Wrestling Jesus

Click here to listen to the audio of this 31-minute message. Or watch the YouTube video below, or read the text summary after that. I’m sorry this message is so long, but today’s reading is a seriously difficult passage and requires careful work. I do encourage you to watch the video and learn some profound lessons about Jesus and about faith.

Our reading today is from Matthew 15:21-28. The following translation is by Frederick Dale Bruner, in his commentary on Matthew. I’m using this because he keeps closely to the sentence structure in the Greek, which I will show is important for making sense of this passage:

21. And Jesus left there and withdrew into the territory of Tyre and Sidon.
22. And look! a Canaanite woman from that region approached and was crying out, “Have mercy on me, Lord, Son of David; my daughter is horribly possessed by a demon!”
23. But he did not respond to her with a single word.
And his disciples came up to him and repeatedly asked him, “Get rid of her, will you; she keeps screaming at us!”
24. But he responded and said, “I was not sent to anyone except to the lost sheep of the house of Israel.”
25. But she came up, bowed down worshipfully before him, and said, “Lord, help me!”
26. But he responded and said, “It is not good to take the children’s bread and throw it to the dogs.”
27. But she said, “Oh yes, Lord! Yet even the house dogs get to eat the scraps that fall from their masters’ table.”
28. Then Jesus responded and said to her, “O woman, your faith is terrific; let it be done for you exactly as you want.” And her daughter was healed that very moment.

This is such a difficult passage, because Jesus expresses what appears to be deeply disrespectful, pejorative, discriminatory, xenophobic, racist views towards the Canaanite woman. In our contemporary society, which is so riddled with racism and hostility to all who are other (including immigrants, LGBTQI+, women, etc.). It reads like (what we would today call) hate speech.

So, I have titled this message Wrestling Jesus because there are three layers of wrestling taking place here.

First, I and we have to wrestle with Jesus. His words are very hard to understand and swallow. We have to engage honestly, thoughtfully, carefully with Jesus words. We have to avoid sanitising his words, while also making sense of his words.

Second, I suggest what we are reading is Jesus wrestling with himself. I suggest what we reading is like a Shakespearean soliloquy, in which Jesus speaks out loud his internal grappling or wrestling. I’ve done some colour coding to emphasise the structure:

  1. All of the sentences (except the last) start with ‘and’ or ‘but’. I suggest that what this does is to suspend time, to create a pocket of timelessness in which something can emerge. This continues until the last verse which finally has a ‘then’ – and then the story moves forward. We have a similar event in John 8:1-11, where Jesus kneels down and doodles in the same, while the men accuse the woman of adultery.
  2. Jesus’ name is not mentioned except in the first and last verse. In the middle verses it is just ‘he’. This depersonalisation contributes to the timelessness of the narrative.
  3. In two of the three ‘responded and said’, we are not told who he responded to. It is not clear who he is speaking to. It seems he may be just speaking, to himself; saying out loud what he is thinking in his mind.
  4. v24 suggests that Jesus’ wrestling is between his mission to the people of Israel (and they would subsequently have the mission of bringing the Gospel to the nations) and the needs of this individual woman in front of him who is not an Israelite.
  5. v26 has the terrible words that seems to say that Canaanites are dogs. In my view and that of some commentators, this is a well-known racist expression that was commonly used in those days, much as we have racist expressions for groups of people today. That Jesus would say these words in the presence of this woman is hard to swallow – it is painful and anti-pastoral. But perhaps Jesus is saying out loud what people say about women like her. And perhaps this is his wrestling.
  6. What he seems to come to through all this is that PEOPLE ARE MORE IMPORTANT THAN MISSION (or law or religion or sexual orientation or politics or nationality, etc, etc, etc.). PEOPLE MATTER! Jesus seems to learn this from her.
  7. And then, in the final verse, we get a Then! Now time starts again and the story moves forward. “Then Jesus responded and said to her.” This is the first time he speaks to her directly. Everything before this, I suggest, is soliloquy. He is wrestling with his role and he learns from her what is most important, that people matter.

We see Jesus grow and learn. We see him rediscovering the truth that people matter. More than anything – including our theology, doctrine, denomination, politics, nationality, race, sexual orientation – people matter!

Third, the Canaanite woman wrestles with Jesus. She has a great need – her daughter is horribly possessed by a demon – and she is desperate for Jesus’ help. Even though she is not Jewish, she recognises who he is: Lord (the Messiahs, the Christ), Son of David (the culmination of Jewish prophecy about the line of David). Her faith, perhaps fuelled by her desperation, helps her to hear between the lines.

  • After her first appeal to him in v22, Jesus does not respond. He is silent. What she hears is not a disinterest, but “He’s not chased me away. He’s still here. I still have a chance.” And so she persists.
  • The disciples want Jesus to send her away, but Jesus says that he was sent to the house of Israel. What she hears is not that she is not part of the house of Israel, but that he has not said ‘no’ to her. There is still a chance. And so he persists. She grovels in front of him and cries out, “Lord, help me!”
  • Then Jesus quotes this racist expression. What she hears is not that she is trash, but that she can be a pet dog at his table, who is eligible to eat the scraps that fall from it. There is still a chance. And so she persists. She takes ownership of the label ‘dog’.
  • Now she is brilliant! She takes the expression that Jesus spoke out loud and turns it to her advantage. She turns his words against him. She wrestles him to the ground. She makes it impossible for him to say ‘No’.
  • Then Jesus responded and said to her, “O woman, your faith is terrific!” He sees her, speaks to her, recognises her, acknowledges her, yields to her. He uses the word ‘you‘ or ‘your‘ three times in v28. He recognises her as a person who matters, and he gives her what she has asked for with such faith and tenacity.

This woman teaches us to never, never, never give up prayer. Pray without ceasing. Do not lose hope. Wrestle God to the ground until he gives you what you are asking for.

Featured image: The Canaanite Woman, from the Très Riches Heurers du Duc de Berry. The Conde Museum, Chantilly. Downloaded from https://www.friendsjournal.org/woman-refused-take-no-answer/

Gender, by God

Click here to listen to the audio of this 35-minute message. Or watch the YouTube video below, or read the text summary after that. This is a longer-than-usual message, because this is such an important topic, that is so seldom spoken about. So, while 35 minutes is quite a long time, I urge you to set aside some time – particularly today, Women’s Day – to listen to this message.

Today – 9 August – is Women’s Day in South Africa. It’s a day when we celebrate women. But it is also a day when we confront the profound and relentless violence against and subordination of women in our society. The church must, on this day, give particular attention to its role in perpetuating, supporting and even advancing such patriarchal and misogynistic views and behaviours. My own church – the Anglican Church of Southern African – must take responsibility for our role in advancing violence against and oppression of women. And men, like me, must do the same.

So, in this message, I unpack four passages of the Bible – three in the Genesis creation story and one in the writings of Paul – that are often used to support patriarchy. I invite you to read the texts and see what they actually say and to critique how they have been used. Of course, the Bible was written in patriarchal times by people who held patriarchal views. But we are invited to read through their views to see the mind of God on the issues of gender inequality in the world.

This is an important and substantial topic, hence this is a rather lengthy message. I urge you to engage with it, as I think it will help to lay a foundation for thinking about gender relations in the world, in the church, in the workplace and in our homes.

  1. Genesis 1:27-28 tells us that both women and men are equally created in God’s image. It also tells us that they were both – as a couple, as a partnership – given authority to rule over the earth. There is no hint that the man is more created in God’s image than the woman, that he is important or more powerful than the woman. The man is not given dominion over the woman; instead both the woman and the man are given conjoint dominion over everything else. This is a picture of unity, equality and power-sharing between man and woman – a picture that is very much at odds with how life is lived in many homes today.
  2. Genesis 2:18-23 is part of the second creation story, where God recognises that it is not good for man to be alone and decides to create a ‘helper’ for him. Initially, God looks among the animals, but realising that none of these will do, God creates woman. The word ‘helper’ is often used to imply woman’s supportive, helping, subordinate role. But in v18 God recognises that man is somehow inadequate or deficient – unable to be alone – he is incomplete and needs a partner to make him whole. Therefore God creates a woman. The woman is there to help him be a whole person – this is by no means a subordinate role.
  3. Moreover, she is created from his rib, suggesting that they are equal – they stand side-by-side, joined at the rib – the midpoint between the head and the foot. God did not take Adam’s toe and create Eve’s collarbone so that Adam could stand on her head! Instead, they are created as the same, as equal, as partners. It reaffirms Genesis 1 – they are equal partners.
  4. Genesis 3:16-19 tells of God’s cursing of man and woman for their sin. v16 has a line that says “and he [your husband] will rule over you”. Many male theologians and scholars and ministers have used this verse to construct a theology that God’s divine plan for human relations post-fall is that men (husbands) exercise authority over women (wives). This is a profound perversion of the scriptures, because this is just one line out of several lines of curses, including that women will experience pain in childbirth (which humanity has constantly worked to reduce and to reduce maternal mortality).
  5. In addition to hers, there is a lengthy curse against the man (72 words to the man, compared with just 31 to the woman – the man’s curse is more than double the length of the woman’s!). God says that he will suffer and struggle to produce crops from the earth. And yet men have never accepted this as God’s divine plan for them! Men have worked, since they left Eden, to ease the burden of producing crops, through the use of slaves, animals, machines, genetic modification and most recently artificial intelligence. If the curse against men is not part of God’s divine order, why is the curse against women? It is simply patriarchy and misogyny at work!
  6. Overall, the creation story across Genesis 1-3, there is an overriding narrative of equality between woman and man. Even in the fall, both woman and man eat the apple and both woman and man are cursed. Everything is equal, parallel. Indeed, if there was any hint of gender inequality, it would be in favour of woman – she was God’s second attempt at creating a human (we are usually better the second time round) and her curse is shorter than man’s. But indeed, the dominant and pervasive narrative is one of equality and partnership between gender. This is God’s vision for gender.
  7. So, we do need to look also at the New Testament, and particularly to the writings of Paul. It is true that Paul was raised in a patriarchal society and household. He is certainly a patriarch and probably also a misogynist. He does write that men are the head over women, that women must be silent in church, etc. He clearly writes about male domination over women. This is how he was raised. There are, however, NO passages where Paul advocates or endorses, even tacitly, violence against women or the oppression of women. And just because Paul was a patriarch, does not mean God is a patriarch.
  8. Paul grapples with gender issues. He writes “there is neither male nor female, for you are all one in Christ” (Galatians 3:28). He has some sense that in God’s eyes, there is no gender; but in his own thinking, he still sees and supports gender inequality. What we seem to be seeing in Paul’s writings is a developing insight into God’s view on gender equality, emerging and receding.
  9. 1 Corinthians 7:2b-5 presents to us a profoundly egalitarian view of gender relationships from the pen of Paul. It shows a perfect equality between women and men, equal exercising of power over one’s body, equal self-giving of oneself to one’s partner. It is an image of a very modern marriage. It is completely out of step with the traditional passages we quote from Paul on ‘wives must submit to their husbands’. If men are going to quote Paul on gender, let us quote ALL of Paul on gender, and recognise that here is a man whose views on gender are uneven. And this unevenness is best explained as Paul’s growing understanding of God’s view of gender equality.

In light of these challenges about God’s views – and Scriptures views – on gender equality, I suggest two principles that should inform and shape how we interpret scripture:

  1. First, we need to look at the whole of scripture when we formulate a position on something, like gender relations. We need to look at the whole body, and we need to understand the underlying mind of God, which we see most clearly expressed in the mind of Christ, which we best gain insight into in the Gospel narratives.
  2. Second, we need to separate custom from teaching, description from prescription. Just before the Bible writers believed the earth was flat and that the sky was a bowl over the earth, does not mean that the earth is actually flat and that there is actually a bowl in the sky. Even though they express this view in the Bible, e.g., in the Psalms, does not mean it is true or that God believes this. We are inclined to bring our cultural beliefs and impose them onto scripture – gender is a good example of this. Instead, we are required to bring God’s mind, expressed in the scriptures, and use these to sanctify and transform society. When it comes to gender, we impose our preconceived patriarchal beliefs on scripture, even though scripture advocates a far more egalitarian view on gender.

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Featured image of St Praxedes and St Paul, presented as equal co-workers for Christ, in the Basilica Santa Prassede, Rome, from here

Baking with Jesus

Click here to listen to the audio of this 13-minute message. Or watch the YouTube video below (highly recommended, as this is a message to watch, not just to listen to) or read the summary text after that.

Matthew 13:31-33 presents two tiny parables about two tiny things in the world: yeast and mustard seeds:

Jesus told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.”

He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into about 30 kilograms of flour until it worked all through the dough.”

These parables emphasise:

  1. Jesus’ interest in the little things of life and God’s desire to work with the small things we bring to the Kingdom of God. Jesus speaks about little things regularly: sparrows that are worth so much, faith the size of a mustard seed, the individual hairs on our head which God counts, little children to whom belongs the Kingdom of God.
  2. God’s capacity – through the power of Holy Spirit and the love of Christ – to transform little things into big things, helpful things, things that build the Kingdom of God. A mustard seed grows into a large tree that provides shelter to humans and animals. Grains of yeast that turn a lump of heavy dough into an airy loaf of bread.

Recipe for poppy seed rolls

Ingredients

Dough

500 g all-purpose (cake) flour
1 sachet instant yeast
1 tsp salt
100 g granulated sugar
250 ml milk lukewarm
80 g butter, melted
2 eggs

Filling

200 g poppy seeds, ground in a blender until they form a paste
100 g butter
200 g walnuts, ground in a blender until they just begin to form a paste
100 g icing (confectioner’s) sugar
Grated rind of 1 lemon
10 ml ground cinnamon
4 egg whites

Frosting

180 g butter unsalted, softened, or margarine
360 g powdered sugar also known as icing (confectioner’s) sugar
120 g cream cheese at room temperature
1 tsp vanilla extract
0.25 tsp salt

Instructions

Mix the first four dry ingredients, then add in the next three wet ingredients. Mix the dough and knead for 10 minutes, until elastic and smooth. Place in a bowl, smear with a bit of oil and cover with a sheet of plastic wrap. Allow the dough to rise. (Hint: heat your oven to 100 degrees Celsius, then switch it off, and place your bowl in the oven.)

Meanwhile, melt the butter in a pot and cook the ground poppy seeds in the butter for 2 minutes, then mix in the remaining ingredients to form a thick black paste.

Knock the risen dough down and roll out into a large thin rectangle, about 50-60 cm wide. Spread the poppy seed paste evenly over the dough. Roll the dough to form a long sausage about 50-60 long. (If it is a bit short, gently massage it until it reaches the required length.) Using a sharp knife, cut the roll into about 35 even pieces (about 1.5cm each).

Line a roasting tin with parchment and lay the circular buns in the pan. Prove for about 30 minutes or until about double in size. Bake at 180 C for about 20 minutes until golden brown.

Blend the frosting ingredients, beating well with an electric mixer until light and fluffy. When the rolls are cooled, spread generously with frosting.

If the rolls are a couple of days old, heat in the microwave for 15 second to get them back to a fresh state.

What to do about evil

Click here to listen to the audio of this 22-minute message. Or watch the YouTube video below, or read the introductory text message after that.

Today’s message is from Matthew 13: 24-30, in which Jesus tells the parable of the weeds. It is followed, later in the chapter, by Jesus’ explanation of the parable (Matthew 13: 36-43). Preachers are generally expected to ‘have all the answers’ when they preach the Word of God, but in truth, preachers are just people like all other people.

The passage set for today is – for me – an exceptionally difficult passage, because (a) Jesus’ message seems to contradict his own consistent message through word and action and (b) Jesus appears to be telling us to do nothing about evil in our midst, but rather to leave it until the end of the age, the Day of judgement. If we were to live according to this passage, we would have allowed evil to flourish over the past 2000+ years since Jesus preached this message.

So what are we do with a message that seems fundamentally wrong. Was Jesus mistaken?

I encourage you listen to the audio recording or watch the video to see my grappling with the message and how I try to make sense of it. Evil in the world – and evil in our midst (our family, community, workplace, church, etc.) – is a serious matter and warrants our critical engagement and reflection.

Sower, Soil, Seed

Click here to listen to the audio of this 17-minute message. Or watch the YouTube video below, or read the text summary that follows.

Matthew 13: 3b-19 presents to us the well-known parable of the sower, in which seeds are sown on four types of soil – only one of which is good soil that produces good crops. Usually our sermons focus on the types of soil. Today, I’d like us to focus on some of the key characters, and imagine that we are that character.

1. The Sower. The key thing that stands out about the Sower is that he is careless. He scatters seed carelessly, without thinking. He is given a bag of precious seed, that presumably had significant value and a limited supply. And he scatters it left, right and centre without thought for where it might land.

If we are the Sower, then God is calling us to be responsible for the opportunities God gives us to do the work of God in the world. We should not be careless; we should be responsible. The opportunities we are give to do God’s work are precious and we should treat them all, even the tiny ones, with a sense of gravitas and reverence.

2. The Soil. The key thing that stands out about the Soil is that it is not conducive. Some of it is compressed and hard, exposing seeds to the elements and birds. Some of it is rocky and shallow, not allowing seeds to take root. Some of it is riddled with weeds that dominate the soil and do not allow the seeds the opportunity to breathe and grow. It is only the fourth Soil that Jesus says is ‘good’. It is good because it is able to create a conducive environment for the seeds to grow and mature.

If we are the Soil, then God is calling us to be receptive to the voice of God. Jesus ends his parable with, “Whoever has ears, let them hear!” Some commentators argue that the soil refers to our ears – it is our capacity to be hear God’s voice, to receptive to the seeds God drops in our ears, that Jesus is calling for.

3. The Seeds. Arguably the hero of the story is the Seed. Ultimately, the Seed is central. The key thing that stands out about the Seed is that is wasted. We know that seeds are a precious commodity; there are seed banks around the world that serve to preserve this precious commodity. But in this story, three quarters of the Seed is wasted – it cannot grow, cannot flourish, cannot produce a crop. Only one quarter of the Seed is productive. Imagine if only 10 hours of the work you do each week is actually useful or productive, and that 30 hours are wasted. How disillusioning that would be!

If we are the Seed, then God is calling us to be fruitful. Jesus wants us to be productive – to produce more than we started with. He is looking for a small input and a large output. Indeed, he quantifies the productivity: “it produced a crop – a hundred, sixty or thirty times what was sown”. That’s a big increase from the current 25%. And now Jesus says, if we have ears, then hear!

This is a central message of this parable:
we must be fruitful and productive.

Featured image from gardentech.com

Be audacious!

Click here to listen to the audio recording of this 12-minute message. Or watch the YouTube video below, or read the text summary after that.

In Matthew 10:7-14, Jesus sends out his 12 disciples on their first solo mission, and his instructions seem to be grounded in this message:

Be audacious!

Jesus is not saying, be arrogant, insolent, obnoxious, offensive, dogmatic or judgemental. But he is saying, be brave, be courageous, be reckless, jump in the deep end!

Here’s what we are to do:

  • We proclaim the good news that God is present in the midst of human life. God is near, right here, present, engaged.
  • We heal, cleanse, raise and cast out illnesses in all its manifestations, at both personal and social levels. Healing is, in Jesus’ understanding and practice, not only physical, but also relational and social.
  • We are generous in our investment in the lives of others – freely we have received, freely we give. We don’t hold back, we don’t over think, we don’t over risk manage.
  • We don’t take provisions with us, we don’t over plan, we don’t pamper ourselves. We simply go – a bit reckless.
  • We don’t take from the people we go to. We don’t go to enrich ourselves. We go to give.
  • We find people who are receptive to what we have to offer, and we spend time with them. And if people are not receptive, we just move on, shake the dust off our feet. It is almost blasé – if people want to listen, we talk with them; if they don’t, we don’t worry, we just move on.

Be audacious, be courageous, be reckless, be blasé. Don’t worry, don’t over plan, don’t over think. Jump in! Be brave!

Be audacious!

Feature image from here.

Welcome & Reward

Click here to listen to the audio version of this 16-minute message. Or watch the YouTube video below, or read the summary text that follows.

Matthew 10 presents the narrative of Jesus sending out the 12 disciples to do his work in the world. The chapter is filled with all kinds of dire messages about how difficult this work will be: the disciples will be rejected, beaten, persecuted, threatened by Satan, etc. They are like sheep among wolves. Jesus says that he has not come to bring peace, but a sword, and prophecies deep discord between family members. And finally he says that anyone who loves their family more than him is not worthy of him.

These are tough words! Being a disciple is not fun and games! It is hard, threatening, demanding work. 

By the time we get to verse 40, the disciples were probably feeling rather shattered by what was expected of them and daunted by Jesus’ expectations. But finally, in the last three verses there is a little respite:

“Anyone who welcomes you welcomes me, and anyone who welcomes me welcomes the one who sent me. Whoever welcomes a prophet as a prophet will receive a prophet’s reward, and whoever welcomes a righteous person as a righteous person will receive a righteous person’s reward. And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward.” (Matthew 10:40-42)

There are two messages here: one for the disciples (and all Christian workers) and one for all Christians:

  1. For the disciples (and all Christian workers), there is the encouragement that we will be welcomed by members of the church. The word ‘welcome’ appears six times in two verses. Welcoming suggests at least the following:
    • That Christian workers are embraced warmly by church members, valued, appreciated, encouraged, thanked, etc. This welcome is relational, personal, support.
    • That Christian workers’ subsistence needs are met. This appears particularly in the last verse which refers to “a cup of cold water”. I’m not advocating that Christian workers received sports cars and mansions! Definitely not!! But I am saying that Jesus promises that workers’ needs will be met by the church.
  2. For the Christian who does the welcoming, there is a promise of a reward – when we welcome a Christian worker, we welcome Christ; and when we welcome Christ, we welcome God the Father (and no doubt Holy Spirit also). The reward is not a pat on the back, community recognition or a medal. The reward is the very presence of God!

Finally, we note that Jesus seems to present some kind of hierarchy of Christian workers: the 12 disciples, prophets, righteous persons and little ones who are his disciples. The implication is that all Christians are Christian workers, whether you are an illustrious disciple or prophet, or ‘just’ a humble follower of Christ doing what you can – a ‘little fish’, so to speak. If this is the case – that all followers of Christ, all Christians, are Christian workers – then the welcoming that we do for each other is mutual – we welcome each other.

That means Jesus is describing the whole church as a working and welcoming community.

 

Featured image from https://www.churchleadership.com/leading-ideas/jesus-asked-the-right-questions/

Go before the Lord

Click here to listen to the audio recording of this 16-minute message. Or watch the YouTube video below, or read the summary of the message after that.

Today we celebrate the birth of John the Baptist, the story which is recounted in Luke 1. John is perhaps the most important character in the Gospel, after Jesus. He is the last of the prophets, and the one who prepares the way for the coming of Christ Jesus. Almost the entire chapter is devoted to the origins of John, before we learn about the birth of Jesus in chapter 2.

As we read this chapter, we see a large cast of characters: Zechariah, the angel Gabriel, Elizabeth, Mary, the foetus John, the foetus Jesus, Elizabeth’s neighbours and relatives, and, in the 80th verse, John himself growing to adulthood, filled with the Spirit, and preparing in the wilderness for ministry.

This narrative speaks about the working together in faith of several individuals, each in their own way, all with the common purpose of preparing the way for the Lord. Each person has to play their role for the story to work out and to prepare the way for the coming of the Messiah. John is officially the prophet who will prepare Jesus’ way, but all these other people were involved in preparing the way for John. Even Jesus, yet unborn, helped to prepare John for his ministry of preparing for Jesus.

We are still each called to help prepare the way for the Lord, or to prepare the way for someone else who will prepare the way for the Lord. To make this world the kind of place that Jesus would want to live in. To give expression to the Songs of Mary and Zechariah. To transform the world into the Kingdom of God.

We are, each in our own way, prophets of the most high, who will go on before the Lord to prepare the way for him.

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Featured image: 15th century Orthodox icon of the Nativity of Saint John the Baptist, Hermitage Museum, St Petersburg, Russia, from https://www.orthodoxmonasteryicons.com/products/nativity-of-john-the-baptist-icon

Called – Authorised – Sent

Click here to listen to the audio of this 18-minute message. Or watch the YouTube message below, or read the summary text thereafter.

Matthew 9:35-10:8 sets us on a path of discipleship in which we have the opportunity to participate in God’s work in building the Kingdom of Heaven or the Kingdom of God. Jesus’ message is “the good news of the kingdom”, which includes personal salvation as well as a transformation of the world in which we live. It shows God’s interest in the whole of human life, from the individual through to the societal.

But while the harvest is plentiful, the workers are few. Jesus calls the disciples to pray for workers who can participate with God in building the kingdom of Heaven. You are that worker! As am I! We pray regularly, “Thy Kingdom come, thy will be done, on earth as it is in heaven”. And we are the answer to that prayer.

And then in Matthew 10:1 & 5, we read that Jesus:

  • Called his twelve disciples to him” – the calling is individual and collective. He calls you and he calls me, and he calls all of his followers, the church.
  • “Gave them authority” – Jesus authorises them to do God’s work in building the kingdom
  • Sent out” the disciples – he sends them out to do his work.

We are called, authorised and sent!

Jesus instructs them to proclaim this message: “The kingdom of heaven has come near”. The kingdom is near because Christ is near; and Christ is near, because he dwells in the hearts of his followers.

What does this look like in practice? Matthew lists four things that the disciples do. These are the same things Jesus has been doing. And Jesus does them not to show off his power, but to demonstrate the heart of God – God’s loving heart for humankind. These are:

  1. The ill are healed. This is about making people whole, and relieving pain and distress.
  2. The dead are raised. This points us forward to the resurrection of Christ, who becomes the first of the the many who will be raised to new life in Christ.
  3. Those with leprosy are cleansed. Leprosy was not just an illness, but also a social condition that lead to profound social exclusion and rejection. Cleansing or purification from the disease would lead to re-entry into the community, thus social restoration and integration.
  4. Demons are driven out. Demons oppress people, holding them in bondage. When they are driven out, people are liberated from oppression. This links to Jesus’ manifesto (Luke 4:18), where he proclaims freedom for prisoners and sets the oppressed free. In this way, oppressive power in human relationships is overcome.

The proclamation of the Kingdom being near, and the evidence of this in these four acts of service, show that God is interested in wholeness, life, social integration and liberation from oppression. These are all facets of salvation and all manifestations of God’s presence.

It is to this that we are called in this present time, a time when there is much fracturing of social relationships, much oppression, much brokenness.

We do this work out of a fullness of gratitude for what God has already done for us. “Freely you have received; freely give” (Matthew 10:8b).

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Featured image from: https://thereeldeal.blog/2017/07/13/on-mission-for-jesus-mark-67-13/

Why Jesus would say ‘Black Lives Matter’

Click here to listen to the audio of this 14-minute message. Or watch the YouTube video below, or read the very brief textual summary that follows.

I appreciate that this topic will be controversial for many. I really encourage you to watch this message please and not just read it, particularly if you find the title problematic. At least, just listen to what I have to say, even if you decide you don’t agree with it.

But, very briefly, the main points are:

  1. Jesus died for ALL of humanity – for the whole world – and would thus say, without equivocation, ‘All lives matter‘.
  2. But Jesus would also confront us, saying that we do not live our lives as if all lives mattered.
  3. Jesus’ ministry consistently and deliberately positions himself with those who are vulnerable, oppressed, poor, or marginalised: women, Samaritans, lepers, prostitutes, menstruating women, the dead.
  4. Throughout his ministry – throughout the Gospels – Jesus enacts the message that Black lives matter, Women’s lives matter, Immigrants’ lives matter, Children’s lives matter, etc.
  5. Jesus is not saying the lives of the poor matter more than other people’s lives; but that their lives do not matter less than other people’s lives.
  6. Jesus is sensitive to power differentials and deliberately chooses to stand with those who are disempowered and often against those who are powerful. The story of the woman caught in adultery is a good example.
  7. Jesus sometimes engages with the powerful, but does so in a way that helps them to recognise and challenge their privilege. The story of Zacchaeus is a good example example.
  8. Jesus’ ministry is consistently one of bringing down the powerful and raising up the powerless – a reversal of fortunes. Mary’s Magnificat is a good sermon on this.
  9. In the new heaven and the new earth, all lives will actually matter in people’s lives experience. But in today’s society, this is not true. Today, all lives are not equal and not equally valued. And in this times, Jesus would be saying: Women’s lives matter, Children’s lives matter, Immigrant lives matter, LGBTQI lives matter, Black lives matter.