Using God’s jigsaw pieces for a new beginning – Isaiah 61:1-4, 8-end and John 1:6-8,19-28

Introduction with the children before they go out:

Who like’s doing puzzles?
What sort of puzzles?

Jigsaw puzzles, 3D puzzles, I’m guessing we might have some Sudoku and crossword fans in the congregation.

Our readings this morning in this part of church give us a bit of a puzzle, a puzzle about who we are. Not our names, but what our purpose is, the sort of people we are called to be. God has put us in a place or a time of confusion, and we have to puzzle out what it is that we need to do in his name.

So I want you to give out some puzzle pieces in a moment when we’ve prayed for each other, and then at the end of the service, you’re going to collect them in again, and help me put the pieces together…

 

Puzzle pieces:   (Holy) Spirit    –     Bind Up (Heal)      –      Renew    –      Good News    –      Freedom    –    Build Up   –    Justice Comfort    –    Beauty Praise/Joy   –    Baptise    –   Serve Jesus

Sermon:

The chances are, they knew who he was.

John, the son of Zechariah, the priest descended from Aaron, Moses’ brother and spokesperson (Luke 1:5); the priest who in his later years had been struck dumb because he didn’t believe the angel who visited him whilst on duty at the Temple (Luke 1:11-20).

John, the son of Elizabeth, who was well past child-bearing age, and that same elderly priest Zechariah whose lips, unsealed by John’s birth, then prophesied that he would be the prophet who would prepare the way for God’s mercy and love to be revealed to the world.

John, who could by line and lineage have been a priest himself and worn the fine linens of the Temple, offering the sacrifices of others, and who chose instead to wander around in the desert in rough clothing, eating locusts and honey, and saying that the Jewish people needed to prepare for the coming of the Messiah, by literally being converted back in to the Jewish faith in which they were rooted.

Oh yes, the Levites and priests who came from Jerusalem, would have known very well what his name was, whose son he was, and what the stories were that surrounded him. But that didn’t answer their question: “Who are you?”

They wanted to fit him into their ordered way of defining their history and way of life through the prophets of their past. By pigeon-holing John into what they thought they understood of Elijah and Moses, they thought they could understand him, make him fit into their traditions.

But asking the question from that blinkered point of view, was completely missing the significance of where John was, what he was saying, and what he was doing. John might have looked and sounded like an Old Testament prophet, but he was very much doing a new thing, heralding the new way that God was going to be active not just among the Jewish community, but in the whole world.

John was in the wilderness because God’s people had lost their way – a fact amply demonstrated by the Levites and priests needing to ask their question in the first place. They had all the tools, the jigsaw pieces if you like, with which to recognise and take part in this new thing that God was doing, but they’d got so lost, especially around the Temple worship of Jerusalem, that they couldn’t recognise it. They couldn’t even see that other prophets of the past had prepared them for this when Israel had previously found itself with the opportunity to start a new era, a new way of living, a new relationship with God.

The words of Isaiah 61 would have been familiar to the priests and their assistants the Levites, but perhaps they had forgotten its’ context, and failed to recognise as so often happens, that history was sort of repeating itself, but with an extra twist of significance. Isaiah 61 falls in the last part of the prophesies grouped together in that name, a series of visions that spoke into two periods of Israel’s history. The first was the point where the first Israelites returned from Exile in Babylon but had few resources to rebuild the Temple, and limited self-rule to make new beginnings as a nation in the ‘between-times’ before the rest of this scattered people returned. The second point to which Isaiah 61 prophesies is another ‘between-time’, this one standing at the cusp of the old covenant and a new one, a time again when Israel was under restricted self-rule, this time anticipating the arrival of the long-promised Messiah.

John, was doing something that was normally only offered to those outside the Jewish faith and who wished to accept that Israel’s God was the one true God of all people; he was baptising people. But he was baptising his fellow Jews, something that should not have been needed. Yet, as the priests and Levites were amply demonstrating, they had lost their purpose and the vision of Isaiah’s prophesies, and therefore their understanding of what was going on around them had become lost in a wilderness of their own creation. The sins from which John was demonstrating people needed to be washed clean, were the ones that obliterated their view of what God was doing in their immediate vicinity, stopped them from setting the right example not just to their communities, but to those gentiles among whom they lived. The people who would be among the first to recognise the Messiah who already stood among them, would be those who understood that God’s anointed Messiah would bring with him those things prophesied in Isaiah. It was the people who were already gathered around John, who saw the opportunities of a life more fully focused on what God wants to reveal in the world, rather than the wilderness that bewildered their leaders, that would become the first disciples of the Messiah.

There is a very strong sense in which we too live in a period which we might be forgiven for thinking is a wilderness, where our leaders are bewildered by what it is they see, and seem unable to recognise it as an opportunity for a new beginning, or understand what it is they should be doing with that opportunity.  What we as Christians need to do, is to show them the tools at their disposal, the jig-saw pieces that mean that we can live as God intended us to. In the scriptures of the old covenant, as in Isaiah 61, and in the example and teaching of the Messiah, Jesus Christ, as well as John the Baptist, we hold those tools, those jigsaw pieces. Quite literally.

Please can all those who were given a jigsaw piece by the children hold them up please? That’s quite a lot of pieces, and there are plenty more! (Please put them down.) These few are all words or ideas within our scriptures this morning, and we can go through them briefly – please hold up the relevant jigsaw piece as I mention it:

(Holy) Spirit – The Spirit of the Sovereign Lord is upon me (Is 61:1). That’s the suffering servant, the Messiah himself speaking. That spirit would dwell in Jesus, and be offered to us through faith in him, as at Pentecost. It is the Holy Spirit of God that we must have dwelling within us if we are to find a way out from the wilderness that the nations find themselves in.

Good News ­– The Messiah came to bring good news to the poor (Is 61:1), the poor of spirit, the financially poor, those made homeless (physically or spiritually) by the systems of the world; as those who believe in him that we are called to do likewise.

With the ideas of Binding Up (Healing) and Freedom (Is 61:1)­ we remember the healings that Jesus undertook, those he freed from physically or spiritually dark places, and we remember that this world needs us to seek the hidden darknesses of people’s lives where the light of the Messiah needs to be shone.

Vengeance/Justice (Is 61:2,8) The Messiah for whom John prepared Israel was he who challenged the corruption and structures of the time, turned over the tables of the money-changers in the Temple, released people from debt through forgiveness not extortion; if we do or enable likewise, we offer new beginnings and new opportunities for those living in the wilderness of social injustice and exclusion, the hope of Christ.

We know we need to Comfort those who mourn not just the death of a loved one, but the loss of mobility and companionship, providing practical support as well as a hug or a kind word (Is 61:2-3).

We also seek Beauty (Is 61:3) not only in God’s creation but among the ashes of people’s broken lives when they’ve become the shell of the person they once were because of the wilderness of their lives and yet are loved, as they are, by God.

God calls us to find opportunities for Praise and Joy (Is 61:3) among the ashes of our lives as well as that of others; the things for which we are thankful, friends, family, our faith in Jesus.

These are jigsaw pieces of living out our faith with which we are called to Build Up and Renew (Is 61:4) not just our church and local community, but the nations of the world. If we do not speak for freedom, justice and healing in the name of Jesus, to those in authority, how can God’s love be seen and heard?

John came and Baptised with water (John 1:26), but now through faith in Jesus, the forgiveness he offered, and the power of the Holy Spirit which enabled both the birth of John the Baptist and Jesus the Messiah, we baptise people into the body of Christ, the church, the means by which we seek to Serve Jesus, in all these ways even though we are not worthy so much as untie even his laces (John 1:27).      (Thank you).

The jigsaw pieces that take us on a journey towards Jesus.

After we have remembered, recognised and received Christ the Servant-Messiah who stands among us in our Holy Communion this morning, we will use our jigsaw pieces with the children to make a straight path. It will serve to remind us that though we may feel we live in a spiritual wilderness, we have the jigsaw pieces of our faith, ready at our disposal to create a clear path out. The key is to remember where those pieces come from, the God from whom they come, the Messiah toward whom they point, and to seek the opportunities for new beginnings, that will show the world who we are as Christians.

During the notices, before the final hymn: I got the children to collect in the jig-saw pieces and work out how to lay them, making a straight path, pointing to the Joseph and Mary journeying to Bethlehem (in the Lord’s Table).

Don’t get thrown out the party! Philippians 4:1-9 Matthew 22:1-14

My husband spotted that the words of the memorial plaque he tends to sit by at church echo the words of Phil 4:1-9 and the themes of this sermon.

It could be quite fun to be able to say that I know what it feels like to be thrown out of a party, but sadly I don’t.

At college in the 80s I’d make all the effort, put my make-up on to the sound of Bonnie Tyler, don the leather skirt, and try and join in the parties. But the leathers were olive green not black, the music was rarely ‘Holding Out for a Hero’, and by mid evening I’d be sat in the corner, stone cold sober, being hailed as everyone’s sister, and no-one’s girlfriend. Drugs weren’t even an option – those friends who did them, quite consciously wouldn’t even offer me any and told me so. I’d frequently leave early, or be the one who made sure the drunks got home safe, or else I’d pick up the pieces when they didn’t. Probably because of all this, I never did get thrown out of a party; instead I left uni without an overdraft, with friends that have lasted a lifetime, and with the man of my dreams who was, and is, my hero. But even as a ‘goody two-shoes’, I may yet get thrown out of the party God’s holding, if I’ve not changed my clothes.

Now I’m pretty hopeful that there’s rock music in the Kingdom of Heaven, as well as Allegri’s Miserere, but it’s interesting to consider this morning, based on our scriptures, why we might be in danger of being the biggest party-poopers at God’s mega-gig, and actually be the one’s thrown out because we’re not wearing the right gear.

Let’s get one thing straight, what we wear to God’s party is down to us. The old idea that the King in Jesus’ parable gave the guests he’d had dragged off the street a new suit of wedding clothes, is a myth. Scripture doesn’t tell us that, and whilst it might have seemed a nice idea to St. Augustine that the wealthy of Jesus’ era were that generous, apparently the idea doesn’t hold up against the historic record.

This is a parable, and parables aren’t factual, straightforward or easy to understand. Neither do they have straight-forward linear timelines, which is how come the food doesn’t go off whilst the King is waging war on those favoured few who got his initial invitations, ignored them and murdered the messengers. So it’s OK if we’re the ones dragged off the street as he widens the field of his generosity, we’ve got plenty of time to put on our glad-rags once we’ve realised where we’re going.

The thing is, have we realised? Have we sussed the significance of the party? Have we spotted that Jesus is the bridegroom who won’t meet his bride, the church, until after he’s joined the murdered messengers via the cross? We are after all guests on the bride’s side… so what are we going to wear?

Surely, it’s our “Sunday best”? If the bride’s the church, and we’re the people who make up the church, then putting on the trousers with a bit of give in them so we can kneel, the sensible flat shoes that mean my feet don’t ache after two or three services, and the warm jumper that can be slipped off if the heating is working, all seems like the best get-up.

But that’s hardly party-wear. We’re not meant to be in our “Sunday best” but in our wedding robes, an outfit suitable for Jesus’ wedding. It would be nice to think they’re the ones we don’t wear very often, the back of the wardrobe suits and ties, the dresses we can spend a fortune on just to squeeze into once. But no, it’s not them either.

If we’re not wearing the robes of purity, truth and justice that St. Paul talks about the Philippians community needing for their survival, then whether we like it or not, we’re going to be the party-poopers that get thrown out of God’s banquet, whether we reckon ourselves among the ‘good’ or the ‘bad’ whom he brought in off the street in the first place.

We can only wear purity if we know what it is to be forgiven, and have sought God’s strength to change our ways accordingly. I don’t think purity is a pristine white – that’s simply what’s left when all the colour of our lives has been taken out. What God wants to see is our natural God-given selves revealed in all their glory. So, we have to look what lies beneath our well-worn oft-repeated stories to make us look good, the short-cuts to generosity offered through charity donations, or dare I say it, the lengthy prayers that show we’ve read the news. They may make us feel good about ourselves, but purity means we guard our hearts against the pride that can accompany our ‘good works’, all without showing off through our grumbles about how much hard work it all is.

We can only wear truth, if we search for it and then tell it. Finding the truth is hard enough; but the search for truth is what inspires people to actually go to the problem areas of the world and see what it’s like on the bombed out streets of Aleppo, or in a home where the nearest disease ridden water supply is an hour’s walk away. Unless we’re wearing their shoes to the party, we’re in the wrong footwear. The truth says people need the foodbank because of financial difficulties, and the source of those could be legalistic government penny-pinching, family breakdown, or it could be that some people spend too much on unimportant things. Telling those truths isn’t guaranteed to help us build easy relationships, or changing the facts, so we have to learn to tell the truth with gentleness, patience and self-control, and keep telling it until someone other than God listens, and helps us change things for him.

Which is why we can only wear justice if we know both sides of the story. Justice doesn’t dress in a crisp black and white suit, it’s more of a dirty brown, mixed from myriad colours of ancient history, vested interests, inadequate learning, societal breakdown, and conflict. If we don’t understand, or choose to ignore these, we’ll never wear anything more than a black dustbin liner, tied with white plastic.

During the next hymn, as we ask God “not to let us go”, there will be the chance to make an act of commitment not to let go to what it is God is calling us to change in our lives.  We can chose to take a shirt of purity, or truth or justice to act as a stimulus to our private prayers this week, as we remind ourselves what it is we’re called to be wearing to God’s eternal banquet.

Some of us might know ourselves to have been the bad people that God invited to his party. Through faith and sheer hard work we have changed our lives and that of others, and so put on the clothes God is delighted to see us in. But complacency is dangerous, clothes can become too tight, uncomfortable, and be taken off.

Others of us will reckon ourselves the good folk that God has drawn from the streets, and it’s tempting to think we don’t need to change. But that means we’re most likely to be the ones thrown out this party of righteousness, because we’ve not bothered to look for the Christ-like clothes of purity, truth and justice.

If we’re going to be excellent and worthy of Jesus’ praise, to party and rejoice in the Lord, then we’re the ones that have to check what we’re wearing.

By whose authority are we living? Matthew 21:23-27

Pipe-cleaner man reminding us that we are ‘fearfully and wonderfully made’. One of the prayer stations at ‘Gratitude’ the first service at which this sermon was preached on Sunday. (‘Man’ and photo by my husband Graham!)

So this week provided the chance to talk about baptism at a baptism… sometimes I just love the lectionary! And I didn’t fall off the plinth the font is on either…

In our Bible reading this morning, it’s Holy Week. It’s a day or so after Jesus’ triumphal if confusing entry into Jerusalem as the Messiah, the Jewish king. He does so on a do nkey, to shouts of ‘Hosanna to the son of David’, or we might say, ‘son of David, save us’. But he’s not there to conquer the rule of the Roman oppressors of the Jewish people, he’s there to show who’s authority he’s acting under.

For this reason, Jesus is spending time in the most holy place in the Jewish faith, the Temple in Jerusalem, and he’s been doing things that remind people just how holy that place was meant to be, a place where God’s presence was at it’s most tangible, if it was allowed to be. So he’d thrown out the people selling things for financial gain because that wasn’t the sort of justice and freedom to receive God’s forgiveness that God wanted, and he’d been healing people, giving them a better life. Now, a group of leaders of the Jewish people who don’t like this behaviour, are trying to get Jesus to say something that puts him in trouble, so they can arrest him, and effectively silence him. It’s all a question of authority: who has the right to change the traditions that the faith leaders have built, or allowed to be built, around their worship of God? Who has the authority to heal people, God or someone else? Who holds authority over our lives?

Let’s think about the idea of authority for a minute? Some of us will remember the game ‘Simon says’ where a leader tells the children to hop, skip, jump, or any other directions and the children will DO what “Simon says”, but otherwise they should NOT do the command.

[Play: “Rev’d Rachel says…” (remember to say some WITHOUT the ‘Rev’d Rachel says’) hop, kneel, clap, jump, turn all the way round, stick your right arm up, hug someone near you.]

Explain to the children that Simon/Rev’d Rachel is the one who has the authority in this game.

Jesus knew that as God’s Son, his authority came from God, but he also knew that was exactly the answer that would get him arrested, because the leaders of the Jews thought they were the only ones who had God’s authority to teach people, to judge people or tell them off, to help people or make things better for them. Jesus also wanted people, including the Jewish leaders, to work out for themselves by what he was doing, where his authority came from… good psychology that, people learn at a deeper, more life-changing level, if they work things out for themselves, rather than simply believing or doing what they are told!

So, Jesus gives the Jewish leaders a riddle, a riddle about another man they have recently had arrested and killed. John the Baptist was Jesus’ cousin, the other man who we hear about being born as part of the Christmas story, and the person who God had helped to preach and baptise among the Jews in the months leading up the start of Jesus’ ministry, [what was called a prophet]. John was someone whom the Jews, or at least some Jews, had understood to speak God’s truth, and had told of a special person who was coming after him who was the Son of God (Matthew 3:1-3) and would act with the authority of God himself (Matthew 3:11-12 and John 1:19-28).

Jesus asks the Jewish leaders something that could have a straightforward answer; “Did the baptism of John come from heaven, or was it of human origin?” Was John the Baptist a prophet sent by God, or was the baptism he offered, just something he made up, and therefore of human origin.

Baptism. We’ve got baptisms today. We know it as something that happens often at a font, where water is sprinkled on someone’s head. In some circumstances it can happen in a giant bath, pool or even a river, which is where John the Baptist did his baptisms, in the River Jordon (Matthew 3:13-17).

When John was baptising people, he was asking them to turn away from their sins, i.e. the things they do that are not what God wants, and do the ones he does want them to do; to accept God’s authority in their lives. The symbolism of water was about being washed clean, made new, renewed to live the life God wanted to give them. [If I put this very muddy ‘person’ in this bowl of water, they will come out as clean and new as the day they were made.]

At the beginning of his ministry, Jesus was himself baptised by John in this way, not because he had done things that God didn’t want him to do, but to show his humanity and his divinity, to show by whose authority he would work. He was just as human as you and me except he was God’s Son and therefore perfect; he had never done wrong. When John baptised Jesus he had been anointed with the Holy Spirit to do the work of the Messiah, declared to be God’s beloved Son.

Jesus was pushing the Jewish leaders to decide and say out loud that they understood what John had been doing, and that he, Jesus therefore had the right to behave in the Temple as the Messiah, the only one with authority greater than the Jewish leaders to change their traditions, and with those traditions their understanding of God.

The leaders were incredibly worried by what the crowds who’d followed John, some of whom now followed Jesus, would say: denying John was a prophet from God would make them very unpopular; admitting he was would meant the lost their own authority in the eyes of the Jewish people. That question,  “Did the baptism of John come from heaven, or was it of human origin?” only turned into a riddle because of people’s fear and selfishness, in other words their unwillingness to believe that God was doing a new thing through Jesus, a new thing for the whole world (John 1:15-18).

Baptism, or if we’ve been baptised as a child Confirmation or the Renewal of Baptismal Vows, is a sign that we know the answer to Jesus’ question: the baptism that John brought as God’s prophet, was from heaven, it was from God. Through being baptised, and having our children baptised, we are saying we understand that Jesus was the Son of God, and that we accept God’s authority in our lives. We’re not playing ‘Simon Says…’ or even ‘Rev’d Rachel says…’ but ‘God says…’ For this very reason, when I stand at the font and baptise it may be ‘Rev’d Rachel’ saying the words, but I do it in the name of God the Father, God the Son (Jesus), and God the Holy Spirit, the means by which we can all recognise ourselves as children of God.

So when you think about baptism, your own, or someone elses, remember that it’s about giving up your own authority, and if necessary your use and misuse of that authority, and accepting that God is the one whose authority we live under as baptised Christians. Jesus is the supreme example of how we should use that authority, to offer God’s forgiveness so others can live renewed lives, to work for healing where people and relationships are broken, and to seek justice where authority is being abused.

 

Sound-bites… or sacrifice? A sermon for ‘Pip and Jim’ at Winchester Cathedral – Isaiah 40:27-end John 12:20-26

In the vestments of Winchester Cathedral (photo courtesy Graham Hartland)

The Dean and Chapter of Winchester Cathedral offer the curates of Winchester Diocese the wonderful opportunity of preaching at Cathedral Evensong towards the end of the curacy. It’s a daunting thing, but a huge privilege, and today it was my turn. Normally, this would be undertaken in ‘choir dress’, but since tonight was the first Evensong of the Feast of St. Philip and St. James tomorrow, they got some of their gorgeous robes out and of course, I had to fit in.

There was also a serious message to share as well, and one I felt was timely in this ‘election’ season:

It is all too common in the media frenzied world we live in, that when some key moment in history is being played out, like the announcement of a General Election, those who live by a well-poised microphone, seek an interview with the key players. Sound-bites are demanded to enable us who feed on the all-consuming media-machine, to discern the so-called truth. The media wants to know ‘who?’, and ‘what?’, and ‘why?’, so they can be first with the relevant ‘scoop’, grab reflections from the most note-worthy analysts, and massage our minds with ‘breaking news’.

The little group of Greeks who plagued the most approachable of Jesus’ followers for an interview with the wandering rabbi who’d just been greeted in Jerusalem like a conquering hero, could well have been the early equivalent of today’s political editors. One might imagine that the ‘who’, ‘what’ and ‘why’ of a political leader on a donkey would make good copy!

However, despite the tendency of those who saw their world in ruins and yearned for freedom from the tyranny of occupation to wish it otherwise, Jesus was no conquering hero, or political leader. He was however someone who sensed the change in the tide, as the welcoming Jews who were fascinated by the miracle of Lazarus’s resurrection fell away at the sound of Pharisaical sarcasm, and were replaced by these curious Greeks. Jesus, the Son of Man, knew that what lay next for him was as much of consequence for these gentiles as for his fellow Jews; so they might as well get their click-bait sound-bite, then they could go away and analyse it as the events that revealed its truth unfolded in the week to come. It obviously worked, otherwise we wouldn’t still be reading it today!

“The hour has come…” sounds like political rhetoric worthy of Winston Churchill; less so a discourse on the germination of a grain of wheat. Yet it is that image that holds the kernel of the message that Christ’s impending death and resurrection represented. The pun is intended, for the kernel of a seed is packed with energy and the building blocks like starch, protein and fat, which allow it to grow through the soil until it reaches the sunlight to make its own food and reproduce. Christ would die to bear much fruit; the fruit of the Kingdom of God that would form from a single, sacrificed grain of hope.

For the exiled people of Israel, reading in Babylon the words prophesied by Isaiah decades earlier, the seeds of their hope lay in the traditions of their faith. Their complaint is that God is ignoring the right of his people to see in their generation the fulfilment of the promises made to the patriarchs. They dimly remember that they were called to be a great nation, as numerous as the dust of the earth (Gen 12:2-3), and a blessing to all peoples (Gen 28:13-15). Yet defeat and deportation have left them too numb to grasp the truth that the power of their creator God extends from their past, through this present suffering, well into the future, in which lies the fulfilment of those promises.  Like the writer of Psalm 25, they are asked to wait for the Lord, not in the insidious doubt that breeds despair, but in the sort of confident expectation that breeds hope.

The exiles in Babylon would eventually find that hope in the restoration of their lands and temple. But their future leaders would again become so hidebound to an understanding of God which they created in their own flawed image, that they would fail to recognise the means by which they would indeed become a blessing to all peoples, and so they crucified their flawless Saviour. It was to this sacrifice that Jesus refers in his response to the eager plea of the Greeks for an interview. It would in fact be they who, at Pentecost and because of his resurrection, would be among the peoples to whom God’s new covenant with all people would be inaugurated.

How much are we like the Pharisees, forming our image of God on the basis of our own flaws? How much are we like the exiles in Babylon, prey to insidious doubts that God perhaps has forgotten us? If it is not us for whom we are concerned, perhaps it is the defeated souls who wash up on the shores of the wealthy west, almost as devoid of hope as they are of the money that bought them a dangerous passage, powerless to battle the bureaucracy of borders? Or perhaps it is the young for whom we are concerned; especially those faint and weary from the constant expectation that everyone can be above average, who fall exhausted into an epidemic of depression?

Have we not known? Have we not heard? That our faith is in the everlastingly faithful creator who has revealed himself to us in Jesus? That it is we who are called to be the grains of wheat who by sacrificing ourselves, our time, our effort, our money, even our political differences, on behalf of others, will be serving Jesus?

The chances are we do know, and we have heard, but making a life of sacrifice and service a reality is much harder than perhaps we would wish. We yearn to change a world that at times seems in ruins, and free it from the tyranny of injustice, yet the work can seem fruitless. Subsuming our own needs and desires into the sometimes unpopular, awkward, perhaps even isolating work of serving others, is tough. Which is why we too need to catch hold of more than the sound-bites of Jesus’ ministry, and pick up again the seed of hope he holds for each of us.

Christ’s death and resurrection, in obedience to his Father’s will, gives everyone the opportunity for a relationship with God that guarantees his presence with us through the power of the Holy Spirit. However much of a struggle it is, if we have faith in Jesus and follow his example, we will find that he is with us. If we wait in confident expectation of his presence among the tasks we do at his command, then we will find our strength renewed for the work we do to serve others, and our lives bearing much fruit in the name of Jesus Christ, our Lord.

 

Let us pray:

We give thanks to you our risen Lord, that in your death and resurrection you offer all people the seed of hope. Help us to be this seed, and growing through acts of love, sacrifice and service, bear the fruit of your Kingdom.

Faithful creator, incarnate through the power of the Holy Spirit, inspire in us the courage to act responsibly towards your creation, that we might not remove the seeds of hope for future generations through our careless abuse of the world’s resources.

Remembering that in your flawless humility you suffered for us, Jesus, work in the words, actions and policies of our leaders and media to offer a fresh vision of truth, justice and the renewal of hope for all people.

We remember from our Diocesan cycle of prayer those who are refugees and asylum seekers, and all who find themselves struggling for hope in the face of bureaucracy, injustice and exploitation. Loving Jesus, give us the courage to work for the right of all people to safety, security and freedom, as we serve others in your name.

Lord Jesus, we know ourselves to be fragile, and many for whom we care to be faint and weary from the cares the world places on them. We remember in a moment of silence those known to us who need to know your comfort, healing, presence and peace…………… and strengthen those who share their own journey to wholeness in support of others.

May the grace of our Lord Jesus Christ and the love of God,
and the fellowship of the Holy Spirit be with us all, evermore. Amen.

Luke 4:14-21 Fasten your eyes on Jesus

“The eyes of everyone in the synagogue were fastened on Jesus.”

It was 1981. We were on holiday & my Dad was buying ice-cream at a rather nice village shop at the back gates to Balmoral. As we waited, a Land Rover sped out the gates from t’big house driven by a striking blond. It accelerated, rather alarmingly, spraying gravel behind it as it turned away from the public roads up an estate track. Later that day, as the press got overly excited by Prince Charles’s first official post-wedding photoshoot with his wife Diana, we guessed that the blond in question had feared that the silver car parked by the gate to the house contained less welcome photographers. At twelve, as I avidly watched the TV coverage, it felt like I’d come within touching distance of possibly the most famous woman in the world. My adult mind sees it rather differently, and with not a little sadness.

In our gospel today, the local boy from down-town Nazareth has returned. He’d been hitting the headlines of local gossip since he’d encountered his cousin John busy baptising the repentant in the River Jordan; the little altercation between the two and the ensuing direct message from God, had caused quite a stir, which at least had filled the ‘gossip columns’ when he vanished completely for more than a month. But, he had returned, the same, but different. No longer helping his father in the carpentry workshop, he was now occupied helping the local Jewish leaders fill their preaching rotas. You can imagine therefore that there was quite a crowd at the synagogue that day – curiosity has ever been the filler of pews, just as it has become a pay-packet to the paparazzi!

A passage from Isaiah was a perfectly appropriate second reading for the day, and the congregation sat watching, in rapt expectation of his wisdom. What they got was… possibly the shortest sermon in history! At least, that’s how some of the more tabloid orientated theological interpreters have styled it.

Hearing Jesus say “Today this scripture is fulfilled in your hearing,” probably didn’t seem like a history-making moment to those in the synagogue that day, but Luke by basing the rest of his Gospel on Jesus’ fulfilment of this prophesy, tells us that this is deeply significant, and therefore we need to sit down and fasten our eyes on trying to discover exactly what Jesus was doing and saying here.

Firstly, after his baptism and desert temptations, Jesus seems quite comfortable in his own skin; he knows who he is, and he knows what he’s here for. In the tension of the moment, he exudes a quiet confidence. Otherwise he wouldn’t be saying that he was the fulfilment of this famous, much longed-after prophesy. He’s going to fulfil it in a way the Jews aren’t expecting, but he’s certainly no Jonah in the sense that he’s not tried to get as far away as possible from doing what God has tasked him with. As he’s been touring the familiar countryside of his youth and now to his home town, it is worth noting that he’s chosen to bring his message first to the people who have un-knowingly nurtured it over the his silent years of preparation.

There’s two things that this can be telling us, two thousand years on. Part of it is that we need to be looking carefully among those we encounter day by day and week by week, and asking ourselves, what might God be trying to tell us through them, either through the way they act, or what they say? The second part is possibly more difficult; we need to be prepared to be recognised as fulfilling what God is calling us to be and do, in our own home, around the village, and in the communities in which we are known and respected. It won’t always be easy, but if we are looking with anticipation at what Jesus is saying to us, we need to be prepared to act on what we think the answer is.

The second important thing to note about Jesus in the synagogue at Nazareth, is what words he chooses to highlight from the Jewish scriptures, to succinctly define what it is he came to earth to do. He obviously feels that his Father God has called him most particularly to “proclaim good news to the poor”, to announce pardon to “prisoners and the recovery of sight to the blind, and set the oppressed free”. Those witnessing this rising star of the Jewish faith, steeped as they were in a yearning for freedom from Roman authority and the right to self-rule, largely heard this as the start of an uprising against oppression, and perhaps with a certain pride that it was a local boy that was going to finally make a difference.

Yet, we know from the rest of Luke’s Gospel and on into the Acts of the Apostles, that Jesus’ message was not in fact the one that many Jews wanted to hear – it was not a message of punishment to Gentile oppressors, but part of a larger picture and a wider interpretation of the prophesy in Isaiah, that Israel was called to act with justice, mercy and love as a light to all nations in their own age, and in the years to come.

Jesus, the Messiah, was the announcer of good news to not only the financially poor, but also the inadequate, those who feel their life is a failure, who see no value in themselves. The freedom of prisoners wasn’t an amnesty to those who have committed crimes, but the offer of release for those imprisoned by guilt, anxiety, fear, and the pressure to be someone other than as God made them. Whilst Jesus did indeed come as a healer to the physical ailments of many, he was also speaking to those who have lost their moral and spiritual direction and cannot see clearly the positive use they can put their God-given gifts and talent to. The freedom which he offered was in fact from the oppression of a narrowness of thought that offers only the quickest solution or fix, whether that be to an addiction, or to an economic, political or spiritual problem.

Today, as we sit with the Nazarene community and listen to the words that Jesus carefully chose to reveal his mission, we have to accept the challenge that in seeking to both recognise Jesus in our midst, and be his followers, we too are called to live out this prophesy just as much as he did. We mustn’t be frightened by tabloid headline creators into believing that someone is always after us for the wrong reasons, that speed is of the essence, that people respond to threats, that we can’t change the world.

In Jesus, we see God’s Son baptised and affirmed, spiritually strong enough to withstand all temptation, moving among his own people with a message that challenges preconceptions, and expects positive social and societal consequences. Yet, as we accept the presence of Jesus, the baptism in which he shared, the spiritual strength from which he drew, we have also to accept that through him we are also God’s children, and so with him we are called to seek love, freedom, healing and justice in our own lives, in the lives of the people we love most, and in the life of the community around us. Just as in Jesus time, this may happen in a way we hadn’t anticipated, and it may be a message that people initially struggle to accept, but it is the message and the mission we are called to share if our attention is fixed on Jesus.