s preferential option for the poor. Quoting Wikipedia, God’s option for the poor “refers to a trend throughout the Bible, of preference being given to the well-being of the poor and powerless of society in the teachings and commands of God as well as the prophets and other righteous people.” We see this particularly in Jesus’ ministry and especially in Luke’s Gospel. In practice, this means that “through our words, prayers and deeds we must show solidarity with, and compassion for, the poor.” It implies that we do take sides, and that we take sides with the ‘poor’. (‘Poor’ is defined inclusively to refer not only to those who are economically poor, but also those who are marginalised, oppressed, discriminated against, lacking voice, and so on).
In conclusion, we persevere in our faith in God in a complex world by engaging thoughtfully and critically with the world around us. We protect and build the vineyard that God has entrusted into our care. We work for social justice and righteousness. We disagree and might even divide. We trust in God, that even out of these fallouts, new life and new faith will emerge. And we work to engage collectively in reading the signs of the times according to the key principles and values Jesus sets out for us.
Today we celebrate and remember Jesus’ transfiguration, where he revealed his divine glory to Peter, James and John on the mountain top (Luke 9:28-36). We must remember that this moment was a transfiguration, not a transformation. A transformation implies that Jesus changes form, e.g., from ordinary human to divine being. But this not how we understand what happened on that mountain – there is no change of ‘form’ as if there are two Jesuses – one human and one divine. Instead, what changes is the ordering or configuration of Jesus – his divinity has been inside him since his conception. It was just set behind his humanity – what changed is the order what we see: his divinity comes to the fore for that short time. Hence, it is a transfiguration.
We have heard many sermons about what happens on the mountain and response of the disciples. I don’t want to repeat that today. Instead, I’d invite us to reflect on what it means for us, for our daily lives as Christians.
2 Corinthians 3:3-18 speaks of this event and contrasts it with the similar glory that Moses displayed after he had met with God on Mount Sinai (Exodus 34:29-35). Surely, the glory that Moses radiated was impressive. But Paul’s emphasizes that Moses’ glory was based in the old Covenant of the Law, which was written on tablets of stone, which was transient and which had now passed away. Instead, the glory in Paul’s time was based in the new Covenant of Christ and the Spirit of God, which are enduring and which are so much more glorious.
Paul goes on to emphasize that while Moses covered his face, because God’s glory that radiated off him made people afraid, we go around with our faces uncovered. He encourages us to be bold and let God’s glory be seen for what it is. And this glory is transformational (now this is the right word to use), in that it changes us from the inside out, into the image of Christ.
So, let’s cycle back to the question asked: What does the transfiguration mean for us, for our daily lives as Christians? Most importantly, we are urged to accept that the glory of God – through Christ and through Holy Spirit – resides within us. We might not feel it and we may not adequately reflect it in life; but it is a true reality. Put your hand on your chest and press it a bit – here is where the glory of God resides – within us, in our heart, as Paul writes, “written with the Spirit of the living God on tablets of human hearts” (2 Cor 3:3). And, so where we are, the glory of God is.
And this truth, even if we don’t embody it very well, can inspire us to be bold, to be holy and to be compassionate.
I am fortunate to belong to a church named after a great figure in the early church – St Stephen. He was one of the first second-generation leaders in the church (meaning people who came after Jesus’ ascension). Stephen fills up two chapters of Acts (chapters 6 & 7). The first person to become a leader after the first disciples was Matthias, who replaced Judas as the 12th disciple (Acts 1:23-26) – Matthias is not mentioned anywhere else in our Bible. Next, were seven deacons, who were appointed in Acts 6:5-6. Stephen is one of these seven, and the only to be discussed in any detail. Saul (who later becomes Paul) is introduced right at the end of the story about Stephen, as being present at Stephen’s stoning (Acts 7:58).
Stephen is described in some detail in the first verses of Acts 6, as being full of faith, full of the Holy Spirit, full of God’s grace, full of wisdom and full of power. He is also described as having “the face of an angel” (which might refer to a look of power and authority, more than pale cherub-like skin).
Stephen’s primary role as deacon was to take care of the widows in the early church. But he is described also as performing great signs and wonders and teaching authoritatively (as we see in his 50-verse sermon in Acts 7). Stephen was the first follower of Christ to die for his faith – the first Christian martyr. And he demonstrated his profound faith while being stoned to death and, like Jesus, forgave his murderers as he died. In many ways, Stephen exemplifies what Jesus says to his disciples in Matthew 10:17-22: “You will be hated by everyone because of me, but the one who stands firm to the end will be saved.”
While we are primarily followers of Christ, we are also all followers of St Stephen, particularly in the following ways:
We should strive to be filled with the Spirit – filled with God – in the same way that Stephen was. He was saturated with power, grace and faith through the Spirit. Perhaps, before we even climb out of bed, we should ask God to fill us anew every morning.
We should care for others, both within and without the church. Stephen’s primary role was to take care of those who were struggling. His calling was to serve the poor and vulnerable, hence we call him a ‘deacon’ (a servant). We similarly should be always alert to the opportunities to serve and care.
We should be public about our faith. This does not mean forcing our beliefs or values on others, nor necessarily about preaching on street corners. But it does mean that people should know that we are followers of Christ – Christians – and that they should know this not only by what we say but also by what we do. Our lived lives should exemplify the values that Jesus showed during his earthly ministry.
We should be steadfast in our faith, even under pressure. There is a saying, “The true flavour of a teabag only comes out in hot water.” Similarly, our faith is really revealed and proven when we go through hard times. In Stephen’s most pressured moment, he forgave, like Jesus forgave. He turned his eyes towards God and entrusted himself into God’s care.
What a great privilege it is to be a follower not only of Christ, but also of Stephen. His life reflects many of the qualities of Jesus that we appreciate and that we should emulate.
The concept of the Trinity can be hard to get one’s head around. But when we get down to the basics, it is the understanding that the one God comprises three persons – Farther, Son and Spirit. The theology to explain how this works is hard to grasp. Eventually, we are invited to gaze upon and appreciate the mystery of God who is three-in-one.
In today’s message, I suggest there three key practical implications of worshipping a triune God:
Since God has, for eternity, been three-in-one, a united collective rather than a singular entity, there is little room among Christians for othering, excluding, judging and discriminating. The three-in-one collective God created humanity to be in harmony with one another, much as God is harmony with God’s self. Racism, sexism, xenophobia, aging, homophobia and so on have no place the hearts of Christians. We need to be vigilant in examining our assumptions and judgements about others, and to repent of any form of othering.
Father, Son and Holy Spirit were jointly involved in creation, according to Genesis 1, Proverbs 8 and John 1 (among many other passages). Creation was a collaborative, joint effort by God, with humanity coming along only right near the end. The natural world is the outpouring of God’s generous love and we should treat it as such. Each of us can do even just small things to protect the earth – switching off the tap when we brush our teeth, switching off the light when we leave a room, planting an indigenous tree or a few spekboom plants. None of these is particularly difficult, time consuming or expensive, but collectively can make a difference to the future of God’s planet.
God’s entire mission for the salvation of humankind has been a collaborative and coordinated effort between Father, Son and Spirit. Each person of the Trinity had their own role and their time to lead, but everything they have done and continue to do has been of one accord, of one mission. In a similar way, the church can do its mission only through a collaborative effort, with the inputs of every member. The priest or wardens or lay ministers cannot do it – we all, every one of us, have to do it. Each person playing their part, whether big or small, is necessary for the church to do what it was put here to do.
Even if we cannot theologise the triune God, the Trinity, we can understand that God works in a collaborative and purposeful way to build healthy human relationships, to protect and nourish the earth and to accomplish God’s mission. We as the church are called to work in the same way.
Today (Thursday 26 May 2022) is Ascension Day. It is 40 days after Easter and 10 days before Pentecost. On this day in history, Jesus met with his disciples and ascended to heaven, completing the cycle of his earthly ministry, started some 30 years before. Here is the account of this event in Acts 1:
In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God. On one occasion, while he was eating with them, he gave them this command: ‘Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptised with water, but in a few days you will be baptised with the Holy Spirit.’
Then they gathered round him and asked him, ‘Lord, are you at this time going to restore the kingdom to Israel?’
He said to them: ‘It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.’
After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.
They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. ‘Men of Galilee,’ they said, ‘why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.’
Below is a short (5-minute) message reflecting on the meaning Christ’s ascension.
We live in a world that is fraught with challenges and unpredictabilities. We think of Russia’s war on Ukraine, the continued challenges of the people of Palestine and the various conflicts in Africa. We think in South Africa of increasing unemployment, rising inflation, the upcoming petrol price hike. We think of loadshedding and the ongoing challenges of Covid. We think of the water crisis in Nelson Mandela Bay and the devastation of the floods in KwaZulu-Natal. The world is unpredictable. Our lives are often unpredictable. Sometimes, we may feel disoriented and anxious because of the many challenges that we face at personal, national and global levels.
In these times, it is reassuring to recognise that while life may be unpredictable, God is consistent. God persists. God has always, continues to and will always engage with us. When life feels chaotic, we have a God we can rely on.
Today’s reading from John 14:23-27 is particularly strong in reassuring us of God’s continuity. Jesus starts in v23 with himself: “Anyone who loves me will obey my teaching.” And then he immediately continues, “My Father will love them.” Here is the first affirmation of consistency – between God the Son and God the Father. Jesus draws the immediate and strong link between himself, his Father and us – rooted in love – our love for Christ and the Father’s love for us. And he continues with these amazing words, “and we will come to them and make our home with them”. I love this use of ‘we’ and ‘our’ – here Jesus is referring to himself and his Father as operating together, as a partnership, and of coming dwell with us as a partnership. What a great reassurance of the continuity between the Father and the Son. And Jesus continues further, “These words you hear are not my own; they belong to the Father who sent me” – yet further reassurance of continuity and consistency between God the Father and God the Son.
Jesus then continues, introducing the Holy Spirit as “the Advocate, the Holy Spirit, whom the Father will send in my name”. In this short phrase we have Father, Son and Holy Spirit, collaborating together – the Father sends the Holy Spirit in the Son’s name. And the role of the Holy Spirit will be to “teach you all things and [to] remind you of everything I have said to you”. Here again, we have continuity and consistency – Holy Spirit does not start a new work in us, but rather continues the work of the Son, by reinforcing his teachings in us.
The result of all of this continuity from the Father of the Old Testament, the Son of the Gospels and the Spirit of the New Testament church is peace. Peace! Jesus says, “Peace I leave with you; my peace I give you. Do not let your hearts be troubled and do not be afraid.” We can breathe out, we can rest in God, we can trust that God has been consistently and persistently at work throughout history, from the creation until now and into the future. Do not be troubled. Do not be afraid. Be at peace.
And these reassurances of God’s continuity extend into the future. Revelation 21:10 and 21:22-22:5 paint a compelling image of the heaven. John is taken by the Spirit – the same Spirit Jesus has spoken about in John’s Gospel – and sees the new Jerusalem, the Holy City coming down out of heaven from God. It is a glorious sight! There is no temple there, because God (the Father) and the Lamb (the Son) are its temple. God’s light shines out brilliantly. The gates of the city are always open. There is a river running through the city, with the water of life, and the tree of life, with leaves for the healing of the nations. We can see God’s face.
John’s vision is a deep reassurance of God’s continuity – what have seen in the Father throughout the first Testament, what we have seen confirmed in the life of the Son in the Gospels, and what we have been promised and experienced in the coming of Holy Spirit in the early Church and continuing until today, will continue into the future, until the day Christ returns.
We can rest deeply into the continuity of God, into God’s steadfast faithfulness and persistence. We can hold onto a God who is faithful, even when our own faith is frail or when life’s burdens overwhelm or depress us. We can hold fast to God’s continuity.
Our Gospel reading (John 13:31-38) teaches a well-known phrase: “Love one another”. This is a consistent and repeated message from Christ – to love each other. We should remember that Jesus’ is most often speaking to his disciples – he is saying that the disciples must love each other, and that that will be a witness to Christ. In today’s terms, Jesus is saying that Christians in the local church must love each other.
But in today’s reading, Jesus says, “A new command I give you: love one another.” But this is an often-repeated command from Jesus. So what is new about it? Previously, Jesus says, “Love your neighbour as yourself.” But here he says, “Love one another, as I have loved you.” There is an important shift here of the source of love – our love is to be like Christ’s love. Today’s readings give us three insights into Christ’s love that we are called to emulate.
First, Jesus is tolerant and accepting of his disciples. Today’s Gospel reading is book-ended with Judas’ betrayal of Jesus (John 13:21-30) and Jesus’ prediction of Peter’s denial of Jesus (John 13:38). These are crucial betrayals of Jesus, and yet Jesus continues to engage with, tolerate, accept and love Judas and Peter. Indeed, he says to Judas, “What you are about to do, do quickly”. Jesus is under no illusions about his disciples, and yet he loves them utterly.
We in the church often make mistakes. We say hurtful things. We spread stories about others. We make poor decisions. We neglect to do things. This is true of all Christians in the church. And the mistakes of those in leadership are even more visible. We need to be tolerance and accepting of each other, even when we make mistakes or do wrong things. Our love for each other should persist through those challenges, as did Christ’s.
Second, Jesus is protective and caring of his disciples. Twice, Jesus says to them, “Where I am going, you cannot come“. Jesus is on his way to the cross, on his way to bearing the sins of the whole world, on his way to dying for humankind. He wants to protect his disciples from that. This is a trial that he will carry on our behalf. He does, eventually, say to Peter, “you will follow later”, but which is refers to Peter’s martyrdom. Yet, we see Jesus trying to protect Peter from this, or at least from knowing it.
While being protective of each other in the church may be patronising, we have a duty and calling to take care of each other and protect each other from harm. We do this by ensuring the safely of children, keeping checks on how finances are managed, being mindful of ethics and sound interpersonal relationships. We should recognise when others are going through hard times, and offer support or assistance. We aim to protect and to care for each other, so that we can all grow and flourish together.
Third, Jesus is inclusive, which leads to diversity. We don’t get this from our Gospel reading, but we do get it from other Gospel passages and from our other readings for today. We see Jesus repeatedly reaching out to people across boundaries – women, Samaritans, tax collectors, menstruating women, dead people, demon possessed people, Romans. He seems to deliberately cut across these boundaries.
Similarly, we as Christians in church are called to be inclusive of everyone and to celebrate a diverse congregation: black, brown, white or something else; male, female or something else; gay, straight or something else; richer or poorer; more or less educated; South African or from another country – you are welcome here! Everyone is welcome here. Diversity is desirable.
We want a church that is characterised by this kind of love of Jesus, the same love that Jesus has shown to us, he wants us to show to others. We want a church that accepting, protective and inclusive, that makes space for everyone, that cares for everyone, that accepts everyone. We must intentionally and purposefully cultivate this kind of church community. This kind of love does not come naturally or easily. We must be deliberate in emulating Jesus and emulating his love. This is the primary witness of the church: how we love one another.
Luke 13:31-35 finds Jesus on God’s mission. He is busy “driving out demons and healing people today and tomorrow”; he desires to protect the people of Jerusalem: “how often I have longed to gather your children together, as a hen gathers her chicks under her wings”; and he desires to reach his goal – Jerusalem, where he will die.
But Jesus’ mission is fraught with obstacles!
For one thing, Jerusalem does not want to be join him – “you were not willing” to respond to his protection and care. And so, he will leave them alone – “your house is left to you desolate” – until Palm Sunday, when they will say, “Blessed is he who comes in the name of the Lord” as he enters Jerusalem (Luke 19:38).
And for another, “Herod wants to kill” him. Others also are conspiring against him. His days are numbered. But Jesus says that he is too busy with God’s mission to die now, and moreover, “no prophet can die outside of Jerusalem”, so Herod will get his way only later, when Jesus goes to Jerusalem. In the meantime, Herod must wait.
Jesus continues on God’s mission, despite all obstacles. He is focused and determined.
We also face obstacles as we live out our faith in this world, as we live our mission, the mission God has given us. It is not always easy to maintain our faith in our personal lives; and it is even less easy to maintain our faith in the challenges and complexities of the world we live in. We need to be more like Jesus: focused and determined.
Our readings today provide some helpful advice for us:
First, we can take hold of God’s covenant, God’s promises. In Genesis 15:8-9, God is assuring Abram of his blessing and to make him a great nation, but Abram is beset by challenges, not least of which is that he has no heir. Abram eventually says to God, “Sovereign Lord, how can I know that I shall gain possession of it [of the land]?” And God engages with Abram’s need for reassurance and promise. The Scripture says, “So the Lord said to him…” and we get the instructions for the covenant made between God and Abram. God offers this covenant promise in response to Abram’s need for reassurance. Similarly, we can ask God for reassurance. And we can rely on the many promises God has already made to us through his son in the Scriptures.
Second, we can take up Jesus’ offer of protection to “gather your children together, as a hen gathers her chicks under her wings” (Luke 13:34). This is such a beautiful image of Jesus as a mother hen, protecting her young ones, by sheltering them under her wings. Our reading from Psalm 27:5 speaks similarly: “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock”. Here again is a wonderful image of God’s protection within a holy tent, a tabernacle, where we will be safe from harm.
And third, we can be tenacious and determined in our mission, trusting in a trustworthy God. Philippians 4:1 encourages us: “Therefore, my brothers and sisters, you whom I love and long for, my joy and crown, stand firm in the Lord in this way, dear friends!” and Psalm 27:14 concludes, “Wait for the Lord; be strong and take heart and wait for the Lord”. Life is often hard, but we need to persevere.
Take hold of God’s promises, seek shelter under God’s wings, stand firm, be strong, take heart and wait for the Lord.
Luke 4:18-19 presents to us Jesus’ first teaching according to St Luke, drawn from the prophet Isaiah. It has become known as Jesus’ manifesto, expressing his mission in the world:
The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favour.
Jesus concludes this passage saying, “Today this scripture is fulfilled in your hearing”.
See Jesus’ focus on those who are marginalised, silenced, unaccepted, downtrodden, forgotten. And he declares that he will proclaim to them good news, set them free, recover their sign, set them free (again) and proclaim the year of the Lord’s favour. And then he declares that all of this is fulfilled today – by implication, fulfilled in him and through him. This is what he his busy doing right now – it is his manifesto, his activity, his mission.
If we call ourselves Christians, we surely must make this our manifesto also. We surely must participate with him in this work.
It may seem daunting to do this work. It may seem impossible. Indeed, it is impossible! We can do it only when we draw on the resources that God makes available to us, resources that are free and readily available to us. Three key resources emerge from today’s readings from Luke 4 and 1 Corinthians 12.
Holy Spirit is the first resource that we can draw on. She is always right by us, right beside us, right inside us. We don’t have to go anywhere to find her – she has already found us!
In Luke, we see Holy Spirit active in Jesus life leading up to his manifesto. At Jesus’ baptism, we read, “The Holy Spirit descended on him [Jesus] in bodily form” (Luke 3:22). Then Holy Spirit leads Jesus into the wilderness: “Jesus, full of the Holy Spirit, left the Jordan [where he had just been baptised] and was led by the [same] Spirit into the wilderness.” And forty days later, “Jesus returned to Galilee in the power of the Spirit” (Luke 4:14). And Jesus goes into the synagogue and reads the passage handed to him, which starts, “The Spirit of the Lord is on me, because he [Holy Spirit] has anointed me to proclaim good news”. Do you see how prominent Holy Spirit is in this series of events? She is directing and enabling Jesus every step of the way.
In 1 Corinthians 12:13, Paul explains that “We [like Jesus] were all baptised by one Spirit … and we were all given the one Spirit to drink.” Holy Spirit is active here again. Spirit is not just a dispenser of gifts. Spiritual gifts are not merely gifts that are ‘spiritual’. No! Rather, they are gifts given to us by Holy Spirit. They are Holy Spirit gifts, thus Spiritual gifts.
Holy Spirit is a person, just like God the Father and Jesus the Son are people. We can and should have a relationship with Holy Spirit. She partners with us, dwells in us, leads us.
Holy Spirit brings to us and gives to us gifts of the Spirit. 1 Corinthians 12:8-10 and 28 give us lists of the gifts of the Spirit. The lists are not the same – there are different things in the lists. This is because the lists are not exhaustive and absolute. They are illustrative – they provide just some few examples of the kinds of gifts Holy Spirit gives to us.
These gifts are given to us to equip us to join with Jesus in living out and bringing to fruition is his manifesto.
People might not recognise their own gifts. Often we can see their gifts more clearly that they can. If so, we should let them know that they are gifted in some way.
And we have each other! We are not in this alone. We are in this together. It is the community of believers, who we call ‘the church’, who are invited collectively to support each other in living out Jesus’ manifesto. Initially Paul writes, “We were all baptised by ONE Spirit so as to form ONE body” (1 Cor 12:13). This unifying of the diverse group of people in our community is accomplished by the one Spirit, who binds us together. Paul emphasises in 1 Corinthians 12 the diversity of the gifts, and how some may seem more or less important than others. But he repeatedly emphasises that every gift is important, and that it is the collective of gifts that makes us one body – every part is vital.
And later Paul goes further, by saying, “Now you ARE the body of Christ, and each one of you is a part of it” (1 Cor 12:27). We are Christ’s body, diverse and unified by a common mission – Jesus’ manifesto – to live out Christ’s mission, Christ’s manifesto.