Love like Jesus

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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.

Featured image from https://thesisterhoodhub.files.wordpress.com/2020/12/love-like-jesus_orig.jpg

Risen Christ

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Jesus meets his disciples in their rooms twice after his resurrection, according to John 20:19-32: first on the night of Easter Sunday and again a week later – this evening, the second Sunday of Easter. The first time Thomas was not there, and the second time, Jesus speaks directly to Thomas. In both accounts, there are three points of overlap:

  1. Jesus appears in the midst or among the disciples (vv 19 & 26).
  2. He greets them with the words “Peace be with you!” (or Shalom aleichem, in Hebrew) (vv 19 & 26, and indeed a third time in v 21).
  3. He shows them the wounds or marks in his hands and side (vv 20 & 27). With Thomas, he not only shows his hands and side, but also invites Thomas to put his finger or hand into Jesus’ hand or side.

What is the meaning of these three actions, which are repeated almost exactly on these consecutive Sunday nights?

Jesus appears in the midst of or among the disciples. Literally, Jesus appears in the middle of them. This is the most appropriate place for Jesus be – in the middle: in the middle of ourselves, in the middle of our family, in the middle of our church and in the middle of our community. In our church, we usually read the Gospel from the middle of the church and all those attending will turn to face the centre. This is to help us feel the presence of Christ in the centre of everything we do. In our church today we also baptised five children, and after the baptism we give each child or family a candle, with the words , “Christ, our light”. This to symbolises Christ as the light in the centre of our personal and collective lives, in the church and in the world. Our lives revolve around the risen Christ.

Shalom aleichem. Three times Jesus greets the disciples with these words. Often when Jesus meets with people, and when angels meet with people, they use the words “Don’t be afraid”, for example when Gabriel appears to Mary at the annunciation (Luke 1:30). Jesus’ words here (“Peace be with you”) are not another way of saying “Don’t be afraid”. The word Shalom or peace means far more than the absence of conflict. Rather, it means the presence of wholeness, completeness, balance, order, goodness, rightness. It is a rich words that speak of the fullness of life, as ordered by God. Through Jesus incarnation, life, ministry, death and resurrection, God has brought about peace with humanity, peace between God and us, order and wholeness. We might not always feel or experience this wholeness – life is often fractured and difficult – but the potential for shalom is there and made possible by the risen Christ.

Jesus showed his hands and his side. We don’t under what kind of body Jesus was raised with. In some ways, it seems like an ordinary body, and in other ways it seems more like a spiritual body. But whatever it was, the marks of his crucifixion are still visible, so much so that Thomas is invited to put his finger into the holes in Jesus’ hands and his hand into the hole in Jesus’ side. These are clear evidence that this is indeed Jesus who hung on the cross. His is whole and restored, but also marked by his sacrifice for humanity. Jesus is quite willing, in both appearances, to provide evidence to his disciples for who he is. He provides evidence that he is the risen Christ.

We live on this side of Christ’s earthly life. He is the risen and resurrected Christ, who invites us to join him in the resurrection life – a life that is more than just an ordinary human life, a life centred on and lit by Christ, a life of peace and wholeness, and a life that celebrates everything Jesus did for the salvation of humankind. We are a resurrection people. In our church today, we celebrated this with baptisms, a sign of dying to self and rising again in the new life of Christ. We share with Christ in his risen life.

Featured image from https://www.jesuits.org/wp-content/uploads/2021/03/easter-original.jpg

All who are thirsty

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From the dawn of time, God has had his arms outstretched to receive and embrace us. God has always been open and receptive to us. He always has been like this, he is like this today, and he will remain like his into the future. This is permanent posture of God. Arms open and looking towards you.

When we feel disconnected from God, can’t perceive or feel him, feel abandoned – it is not God who has turned away. It is we who have turned away. Sin is one of the main causes of us feeling cut off from God – sin is us turning away from God. But God has not moved – he is still there.

Luke 13:1-9 tells of people coming to Jesus saying that some people who had died horribly must have sinned terribly to suffer such a death. But Jesus challenges this, and says they were no worse than anyone else. And then he cautions those who said this: “Repent, else you too will perish!” He then tells the parable of a fruit tree that was unproductive. The owner wanted to cut it down, but the gardener interceded for is, saying he’s car for it for three years and see if it produced fruit: if so, good; if not, then cut it down. The parable is not particularly confident about the tree becoming fruitful and being saved. Sin is serious – it can lead to our deaths.

1 Corinthians 10:1-13 also speaks of sin. The people of Israel wandering through the desert for 40 years saw the most remarkable miracles – the plagues against the Egyptians, the parting of the Red Sea, water gushing from a rock, manna from heaven every morning, the pillars of fire and smoke and so on. Yet, they repeatedly turned from God and engaged in all kinds of sin. And many died as a result. Paul says these are warnings for us, of how NOT to live our lives. And he offers a bit of hope: that God will not let us be tempted beyond what we can bear and that there will always be an escape route.

These two readings focus on the real risks of sin causing us to be estranged from God. But I say again: God has not moved! He is still there! His arms are still open to us!

Listen to God’s words in Isaiah 55:1-3:

“Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and you will delight in the richest of fare. Give ear and come to me; listen, that you may live. I will make an everlasting covenant with you, my faithful love promised to David.”

Hear these repeated words from God: Come, come, come. Listen, listen, give ear. Eat and drink. Free, without cost. Good, delight, richest, everlasting, faithful, love, promise. These are words of God who is always facing us, with his arms always outstretched. This is the invitation to come to him, to quench our thirst, to eat and rest.

Isaiah summarises for us (vv6-7):

Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the LORD, and he will have mercy on them, and to our God, for he will freely pardon.

And listen to David in Psalm 63:

You, God, are my God, earnestly I seek you; I thirst for you, my whole being longs for you, in a dry and parched land where there is no water. I have seen you in the sanctuary and beheld your power and your glory. Because your love is better than life, my lips will glorify you. I will praise you as long as I live, and in your name I will lift up my hands. I will be fully satisfied as with the richest of foods; with singing lips my mouth will praise you. On my bed I remember you; I think of you through the watches of the night. Because you are my help, I sing in the shadow of your wings. I cling to you; your right hand upholds me.

Again, hear David’s response to the God of love, the God with open arms, the God who is always present and always available.

I encourage you, if you are feeling burdened and challenged by life, or if you are feeling that God is remote, to come to our Lord, who is the fountain of life, who offers food and drink to refresh your soul, at no cost, with no conditions.

Featured image from: https://media.nationalgeographic.org/assets/photos/186/480/0e077d4d-9209-40d5-9fd5-4e51aeed7b37.jpg

On a mission

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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.

Featured image from: https://gmtma.org/wp-content/uploads/2017/10/untitled-design.jpg?w=490

God’s self-revelation

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Today we celebrate the transfiguration (Luke 9:28-36), where Jesus reveals his divine nature to three of his disciples. This event, which in our church we celebrate with the colour white, falls after a period of ‘ordinary time’ in the church calendar, which we celebrate with green, and Lent, which we observe with purple. This celebration is thus well placed as a link between a period of ordinary growth in the church and period of intensive penitence and critical self-reflection.

Furthermore, the transfiguration is located in our church calendar almost exactly at the midpoint between Christmas (two months and two days ago) and Easter Sunday (10 days less than two months from now). Each of these events – the birth of Christ, the transfiguration of Christ and the resurrection of Christ – are moments of God’s self-reflection, or epiphanies. God shows God’s self for who God is, in these key moments in the life of Christ.

Christmas focuses on the incarnation of God the Son in the form of the human Jesus. It is God’s emptying of God’s self – the kenosis – in which God immerses God’s self into human life and comes to live among us as one of us. It is also a story of the birth of a child – of hope, of new life, of a baby. The Christmas self-revelation emphasises the light and life of God in our midst.

The transfiguration shows us that Jesus is more than ‘just’ a teacher, more than ‘just’ a healer or miracle worker. He is revealed in all his divine splendour, as the Son of God, even more, as God the Son. All the fullness of the Godhead dwells in Jesus. Most of the time it is hidden from sight. But in the transfiguration, Jesus kind-of drops his human skin and reveals his divine nature to Peter, James and John. The transfiguration self-revelation emphasises the power and divine majesty of God in our midst.

Easter focuses on the discipline and love of Jesus for his Father, and for humanity, leading him to walk a path that he knows will lead to his humiliation, suffering and ultimately, his death. He knows this is a path of suffering, but he also knows that it is a path towards the salvation of all of humanity. Jesus’ Easter resurrection is God’s self-revelation of profound and reckless love for humanity.

These revelations of God’s self – of who the triune God truly is – as our focus as we enter Lent. God is the child that brings life and light. God is the divine being, filled with power and majesty. And God is our saviour, filled with love and compassion. It is into this God, this Christ, that we immerse ourselves during the coming period of Lent.

Featured image: JESUS MAFA. Transfiguration, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, Tenn. https://www.workingpreacher.org/wp-content/uploads/2020/06/Mafa_Transfiguration_710.jpg

Life and Death

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The collect for today opens with the words, “Holy and righteous God, you set before us life and death”. This prayer sets the tone for today’s collection of readings, which are, literally, a matter of life and death. We are presented in the scriptures with two options – life and death – and invited to choose one. Let’s run through them swiftly together.

1 Corinthians 5:12-20. In this passage, Paul defends the importance of believing in the resurrection of the dead in general, and the resurrection of Christ in particular. If there is no resurrection, Paul argues, then there is no hope for us of a life after death. And if that is the case, our believing in Christ is to be pitied. Paul is impassioned in making his argument. You can hear, as you read, that this is for him, a make or break in the Christian faith – it is a matter of eternal life or eternal death.

Luke 6:17-26. Here, Jesus presents a series of blessings and woes, each comprising three verses. The blessings remind us of his beatitudes in Matthew 5, and speak of God’s favour on those who are vulnerable and marginalised, and those who suffer for the sake of Christ – they will be raised up. The woes are dire warnings against those who laud their wealth and power over others, who bask if their own accomplishments and who are self-sufficient – they will be brought low. Jesus is not afraid to divide the world into good and bad, blessed and cursed – it is a matter of life and death.

Jeremiah 17:5-10. Jeremiah echoes Jesus’ curses and woes. “Cursed is the one” he says, who trusts in human things and who turns away from God. That person will be like a dry shrub in a salty uninhabited wasteland. Jeremiah’s words here are clear and uncompromising. By contrast, “blessed is the one” who trust in God, for they will be like a tree, with its roots in a river, who is able to withstand challenges and be green and fruitful – it is a matter of life and death.

Psalm 1. The Psalmist replicates Jeremiah’s imagery of a “blessed one” who does not keep company with the wicked, but rather who spends time with God. This one is like a tree planted by a river. The ready water strengths and protects the tree, so that it is always fruitful. By contrast, the wicked are like chaff, who have no roots and blown away by the wind. Their way leads to destruction – it is a matter of life and death.

These four readings all say the same thing – there is a path of life and a path of death. The path of life involves maintaining fellowship with God and God’s people, and living in accordance with God’s values. The path of death involves relying on oneself, disregarding God and placing too much hope in how others perceive one. The consequences of these two paths are a matter of life and death.

All too often, we stray onto the path of death. Sometimes we do so quite consciously and deliberately – we turn from God and we choose to think or act in ways that we know are ungodly. Other times, we just stray there, quite unintentionally, as if drawn there. Roman Catholic theologians call this ‘original sin’ and Calvinists call it ‘total depravity’ or sometimes ‘pervasive depravity’. It relates to the fall of humanity in Genesis 3 – that our hearts, created by God for good, incline towards evil. If we are not watchful and careful, we all too easily drift onto the path of death, by turning from God towards sin.

We must be far more alert, awake and vigilant regarding our heart and our actions. We must be far more deliberate and intentional in what we choose. If we drift through life without thinking, we are at great risk of drifting onto the path of death. Rather, we need to be conscious and thoughtful about life. We must choose, repeatedly, even continuously, to follow the path of life, the path of blessing, the path of Christ.

Moses speaks strongly to his people about this shortly before they exit the wilderness. It is worth reading in full: Deuteronomy 30:15-20a:

See, I set before you today life and prosperity, death and destruction. For I command you today to love the LORD your God, to walk in obedience to him, and to keep his commands, decrees and laws; then you will live and increase, and the LORD your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that you will certainly be destroyed. You will not live long in the land you are crossing the Jordan to enter and possess. This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life.

Now choose life!

Featured image from: https://blogs.gartner.com/hank-barnes/files/2013/04/fork-in-the-road.jpg

Joining in Jesus’ Manifesto

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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

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.

Spiritual gifts

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.

Each other

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.

Featured image from https://media.thegospelcoalition.org/wp-content/uploads/2018/05/20101913/TGC_Holy_Spirit_Bible.jpg

Revealing God to the world

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We are in the season of Epiphany – epiphany meaning, God’s revelation of God’s self to the world.

John 2:1-11 tells the story of Jesus’ first miracle according to John: turning water into wine in Cana. I unpack this under three headings:

  1. Gifting. In this story, Jesus seems, perhaps, uncertain about his gifts. But his mother, Mary, is much more certain. She prompts Jesus to do something about the wedding banquet running out of wine. And even though Jesus is reluctant to get involved, she tells the servants to “do whatever he tells you”. She has confidence in Jesus, she recognised his gifting, and she prompts him to exercise his gifts.
  2. Common good. You’d think Jesus’ first miracle would be spectacular. A extraordinary miracle would help establish his brand as the Messiah. But instead, his first miracle, while exceptional (he made around 600l of choice wine), was rather everyday and ordinary – common. He addressed the rather domestic needs of a couple who had just got married. I really love Jesus for this miracle for the common good – it reminds us that he is interested in and willing to intervene in our daily lives.
  3. God’s revelation. John concludes this passage in v11 by saying, “What Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory; and his disciples believed in him.” God’s glory is revealed through this miracle – the epiphany! And as a result of that, his disciples believed in him.

As Jesus exercised his gifting, for the common good, God was revealed and people believed.

1 Corinthians 12:1-11 tells us about the gifts of the Spirit, and is part of a larger chapter about the church – the body of Christ – being made up of many parts, each of which is vitally important to the whole. I unpack this under the same three headings:

  1. Gifting. Paul tells us that Holy Spirit gives a gift or gifts to every believer. Every Christian receives one or more gifts, Gifts of the Spirit, according to the good judgement of Holy Spirit. Whether we recognise our gifts or not, whether we recognise them as gifts of the Spirit or just natural talents, we have gifts from Holy Spirit. People often don’t recognise their gifts – often others recognise them first, like Mary did with Jesus. In those cases, we may need to prompt someone else to recognise their gift.
  2. Common good. Paul tells us that the gifts are given not for personal use and benefit, but for building up the common good. Here ‘common’ refers not to the ordinary, but to the ‘collective’. The gifts are for the benefit of the community of believers, and indeed for the world. They are not intended to benefit us, but rather to help us benefit others. The only way we can contribute to the common or collective good is to exercise the gifts we have.
  3. God’s revelation. As we exercise the Gifts of the Spirit, God is revealed and people can come to believe in God. Our exercising of our gifts reveals the character and values of God, and shows people who God is and what interests and concerns God, and that reveals God and can draw people to God. We, as the collective – the church – need to reveal God, and we do this best when we exercise the gifts God the Spirit has given us.

And so, when we recognise, accept and exercise our gifts, we contribute to the good of the collective, and God is revealed to the world and people may come to believe.

Featured image from https://media.swncdn.com/cms/CCOM/67388-gettyimages-ipopba-gifts.1200w.tn.jpg

Let us gather again

Click here to listen to the audio recording of this 20-minute message. Or watch the video on Facebook here (the message starts at 27 minutes).

Jeremiah the prophet wrote and spoke during a time that included the exile of the Jewish people in Babylon, which started around 597 BC and lasted about 60 years. During that time, Jewish people were not badly treated in Babylon, but keenly felt how dislocated they were from the world they knew, from the city of Jerusalem and from the temple there. Babylon may have been relatively safe, but it was not home and left them feeling alienated, fragmented and cut off from their faith and fellowship. On the other hand, a return to Jerusalem was a fearsome thought. It was a long way away, many enemies were there who wished them harm, and because of the destruction of temple and the city walls, they felt ambivalent about what might await them.

Does any of this seem familiar for us living under Covid? Many feel exiled to their homes, which are safe (though truly only relatively safe) and familiar. The world out there seems dangerous and threatening. Church, on the other hand, may feel like another dangerous place, fraught with risk, even though, at our church, church is probably safer than home, shops and workplaces.

The result of the avoidance of church and becoming reclusive at home is that we feel dislocated from our faith community and (in many cases) from God. For Christians, like for people of other faith groups, gathering together with the people of faith in worship of God is vital to our well-being and health. We are made for fellowship. We are made for corporate worship. Church is not a luxury, but a necessity.

Jeremiah 30 and 31 are part a sequence that focuses on the restoration of Israel.

Chapter 30 opens with God’s promise that God will bring God’s people back and restore their home:

“The days are coming,” declares the Lord, “when I will bring my people Israel and Judah back from captivity and restore them to the land I gave their ancestors to possess,” says the Lord. (30:3)

Although they confront incurable illnesses, God will restore their health:

This is what the Lord says: ”Your wound is incurable, your injury beyond healing. There is no one to plead your cause, no remedy for your sore, no healing for you. … But I will restore you to health and heal your wounds,” declares the Lord. (30:12 & 17)

God will restore and cultivate a community of faith:

“I will restore the fortunes of Jacob’s tents and have compassion on his dwellings; the city will be rebuilt on her ruins ,and the palace will stand in its proper place. From them will come songs of thanksgiving and the sound of rejoicing. I will add to their numbers, and they will not be decreased; I will bring them honor, and they will not be disdained.” (30:18-19)

God will make them a people of God:

“So you will be my people, and I will be your God.” (30:22)

God affirms that God’s love for God’s people is eternal and steadfast. Even in the midst of adversity, even in exile or death, God’s love is certain:

“I have loved you with an everlasting love; I have drawn you with unfailing kindness.” (31:3)

God will gather the people of God, including those who are vulnerable, and restore them:

“See, I will bring them from the land of the north and gather them from the ends of the earth. Among them will be the blind and the lame, expectant mothers and women in labour; a great throng will return. They will come with weeping; they will pray as I bring them back. I will lead them beside streams of water on a level path where they will not stumble, because I am Israel’s father, and Ephraim is my firstborn son.” (31:8-9)

God will be the good shepherd, just as Jesus described himself as the Good Shepherd:

“He who scattered Israel will gather them and will watch over his flock like a shepherd.” (31:10)

There will be a bounty – an abundance, an excess of good things. And sorrow will be a thing of the past:

“They will come and shout for joy on the heights of Zion; they will rejoice in the bounty of the Lord—the grain, the new wine and the olive oil, the young of the flocks and herds. They will be like a well-watered garden, and they will sorrow no more.” (31:12)

And there will be a reversal of fortune, in which challenge and suffering will transform into abundance and joy:

“Then young women will dance and be glad, young men and old as well. I will turn their mourning into gladness; I will give them comfort and joy instead of sorrow. I will satisfy the priests with abundance, and my people will be filled with my bounty,” declares the Lord. (31:13-14)

Many of us have been living in exile – an exile imposed by Covid and the necessary lockdowns. For a time, this was necessary, to protect and preserve human life. But it has come at a cost. And that cost includes the loss of belonging to a community of faith. And with that loss easily comes a loss of faith itself – God seems remote.

But this way of living, while necessary at a time and still necessary in some cases now, is not the Way of Life. There is a time to be restored to our Jerusalem, to our temple, to our community, to our home. It is time – now at the start of January 2022 – to resume our gathering with the people of faith – in person where possible, and online where not. Far too many people have drifted away from church entirely and given up meeting. We need to gather again. We need to become again a people of God, and experience God’s healing, God’s shepherding, God’s love, God’s bounty, God’s presence.

Let us commit in this year 2022 to gather in Christ’s name and in fellowship with one another.

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Advent: Hope

Click here to listen to the audio recording of this 15-minute message. Or watch the video on Facebook here (the message starts at 42 minutes).

Last week we learned some Advent yoga – reaching back and seizing hold of the promises God made and fulfilled in Christ, which God has fulfilled, which feeds our faith; and reaching forward and grasping at the promises God has made that still will be fulfilled in Christ, which gives us hope. Today we focus forwards towards the hope of things yet to come. Central among this is Jesus’ second coming.

Our readings today (Malachi 3:1-4; Luke 1:68-79; Philippians 1:3-11 and Luke 3:1-6) all speak about the anticipation of Christ’s coming, including his second coming. Malachi (and Jesus) speaks about the second coming as being sudden, unexpected, which gives us a fright. We don’t know when to expect him. Malachi also says, when the Lord comes, the messenger we long for, the Son of Man, who will be able to stand? It will be daunting. (Though Jesus prays in Luke 21:36 that at the end times “you may be able to stand before the Son of Man”.)

Malachi, John the Baptist, Jesus and Paul all tell us we need to prepare for the coming of Christ. We must be ready. We must repent of our sins and receive God’s forgiveness, then we are made right God, and ready to receive Christ. Malachi speaks about purification – metal purified by fire and clothing cleansed with launderer’s soap.

There will be a sifting, a separation. Malachi calls it a sifting – of flour from chaff and sand and stones. Jesus speaks about it as a separation of sheep and goats, of pruning away and discarding unproductive branches off a fruit tree.

But it is not all challenge and judgement. It is also about hope. HOPE! The hope that comes through Jesus Christ and the great work he has done for us. Zechariah, praying over his new-born son, John (the Baptist), uses words of hope like: salvation, mercy, rescue, forgiveness, peace, covenant, righteousness, tender mercy, sunshine, rising sun. And Paul, writing to the Philippians, speaks of love that may abound more and more in knowledge and depth of insight.

Let us prepare for Christ’s return. And let us hope for what he will accomplish in and around us. Let us articulate and pray for what we hope for – our lives, our world as a better place, as redeemed and sanctified. Let us pray with hope for the world we desire God to make real for us.

Amen

I really love this song!
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