Tawa Baptist

Cryptic Cross Words

Scripture: John 12:20-36

Video Link: https://youtu.be/0JlP3GcxrOo

Structure:

  • Introduction
  • The why of the cross (purpose)
  • The way of the cross (strategy)
  • Conclusion – The crisis of the cross (decision)

Introduction:

Good morning everyone.

Many people these days do the daily Wordle. But I’m interested to know, does anyone here still do the crossword?  [Wait]

There are basically two types of crosswords. The regular type which uses similar words for clues and cryptic crosswords, which are a bit trickier. With cryptic crosswords each clue has two parts. One part gives a definition of the answer and the other part is an additional hint using word play.

For example, a cryptic clue might read: A holy symbol of torture (5 letters).

Any guesses as to what the word might be? [Wait]

That’s right, cross. A cross is both a holy symbol and an instrument of torture.

Last Sunday we started a new sermon series for Lent, looking at some of the events in Jesus’ last week on earth leading up to his crucifixion. Today’s reading focuses on John chapter 12, verses 20-36. In this passage Jesus talks cryptically about the meaning of the cross. From John 12, verse 20 we read…

20 Now there were some Greeks among those who went up to worship at the festival. 21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” 22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus.

23 Jesus replied, “The hour has come for the Son of Man to be glorified. 24 Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. 25 Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. 26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honour the one who serves me. 27 “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. 28 Father, glorify your name!”

Then a voice came from heaven, “I have glorified it, and will glorify it again.” 29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him. 30 Jesus said, “This voice was for your benefit, not mine. 31 Now is the time for judgment on this world; now the prince of this world will be driven out. 32 And I, when I am lifted upfrom the earth, will draw all people to myself.” 33 He said this to show the kind of death he was going to die. 34 The crowd spoke up, “We have heard from the Law that the Messiah will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?”

35 Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you.  Whoever walks in the dark does not know where they are going. 36 Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them.

May the Spirit of Jesus illuminate God’s word for us.

Today’s Scripture reads like a series of cryptic crossword clues. It takes some thinking about. Here’s the big picture: Jesus is talking about the cross. He is presenting the why of the cross and the way of the cross. The why of the cross speaks to purpose and the way is about Jesus’ strategy for achieving that purpose. So why did Jesus go to the cross?

The why of the cross:

Here’s another cryptic clue for you: ‘shining a light on honour’ (7 letters). What could the word be?  [Wait] You can find the answer in verse 28, by the way. [Wait] That’s right, glorify.

To glorify something is to shine a positive light on it, to highlight that which is honourable and good. God is love and so we glorify God (we highlight His goodness) when we love others.

In the context of John 12, it is just days before Jesus will go to the cross in obedience to God the Father. Jesus is riding a wave of popularity with the people. Even some God fearing Greeks have asked to speak with him. But Jesus doesn’t really care about being popular. The cross is what’s on top for Jesus.

With this in mind, Jesus explains the why of the cross. This is the purpose in other words. Jesus gives at least three reasons why he must be crucified: To glorify God’s name. To defeat Satan and to draw all people to himself.  

In verse 28, Jesus prays: Father, glorify your name. Jesus is deeply troubled by the thought of going to the cross. If he must suffer in this way, then he wants his suffering to have meaning and purpose. He doesn’t want to suffer in vain.

God’s name is his reputation and his integrity. God’s name is love. Jesus wants his crucifixion to shine a light on God’s love. Jesus wants God to be honoured through the cross.

Jesus’ prayer for God’s name to be glorified is a model for us. One thing is certain in this life. We will suffer pain, uncertainty and loss. How should we pray when faced with suffering? Well, Jesus shows us (by his example) to be honest about how we are feeling and ask God to make our suffering serve a higher purpose. 

So we might pray something like, ‘Lord, this really hurts. I don’t like it and would rather not have to endure it. But your will be done. Redeem my suffering. Let my suffering shine a light on your love, your grace, your justice, your mercy, your goodness. Amen.’  

Interestingly, God answers Jesus’ prayer in an audible way, saying: “I have glorified it, and will glorify it again.”  

There are three times in the gospels when God speaks audibly. Once at Jesus’ baptism. Then again at Jesus’ transfiguration and here, for a third time, in John 12. The audible voice is for the benefit of those around Jesus.

To some people, God’s voice is like the sound of thunder. Powerful but incomprehensible. To others, God’s voice sounds like an angel. I’m not sure what an angel sounds like but one imagines something like the hallelujah chorus. Beautiful, melodic, intelligent, pregnant with meaning.

Why is it that some hear thunder when God speaks, while others hear music? We can’t be sure but perhaps it has to do with how well we are tuned in to God? It is the Spirit of Jesus who enables us to tune in and hear God.

Verse 28 is saying that God has glorified his name through Jesus’ work so far (for example, his miracles of mercy and his teaching of truth) and God will glorify his name again through Jesus’ sacrifice on the cross.   

So that’s the first reason why Jesus went to the cross, to glorify God’s name. The second reason is to defeat Satan.

In verse 31 Jesus says: Now is the time for judgment on this world; now the prince of this world will be driven out.

The phrase ‘prince of this world’ is a cryptic way of referring to Satan. On the face of it, Jesus’ death on the cross would appear to be a victory for the evil one, when in actual fact it is God’s way of judging the devil.

We might think of it this way: In a game of football, if a player misbehaves perhaps by becoming violent and throwing a punch, the referee gives that player a red card and sends them off the field for the rest of the game. By killing Jesus, Satan earned himself a red card and God (the referee) sent him off the field.

Of course, the spiritual battle Jesus won against evil was infinitely greater than any football match.  My illustration falls short.

Jesus’ victory over Satan naturally raises questions for us in the 21st Century. Because 2000 years after Jesus’ crucifixion it appears that Satan is still on the field, still very active in this world. In what sense then has Satan been defeated and driven out?

Well, from our very limited human perspective, we might say that Satan’s defeat at Golgotha took place in the spiritual realm. With Jesus’ death and resurrection something shifted, spiritually, so that Satan was cast out of the heavenly court. 

Satan may still be loose in the physical world, wreaking all sorts of havoc, but his time on earth is limited. Satan has lost his authority as a prince. When Jesus returns in glory he will expel Satan from the earth as well and make all things new. The new heavens and the new earth will not be tarnished by evil.

There is another, more personal, way to think about the devil’s defeat. The name Satan is a Hebrew term which literally means accuser or adversary. Satan is the one who accuses us before God. He is the one who takes us to spiritual court and makes all sorts of accusations and threats against us.

Theologians tell us that, on the cross, Jesus took our sin (our crimes against God and humanity) upon himself. So, when Jesus died, our sin died with him. This means, when Satan accuses us of wrong doing, his accusations are empty because our sin died with Jesus on the cross.

Therefore, Satan has no case. When we align ourselves with Jesus, God throws the devil’s accusations out of court and we are acquitted. 

You may (at times) still feel Satan’s accusation against you personally but, as a believer, you do not need to fear his accusation because he has no actual power to condemn you. He’s just playing mind games. There is now no condemnation for those who are in Christ Jesus.  

For those of you who struggle with the idea of a Satan, let me put it this way: On the cross Jesus overcame fear with love. He overcame condemnation with forgiveness. For those who believe, the love of God (as displayed by Jesus on the cross) has the power to conquer the fear of death and silence the voice of the accuser.  

We are talking about the why of the cross. Jesus’ purpose in going to the cross was to glorify God’s name, to defeat Satan and to draw all people to himself.

Time for another cryptic clue. ‘Make a picture come closer’ (4 letters). [Wait] You can find this word in verse 32. [Wait] That’s right, draw.

The word ‘draw’ can mean, ‘to make a picture’ but it can also mean ‘to come closer’, as in draw near.  

In verse 32, Jesus says: And I, when I am lifted upfrom the earth, will draw all people to myself.         

Crucifixion involved being lifted up on a cross for everyone to see. And so, ‘When I am lifted up’ is a cryptic way of saying, ‘when I am crucified’.

The cross of Christ serves the purpose of drawing all people to Jesus. We are not driven to Jesus by fear. We are drawn to Jesus by his passion. Passion is a word which literally means suffering. If you have ever felt the passion of love, you will understand why passion means suffering. 

The cross is a symbol of suffering. Suffering and death is the universal experience of every human being. Jesus suffered in pretty much every way. He suffered physically, mentally, emotionally and spiritually. He suffered insult, injury and injustice and so anyone who has ever suffered, even a little bit of what Jesus suffered, can identify with him.

Our own suffering (large and small) can be a vehicle to intimacy with Jesus. If we are misunderstood, maligned or treated unfairly. If we suffer loss or abuse, hunger or thirst, then we can draw close to Jesus in that experience, knowing we are not alone. Knowing Jesus has been there before us and shares in our pain now. 

Because suffering is universal, the cross of Christ draws all people to Jesus. Our reading today started with some Greeks coming to ask Philip if they could meet with Jesus to talk with him. They were God fearing people who were intellectually curious. They were seeking the truth.

But after that we don’t read any more about these Greek seekers. We don’t know whether they got to speak to Jesus or not. Their presence in the narrative is a bit cryptic. What we do know is that Jesus took their enquiry as a sign that his hour had come.

Leon Morris explains: The fact that the Greeks had reached a point of wanting to meet Jesus showed that the time had come for him to die for the world. Jesus no longer belongs (exclusively) to Judaism, which in any case has (largely) rejected him. Jesus belongs to the whole world. [1]

The Greeks, in John 12, represent the wider world who seek a Saviour. Whether Jesus spoke with the Greeks or not, he certainly died for them.

The way of the cross:

Okay, so we’ve considered the why of the cross. Now let’s consider the way of the cross.  In talking about the way of the cross, we mean the strategy Jesus used for achieving God’s purpose. 

Jesus’ way is somewhat of a paradox. The way to life is found through death. The way to glory is found through suffering. And the way to honour is found through service. These are not three separate things. They are three ways of saying the same thing.

Jesus illustrates his strategy, in verse 24, using a parable from nature. Just as a single seed must be planted in the earth and die in order to become a plant and grow many more seeds, so too Jesus must die and be buried in order to be raised and bring eternal life to many. In short, Jesus’ sacrificial death multiplies life.

Jesus’ illustration of the seed is not difficult to understand. But what does it mean for us, his followers? How do we apply Jesus’ words about hating your life in this world? Does this mean we must go around miserable and grumpy all the time?

Well, no. There is much that is beautiful in this world. Much to be celebrated and enjoyed. Simple things like watching a sunset or the companionship of an old friend or the smell of freshly baked bread or reading a good book. It is necessary and healthy for us to take time out to enjoy these simple pleasures.

When Jesus speaks about hating your life in this world, he is using an ancient Jewish idiom that is mostly lost in translation for us.  The ‘world’ in the gospel of John often refers to this current age, this epoch in history, which is finite and coming to an end.  

Jesus’ point is not to become too attached to the things of this world because they are passing away. Your house, your car, your career, your bank balance, your special skills and talents, your reputation; these are all temporary things. They do not travel with you, to the next world, when you die.

What really matters, is faith expressing itself in love. The love you give in this world is banked for you in the next, in eternity. More than just being banked, the love you give is multiplied like a seed. It is transformed beyond all imagining.

‘Hating your life’ does not mean harming yourself or treating yourself harshly. You are highly valued by God and you need to care for the body and soul God has given you. Jesus goes on to explain, in verse 26, that hating your life in this world equates to serving and following him. As Paul says in Romans 12, we are to be living sacrifices.

Serving Jesus will look different for each of us. For some it means giving your time and skills to help in the church. For others it might mean raising your family to know and love Jesus. And still for others, serving Jesus might mean practising his values, living out his way, in the workplace.

Conclusion – the crisis of the cross:

One more cryptic crossword clue: ‘A decision made under pressure’ (6 letters). What’s the word? [Wait] It starts with a ‘C’ and ends with an ‘S’. [Wait]

That’s right, Crisis.

The word crisis literally means to decide. The crisis point is the moment of decision. But in everyday usage a crisis is a time of intense distress or pressure. The cross of Christ creates a crisis. The cross of Christ demands a decision.   

When Jesus spelled out to people his strategy, the way of the cross, the crowds had difficulty accepting it. They could not imagine a crucified Messiah. They thought their Saviour King would remain forever and so they questioned Jesus.

They were half right. Yes, Jesus the Messiah does remain forever but not without being crucified first. After Jesus died, God raised him to eternal life. Unfortunately, the crowds were not able to put that together.

Jesus has already answered their question and doesn’t waste his breath repeating himself. Instead he says: “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you…”    

In the gospel of John, Jesus is the light of the world. Light, therefore, is Jesus’ cryptic way of referring to himself. Jesus is basically saying, believe in me while you still can because if you don’t believe in me now, the window of opportunity for faith will close and you will lose yourself in the dark.   

To walk in the dark and not know where you are going in life is to not know what your future is. To not know you have a good future is to be hopeless, it is to be in despair. Jesus doesn’t want despair for us.   

The cross of Christ creates a crisis. The cross of Christ demands a decision. Have you accepted the light of the world? Have you put your trust in Jesus?

May the Spirit of God turn the light on in our minds that we would believe and see and walk in the way of Jesus. Amen.  

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • What does it mean to glorify someone or something? How do we glorify God?
  • Can you think of a time in your own life when God used your suffering to serve a higher purpose? What happened?
  • Discuss / reflect on the various ways Jesus defeated Satan on the cross. How loud is the voice of accusation in your head? What triggers that voice? What defence might you employ against the voice of accusation?
  • Think about your own experience of suffering. Does this connect with Jesus’ suffering in some small way? Take a few moments to draw close to Jesus in the intimacy of your shared experience. Know that you are not alone. Know that Jesus walks with you, sharing in your pain.
  • What did Jesus mean by ‘hating your life in this world’? How do you serve Jesus in this life?
  • What simple pleasures can you enjoy this week to nourish your soul and invigorate your service to Jesus?   

[1] Leon Morris, NICNT on John, page 524.

Tawa Baptist

Devotion

Scripture: John 12:1-11

Video Links: https://youtu.be/8W_gVTSJsas

Structure:

  • Introduction
  • Self-giving acts of devotion
  • Self-serving acts of deceit
  • Lenten devotion
  • Conclusion

Introduction:

Good morning everyone.

Who can tell me what was special about last Wednesday? [Wait]

That’s right, it was Ash Wednesday, the first day of Lent.

Lent is an old fashioned word which literally means ‘lengthening’, as in the lengthening of days. In the northern hemisphere Lent happens in spring as the days lengthen. It’s the opposite for us in the southern hemisphere. The days shorten during Lent.   

Irrespective of where you live in the world, Lent is the 40 days (not including Sundays) preceding Easter. Lent is not something we find in the Bible. It’s a Christian tradition passed down through the centuries. During Lent Christians remember the events leading up to and including Jesus’ suffering and death.

Remembering Jesus’ suffering isn’t just something we do in our head. Many Christians identify with Jesus in a tangible way by carrying out self-giving acts of devotion. Acts of devotion typically include praying, fasting and giving, in order to draw closer to Jesus.

Today we begin a new sermon series, for Lent, which explores some of the events in the week leading up to Jesus’ crucifixion. Our Bible reading this morning focuses on the gospel of John, chapter 12, verses 1-11.

In this passage we see both beauty and ugliness. From John 12, verse 1, we read…

Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. 2 Here a dinner was given in Jesus’ honour. Martha served, while Lazarus was among those reclining at the table with him. 3 Then Mary took about a pintof pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume.

4 But one of his disciples, Judas Iscariot, who was later to betray him, objected, 5 “Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.” 6 He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it.

7 “Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial. 8 You will always have the poor among you,but you will not always have me.”

9 Meanwhile a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to kill Lazarus as well, 11 for on account of him many of the Jews were going over to Jesus and believing in him.

May the Spirit of Jesus illuminate God’s word for us.

As I mentioned earlier, today’s reading reveals some beauty and some ugliness. The beauty is front and centre in the form of self-giving acts of devotion. While the ugliness lurks in the shadows in the form of self-serving acts of deceit. First let us consider the beauty of devotion.   

Self-giving acts of devotion:

The first self-giving act of devotion we notice is Jesus’ act of coming to Jerusalem for the Passover. In the context this was a brave thing to do.

At the end of John 11, after Jesus has raised Lazarus from the dead, we read how the chief priests and Pharisees said that if anyone found Jesus, they should report his whereabouts so they could arrest him. Jesus was essentially an outlaw, wanted by the authorities.

Jesus came to Bethany knowing the end was near for him. Knowing he would soon be giving his life as a ransom for many. Jesus did this as an act of self-giving devotion to God. 

But Jesus isn’t the only one who is brave. When Jesus arrives in Bethany, his friends defy the religious authorities by throwing a party in Jesus’ honour.

Martha served, while Lazarus was among those reclining at the table with him.

You know, self-giving acts of devotion come in many forms. Martha’s act of self-giving devotion was providing hospitality for Jesus.

You may recall how Martha got a bit upset, in Luke chapter 10, when she was catering for Jesus and his disciples and Mary wasn’t helping. Mary was listening at Jesus’ feet. Jesus defended Mary and gently corrected Martha on that occasion.

From this we may draw the false conclusion that for devotion to be true it must involve sitting in a room by yourself praying and reading the Bible. While that is one very valid form of devotion, so is doing the dishes, when those dishes are washed with a heart full of love for God.

Now in John 12, sometime after the Luke 10 incident, there is no bitterness or resentment from Martha. She serves quietly, without complaint. Her devotion is practical and behind the scenes. Jesus has given Martha her brother back and she is thankful, happy to serve.        

Verse 2 of John 12 sheds some light on another form of devotion. We read that Lazarus reclined at the table with Jesus. In that culture tables were low to the ground and there were no chairs, just cushions. People lay on their side with their head near the table, relaxing while they ate.

Reclining might not sound like much. In fact, it may sound lazy. But, in the context, it paints a picture of the devotion of companionship.

Companionship is a word that literally means to share bread with. But in contemporary English a companion is a friend, someone whose company you enjoy. Someone who spends time with you and removes the sting of loneliness.

So often, when I read the gospels, I’m struck by the loneliness that Jesus must have felt. Yes, he had a pretty amazing communion with God but, at the same time, he was continually misunderstood by the religious leaders, by the crowds and even by his own disciples.

Lazarus offered Jesus the gift of companionship. He was a friend to Jesus. Someone Jesus could hang out with, without being drained.

During certain stages of life, we may find the pressures of family and work force us to be a Martha, always serving. That’s okay but perhaps we also need to listen to that deeper longing in our soul to be a Lazarus. To take time to slow down and recline with Jesus in comfortable conversation or easy silence.   

And so we come to Mary’s self-giving act of devotion. Verse 3 reads…

Then Mary took about a pintof pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume.

If Martha’s love language is acts of service and Lazarus’ love language is quality time, then Mary’s seems to be gift giving and touch.

Mary’s act of devotion was wholehearted. She was loving Jesus with her whole being, no half measures. She used the full pint of nard on Jesus, total commitment.

Mary’s act of devotion was extravagant. The perfume cost a year’s wages, for a labourer, but love doesn’t count the cost. It is the instinct of love to give and keep giving.  

There is a line in the hymn, ‘When I survey the wondrous cross’, where we sing: Were the whole realm of nature mine, it would be an offering far too small. Mary gives Jesus the most precious thing she owns and yet it still doesn’t feel like enough.

Mary’s act of devotion was courageous. Respectable Jewish women in the first century did not let down their hair in public. It was considered inappropriate. But Mary isn’t concerned with what other people think. Her eyes are only on Jesus.

Mary’s act of devotion was tender. Not only does Mary let down her hair, she even uses her hair to wipe Jesus’ feet. This means touching him in a good way, in a kind and gentle way. What a contrast to the abuse Jesus’ body would suffer just a few days later. Mary gave Jesus the gift of tenderness going into the hardest week of his life.

Mary’s act of devotion was humble, not presumptuous. She anointed Jesus’ feet and in that culture touching feet was a bit like cleaning toilets. This shows the value Mary placed on Jesus. Even his feet (the lowest part of Jesus’ body) deserved the best.

I am reminded of Ruth uncovering Boaz’ feet by the threshing floor. Ruth is known for her loyalty. Is Mary pledging her loyal love to Jesus here?

Mary’s act of devotion was timely. Jesus was soon going to die. On some level, Mary senses that she only has a small window of opportunity to do something special for Jesus. She sees the Kairos moment and gives expression to her love while she can.

If the last few years have taught us anything it is that none of us knows what tomorrow holds. Don’t leave the important stuff undone. Express your love, in a right way, before it is too late. Love, when it is not expressed well (or not expressed at all), turns to pain, a kind of smoldering coal in your chest. 

Mary’s act of devotion blessed everyone. The whole house was filled with the fragrance of the perfume. This is instructive for us. Acts of self-giving devotion bless everyone in the house. The closer we are to Jesus, the more we love him, the more everyone around us benefits.  

Mary’s act of devotion was symbolic, it was meaningful.  She was anointing Jesus’ body for burial ahead of time. Whether Mary was aware of this fact or not, we don’t know. What we can say is that Mary’s costly act of self-giving devotion points to Jesus’ costly sacrifice on the cross. 

Mary’s act of pouring expensive perfume on Jesus’ feet is a parable for God pouring his love and grace on the best and worst of humanity.

The beauty of Martha, Lazarus and Mary’s self-giving acts of devotion for Jesus, paint a picture of what John means by eternal life. They give us a glimpse of intimacy with God, the kind of intimacy that can be ours in and through Jesus.

Self-serving acts of deceit:

But, as Bono says, ‘darkness gathers around the light’. Lurking in the shadows are some self-serving acts of deceit.

In verses 4 – 6 we read…

4 But one of Jesus’ disciples, Judas Iscariot, who was later to betray him, objected, 5 “Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.” 6 He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it.

Judas’ greed and deceit stand in stark contrast to Mary’s authentic generosity and genuine love.

A point of application for us. When you are criticized for doing something good (for acting with self-giving love), then try to remember the criticism is not about you. It might be directed at you but really the criticism reveals more about the one doing the criticizing than it does about you.

Likewise, if you find yourself criticizing someone else unfairly, then take a moment to reflect. The criticism you are making is probably coming from your own shadow.  Your shadow is that part of yourself that you cannot see.

Judas’ criticism is coming from his shadow. Love of money has blinded him. Judas cannot see the goodness in Mary’s act of devotion, nor the worthiness of Jesus in receiving such an outpouring of love. Judas isn’t just criticizing Mary; he is devaluing Jesus as well. Judas’ words reveal something pretty ugly.

Notice though Jesus’ self-giving act of devotion for Judas. Jesus, the prophet who sees into people’s hearts, knows that Judas is a thief and yet he does not expose Judas to shame.

But he does defend Mary’s actions. In verse 7 Jesus says…

7 “Leave her alone. It was intended that she should save this perfume for the day of my burial…”

Jesus is a master at saying a lot with few words. Firstly, Jesus protects Mary. More than that, Jesus interprets Mary’s self-giving act of devotion through the lens of his pending death. In doing this, Jesus draws out the eternal significance in what Mary has done.

Then Jesus goes on to say in verse 8…

8 You will always have the poor among you,but you will not always have me.”

Jesus is quoting from Deuteronomy 15, where Moses says there will always be poor people in the land and you should help them whenever you can.

At the same time, in a very private and gentle way, Jesus is calling Judas out on his hypocrisy. Jesus is effectively saying to Judas that if he really cared about the poor he wouldn’t be stealing from the common purse.

But Jesus is also intimating that he will be killed soon. The words, you will not always have me, validate the timing of Mary’s act of devotion, for Jesus is a wanted man.

The chief priests’ self-serving act of deceit makes Judas look like an amateur. Not only were the chief priests plotting to kill Jesus, they also wanted to kill Lazarus whom Jesus had raised from the dead. Killing Lazarus would be like destroying the evidence.

Perhaps they figured, even after we kill Jesus people will still remember him. But if we get rid of Lazarus, then we can erase people’s memory of what Jesus did and rewrite history to suit ourselves.

But the chief priests’ self-serving act of deceit failed. The memory of Jesus’ self-giving love, which conquers fear and death, has not been erased in 2,000 years.

Lenten Devotion:

We started this message talking about how people draw close to Jesus during Lent through prayer, fasting and giving. The thing is, prayer, fasting and giving don’t have any power in themselves to bring you close to Jesus. The chief priests prayed and fasted and gave to the poor and yet they couldn’t have been further from Jesus. 

It is the spirit in which you pray, fast and give that creates the connection. Prayer, fasting and giving are merely tools of devotion. You can use the tools to build a wall or you can use them to dig a well.

You can use the tools to guard against your own insecurity (like the religious leaders did) or you can use them to give yourself to God and his purpose in the world (like Mary, Martha & Lazarus did).

If, for example, you choose to give up chocolate or coffee for Lent, then you do well to ask yourself, why? Am I doing this with mixed motives; perhaps to lose weight or appease my own guilt? Or, does my fasting serve a more noble purpose; like standing in solidarity with the poor and saying, ‘I love you Jesus’.

If not drinking coffee makes you grumpy with the people you live with, then you are better not to give it up. But if you can keep your temper and donate the money you save to a worthy cause, then you are using the tools of fasting and giving to dig a well from which others can drink.

And, if the loss of comfort you feel in fasting puts you in touch with Jesus’ experience in some small way, then your act of devotion has strengthened your connection with Christ.

Another practical thing you can do for Lent is reducing your TV watching. Then the question becomes, what will I do with my spare time? If you give the time to spiritual reading, then you dig a well to refresh your own soul, making yourself better equipped to refresh others.

Or you could volunteer some of your free time to help someone in need or spend a few hours a week picking up rubbish in your neighbourhood. In this way, you are loving your neighbours and identifying with Jesus who gave himself to help us and clean up our mess.

Conclusion:      

Whatever you choose to do for lent, you need be honest with yourself. Self-serving acts of deceit will pass away but self-giving acts of devotion, done in the name of Jesus, will shine forever.

In 1st Corinthians 15, the apostle Paul writes, …stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labour in the Lord is not in vain.

Or said another way, be sure that nothing you do for Jesus is ever lost or wasted. Whatever you do for Christ, in love and honesty, no matter how large or small, becomes indestructible, eternal.

You might lose your job, your business, your car, your home, your money, your hair, your youth, your beauty, your health, your memory and many other things beside. But every act of self-giving love and devotion you carry out in the name of Jesus is preserved forever in the kingdom of heaven, where flood and earthquake, rust and moth, inflation and thieves cannot rob or destroy.

O that we could keep that eternal perspective in mind and not be overwhelmed by the slings and arrows of outrageous fortune that we suffer in this world.  God is love and love is everlasting.

One question remains: How do you express your love for Jesus?

May the love of God fill you, the peace of Christ keep you, and the companionship of the Holy Spirit give you courage. Amen.  

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • What do you plan to do during Lent to draw close to Jesus? What acts of devotion have you found helpful in the past? What hasn’t worked so well for you?
  • Discuss / reflect on the various forms of self-giving devotion performed by Jesus, Martha, Lazarus and Mary in Luke 12:1-11. Which of these are you most naturally drawn to?
  • How might we deal with unfair criticism? How might we know when other people’s criticism of us is really more about them than it is about us?
  • Why did the religious leaders want to kill Jesus? Why did they want to kill Lazarus?
  • How much of your time and energy do you invest in self-giving acts of devotion for Christ? 
  • How do you express your love for Jesus?  
Tawa Baptist

John’s Expectations

Scripture: Luke 7:18-30

Video Link: https://youtu.be/1aD988jAIZY

Structure:

  • Introduction
  • Luke 7:18-20
  • Luke 7:21-23
  • Luke 7:24-30
  • Conclusion

Introduction:

Good morning everyone.

Expectations. They are like balloons; buoyant, fun, uplifting, but also vulnerable. They can be stolen by the wind (and drift across America) or burst on the sharp edges of reality. Even if you manage to keep hold of the balloon of your expectations though, it will inevitably become deflated.   

Expectations are also like bread baking in the oven. It has a pleasant aroma which fills the house, triggering memory and hunger, drawing people together, in anticipation of a good feed. But, like bread, expectations have a tendency to go stale.

Today we conclude our series on John the Baptist by considering John’s expectations. From Luke chapter 7, verse 18, we read…

18 John’s disciples told him about all these things. Calling two of them, 19 he sent them to the Lord to ask, “Are you the one who is to come, or should we expect someone else?”

20 When the men came to Jesus, they said, “John the Baptist sent us to you to ask, ‘Are you the one who is to come, or should we expect someone else?’”

21 At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. 22 So he replied to the messengers, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosyare cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. 23 Blessed is anyone who does not stumble on account of me.”

24 After John’s messengers left, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed swayed by the wind? 25 If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces. 26 But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.  27 This is the one about whom it is written: “‘I will send my messenger ahead of you, who will prepare your way before you.’ 28 I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he.”

29 (All the people, even the tax collectors, when they heard Jesus’ words, acknowledged that God’s way was right, because they had been baptized by John. 30 But the Pharisees and the experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.)

May the Spirit of Jesus illuminate God’s word for us.

Luke 7:18-20

Did you feel the earthquake last Wednesday night? It was about 6.2 or 6.3 in magnitude, located 81 km’s north of Wellington in the Tasman Sea. In Wellington we live with this ambient expectation of an earthquake most of the time. Mindful of the damage caused on the east coast by the recent cyclone, we are thankful the earthquake on the west coast didn’t do any harm.

Expectations are a bit like fault lines. Just as we get an earthquake when two tectonic plates bump up against each other, so too we get a disturbance deep in our soul when our expectations bump up against reality. The stronger the expectation the bigger the magnitude of shock if that expectation is not met.

By the time we get to Luke 7, John the Baptist is in prison. This was hardly unexpected. John was smart enough to realise that if you criticise powerful people (as he had criticised Herod) they are going to make life difficult for you.

For John, the fault line created by unmet expectations did not come from Herod, it came from Jesus. Jesus’ ministry had not unfolded in the way John the Baptist had expected.

When there is a gap between our expectations and the reality we experience, that creates uncertainty. John did not doubt that Jesus was from God but when he heard what Jesus was doing it may have caused him to doubt himself; did I get it right in thinking Jesus is the Messiah? 

You see, John had preached that the Messiah would bring God’s fiery judgement, to destroy the wicked, but Jesus seemed to be doing the opposite. Jesus was actually healing people and bringing God’s mercy. Jesus even helped a Roman centurion, the last person you would expect to benefit from the Messiah’s work.

What’s more, Jesus’ approach was completely different from John’s approach. Yes, they had the same objective; to bring people back to God. But they went about achieving that objective in a totally different way. John abstained from drinking alcohol. He lived in the wilderness and fasted, while Jesus went to parties in town and was accused of being a glutton and a drunkard.

Jesus was not behaving in the way John expected the Messiah to behave. So, John sent two of his own disciples to ask Jesus if he was the one who is to come or should we expect someone else?

Before we consider how Jesus responds to John, let’s pause for a moment to think about what John is doing here.

Sending two disciples was significant. It takes at least two witnesses to agree for the truth to be established. Sending two witnesses was almost like putting Jesus under oath. The question and the answer is important to John.

And it is little wonder. John has given his whole life to one purpose: telling people to repent and be baptised because the Messiah is coming to judge the living and the dead. 

John doesn’t have a wife or any family or even a home to return to. John has put all his eggs in one basket. He has no safety net. He has no back up plan. John needs to know that his life has not been in vain. He needs to know that the message he has poured his heart and soul into is true. That he backed the right horse (or the right Messiah in this case).

We human beings can suffer a great deal if we know why, if we understand the meaning in our sacrifice. Jesus is John’s why. John is not relying on himself. He is looking to Jesus for meaning in his suffering.

At some point in your journey of faith, God will disappoint your expectations. There will come a day (if it hasn’t come already) when it feels like Jesus has pulled the rug out from under your feet. It is never fair. The expectation created by the lovely aroma of freshly baking bread can turn stale overnight.

It happened for Job, when he lost everything. It happened for Jonah when he preached to Nineveh. It happened for Joseph when he was sold into slavery. It happened for Mary & Martha, when Lazarus died. It happened for the disciples when Jesus went to the cross. It happened for the early church who were persecuted for their faith. It’s probably happening right now for believers in the Hawke’s Bay and Syria and Turkey and the Ukraine.  

Disappointment with God can happen when a marriage fails, or when a loved one becomes ill and dies. It can happen when your dreams and goals are turned to ash. It can happen in an instant or over a prolonged period. It can happen once or it can happen multiple times.

Though he slay me, yet I will hope in him. (Job 13:15).

John does not quit God when Jesus upsets John’s expectations. No. John takes his question to Jesus. He enters into a conversation with the Lord. And that is the key.

When God does not meet your expectations, don’t give him the silent treatment. Give him a piece of your mind, in a respectful way. Be honest with him. Tell him what you are thinking and feeling. Ask him what you need to know.

You might not get the answer you want but (if you are listening) God will probably give you some perspective. The important thing is to stay in the conversation with him. Do not close yourself off from God. That would be like holding your breath, it would be madness.     

Okay, so John takes his question to Jesus. He basically asks if Jesus is the Messiah. How then does Jesus respond?

Luke 7:21-23

Expectations can be a bit like movies. When you go to watch a movie you escape reality for a couple of hours. The storyline of the movie normally involves the hero overcoming great odds to achieve their goal and live happily ever after.

Movies tend to create unrealistic expectations because they edit out the boring bits of life and usually have a neat and tidy ending. Then you go back to real life, which is mostly hard work and frustration with no neat and tidy endings, and you can’t wait to escape back to the movies again. 

Jesus doesn’t make a movie. He doesn’t create any false expectations for John or anyone else. Jesus simply states the facts, saying…

The blind receive sight, the lame walk, those who have leprosyare cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor.

These words of Jesus are, in fact, a collage of quotes from the prophet Isaiah. But they are not just random quotes. They are words that Isaiah wrote in relation of the Messiah. John would have known this. It’s like Jesus is saying: ‘I am doing exactly what Isaiah said the Christ would do. You do the math’.

Jesus doesn’t say directly to John, ‘Yes, I am the Messiah. You just have to blindly trust me’. No. Nor does Jesus send John to the movies. Jesus offers John hard evidence from real life and from the Scriptures.

None of this results in a happy ending for John. None of this gets John out of prison. Jesus does not save John from Herod’s executioner. As far as we know, Jesus doesn’t even visit John or send him a care package. John still suffers great injustice at the hand of Herod’s household. This is not a movie. This is real life.

But John can take comfort in the fact that he was right to identify Jesus as God’s Messiah. John does not need to doubt himself, much less Jesus. John’s sacrifice was not in vain. His life had the highest meaning and purpose. Jesus gave John the ‘why’ he needed to deal with his uncertainty and pain.

Some of you may be wondering, if John’s expectations were not quite right about the Messiah, does that mean we can disregard what John said about the coming judgement and the need for repentance?

Well, no. Just because God’s judgement did not come as quickly as John expected doesn’t mean that it’s not coming. There is still going to be a day of judgement at the end of time. And repentance still goes hand in hand with forgiveness.

One of the functions of judgement is to separate the wheat from the chaff, the good from the bad. What we notice when we look at the ministry of Jesus is that he sifted pretty much everyone he met. Jesus did not come to condemn or destroy people. Nevertheless, his very presence divided people.

There is no sitting on the fence with Jesus. You are either for him or against him but, once you encounter Christ, you cannot ignore him. Each of us must decide how we will respond to Jesus. We either accept him as Saviour and Lord or we don’t. Those who receive Jesus, receive God’s mercy. Those who don’t receive Jesus, can expect God’s justice.  

Luke 7:24-30

I have compared expectations to balloons, to fault lines, to the aroma of freshly baked bread and to the movies. We might also think of expectations like the pendulum of a clock. Expectations swing both ways; they can be high or low, positive or negative.

Expectations can also have a hypnotic affect. Stare at them too long and they will put you in a trance, leading you down the path of fantasy and illusion.

Once John’s disciples have left, Jesus begins to speak to the crowd about John. In doing this Jesus is getting the people to consider their own expectations. Jesus does not want the people to fall into a trance or be misled. From verse 24 Jesus says…

“What did you go out into the wilderness to see? A reed swayed by the wind? 25 If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces. 26 But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.’      

To contrast John with ‘a reed swayed by the wind’ is a poetic way of saying that John was not a voice echoing public opinion. Likewise, to contrast John with a palace official ‘dressed in fine clothes’ is a way of saying that John was not a spokesman for the rich and powerful.

Rather, John was a prophet. He was a spokesman for God and as God’s spokesman he did not compromise his message. He was not interested in scratching the itching ears of his audience by telling people what they wanted to hear. John gave God’s message straight up; no spin, no hidden agenda.  

It seems to me that Jesus is trying to bridge a gap in people’s understanding. He is helping people to make the logical connection. Given that John the Baptist is a prophet from God, it logically follows that to accept John’s message is to agree with God. But to reject John’s message is to call God a liar.

Luke spells out the connection Jesus is wanting people to make in verses 29-30, where he says…

29 (All the people, even the tax collectors, when they heard Jesus’ words, acknowledged that God’s way was right, because they had been baptized by John. 30 But the Pharisees and the experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.)

Once again this goes against the grain of our expectations. We would ordinarily expect the religious leaders to model the right example and accept God’s purpose by repenting and being baptised. But they don’t.

In a bizarre reversal of expectations, the non-religious people (including the really bad people like tax collectors) are able to recognise John as God’s prophet and they flock to him in their thousands.

Jesus and John may have had very different approaches to ministry but they both had the same goal: to reach out to people and bring them closer to God. John used the stick of God’s judgement, while Jesus used the carrot of God’s mercy. Different approaches, same result. People turned to God.  

This is in contrast to the religious leaders who were more aloof and did not help people come to God. Jesus and John did not dance to the religious leaders’ tune and so (like spoilt brats) the religious leaders refused to play with them.

Now, it’s tempting for you (in the congregation) to sit there thinking to yourself, ‘Well, lucky I’m not a religious leader, like our pastor Will. Man is he going to be in trouble when Jesus comes back’. (Maybe, but I hope not.)

Here’s the thing. Being a religious leader is not the problem. Being self-righteous is the problem. Anyone can be self-righteous. You don’t need to be a religious leader for that. So the thing to avoid is self-righteousness.

To be self-righteous is to live as if you don’t need God. A self-righteous person expects to be able to do what is right without God’s help. And if they do make a mistake they think they can make things right without God.

The unfortunate thing about self-righteousness is that it hides in our shadow, where we can’t see it. So when we are being self-righteous we are blind to it. We don’t realise it. It’s like we are in a trance, being misled by the illusion of our own expectations. Pretty much all of us have a bit of religious leader in us.

John’s question of Jesus shows that he was not self-righteous. It takes real humility to acknowledge what you don’t know and to ask for help.

In verse 28 Jesus has this to say about John…

28 I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he.”

I’m not sure I fully understand Jesus’ words here. Most of the experts I read on this passage say it has to do with two different epochs of history. John belongs to the old age and Jesus to the new. So maybe it’s like we stand on the shoulders of those who have gone before us. We stand on John’s shoulders.

Leon Morris puts it this way: the least in the kingdom is greater [than John], not because of any personal qualities he may have, but because he belongs to the time of fulfilment. [1]

The message seems to be: we are lucky to live at a time in history when Jesus has fulfilled the law on our behalf. This means, for example, that we no longer need to keep sacrificing animals or performing other rituals to make ourselves right with God. We can be right with God by accepting Jesus.  

Through Jesus’ death and resurrection, we enjoy privileges that people before the time of Christ did not. Of course, with privilege comes responsibility. 

Conclusion:

What are your expectations of Jesus?

Do you expect judgement or mercy when Christ returns?

Do you expect to carry on as you are or do you need to make some changes?  

Do you expect to escape pain and uncertainty in this life? Or do you expect to receive the strength to face whatever the day may bring?

Do you expect Jesus to behave in a certain way or are you prepared to let God be God?

Let us pray…

Heavenly Father, the events of recent times have left us not knowing what to expect. Give us strength and wisdom to follow Jesus through the uncertainty and the pain. May we not become so entranced by our own expectations that we exclude you. Have mercy on us and on this world that you love, we pray, in Jesus’ name. Amen.   

 Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Can you remember a time in your life when your expectations did not meet with the reality of your experience? What happened? How did you feel? What did you learn?
  • Why did John ask if Jesus was the Messiah (the one to come)?
  • How does Jesus respond to John’s question? Why do you think Jesus responds in this way?
  • What should we do when we experience disappointment with God? How can we help others who may be going through similar disappointments?
  • Discuss / reflect on the meaning of Jesus’ words in Luke 7:28. What is Jesus saying here? What might this mean for us?
  • What are your expectations of Jesus? How might you know if your expectations are fair or accurate? Do your expectations need to change? If so, how? 

[1] Refer Leon Morris’ commentary on Luke, page 143.

Tawa Baptist

John’s Humility

Scripture: John 3:22-30

Video Link: https://youtu.be/yDbL-iH2iQg

Structure:

  • Introduction
  • John’s humility
  • How is humility formed?
  • Conclusion

Introduction:

Good morning everyone.

Imagine a can of peaches. Most people would agree the contents are more important than the label. The quality of the peaches inside the can matters more than the picture on the outside because you don’t eat the label, you eat the peaches. The label is still useful though, provided it is accurate.

(I’ve always found this brand to be good by the way.)

Today we continue our series on John the Baptist. Last week we heard about John’s magnum opus, his great work, of preparing people for the coming of the Messiah, Jesus.

This morning we take a look inside the can of John’s character. John has the label of a wild man, living in the desert, preaching hell fire and repentance. But, underneath the tough exterior, there is a winsomeness to John which is quite lovely. From the gospel of John chapter 3, verses 22-30 we read…

22 After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. 23 Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized. 24 (This was before John was put in prison.) 25 An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing. 26 They came to John and said to him, “Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him.”

27 To this John replied, “A person can receive only what is given them from heaven. 28 You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’ 29 The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. 30 He must become greater; I must become less.”

May the Spirit of Jesus illuminate God’s word for us.

This reading from John’s gospel gives us a glimpse inside John the Baptist’s character. What we find in the can, is not peaches, but the fruit of humility.

John’s humility:

Mother Teresa had this to say about humility…

Humility is the mother of all virtues… It is in being humble that our love becomes real, devoted and ardent. If you are humble nothing will touch you, neither praise nor disgrace, because you know what you are. If you are blamed, you will not be discouraged. If they call you a saint, you will not put yourself on a pedestal.

Mother Teresa is not just speaking for herself here. She is reflecting Christian wisdom gleaned over centuries. Humility is about being completely honest with yourself. It’s about knowing who and what you truly are. Having an accurate estimation of yourself in relation to God and others. Humility, therefore, is about being real, authentic. 

Being humble is not about being self-effacing. Often, in kiwi culture, we cut ourselves down before anyone else has a chance. But humility, in the Bible, is not the same as self-sabotage.

A humble person is quietly self-affirming. They have a healthy self-awareness, without being self-absorbed. In other words, a humble person knows their own imperfections and limitations but still accepts themselves.

John the Baptist was humble. He knew who he was and what he was in relation to Jesus and others. 

After Jesus’ conversation with Nicodemus in the night, Jesus and his disciples went out into the Judean countryside where they spent some time baptising people. Jesus’ disciples happened to be baptising in the same area that John was baptising, because that’s where the water was.

You may remember John’s baptism was a baptism of repentance for the forgiveness of sins. It was a sign of surrender to God and making a fresh start in preparation for the coming of the Messiah.

By having his disciples baptise people, Jesus was showing his support for John’s ministry. Jesus was not competing against John. They were on the same team, like a batting partnership in cricket. 

As sometimes happens with intense religious people, who insist on being right, an argument developed between the disciples of John the Baptist and a certain Jew over ceremonial washing. We don’t know who this Jew was or precisely why he took issue with John’s baptism.

Given the details are not mentioned, it doesn’t matter, which serves as a lesson to us. Some things are not worth dwelling on or arguing about. A humble person knows when to let it go and walk away.

John is not drawn into a pointless argument. He is walking humbly with God. John is secure in the knowledge that he is doing what God wants him to do. He doesn’t have anything to prove.   

John’s disciples are not so secure. They are concerned that Jesus’ disciples are baptising more people. John’s disciples were loyal to John and felt jealous on his behalf, because Jesus was becoming more popular.

But John’s ego is not bruised by Jesus’ success. John is not proud. He is humble. John knows what he is in relation to Jesus. John replies with an accurate estimation of himself…

“A person can receive only what is given them from heaven. 28 You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’…”                     

In some ways, we are like tea pots. The tea pot does not make the tea. The tea pot is simply a vessel for holding and pouring the tea. Nor does the tea pot have any ownership rights over the tea. The very purpose of the tea pot is to share the tea.

In this analogy, God is the one who makes the tea. The tea pot (that’s each of us) can only receive what is given from heaven. As the apostle Paul said,

‘But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us’.

John was successful in the sense that people came to him in their thousands to listen to him preach and to be baptised. But that success wasn’t because of John. That success was given by God.  John was under no illusion. He knew that people came to him because he was serving the heavenly tea of God’s word. And he served the tea hot, not lukewarm.

In verse 29, John offers this metaphor to describe his relationship with Jesus.

29 The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete.

The bride in John’s analogy is the nation of Israel and the bridegroom is Jesus, the Messiah. The friend is John the Baptist. John is like Jesus’ best man at the wedding between the Messiah and Israel.

Notice here how humility opens the door for joy. The best man is not envious or covetous. He does not want to keep the bride for himself. The best man is happy to see his friend get married. 

As I’ve said before, joy is the positive energy that comes from hope. John has been waiting and listening for Jesus to come and be united with Israel. Now that is finally happening, John’s hope is realised and his joy is complete.  

John is genuinely pleased that the people are flocking to Jesus, for that means John has done his job.

And so we come to some of the most winsome words in the whole Bible. John says of Jesus, in verse 30: He must become greater; I must become less.

The best man has a key role to play in assisting the groom, both before the wedding and on the big day itself. But once the ceremony has taken place and the speeches are done, the best man slips away. After all, it was never about the best man.

He must become greater; I must become less, reveals more than just humility; it also reveals John’s self-giving love for Jesus. “It is in being humble that our love becomes real, devoted and ardent.”

John willingly gave his time and strength to prepare the way for Christ. And he was glad to give up his popularity for the sake of Jesus. Eventually he would give up his freedom and his life also. 

He must become greater; I must become less.

When I reflect on what that means for us, I am mindful of the people Tawa Baptist has donated to other churches and to the work of mission over the years. We have given away some of our best and brightest for the greater good of God’s kingdom. We have become less so that Jesus would become more.

Thinking on a personal level, He must become greater; I must become less, is the process of a lifetime really. It describes the journey of faith. Very few people give their whole life to Jesus all at once. Most of us give ourselves to Jesus incrementally (bit by bit). 

We do well to remember, with thankfulness, those who have acted as a John the Baptist in our lives; introducing us to Jesus and then becoming less so he can become more.

We do even better to consider who we might be a John the Baptist for.

If you are a Sunday school teacher or a youth group leader or a parent, then you can be like John the Baptist for those in your care. You know you won’t have these young ones forever. They will grow up and move on. But while they are with you, you can point them to Jesus.  

Likewise, when you point friends, neighbours, work colleagues or school mates to Jesus, through winsome words and deeds, then you are being a John the Baptist for them. May God bless you with joy as you become less and Jesus becomes more.    

How is humility formed?  

Some of you may wonder, how is humility formed? How can I become humble, like John? Well, the Spirit of God can develop humility in all manner of ways. I don’t think there is a formula to it necessarily.

But that’s not particularly helpful to you, so let me suggest three things that I’ve observed (anecdotally). Among other things, humility is formed with acceptance, with the wilderness and with a personal experience of grace.   

Humility is about being completely honest with yourself; telling yourself the truth. Being honest with yourself goes hand in hand with accepting yourself. To not accept yourself is to live in denial of who you really are.

If the can contains peaches, then it is best to accept that fact. Nothing good comes from pretending the can contains something else, like boysenberries.   

John the Baptist was honest with himself. He knew he was second fiddle to Jesus and he accepted that fact. At no point did John entertain a Messiah complex. He never let his early success get the better of him. He never lied to himself or misled anyone. 

Accepting yourself is not as easy as it sounds, especially if there are parts of yourself that you don’t like that much.  It helps to have one or two significant people in your life who know you and accept you for who you are.

I imagine John found acceptance from his parents Zechariah and Elizabeth. They knew who their son was and why he was born. So John likely grew up with a strong sense of his own identity and purpose.

Who is it that sees you and gets you? Who is it that speaks the truth to you, in a gracious way, in order to keep you honest? It might be a family member. It might be your partner in marriage. It might be a friend or a teacher or your spiritual director. Value that relationship, take care of it.

Humility is like walking. It requires us to keep our feet on the ground and to stand upright. Walking humbly is not something we can do alone. No. We walk humbly with God. Ultimately, it is God’s love for us, his presence with us, that enables us to accept ourselves and keep our feet on the ground.   

The wilderness is also helpful in forming humility. John the Baptist lived in the wilderness for much of his life. The wilderness has its own way of lending perspective. When you are in the desert or in the mountains or out on the open sea, you learn that you are not in charge. The wilderness is in charge.

It is humbling to walk the length of the valley leading up to Franz Joseph glacier, with sheer cliffs either side of you, and realise how small you are in comparison to the powerful ice that has carved a valley out of rock over millions of years.

Young men are seldom honest with themselves. Young men often think they are bullet proof. When we were still at school, my friends and I used to go kayaking on the Wairoa River in the Kaimai rangers, near Tauranga. One day one of the members of our canoe club was swept under a ledge and drowned. The force of the water (a grade 5 rapid) held him there.

He was an experienced paddler who had run that particular rapid many times before and he respected the river, yet it claimed his life. It was a sad day. A humbling way to learn we were not in charge. The wilderness was in charge. 

A third thing that helps to form humility is a personal experience of grace. When someone bestows on us an honour we know we don’t deserve. Or when they treat us with a generosity we have not earned, that is grace. If you let that grace touch you deeply enough, it has a humbling affect.

John the Baptist was humbled by a personal experience of grace when Jesus came to be baptised by him. John feels unworthy of the honour and tries to deter Jesus saying: “I need to be baptised by you, and do you come to me?”

Now this is remarkable. John was a holy man. He lived a pure life and had a far better moral compass than most. Yet, despite his righteousness, John did not rely on his own goodness. John knew that he was from earth while Jesus was from heaven.

But Jesus says to John: “Let it be so now; it is proper for us to do this to fulfil all righteousness.” Then John consented. What else could he do? To deny Jesus would be out of line, it would be arrogant. John is humbled by Jesus’ grace.    

We can be humbled by grace in all sorts of ways. To receive forgiveness, when you know you were wrong and are genuinely sorry, is to be humbled by grace.

To realise the privilege of receiving a good education, when others who went before us were denied the opportunity, is to be humbled by grace.

To recognise you have a choice over which career path to follow, when most of the world does whatever job they can to survive, is to be humbled by grace.

I feel humbled by grace watching the news at times. Seeing pictures of the death & devastation caused by the earthquake in Turkey & Syria, is sobering. Then there is the suffering of the people in Ukraine. Thousands of lives lost and homes destroyed, in winter.

I know New Zealand has suffered its own trauma in recent times, but I still reckon most of us who live here have won the lottery, even without buying a ticket. We have much to be thankful for. I am humbled by God’s goodness and grace for us in this land.

Opportunities to grow in humility are all around, if we don’t let a sense of entitlement get in the way.

Conclusion:

When we look inside the can of John’s character we find humility. We also find love. As the apostle Paul says in 1st Corinthians 13…

4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth.

John was patient, waiting and listening for Jesus. John did not get angry when Jesus became more popular. John was not proud or boastful. Nor was John envious of Jesus. John had the humility to be honest with himself and to rejoice in Jesus’ success.

Being honest with ourselves requires each of us to ask: What is in the can of my character? And do the contents of that can match the label?

Let us pray…

Father God, we thank you for those people who have acted like a John the Baptist in our lives, introducing us to Jesus, then becoming less so he can become more. Help us to be a John the Baptist for others. Give us the grace to be honest with ourselves and true to you. May we always be motivated by love. Through Jesus we pray. Amen.

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • What is humility? Why is it important to be honest with ourselves? What is in the can of your character? And do the contents of that can match the label?
  • Discuss / reflect on John’s metaphor in verse 29. E.g. What does the analogy mean? What is the relationship between humility and joy? How does humility make love real, devoted and ardent?
  • What might it look like for us to become less, so that Jesus becomes more? 
  • Who has acted as a John the Baptist in your life? Give thanks for them. Who can you be a John the Baptist for? Pray about this.
  • How is humility formed? How can we become/remain humble? 
  • Who accepts you? Who is it that sees you and gets you? Who is it that speaks the truth to you, in a gracious way, in order to keep you honest? What can you do to take care of that relationship?
  • Take some time this week to consider God’s grace in your life. Let the reality of that grace touch you deeply. Let grace humble you.  
Tawa Baptist

John’s Opus

Scripture: Luke 3:1-20

Video Link: https://youtu.be/eeSiWyptiKc

Structure:

  • Introduction
  • John’s timing (darkness & light)
  • John’s baptism (repentance & forgiveness)
  • John’s message (judgement & hope)
  • Conclusion

Introduction:

Good morning everyone.

Can anyone hear tell us what the phrase Magnum Opus means? [Wait]

That’s right, magnum opus is a Latin term which literally means great work. A person’s magnum opus is their greatest work.

The painting of the Mona Lisa is arguably Leonardo da Vinci’s magnum opus. Moby Dick is considered Herman Melville’s magnum opus. Winston Churchill’s leadership during World War Two was his magnum opus.  

And, in the book ‘Charlotte’s Web’, Charlotte (the spider) refers to her egg sac as her magnum opus, the ‘finest thing she has ever made’.

I wonder what your magnum opus is?

Today we continue our series on John the Baptist. Last Sunday we heard about John’s purpose in being born; to prepare for the coming of the Messiah. This morning, we jump forward three decades to that time when John fulfils his purpose. Luke chapter 3 describes John’s magnum opus, his great work. From Luke 3, verses 1-18, we read…

In the fifteenth year of the reign of Tiberius Caesar—when Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene— 2 during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3 He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet:

“A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him. 5 Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth. 6 And all people will see God’s salvation.’”

7 John said to the crowds coming out to be baptized by him, “You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce fruit in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. 9 The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.”

10 “What should we do then?” the crowd asked.

11 John answered, “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.”

12 Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?”

13 “Don’t collect any more than you are required to,” he told them.

14 Then some soldiers asked him, “And what should we do?”

He replied, “Don’t extort money and don’t accuse people falsely—be content with your pay.”

15 The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Messiah. 16 John answered them all, “I baptize you with water. But one who is more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire.” 18 And with many other words John exhorted the people and proclaimed the good news to them.

May the Spirit of Jesus illuminate God’s word for us.

Today’s message highlights three aspects of John’s opus: John’s timing, John’s baptism and John’s message. Let’s begin with the timing of John’s work. 

John’s timing

In cricket, it is a thing of beauty to watch a batsman gracefully drive the ball through the covers with little effort. That’s the power of timing.

Likewise, cooking is all about timing. If you leave your chicken in the pan too long it becomes dry and chewy. Not long enough and you end up with food poisoning. Get the timing right though and the chicken is succulent, delicious.

And when it comes to music, it’s not enough to hit the right notes, one must also be in time with the conductor and the other musicians.  

In the opening verses of Luke 3, the gospel writer goes to some trouble to underline the timing of John’s public ministry. Luke lists all the relevant political and religious leaders at the time the word of the Lord came to John. 

From what we know of these leaders, historically, they were men of darkness. They abused their power and committed acts of gross injustice.

Among other things, the Emperor Tiberius ordered the deportment of all Jews from Rome. The last years of his reign were a time of pure terror. [1]

Pilate, the governor of Judea, ran an administration characterised by bribery, racial insult and frequent executions without trial. Pilate was the one who handed Jesus over to be crucified. [2]

Then there was Herod Antipas, sort of a puppet of Rome, ruling in Galilee. Herod was thoroughly immoral. When John the Baptist told Herod to tidy up his act, Herod threw John in prison.

Even the Jewish high priests, Annas and Caiaphas were rotten. They conspired to have Jesus murdered.

Probably these rulers thought of themselves as stars. But really they were more like the darkness of the night sky. In contrast, John the Baptist is like the moon against the backdrop of this dark time in history. John reflects the divine light of God’s word and he has a strong influence on the people, bringing about a tide of social change.

According to Luke, John is the one Isaiah spoke about when he said: A voice of one calling in the wilderness, prepare the way for the Lord…

Isaiah originally spoke that word, centuries earlier, as a kind of night light to comfort the people of Israel who were sitting in the darkness of exile.

The interesting thing with Isaiah’s prophecy is that, all people will see God’s salvation. So the redemption on offer here isn’t just for Israel, it’s for all people. God’s salvation is universally offered.

John the Baptist came on the scene at just the right time in history, when anticipation of God’s redemption was high and Jesus was about to emerge publicly. John was the bearer of God’s word, identifying Jesus as the true light of the world, God’s Messiah.

John’s baptism

Okay, so John’s timing was God’s timing. What about John’s baptism? 

Well, John was a prophet and prophets usually communicate God’s message in two main ways; through words and through signs.

Sometimes the signs are super natural, like when Moses parted the Red Sea or when Elisha healed Naaman of leprosy. Other times the signs are everyday things, which may appear odd but are invested with a special meaning, like when Jeremiah wept over Jerusalem or when Hosea married a prostitute.

Baptism, immersing people in water, was John’s sign from God to the people.

It was not a miraculous sign, it was something anyone could do, and yet it was both distinctively odd (at that time) and invested with meaning.

Baptism wasn’t really something Jews did. Gentiles, who wanted to convert to Judaism, underwent a ceremonial bath as a kind of ritual cleansing but Jews did not do this because being descended from Abraham was their ticket, or so they thought.

John’s baptism was a baptism of repentance for the forgiveness of sins. In the Bible, forgiveness is not automatic. Forgiveness goes together with repentance. We can’t separate them. Repentance is a change of mind that leads to a change in behaviour.

If you are driving in your car and you take a wrong turn, then repentance is realising your mistake, turning your car around and driving in the right direction. Spiritually speaking, there are two roads you can take in this world. One leads to life and the other leads to destruction. Repentance puts you on the road to life.

Another example of repentance. If you are baking a cake and inadvertently put a cup of salt in the mix, instead of a cup of sugar, then repentance is throwing the cake mix out and starting again using the right ingredients this time. Otherwise you (and everyone else eating the cake) will get a nasty surprise.

Spiritually speaking, we might think of our deeds, in this life, as the ingredients we use to make a cake. We want to make sure our deeds are good because, at the end of the day, we get out what we put in. We eat the deeds we bake.

What are you putting into the mix of your life? The measure you use for others is the measure God will use for you. If you forgive others, God will forgive you. But if you nurse resentment, God will leave you in the prison cell of bitterness. That is what Jesus taught. 

John told his fellow Jews, it’s not enough to claim Abraham as your ancestor, you cannot rely on your parents’ faith; that is no guarantee of salvation. Nor will sacrificing animals save you. You need to repent and believe in God’s Messiah, then you will be forgiven. Being baptised is a public sign of one’s repentance. It shows you are committed to righteous living.  

Baptism involves being immersed in water and so the most obvious symbolism here is cleansing from sin. Not that the water of baptism takes away sin. No. Jesus is the one who takes away our sin. The water is a metaphor or a sign pointing to what Jesus does.

One of the odd things about John’s baptism is that John himself administered it. This was in contrast to the Jewish washing rituals of the day in which the person bathed themselves. So those who went to John for baptism were putting themselves in the hands of God’s representative. This signified their surrender to God’s purpose.[3]

But wait, it gets even weirder. John’s baptism took place in the wilderness, near the Jordan. We would expect a sacred ritual like this to happen in or near the Jerusalem temple. But no, it happens in the wilderness, an untamed and potentially dangerous place, outside the sphere of institutional religion.

The wilderness reminds us of Israel’s exodus from slavery in Egypt and the Jordan is the river Israel crossed when entering the Promised Land.

By coming out into the wilderness to be baptised by John and then returning home, the people were symbolically leaving behind those attitudes and habits that enslaved them and re-entering their everyday life with a new freedom, characterised by righteousness. The journey to the wilderness and back signified a fresh start.

John’s baptism informs Christian baptism. Christian baptism borrows from John’s baptism the imagery of repentance from sin, surrender to God and making a fresh start by following Jesus. For John and for us, baptism is an outward sign of an inward reality.

That being said, John’s baptism is not exactly the same as Jesus’ baptism. John himself made it clear he was not the Christ saying…

I baptize you with water. But one who is more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire.

John’s baptism is like a sign post, pointing to Jesus’ baptism. The Holy Spirit is the one who enables us to repent and grow toward Christlikeness. The Holy Spirit is the primary sign that we belong to Jesus.

John’s pathway to salvation; of repentance, believing in Jesus and being baptised, is still the pattern of Christian conversion for many people today.  

Okay, so in thinking about John’s magnum opus (his greatest work) we’ve considered John’s timing and John’s baptism. What about John’s message?

John’s message

Well, like the prophets before him, John proclaimed a message of judgement and hope. Judgement and hope may seem polar opposites but, in Christian thought, they are one, like a single guitar string held against the fret board of history.

In verse 9, of Luke 3, John says to the crowds…

9 The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.”

And, in verse 17, John employs another image of judgement, saying…

17 His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire.”

This is a poetic way of saying: The Messiah is coming soon to destroy the wicked and save the righteous. But, as scary as it sounds, the coming judgement is actually good news. Because, if you are oppressed by evil men, then removing the evil will make life better for everyone.

Even if you are wicked though, there is still hope for you, provided you stop behaving badly and start practising social justice.   

I’m reading Bono’s autobiography at the moment. As well as being a rock star, Bono has also worked as a social justice activist. Among other things he has lobbied some pretty powerful people to forgive third world debt and provide medicine to fight the AIDS epidemic in developing countries.

In the pursuit of social justice, Bono has had to build relationships with people who hold a different point of view. Bono writes…

The search for common ground starts with a search for higher ground. Even with your opponents. Especially with your opponents. …you don’t have to agree on everything if the one thing you agree on is important enough. [4]  

Now I’m not suggesting that Bono is a modern day John the Baptist. For one thing, Bono doesn’t live on locusts and wild honey. But I do like his idea that ‘the search for common ground starts with a search for higher ground’.

It seems to me that John had little in common with those he was communicating with. Nevertheless, John was uncompromising in his search for higher ground.  

When the people asked what does repentance look like, what should we do? John pointed them to the higher ground of social justice saying: “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.”

And when tax collectors and soldiers came, John did not require them to quit their jobs and join a monastery. He basically told them to remain in the world and be fair with people and not abuse their power. We can see the wisdom in this. When tax collectors and soldiers act justly and show restraint, the whole community is better off.

The repentance John had in mind wasn’t just personal, it was also social. Forgiveness without repentance doesn’t help anyone. But when you tie repentance to social justice (as John did) that redeems the soul of the individual and it makes the world a better place, at the same time.    

Weeding out corruption at an interpersonal level was something almost everyone (except the ruling elite) could agree on. By preaching the higher ground of social justice, John helped many to find common ground with Jesus and with each other.

But you are never going to get everyone to agree. John wasn’t able to find common ground with Herod. Sometimes social justice divides people.  

John’s message is still as challenging and relevant for us today as it was 2,000 years ago. Social justice begins with each of us personally. How do we practice right relationships in our homes, our schools, our places of work and our community?     

Conclusion:

This morning we have considered John’s magnum opus, his greatest work. John came onto the scene at just the right time in history, reflecting the light of God’s word in a world darkened by evil leadership.

As part of his work John baptised people. John’s baptism was a tangible sign of repentance for the forgiveness of sins. John’s baptism anticipated Jesus’ baptism with the Holy Spirit.  

John’s preaching (his spoken word) was a message of judgement and hope. The Messiah is coming soon, so get yourself ready by practising social justice. Then you will find some common ground with Jesus and with each other.   

The question remains: Are we ready for Jesus’ return?  

Let us pray now as we prepare our hearts for communion…

Father God, you are the author of salvation. You bend the arc of history toward justice. Forgive us for the times we have failed to act justly or show mercy.
Lord Jesus, we thank you for suffering on our behalf. Thank you for your grace. May you be honoured in the breaking of this bread and the sharing of this cup. Empower us by your Holy Spirit to live out social justice for your glory. Amen.

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • What is your magnum opus?
  • What is significant about the timing of John’s public ministry? What is significant about the times in which we live?
  • Discuss / reflect on the symbolism of John’s baptism. How is John’s baptism similar to Jesus’ baptism? How is it different?
  • Can you think of a time when God changed your mind and behaviour? What happened? What deeds are you putting into the mix of your life? 
  • Why does John tie repentance to social justice?
  • Are we ready for Jesus’ return? How do we practice social justice in our homes, our schools, our work places and our communities?   

[1] Refer Joel Green’s NICNT on Luke, page 168.

[2] Ibid.

[3] Refer Joel Green’s NICNT on Luke, page 164.

[4] Refer Bono’s book, ‘Surrender’, pages 392-393.

Tawa Baptist

John’s Birth

Scripture: Luke 1:5-25 & 39-45 & 57-80

Video Link: https://youtu.be/ezvbkI-Yymk

Structure:

  • Introduction
  • John’s parents
  • John’s purpose
  • John’s power
  • Conclusion

Introduction:

Good morning everyone.

Did you know there are over 500 active undersea cables connecting the continents of the world? 98% of all international internet traffic flows through these undersea cables. Inside the protective casing there are many strands of fibre optic cable all carrying data from one country to the next. Pretty amazing.

Before the new seal was laid on the church carpark we had a trench built and laid a pipe under the carpark so we could run cabling to provide a more reliable internet connection between the church office and auditorium. Similar principle to the undersea cables, just not as far. 

The Bible, as you know, is a book of two halves. The older and bigger half, what we call the Old (or First) Testament, was written before the time of Christ. The second half, what we call the New Testament, was written shortly after Jesus walked the earth.  

Sometimes people think of the Old and New Testaments as separate, which is understandable given there is a 400-year gap between them. But actually they are connected. Both Testaments are concerned with God’s plan of salvation and both testaments point to Jesus, the Messiah of God.

Today we begin a new sermon series on the life of John the Baptist. John the Baptist was like an undersea cable, carrying valuable information, connecting the Old and New Testaments. John’s life and work demonstrate a clear continuity in God’s plan of salvation.

This morning we focus on John’s birth in Luke chapter 1. Listen for the connections with the Old Testament. From verse 5 we read…

5 In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. 6 Both of them were righteous in the sight of God, observing all the Lord’s commands and decrees blamelessly. 7 But they were childless because Elizabeth was not able to conceive, and they were both very old. 8 Once when Zechariah’s division was on duty and he was serving as priest before God, 9 he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. 10 And when the time for the burning of incense came, all the assembled worshipers were praying outside. 11 Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was startled and was gripped with fear. 13 But the angel said to him: “Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to call him John. 14 He will be a joy and delight to you, and many will rejoice because of his birth, 15 for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even before he is born. 16 He will bring back many of the people of Israel to the Lord their God. 17 And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord.”

May the Spirit of Jesus illuminate God’s word for us.

In thinking about the birth of John the Baptist, this morning, we consider three things: John’s parents, John’s purpose and John’s power. Let’s begin with John’s parents, Zechariah and Elizabeth.

John’s parents:

When we get what we want, we call that satisfaction. But when we get something less than what we want, we call that disappointment. Disappointment is the difference (or the shortfall) between what we get and what we had hoped we would get.

The more disappointment we experience in life the more inclined we are to clip the wings of our hope; to hope less. That may be a necessary survival technique but it makes for a pretty sad life, because joy and hope are intimately related. Joy is the energy of hope. So the less you hope for the less joy you have. Risk and reward. 

The Rolling Stones have a line in one of their songs: “You can’t always get what you want but if you try sometimes you just might find you get what you need.” I’m not sure what the Stones meant by that but it sounds to me like a strategy for balancing hope and managing disappointment.

Another famous singer, Bono, has a different take on disappointment. He compares disappointment to manure. Manure smells bad and is messy. No one really likes to handle it. But despite the unpleasantness, manure acts as a fertiliser. It enriches soil to grow beautiful flowers and delicious veges.

I like that image. If we think of disappointment as manure; as something that is unpleasant now but which produces better quality of life in the future, we redeem our suffering and we preserve hope.

Zechariah and Elizabeth understood disappointment better than most. They were faithful people who did everything in their power to obey God’s law.

Verse 6 tells us: Both of them were righteous in the sight of God and yet, despite wanting children, they were childless. It doesn’t seem fair. But notice the echo with Abraham & Sarah, who were also faithful and not able to conceive. What is God about to do?  

Zechariah was quite remarkable really. Despite the disappointment of not becoming a father, he stuck to his calling as a priest. He did not ditch his faith or walk out on God because he didn’t get what he wanted. This reveals a certain purity of heart from Zechariah.

To some degree a husband’s relationship with his wife mirrors his relationship with God. In the cultural context of the time, Zechariah could have written Elizabeth a letter of divorce and sent her away for not giving him children.

But he doesn’t. Zechariah remains loyal to Elizabeth. He shows Elizabeth hesed. Zechariah loves Elizabeth with a faithfulness not dimmed by the years. It was like the manure of disappointment had enriched the soil of their marriage.

Of course, it takes more than manure to grow a good crop. Unrelenting disappointment is not helpful to the human soul. Disappointment does not have the last word though. The fruit of God’s purpose is ultimately satisfying.

There were so many Jewish priests 2000 years ago in Palestine that they were on a roster. Your average priest was only required to serve in the Jerusalem temple two weeks a year. And the chance to enter the holy place and burn incense was a once in a lifetime privilege. Some priests were never so lucky.

The smoke of the incense symbolised the prayers of the faithful rising to God. It was while burning the incense that the angel of the Lord appeared to Zechariah saying…

“Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to call him John…”  

Now, at first glance, we might assume that Zechariah had been praying for a son. But when we think it through we realise this is unlikely. Remember, Zechariah & Elizabeth are now very old and past that stage in their life. Zechariah has long since given up on that dream. It’s simply too painful to risk more manure.

Besides, if Zechariah had been praying for a son, then we would expect a less doubtful response from him. Given the context, of the temple and the people praying outside, it is more likely that Zechariah was calling on God to redeem Israel.

After all, this is primarily God’s story. The Lord is planning to redeem humanity and indeed all creation. At the same time, God is going to redeem Zechariah and Elizabeth’s suffering by giving them a son (John) who will play a significant role in the divine plan of salvation.

You see, Zechariah and Elizabeth are representative of the faithful remnant of God’s people. They are the best of Israel in miniature, the smaller story within the larger story.

Just as Zechariah and Elizabeth have lived with disappointment and grief for many years, so too the nation of Israel has suffered for centuries. But that is all about to change. God is about to bring new life.

Zechariah questions the angel Gabriel, asking for proof and Gabriel makes Zechariah mute, unable to speak, until John is born. I don’t think this is a punishment as such. After all, Zechariah is a righteous man. Zechariah’s muteness is more of a call to listen. It’s a symbolic way of saying: ‘Just be quiet for a while and watch God work’.  

Sometimes in prayer we feel like we have to tie everything down, like we have to mansplain everything to God, as if he doesn’t know our concerns already. There is a place for words in prayer but there is also a time to be silent and watch God work.

Okay, so John’s parents were representative of the true Israel, those who remain faithful to God in the face of chronic disappointment.

John’s purpose:

What about John’s purpose? What was God wanting John to do?

Before you can paint an old surface you must first sand off the flaky bits, so the paint sticks. If we think of Israel as the old surface, then we might think of John the Baptist as the one who did the sanding to prepare the surface for Jesus to paint.

Or to use another analogy; before you sow seed it pays to plough up the hard ground. That way the seed has a better chance of taking root and growing. If Israel is the hard ground, then John is the ploughman, softening the ground for Jesus to plant the seed of God’s redemption.

Before a big tournament, the coach drills their team with a combination of fitness and skills training. That way the team are prepared when game day comes. John was like a spiritual fitness coach, getting the people ready for the coming of the Messiah and the coming of God’s kingdom.

The angel Gabriel talked about John’s purpose in God’s plan saying:

16 He will bring back many of the people of Israel to the Lord their God. 17 And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord.”

Notice the connections with the Old Testament. John will be a prophet, like Elijah, calling the people to return to God.

That phrase about turning the hearts of the fathers to their children, comes from the prophet Malachi. It’s a variation on one of the last verses in the Old Testament. Does this mean that John’s purpose was to fix broken family relationships? Well, maybe. But it’s probably more than that.

In Hebrew thought, ‘the fathers’ often refers to the Jewish patriarchs (Abraham, Isaac and Jacob); the founding fathers if you like. From their vantage point in the next world, the fathers looked at their descendants and were not pleased. However, John’s work would bring about such a positive change that the fathers would look with favour on Israel. [1]  

John was to be a catalyst for change. It was John’s job to get the people ready for the coming of the Messiah, Jesus.

We can also glean something of John’s purpose from the name he was given before birth. John means ‘Jehovah’s gift’ or said another way, ‘God is gracious’. John is the spokesman for God’s grace. But, as we will see in the coming weeks, it’s not a soft mushy grace. It is a strong gritty grace, salted with inconvenient truth. It is grace with sharp edges. It is the grace of a surgeon’s scalpel.

After John was born, Zechariah had this to say about John’s purpose…

76 And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him, 77 to give his people the knowledge of salvation through the forgiveness of their sins, 78 because of the tender mercy of our God…

John’s purpose is to serve as a human data cable, carrying the knowledge of salvation from heaven to earth. Notice though that the salvation in view here is not military or political. It is not won by violence or force.

It is salvation in the form of the forgiveness of our sins. In other words, God intends to save us from ourselves. Because the real enemy is not the Romans or anyone else, it’s not the political left or right; the real danger lies within.   

John’s parents were faithful to God and to each other. John’s purpose was to prepare the people for Jesus’ coming (for redemption). But how was John going to achieve this? Where did his power come from?

John’s power:

Well, the greatest source of John’s power was the Holy Spirit.

In verse 15, of Luke 1, the angel says to Zechariah that John will be filled with the Holy Spirit, even before birth.

Later, in verse 41, we read how Elizabeth (who was six months pregnant with John) was filled with the Holy Spirit when Mary (who was pregnant with Jesus) came to visit.

Elizabeth, who is decades older than Mary, puts herself in a lower social position, giving honour and respect to her younger relative, saying:

“Blessed are you among women, and blessed is the child you will bear! 43 But why am I so favoured, that the mother of my Lord should come to me?”

It’s a winsome moment. Elizabeth is genuinely happy for Mary. There is no envy, just pure joy. For love rejoices with the truth. 

You know, those undersea data cables I mentioned at the beginning of this message; they are only as good as the information passing through them. Without data being sent and received the cables are lifeless, powerless, dead. The information transferring inside is like the spirit of the cable. It is the spirit that fulfils the purpose.

It’s similar with the human spirit. Your thoughts and feelings and personality are a manifestation of the human spirit. Without thoughts and feelings and personality your body is an empty shell, with nothing to share and no way of communicating. It is the human spirit that enables us to relate with others and fulfil our purpose.

Given that we human beings are made in the image of God, we could think of the Holy Spirit (capital H, capital S) as a manifestation of God’s thoughts and feelings and personality. God relates to the human spirit through his Holy Spirit. Spirit communicates with spirit.

God’s Spirit cannot be reduced or confined by any neat formula or definition we try to wrap around him. But if you need some handles for God’s Spirit, then love and truth are a good place to start.

To be filled with the Holy Spirit is to be filled with God’s love and truth. When you are filled with the Holy Spirit (as John was), your thoughts are informed by truth and not led astray by ignorance. Likewise, feelings of fear give way to the impulse of love. And your personality, that unique finger print of your soul, is set free to be its true self, as God intended.

Sin is when the deep sea cable of the human spirit is severed, so we lose comms with God. Jesus came to repair the cable and restore the connection. The problem is, we don’t always realise the cable is severed because it is buried deep. It was John’s job to make people aware of the disconnect and point to Jesus as the one who had come to fix our relationship with God.

Conclusion:

This morning we have considered the special circumstances surrounding John’s birth. John’s parents were true Israelites; the manure of disappointment had enriched their faithfulness to God and to each other. John’s purpose was to prepare the people’s hearts, minds & spirits for Jesus’ coming. And John’s power to do this came from the Holy Spirit.

Next week we will give some thought to the substance of John’s message.

Let us pray…

Father God, we thank you for Jesus, who repairs the cable of our human spirit so we can commune with your Holy Spirit. As the busy-ness of the new year gains momentum, help us to remain connected to you. Drive out ungodly fear with your love and truth we pray, in Jesus’ name. Amen.

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • What connections can you see between John’s birth narrative (in Luke 1) and the Old Testament?
  • What noble characteristics do we observe in Zechariah and Elizabeth? Who do Elizabeth and Zechariah represent?
  • Can you think of a time in your life when the manure of disappointment enriched the soil of your life and relationships? What happened. How did God redeem the disappointment?
  • Why did the angel cause Zechariah to become temporarily mute? When might we include sacred silence in our prayer life? How might we create space for sacred silence?  
  • What was John’s purpose? Reflect on / discuss the meaning of the phrase, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous.
  • Where did John’s power come from? Where does your power come from?
  • How strong is your connection with God at present? Does anything need to change to improve the connection? If so, what needs to change? 

[1] Refer Leon Morris’ commentary on Luke, page 70.

Tawa Baptist

Hearing from God – by Neville

Hearing from God, by Neville Gardner (22 Jan 2023)

At Christmas, I heard from a friend in England for the first time in several years. Well, when I say ‘heard from’ I mean ‘received an e-card from’ – I didn’t actually hear his voice. These days, ‘heard from’ can mean receiving a card, letter, text or other electronic message, as well as actually hearing a voice on the phone. It’s the same when we talk about hearing from God – we don’t necessarily mean hearing his voice (but we might), we just mean that we receive God’s words in some way.

When my wife Nicky and I are in different parts of our house, we’ll sometimes shout to each other with questions and comments. There’s no guarantee that we’ll hear each other, and if we do, the message can be misheard – unless I’m asking Nicky if she wants a cup of tea! The sensible thing to do is to get closer to each other and speak normally.

God understands the problems of making himself heard. Throughout the Bible, God spoke normally to those close to him, but sometimes he shouted to make himself heard. In the Garden of Eden, God walked and talked quietly with Adam and Eve; but just before the Ten Commandments were handed out, “Moses spoke, and God answered him with thunder”. (Exodus 19:19)

You’ll all know examples from the Bible of when God spoke directly to individuals (Moses, Noah, Elijah, Sarah – you can look up more later). Sometimes God sent messages by angels, visions and dreams, when that was the best way to communicate. He also used people to pass on his messages, speaking on his behalf. At the start of Hebrews, we read that “In the past, God spoke to our ancestors many times and in many ways through the prophets.”

But then God changed his methods. The verse in Hebrews continues “but in those last days he has spoken to us through his Son.” The apostles and many other people, in crowds or as individuals, all heard directly from God, in the person of Jesus. They heard first-hand of God’s promises and what he wanted of them.

That was a long time ago, but God has never stopped talking to his people. You can be confident that God values you as much as anyone in the Bible. Because of that, he wants to talk with you, and he does so depending on what’s best at particular times and in particular circumstances.

So, how do we hear from God now?

There are times when God ‘shouts’, talking to people dramatically through visions, dreams and miraculous events, but I think that he normally gets close and uses the ordinary. You may not hear God’s actual voice, but you’ll still hear from him.

In effect, you can hear God whenever you want to, through ordinary everyday actions.

By reading the Bible, you are hearing God’s words.

By praying, talking and listening to that quiet voice in your mind, you are communicating with God.

By talking with other Christians, and hearing their stories, you may hear or pass on God’s words.

Dare I say it, God can talk to you through sermons.

It is by doing these same things, frequently, that you get to know what God’s voice sounds like.

Reading the Bible and contemplating God’s word is a way of hearing God. But finding the time to do that in today’s busy world is not always easy.

“Be still, and know that I am God” says Psalm 46:10.

We know that Jesus was in the habit of spending time alone, praying, even when other people pressed their needs on him. Luke 5:15-16 tells us…

“But the news about Jesus spread all the more widely, and crowds of people came to hear him and be healed from their diseases. But he would go away to lonely places, where he prayed.”

God is always close, but I’d guess that most of you at times seek places where can you find a particular peace and closeness to God. I’d also guess that for many of you that would be outside – in a garden, in the bush, by the sea or on a mountain perhaps.

God speaks to us through his beautiful world. In these situations, you can feel surrounded by God’s creation, but more than that, you can feel being part of it. God cares for, and provides for, everything he created – that includes you and me.

In Psalm 104 verses 24 and 27 we read:

Lord, you made so many things!

How wisely you made them all!

The earth is filled with your creatures.

All of them depend on you

to give them food when they need it.

You give it to them, and they eat it;

You provide food, and they are satisfied.

We know that gardens are special to God – the Garden of Eden was where he spent close times with Adam and Eve. The Garden of Gethsemane was where Jesus found the space to pray in a time of need.

Some of you will be familiar with a poem called God’s Garden, written by Dorothy Gurney in 1882. A popular verse is

The kiss of the sun for pardon,

The song of the birds for mirth,

One is nearer God’s heart in a garden

Than anywhere else on earth.

Since the times of the New Testament, some people have gone to great lengths to find the time and space in which to get closer to God.

There is a small island off the south-west corner of Ireland called Skellig Michael. People go there now for several reasons. It is a wildlife haven, where birdwatchers go to be surrounded by thousands of circling and diving seabirds. The island is also home to strange-looking beehive huts. These stone dwellings housed a small community of monks from the 6th century onwards, in use for several hundred years. Here, away from the normal world of men, the monks would quietly strengthen their relationship with God and listen for his voice.

Each hut has a single door, through which a monk could look out at God’s creation – the sea, the sky, the birds, the storms even. But doors are two way places – to the monks they symbolised the contemplation of their own often dark interior.

Skellig Michael was the filming location for parts of a couple of Starwars movies. Appropriately enough, it stood in for the place, in a galaxy far, far away, that Luke Skywalker exiled himself to, to get away from his old life as a Jedi Knight.

In the 7th century, off the east coast of northern England, a young monk called Cuthbert became prior of Lindisfarne monastery. After ten years, he became worn out by the responsibility, so retreated to a small island nearby.

He did find peace and closeness to God there, but this was spoilt because people still came to find him and seek wisdom and healing. Cuthbert gave up and went back to the monastery for a few more years as abbot, but felt the need for peace and solitude again. He moved back to his island, where he built a small stone house and chapel, and spent the rest of his life there, praying and listening to God. But, tide permitting, people still managed to get to him!

Cuthbert of Lindisfarne and the monks of Skellig Michael went to great lengths to be able to concentrate on listening to God. But these were not the most extreme attempts.

In the late 1300s, in the east of England, Julian of Norwich became an anchorite. An anchorite was someone sealed into a small room, called an ‘anchorhold’, attached to a church – some still survive.

There was not normally a door, but three small windows. The first window let in light. The second window looked out on the outside world – it was used by people seeing to the anchorite’s physical needs, and by visitors seeking spiritual advice and wisdom. A third window, called a squint, had a narrow view of the altar, so the anchorite could see and hear services.

Julian had a severe illness, but after a ‘near-death experience’ she recovered and went on to receive religious visions from God for much of her life. These were compiled into a book called Revelations of Divine Love, which is the earliest surviving English-language book written by a woman.

Many people still appreciate the wisdom in these revelations – God still speaks to them through Julian of Norwich. She experienced two episodes of plague that swept her country, and people have been finding comfort in her words during the time of Covid.

I’m not suggesting that we all need to go to such lengths to find the peace and quiet in which to hear God’s voice. Turning phones off is a good start! Or spending time in the garden, or setting aside a daily quiet time at home, whatever makes you comfortable. These are all good practices, but in a way they are all aimed at putting us in control of when we hear from God. We mustn’t forget that God speaks to us when it suits him. That could be when we are not expecting it, even not wanting it. It may be at time of busyness, or when we are in an uncomfortable situation.

Jonah knew all about that. “One day, the Lord spoke to Jonah son of Amittai. He said, “Go to Nineveh, that great city, and speak out against it.” Jonah heard directly from God, yet he chose to leg it in the opposite direction. Jonah’s ship was caught in a storm and the sailors threw him overboard because he was running from the Lord. Finally, after being swallowed by a large fish, Jonah prayed to God and changed his tune. Back on shore, in a much more comfortable position, God spoke directly to Jonah again, repeating the first message. This time Jonah obeyed.

Think about the first Christmas, when God spoke several times through angels and dreams. An angel told Mary her first child would be God’s, not Joseph’s, her husband-to-be. She could have run away, but instead said “I am the Lord’s servant, may it happen to me as you have said.” An angel spoke to Joseph in a dream and told him about Mary, but he still married her. An angel told some shepherds, who were at work at the time, that they should leave their sheep and go to find the baby Jesus. Which they did.

Later an angel spoke to Joseph in a dream, warning him of Herod’s murderous intentions and telling him to become a refugee. He did, and saved Jesus’s life. In each situation, God took people from comfort to discomfort, but under his watchful eye, they all came out stronger.

Some years ago, I used to help run the children’s programmes at annual New Wine family camps, at El Rancho in Waikanae. This was far from a comfortable environment for me – working with the children was fine, but the whole thing of close living with hundreds of other people for a week was a huge struggle. I am not a gregarious person, and frankly, I hated that aspect of it. Yet that is where God wanted me.

One particular evening, I went to an adult’s session in the main hall, about the Holy Spirit and prayer. It was a hot summer evening, hundreds of people crammed together indoors – this was discomfort piled on top of discomfort. My unease grew as I listened to the words – something didn’t feel right, though I couldn’t put my finger on what. In the end, I just had to leave.

When I left the building I spotted an ice cream van, on the other side of the car park, which drew me like a magnet!

As I approached, the van seemed empty, but I could hear muttering and swearing coming from inside. I soon learnt that the . . . ice cream dispensing machine wasn’t working. I also learnt that the ice cream man thought he was wasting his time anyway, there were no customers in sight – apart from me, and I was out of luck. “Where is everyone?” he asked. I pointed to the hall across the car park. “What are they in there for?” “Learning about prayer” I said, without thinking. There was a pause. “Well, they could . . . pray for me then” the frustrated ice cream man said.

Now, another thing that makes me uncomfortable is praying out loud for complete strangers, but a quiet voice in my head said “Do it”. And I did.

At that moment, three things happened.

The ice cream machine started up

The doors to the hall opened and several hundred people headed towards us

The ice cream man’s mouth dropped open, without swearing.

Whether God was giving a lesson to the ice cream man or me, I don’t know.

But I did enjoy a free ice cream!

The circumstances of hearing from God are going to be different for everyone, and they are personal. I’ve shared something that happened to me because God can speak to us through the experiences of others. If this encourages you to tell someone you know about your experiences hearing from God, that’s great, but I’m not setting you a challenge.

If you are in a comfortable situation, thank God for that gift. But also expect him to turn your comfort to discomfort, to encourage you to ask him for strength and guidance. Treat discomfort as a learning experience!

I’ve only touched on a few aspects of hearing from God. Perhaps you’d like to reflect on:

Why you want to hear from God.

How do you recognise God’s voice?

Are you open to whatever God has to say?

Are you ready to carry out what God tells you to do?

Tawa Baptist

Choose Life

Scripture: Deuteronomy 30:15-20

Video Link: https://youtu.be/U7W0WavoDT4

Structure:

  • Introduction
  • What is life?
  • Choose life
  • Conclusion

Introduction:

Good morning everyone.

In the 1970’s there was a game show on TV called “It’s in the Bag”. Can anyone remember the name of the host? [Wait] That’s right, Selwyn Toogood, not to be confused with Jon Toogood, the lead singer of Shihad.

It’s in the Bag contestants got to choose between the money or the bag. They knew how much money they would get but they didn’t know what was in the bag. The bag might contain a TV or a pencil, a trip to Fiji or a paper clip, so it was a bit of a risk. The audience loved it when a contestant chose the bag.

Today we conclude our series in Deuteronomy by focusing on chapter 30, verses 15-20. We haven’t covered everything in Deuteronomy but given we started this series in May and Christmas is now upon us, it seems like a good time to finish.

In today’s reading, Moses asks the people of Israel to make a choice. Not the money or the bag, but rather life or death. Unlike the contestants in the game show, the Israelites knew exactly what they would get with either choice. From verse 15 of Deuteronomy 30 we read… 

15 See, I set before you today life and prosperity, death and destruction. 16 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.

17 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, 18 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. 19 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 20 and that you may love the Lord your God, listen to his voice, and hold fast to him. For the Lord is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob.

May the Spirit of Jesus illuminate God’s word for us.

What is life?

In this reading Moses encourages the people to choose life. But what does Moses mean by life? Many people think of life in physical or material terms. So if you still have a pulse, if you are still breathing, then you have life. And while physical vitality is one aspect of life, there is more to it than that.

In verse 20 of Deuteronomy 30, Moses says: For the Lord God is your life. This tells us that life is more than just breathing and having a pulse. Life is essentially about our connection with God. In other words, the essence of life is right relationship with God, who is the one true source and giver of life.

We might think of it like this. The life of a light bulb is its connection to a power source. If we are the light bulb, then God is our power source. Our breath and our pulse, our hope and our joy, depend on God.

Or, if you think of a lake, then the life of a lake is its connection to the river which feeds the lake. If we are the lake, then God is one who provides rivers of grace and tributaries of truth to fill up our soul.

Or take a car as another example. The life of a car is its connection to the road. Without a road to drive on, the car is stuck and can’t fulfil its purpose.

If we are the car, then God enables us to fulfil our purpose. He provides the right road for us to take, as well as places to recharge or refuel along the way. For ancient Israel, the Law of Moses (summed up in the ten commandments) was the right road. For us today, Jesus is the way, the truth and the life.    

The life of a tree is its connection to the soil. The tree gets the water and nutrients it needs from the soil. If we are the tree, then God is the ground of our being, providing stability and all that our soul needs to grow and be fruitful.

The life of planet earth is its connection to the sun. The sun provides a centre of gravity around which the earth can orbit with regularity. The sun also provides just the right amount of light and warmth to sustain physical life on earth. If we are the earth, then Jesus is the sun whom our life revolves around and on whom our life depends. 

The life of a marriage is the couple’s connection to one another. The better the quality of the connection (the better the intimacy) between husband and wife, the healthier their marriage will be. The community of God’s people is the bride of Christ.    

The life of a baby is their connection with parents. A baby is completely dependent on their parents for survival. If we are the baby, then God is our Father and Mother, feeding, protecting and loving us. The Lord meets all our needs; physical, emotional and spiritual.   

This idea that life is connection with God is found right at the beginning of the Bible. In Genesis 2, the Lord God says to Adam & Eve: You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat it you will surely die.

Adam and Eve did eat the forbidden fruit but they did not die physically until many years later. Their heart kept beating for a long time. This shows us that life and death is not just a matter of breathing.

The death Adam & Eve experienced, after eating the fruit, was separation from God. They were cast out of the garden and survival became much harder. After losing their close connection to God, relationships suffered and before long the children of Adam & Eve were killing each other.

In John 15, Jesus tells the parable of the vine saying: I am the vine, you are the branches. Whoever remains in me will bear much fruit; for you can do nothing without me. This parable tells us quite plainly that life is connection with Jesus. We need Jesus like a branch needs the trunk of a tree.

You get the point. Life isn’t just about breathing or having a pulse. Life is connection with God. And this is good news because it means that life is not necessarily over when we stop breathing and our heart fails. If we are connected to God, through Jesus, then we will be raised to eternal life.

Eternal life is not primarily measured in units of time. Eternal life is more like a quality connection with God, intimacy with God, a relationship which sustains joy and vitality and abundant life forever.

Choosing Life:

Okay, given that life is connection with God, how do we choose life?

Sometimes we understand what something is by its opposite. In verses 17-18 of Deuteronomy 30, Moses paints a picture of what it looks like to choose death and destruction. He gives this warning…

17 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, 18 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.

If idolatry and disobedience leads to death and destruction, then choosing life equates to keeping the Law of Moses. That is, following the ten commandments, the greatest of which is the command to love the Lord your God and stay loyal to him. 

When you are driving a car, you make choices all the time. How fast to drive, when to slow down and give way, when to pass, which lane you will drive in and so on. The road rules are there to help people make good choices so we can drive safely and reach our destination without incident.

If you think of your soul as a car, then the heart of your soul is like the driver of the car. The heart is where choices are made; how fast you will drive yourself, whether you will keep to your lane or take a wrong turn and come off the road.

God’s law is like the road rules. It is there to help us make good choices and keep our soul on the right path so we (and our neighbours) all reach our destination safely.

When we become a Christian we talk about giving our heart to Jesus. What we mean is asking Jesus to sit in the driver’s seat of our soul, letting Jesus have the wheel. Inviting his Spirit to guide our decisions so that we choose life.

Sadly, the Israelites disobeyed the rules God put in place to protect them. Their hearts turned away. They made choices to run after other gods and got off track. Eventually, after many centuries of Israel’s unfaithfulness, God allowed the Babylonians to destroy Jerusalem and carry the survivors into exile.  

Looking at it more positively, Moses offers three things that go hand in hand with choosing life and a connection with God. From verses 19 & 20 we read…

…Now choose life, so that you and your children may live 20 and that you may love the Lord your God, listen to his voice, and hold fast to him. For the Lord is your life…

Love, listen and hold fast to God; this is how we choose life. Not that these are three separate things. More like three different ways of saying the same thing.

Love the Lord your God with all your heart, with all your soul and with all your strength. This is first and greatest commandment. Much of Deuteronomy is an exposition on this theme.

Listening to the Lord’s voice means paying attention to His word by obeying his Law and heeding his prophets. If you love God, you will listen to his voice and do what he says.

Love and obedience are two sides of the same coin, where God is concerned. In verse 16, Moses highlights the close relationship between love and obedience when he says: Love the Lord your God, walk in his ways and keep his commands, decrees and laws.

In his letter to the Romans, the apostle Paul talks about the obedience of faith. We are saved (we choose life) by putting our faith in Christ. And the fruit of faith, in Paul’s thinking, is obedience to the teachings of Jesus.       

Hold fast is about loyal commitment to Yahweh, in good times and bad. It’s about cleaving to God like a husband and wife cleave to each other.

As William Shakespeare famously wrote: Love is not love which alters when it alteration finds or bends with the remover to remove. O no! It is an ever-fixed mark that looks on tempests and is never shaken… Love alters not with his brief hours and weeks, but bears it out even to the edge of doom.

In other words, love holds fast, it does not change when the going gets tough. Love is loyal or it is not really love at all (like in Nicholas Sparks’ movie, The Notebook).  

One of my favourite parts of the Christmas story is when Joseph finds out that his fiancé Mary is pregnant with someone else’s baby. The law of Moses allowed Joseph to publicly humiliate Mary and even have her stoned.

But Joseph loved Mary and his love was true; it did not alter when it alteration finds. In other words, Joseph’s love for Mary did not change when he discovered Mary did not appear to love him. Joseph went beyond the letter of the law to find its spirit. In Matthew 1, verse 19 we read…

Because Joseph was a righteous man and did not want to expose Mary to public disgrace, he had in mind to divorce her quietly. 

By choosing this path of action, Joseph chose life for Mary. Little did Joseph realise that Mary was pregnant by the Holy Spirit. Once the angel told Joseph this in a dream, Joseph had the faith to believe and take Mary as his wife. Love believes all things.

Love, listen and hold fast to the Lord your God; this is how we choose life for ourselves and for others. Joseph loved God and Mary. He listened to God’s message through the angel and he obeyed, holding fast to Mary. 

Joseph’s loyal love for Mary stands as a pattern for us and illustrates what Jesus meant when he said: Whoever finds his life will lose it and whoever loses his life for my sake will find it.  

Sometimes choosing life requires us to make a difficult choice. Obedience to God is not always pleasant or easy. This is where faith is tested. For Jesus, choosing life (paradoxically) meant submitting to death on a cross. But God honoured Jesus’ loving obedience by raising his Son from the dead.

Conclusion:

What difficult choices are you facing this Christmas? What does choosing life look like for you?

Let us pray…

Father God, we thank you for Jesus, through whom we can choose life with you. Give us the grace to love, listen and hold fast to Jesus, in good times and bad. Help us to go the distance in your will and for your glory. Amen.   

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Imagine yourself on the TV show “It’s in the Bag”. What would you choose, the money or the bag? At what point do you take the money?
  •  What is life?
  • In Deuteronomy 30:20 Moses says: “The Lord is your life”. What implications does this have for when our physical bodies die?
  • What three (related) things go hand in hand with choosing life? How might we apply these three things in our daily lives?
  • What difficult choices are you facing this Christmas? What does choosing life look like for you?
Tawa Baptist

Release

Scripture: Deuteronomy 15:1-11

Video Link: https://youtu.be/-uhaEZAldG0

Structure:

  • Introduction
  • Release for relationship
  • Release for peace
  • Conclusion

Introduction:

Good morning everyone.

What do you think the average mortgage is for a first home buyer in New Zealand today? $200,000? $300,000? $500,000 or maybe $600,000? [Wait]

If you guessed between $500,000 and $600,000, then you were spot on. The average mortgage for a first home buyer in New Zealand is around $578,000. That equates to a monthly repayment of more than $3,700 over 25 years, the better part of $45,000 per annum.

Today we continue our series in Deuteronomy, focusing on chapter 15. In this passage Moses talks about debt and the relationship between borrowers and lenders in ancient Israel. From Deuteronomy 15, verses 1-11 we read… 

At the end of every seven years you must cancel debts. 2 This is how it is to be done: Every creditor shall cancel the loan he has made to his fellow Israelite. He shall not require payment from his fellow Israelite or brother, because the Lord’s time for cancelling debts has been proclaimed. 3 You may require payment from a foreigner, but you must cancel any debt your brother owes you. 4 However, there need be no poor among you, for in the land the Lord your God is giving you to possess as your inheritance, he will richly bless you, 5 if only you fully obey the Lord your God and are careful to follow all these commands I am giving you today. 6 For the Lord your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you. 7 If there is a poor man among your brothers in any of the towns of the land the Lord your God is giving you, do not be hard-hearted or tight-fisted toward your poor brother.  8 Rather, be open-handed and freely lend him whatever he needs. 9 Be careful not to harbour this wicked thought: “The seventh year, the year for cancelling debts, is near,” so that you do not show ill will toward your needy brother and give him nothing. He may then appeal to the Lord against you, and you will be found guilty of sin. 10 Give generously to him and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. 11 There will always be poor people in the land. Therefore, I command you to be open-handed toward your brothers and towards the poor and needy in your land.

May the Spirit of Jesus illuminate God’s word for us.

In this Scripture passage Moses instructs the people to release each other from financial debts every seven years. Cancelling debts is at the heart of loving your neighbour as you love yourself. The people are to release for relationship and release for peace.   

Release for relationship:

Do you think of time as linear, going in a straight line? Or do you think of time as cyclical, going in cycles?

Time can be thought of either way I guess. The seasons of the year: spring, summer, autumn and winter are a classic example of cyclical time. The earth revolving around the sun also illustrates cyclical time.

But we are not left untouched by each orbit of the sun. We come from a past that we cannot change. We are affected by the present moment and we are moving towards a future which is unknown. Linear time.

Perhaps time is both cyclical and linear, moving forward in a cyclical way.

Ancient Israel had a very definite cycle to restore and support their life together. Every seven days they stopped work and rested, everyone on the same day. Every seven years they took a Sabbatical, when they let the land lie fallow, not growing any crops. And every 50 years they celebrated a Jubilee, when ancestral lands were returned to their tribal owners.

The Sabbath cycles provided release. Release from work. Release from debt and release both from the trap of wealth and the trap of poverty. In verse 1 of Deuteronomy 15 we read…

At the end of every seven years you must cancel debts.

Ancient Israel didn’t have a banking system like we do today. They didn’t get a $600,000 mortgage to buy their first home and then pay it off over 25 years. They didn’t need to. They simply built a house on family land using natural building materials close by.

Nevertheless, there would inevitably be times when something went wrong. Perhaps the main bread winner in the family got sick and couldn’t work. Or maybe your crop failed or your ox died and had to be replaced.

When misfortune struck, and you needed to find a way to feed your family, you might approach a fellow Israelite for a personal loan. No interest was charged on this micro loan, although some form of security might be offered. You simply paid back the loan when you could afford it.

The difficulty is that when you paid back the loan you might still be short and so you would have to borrow more money from someone else. Being stuck in poverty is like treading water in the open sea. It takes all your energy just to keep your head above the waves. What you need is someone to lift you out of the water and give you a boat so you can make it back to dry land.

Giving someone an interest free loan saved them from treading water. Cancelling that debt put their feet on dry land.  

Now obviously there was greater risk in lending to someone in the sixth year, when the seven-year cycle was coming to an end. So the temptation was to avoid lending money to anyone at that point, in case they ran out of time to repay you. Moses has this to say…

9 Be careful not to harbour this wicked thought: “The seventh year, the year for cancelling debts, is near,” so that you do not show ill will toward your needy brother and give him nothing.

That phrase, ill will, is literally, evil eye. So the meaning is something like, ‘do not give your needy brother the evil eye’. In other words, do not resent your needy brother for asking for help or being an inconvenience. Do not avoid him when you see him coming.

The other thing we notice here is the word brother. Moses keeps referring to the poor who borrow money as brothers. We hear the word brother about six times in as many verses. This is not to exclude women. We could say brother or sister.

The point is, your creditors are not just a number in your ledger. They are fellow human beings. They are family and they are of special concern to Yahweh. You release people from their debts for the sake of the relationship.   

The economy must give way to the neighbourhood. Relationship capital is more valuable than cash in the bank.

Israel’s inter-personal relationships are not to be defined by debt or money. Their relationships are to be defined by their covenant loyalty to Yahweh, by their shared history and by God’s blessing in the land. 

God released Israel from slavery in Egypt and gave them a fresh start in the land of plenty. Likewise, the people of Israel should release their brothers and sisters from debt and give them a fresh start so they don’t spend the rest of their life treading water.  

Forgiveness is another word for release. When we release someone from the debt they owe us, we are forgiving that debt. We are letting the matter go and not pursuing it further. The opposite of forgiveness is resentment. Resentment is when we hold on to the debt in anger and self-righteousness.  

Jesus does not want us to suffer in that way. Nor does he want us to be defined by debt or money. He wants the community of his followers to be defined by their love for one another. And forgiveness (releasing others from what they owe) is the true test of love.    

In Matthew 18, Peter asks Jesus, how many times should I forgive my brother when he sins against me? Up to seven times? Peter thinks he is being generous. But Jesus lets the air out his balloon saying, not seven times but seventy times seven. Forgive without limit in other words.

Then Jesus tells the parable of the unforgiving servant. The one about the man who owed his master millions and was forgiven his enormous debt simply because he asked, but who then refused to forgive the debt of a fellow servant who owed him far less by comparison.

Needless to say the story did not end well for the unforgiving servant. Not only did the unforgiving man ruin his relationships with his fellow servants, he also ruined his relationship with the king, his master.

It’s like that with us. If we don’t forgive others, if we don’t release them from the debts they owe us, then we end up ruining our relationships with everyone, including God our master. Forgiveness can be a painful and costly process, but at the end of the day it always costs more not to forgive.

We release others for the sake of relationship and for our own mental well-being (our own peace). As the saying goes, ‘to refuse to forgive someone is to let that person live rent free in your head’. That is its own kind of torture.

The good news is you don’t have to wait seven years to forgive. You can release others whenever you want. We release for relationship and we release for peace.

Release for peace:

Take a moment now to clench your fists, like this. Now imagine trying to tie your shoe laces with your hands clenched. Or imagine trying to eat your dinner or catch a ball or give someone a hug or a helping hand. Not sure you could do any of that particularly well. About the only thing you can do with clenched fists is punch someone.   

The longer and tighter you keep your fists clenched the stiffer your fingers become. Okay, now you can release your hands. Don’t want you to hurt yourself or anyone else.

From verse 7 of Deuteronomy 15, Moses says…

7 If there is a poor man among your brothers in any of the towns of the land the Lord your God is giving you, do not be hard-hearted or tight-fisted toward your poor brother. 8 Rather, be open-handed and freely lend him whatever he needs…

Now it should be noted that Moses is talking about giving according to your means. If you are scraping by on the bones of your backside, then you don’t need to go beyond your means or get into debt to help someone else. Giving, in Deuteronomy, is in accordance with what you have received from God. You are not expected to give what you don’t have.

What we notice, in these verses, is that we give with our heart and our hands. In other words, we need the right attitude in how we think and feel about the poor (that’s the heart part) and we need the right action in how we treat the poor (that’s the hand part).

Listening is key to having the right heart attitude and therefore the right action. Moses is telling the people to help the poor in their own neighbourhood, who they have probably known for years. In that context you could plainly see your neighbour’s need and you would know they were not playing you.  

The equivalent today would be helping a friend, family member, work colleague or fellow Christian who is in need. Maybe their hot water cylinder has to be replaced or they need new tyres for their car, but they can’t afford it, so you lend them the money to get it fixed.

That being said, our context today is a bit different from the context Moses had in mind. We don’t always know our neighbours that well and we have even less relationship with the poor and homeless. So when someone does approach us for money they are usually a stranger and we may have no way of knowing whether they are scamming us or not. 

Most of us here are middle class Christians who probably feel some degree of guilt when we see someone begging on the street, like we are not doing enough. Acting out of guilt to make ourselves feel better is not ideal and may not lead to a good outcome.  

Verse 8 talks about lending what the poor need. So two good questions to ask are: what is needed here and is it in my power to lend what is needed? We don’t want to assume to know what is best for the other person.

Yes, you may have wisdom and knowledge to offer but the people you wish to help also have a few clues. The poor generally know what they need better than anyone else. So those who are able to lend a hand should do so with humility and a listening heart.

Of course, listening to the poor, getting to know them, takes time; time we don’t always have. Often it’s just easier to blindly give some money.

 Jesus had this to say about giving to the poor…

2 “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honoured by others… 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.

Jesus is warning against using the poor to make ourselves look good. That just humiliates the poor. God delights in undercover good deeds, done with a pure heart and without an ego trip.   

In verse 10, of Deuteronomy 15, Moses goes on to say…

10 Give generously to him [your brother in need] and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to.

These words need a bit of understanding. Some people have used this verse (and others like it) to preach a kind of prosperity doctrine or cargo cult. They might interpret it as a get rich scheme, along the lines of the more you give the more wealth and health God will bless you with personally.

But I don’t think it works like that. The main motivation here is not to benefit yourself. The main motivation is to help those in need, trusting that God will take care of you.

Besides, we can never put God under obligation. God won’t allow himself to be manipulated. God acts freely.

This is how it works. When debts are not forgiven, the rich grow richer and the poor grow more desperate. A dangerous divide develops between rich and poor and both sides become fearful of each other, unable to relate in a right way. Decent people are reduced to despair or violence. Crime goes up, anger and hurt boil over. The fabric of the neighbourhood disintegrates. Peace is lost and what you have worked for is undone.

But when debts are forgiven, right relationship is strengthened through acts of kindness. The gap between rich and poor is closed. Bridges of communication and understanding are built. Those who have forgiven debts have nothing to fear from the poor, while those who have had their debts cancelled have no cause for despair or rage. The fabric of the neighbourhood is enriched. Peace is restored and what you have worked for is blessed, it prospers.

Now, when we talk about peace, we don’t just mean the absence of conflict. Peace (or shalom), in a Jewish understanding, is the presence of abundant life, wholeness and wellbeing. Peace in your heart and mind, yes, but also peace in your relationships. A community in which everyone has more than enough. A life giving culture in your neighbourhood that money can’t buy.       

So the blessing God gives, when people forgive each other, is the blessing of a better world in which to raise your kids and grow old. It makes sense to release people from their debts because release allows relationships to breath and it fosters peace. We release for relationship and we release for peace.

In many ways I’m preaching to the choir. I imagine most of you here are open-hearted and open-handed in your giving and forgiving, so I don’t want to labour the point.

Conclusion:

But I do want to point to Jesus, because it is through faith in Jesus that we experience the peace of release. In Luke 4, Jesus said of himself and his mission:

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 release for the prisoners and recovery of sight for the blind, to set the oppressed free…

Jesus came to release us from a spiritual debt we could never repay by ourselves. Jesus came to set us free from the power of sin and death, so that we can enjoy peace in our relationship with God and peace with each other.

What is it that binds you? What is it that taxes your peace? Do you have someone living rent free in your head? What release do you need?

May the Lord set us free to be a blessing to others. Amen.

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Do you think of time as linear or cyclical? What cycles did ancient Israel have to support and restore their life together? What cycles do we (today) have to support and restore our life together?
  • Have you ever been oppressed by poverty or debt? How did you feel? What did you do? In what ways did God help you?
  • Why did Moses instruct the Israelites to cancel debts every seven years? Why do we need to forgive?
  • How are the relationships of God’s people to be defined? What should not define our relationships?   
  • Giving to the poor needs to be done with a right heart and hands. What is a right attitude (way to think / feel) towards the poor? What is a right action to take with the poor? 
  • Discuss / reflect on Deuteronomy 15:10. How is this verse best understood?
  • What is it that binds you? What is it that taxes your peace? Do you have someone living rent free in your head? What release do you need?
Tawa Baptist

The Prophet

Scripture: Deuteronomy 18:9-22

Video Link: https://youtu.be/auVnpWoDedM

Structure:

  • Introduction
  • Choose a future with hope
  • Listen to God’s prophet
  • Conclusion

Introduction:

Good morning everyone.

What would you give to know the future?

If you knew exactly when an earthquake or fire was going to destroy your property, you would get insurance cover for that period, but you wouldn’t bother getting cover for the rest of the time.

Likewise, if you knew someone was going to be involved in a car accident tomorrow, you would hide their keys and keep them home for a day. 

What would you give to know the future?

Today we continue our series in Deuteronomy, focusing on chapter 18. In this passage Moses deals with the question of how God’s people are to manage themselves in the face of an unknown future. From Deuteronomy 18, verses 9-22 we read… 

9 When you enter the land the Lord your God is giving you, do not learn to imitate the detestable ways of the nations there. 10 Let no one be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, 11 or casts spells, or who is a medium or spiritist or who consults the dead. 12 Anyone who does these things is detestable to the Lord; because of these same detestable practices the Lord your God will drive out those nations before you. 13 You must remain completely loyal to the Lord your God.  14 The nations you will dispossess listen to those who practice sorcery or divination. But as for you, the Lord your God has not permitted you to do so. 15 The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” 17 The Lord said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. 19 I myself will call to account anyone who does not listen to my words that the prophet speaks in my name. 20 But a prophet who presumes to speak in my name anything I have not commanded, or a prophet who speaks in the name of other gods, is to be put to death.” 21 You may say to yourselves, “How can we know when a message has not been spoken by the Lord?” 22 If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken. That prophet has spoken presumptuously, so do not be alarmed.

May the Spirit of Jesus illuminate God’s word for us.

There are two halves to today’s message: The first half is about choosing a future with hope. And the second half is about listening to God’s prophet. Let’s start by choosing a future with hope. 

Choose a future with hope:

Another question for you to consider: Is the future fixed?

There are some who believe the future is fixed and there’s nothing we can do to change it. These people think the future is up to fate.

Believing the future is set in stone comes with a number of problems. For one thing, it undermines hope and creates a sense of apathy or despair in the person who thinks this way.

If you really believe the future is pre-determined and there’s nothing you can do about it, then you will be inclined to care less. A fixed future is devoid of any ethical considerations. If I can’t change the future, then my actions in the present don’t matter. I may as well do whatever makes me feel good. You become reckless and lose your sense of responsibility. A rebel without a cause.

At the other extreme, there are those who don’t believe the future is fixed at all. They think we create our own future. These people have a strong belief in themselves and their own abilities. They tend to be quite driven or intense.

If you really believe the future depends entirely on you, then that’s a lot of pressure. That comes with heaps of worry and not much peace. Human beings need some freedom but total freedom is a terrifying thing. If you go sky diving you don’t want to be free of your parachute, that would be disastrous.  

The person who believes the future is totally on them tends to take on too much responsibility. They don’t leave room for God to do something unexpected.

Just as there is no hope in thinking it is all up to fate, there is no real hope in thinking it is all up to you either. Because when you fail yourself, and everyone does fail eventually, you have no safety net.  

We are asking the question: is the future fixed? Somewhere in the middle of the spectrum are those who answer both ‘yes’ and ‘no’. Some things are fixed but not everything. We can have some influence over the future, but there are other things we have no control over and simply have to accept.

Hope is the capacity to imagine a better future, a good future, the best is yet to come. If you believe the choices you make matter in shaping the future, but that it doesn’t depend entirely on you, that ultimately God will work it all for good, then you have hope.

There are of course those who might say, I don’t know whether the future is fixed or not. That might be because they are too lazy to wrestle with the hard questions. Or it might be because the future has ambushed them and they are not sure of anything at the moment.    

Deuteronomy believes that ultimately God is in control of the meta-narrative of human history, but the choices human beings make still influence the course the future takes. God uses our choices in shaping the future. To obey God, in faith, is to choose abundant life. To receive Christ, in faith, is to choose a heavenly future, beyond this life.  

In verses 10-11 of Deuteronomy 18, Moses lists several things the Israelites are not to do. No divination, no magic, no witchcraft, no child sacrifice, no consulting the dead and so on. This list illustrates the sorts of things people sometimes do in order to try and know the future or even control the future.

There are still people today, in New Zealand, who do this kind of stuff. People who try to predict the future by reading tarot cards or tea leaves or the stars. Or, maybe they try to control the future by casting spells or sacrificing the wellbeing of their children in order to pursue a love affair or some other fantasy.

These people either believe the future is fixed and cannot change or they believe they create their own future. Either way, their hope is not in God. The Lord hates all this witchy poo stuff because it is based on a lie and it destroys people’s capacity for hope. It’s takes away people’s freedom. It is not good for the human soul.

There may be some here who have dabbled in this sort of thing, or maybe you’ve got in over your head. Perhaps you were at a fair ground one day and out of curiosity you got your palm read by Madam Zelda. Or maybe you were grieving for a loved one and went to a medium to try and contact them. Or perhaps you and your friends had too much to drink one night and tried a séance. Or maybe you’ve done worse.   

Does this mean you are excluded from God’s people forever? Is there no hope for you? Well, not necessarily.

Your future is not yet set in concrete. You have some influence over your future. You can choose not to do that sort of thing anymore. You can choose life and trust your future to Jesus. God, who loves you very much, has the power to deliver you from your past.  

The message of Deuteronomy is summed up in verse 13, which reads…

You must remain completely loyal to the Lord your God.

We must not divide our loyalty between God and anything else. We can’t say, in God we trust, and then rely on horoscopes or gazing into a crystal ball. 

Verse 13 is another way of saying, Love the Lord your God with all your heart, with all your soul and with all your strength. This is how we choose life and a future with hope for ourselves.

Okay, that’s first part of our message, choose a future with hope. The second part is about listening to God’s prophet. God, in his grace, provides an alternative to airy fairy magic. God is willing to reveal the future through his chosen spokesperson.  

Listen to God’s prophet:

In verse 15 of Deuteronomy 18, Moses says: The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him.                                                          

Israel did not need to go to a medium or a spiritist to find out the future. God sent his own messenger. In fact, God raised up a series of prophets throughout the Old Testament who spoke His messages to the people as they needed it. Men and women like Samuel, Deborah, Nathan, Isaiah, Huldah, Micah, Jeremiah, Amos, Ezekiel, Daniel and so on. These prophets had a special role in keeping the nation accountable to the Law and their covenant with Yahweh.

In a healthy democracy the government’s powers are not concentrated in one person or one institution. Rather, power is separated, so the people who make the law are not the same as the people who enforce the law or decide disputes.

Traditionally, a democracy has three official institutions:

There is the legislature, which is the people who make the laws (for example, our Members of Parliament).

Then there is the judiciary, which are the people who adjudicate disputes (the courts and the judges).

And thirdly, there is the executive, which are the people who enforce the law (that would be the police).

There is another (unofficial) institution known as the fourth estate. We call it the news media; that is, journalists or the press. It is the job of the news media to report the facts concerning parliamentary, police and court proceedings, in a balanced and unbiased way, keeping the governing authorities accountable. 

In some ways our modern democracy, with its four estates, has its roots in the structure of government Moses prescribed for Israel. Yahweh (and Moses) recommended a separation of power in government.

Yahweh gave the Law through Moses. Judges were appointed in a democratic way to adjudicate disputes between people. And the Levites and priests had a role in enforcing the law.

The king (as we heard last week) was an optional extra. It wasn’t his job to make the law. His main job was to be a good example in keeping the law. He might also support the judges and the priests in making sure justice was done.

But it was the role of the prophets to be the fourth estate. The prophets were like credible investigative journalists who reported the facts in order to keep the king, the judges and the priests accountable to God’s law. Staying loyal to Yahweh was the key to life and a future with hope.

Now, in using this analogy, I do not mean to imply that journalists today are the contemporary prophets of our world. God can choose whoever he wants to be his spokesperson.

We might also think of God’s prophet as a doctor, diagnosing illness in the nation. If you have diabetes, you don’t want the doctor fudging your results and saying you will be fine. You need to understand clearly what the problem is and how best to manage your health going forward, so you have a future with hope.

Likewise, if God’s people are losing their saltiness and conforming to the pattern of this world, then they need God’s prophet to diagnose their spiritual illness and prescribe the right treatment to restore them.

Asking the prophet for advice was sort of like phoning a friend. If something was amiss and the king or the priests or the judges were unsure what to do next, they could inquire of God through his chosen prophet.

Of course, the prophet also passed on messages from God when no one had asked for his input. Like when the prophet Nathan confronted David after the king had murdered Uriah and committed adultery with Bathsheba. 

God’s prophet was a friend to Israel, but he (or she) was not in the king’s pocket. The prophet was a step removed, operating outside official government channels, able to give an unpopular minority report.

In verse 18 of Deuteronomy 18, the Lord says concerning his prophet, I will put my words in his mouth. This naturally raises questions for us: how did God do that? How did the Lord communicate with the prophets?

Reading through the Old Testament we notice the Lord spoke to the prophets in a variety of ways. It appears that God spoke to Moses and Samuel in a clear, audible voice. Other prophets, like Daniel & Ezekiel, received dreams or visions. Some may have interacted with angels. Elijah heard God not in earthquake, wind or fire but in a still small voice, like a whisper.

I’m not a prophet. I can’t tell you what the future holds specifically. I don’t know when the war in Ukraine will end. Nevertheless, there are times when I sense the word of the Lord has come to me. Not in an audible voice as such. More like a thought planted in my mind.

I know the thought is not my own because it is a better quality thought than the usual rubbish that flows through my brain and it is not a thought I’ve had before. It hasn’t come from any book I’ve read or any TV show I’ve watched.

It is new to me and it feels whole. It fits for the circumstances I’m in. Like the missing piece of a jigsaw puzzle, it creates connections and makes sense of other things. God’s word brings order to my thinking.

When the word of the Lord comes, I have to take myself off somewhere quiet and write, because writing helps me to listen to the virgin thought. 

There are times when I’m preaching in church and a stillness comes over the congregation. A kind of holy hush. (I’m sure it happens for other preachers too.) The traffic noise dies down, the rustling of lolly wrappers ceases and people stop coughing or whispering among themselves. I love those moments. In that stillness it seems to me the word of God is at work among us, in our hearts.

I believe the word of the Lord can come to any Christian believer, just not always in the same way. God made us with the capacity to receive his word, to sense his presence touching our spirit.

We cannot control when or how the word of the Lord comes but when it does come we need to pause and listen. Receive it into ourselves.

I wonder how the word of the Lord comes to you.

As God’s spokesperson, the Lord’s chosen prophet held quite a bit of influence in Israel. So there would inevitably be a few pretenders for the role, despite the severe punishment for taking the Lord’s name in vain. How then could you tell who was a bona fide, God authorised prophet and who was a fake? Well, there were three main tests…

Firstly, a true prophet of God speaks in the name of Yahweh and not in the name of some other god. Secondly, the message they preach comes true. And thirdly, they don’t say anything that contradicts the Law of Moses.

The first test, speaking in the name of Yahweh, is the test of clarity. Reading tea leaves or interpreting the entrails of a bird are pretty ambiguous and unclear signs. In contrast to this, the Lord’s prophets are clear about who they represent and what their message is.

Although the poetry and signs of the prophets of old may seem strange to us, their metaphors were not difficult for the people of that time to decipher, even if the prophet’s message was difficult to accept.

John the Baptist, the last of the Old Testament prophets, was very clear in his message of repentance, calling the religious leaders of his day a brood of vipers. Despite this clarity, many religious leaders hardened their hearts and chose not to believe John’s testimony concerning Jesus.

The second test, proclaiming a message that comes true, indicates the prophet’s words are verifiable. God’s messages are ‘evidenced based’, in other words. The truth of God’s word is worked out in human history.

We know Jeremiah was legit because his message came true in history. While other self-proclaimed prophets at the time were saying, “Don’t be afraid of Babylon, God will save Jerusalem”, Jeremiah was giving the very unpopular message of, “Don’t resist Babylon, you can’t win”. God upheld Jeremiah’s words because Jeremiah’s words were actually God’s words.     

Centuries later, Jesus (like Jeremiah) wept over Jerusalem when he could see history about to repeat itself. In Luke 19, Jesus predicted the Romans laying siege to the holy city and destroying it. This happened, as Jesus said, in AD 70.

There is a small catch with the verifiable test though. Sometimes true prophets are killed before their predictions can be verified.

The third test of a true prophet, that their message does not contradict the Law of Moses, is the test of consistency. God’s word is consistent. God does not contradict himself.

Jesus criticised the religious leaders for making their man made rules more important than God’s Law. The Pharisees had become so bogged down in the details they couldn’t see the wood for the trees. They were more loyal to their own tradition than they were to God himself and so, like the true prophet he is, Jesus called them out on their blindness.

As you have probably deduced by now, Jesus is the ultimate prophet to succeed Moses. Jesus fulfils the Law and the prophets. Through faith in Jesus, we can know the truth from God and we can choose a future with hope.

Does that mean then, that we have no further need for prophets? Well, no. In his letters to various churches the apostle Paul writes about the gift of prophecy. For Paul it was one of the more important spiritual gifts.

Of course, if someone claims to bring a word of prophecy, we (the church) still need to test that word and discern together if it is legitimate. The threefold test is similar. A true prophet speaks clearly in the name of Jesus. Their message is verifiable and it is consistent with the teachings of Jesus.

The Spirit of Jesus is a Spirit of grace & truth, so we would expect the prophets of Jesus to embody the same Spirit of grace & truth.

Conclusion:

At the beginning of this message I asked the question: What would you give to know the future?

A better question to ask is: What would you give to know Jesus?

I say that’s a better question because Jesus is the future, the eternal future. Jesus is the goal of humanity. He is our hope. If you want to know the future, get to know Jesus. Most of us know Jesus to some degree but none of us knows him completely or fully yet. May we grow deeper in our knowledge of and trust in Christ.

Let us pray… 

Father God, we thank you for not leaving us in the dark. We thank you for revealing your will to us through Jesus. We thank you too for offering us a future with hope. May you empower us by your Spirit to be completely loyal to Christ, for your glory and our own salvation. Amen.         

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • What would you give to know the future? What is it you would want to know and why?
  • Where would you place yourself on the spectrum between a fixed future and a fluid future? What are the implications of thinking the future is fixed? What are the implications of thinking we create our own future?
  • How do we choose life and foster a future with hope?
  • Why does Moses outlaw discerning the future through magic, reading omens, consulting the dead, etc.?
  • Has the word of the Lord ever come to you? What happened? What did the Lord say? How did you respond?
  • How might we test / know whether a prophecy is true or not?