Tawa Baptist

Palm Sunday – by Sam Barris

Scriptures: John 12:12-19, Hebrews 10:22-25, Matthew 27:15-26, 1 Peter 3:15-16

Palm Sunday – by Sam Barris:

Good morning everyone, have you ever been swept in the energy or the excitement or the momentum of a crowd?

Maybe you’ve been at a sports game, jumping up and down out of your seat cheering when your team has scored.

Maybe you see on TV that everyone is panic buying toilet paper and suddenly you’ve bought enough rolls to last you far too long?

Maybe you’ve been ordering at a restaurant, the waiter is going around the table, you know exactly what you’re going to get, it’s obvious – the beef burger with fries and a coke zero. Although, you’re hearing some of the other orders around the table and you’re starting to doubt whether you really want your go to burger and coke. Your last 3 friends around the table have just ordered the fish and chips and oh boy, you haven’t had fish and chips in how long? The waiter comes to you and in that fleeting moment, that last second – you change your mind. You go with the fish and chips. The food comes out and the regret starts to build up. Why did you get the fish and chips? Who orders fish and chips at a restaurant? This is going to cost you $34 when you could have gone to one of the countless fish and chip shops in Tawa and paid a quarter of that price for a tastier meal!

As you can probably tell by the length of that example, that one was a personal one and one I have learnt and grown from.

Whether it’s a crowd the size of a stadium or a few of you at a restaurant, a work meeting or just at the dinner table – we’ve all been influenced by the actions of the group or the collective mood.

Today is Palm Sunday, the day we remember Jesus, riding into Jerusalem on a donkey, days before his crucifixion on Good Friday. This is Jesus fulfilling prophecy from Zechariah and therefore Him publicly letting the people know He is the Messiah. He comes as the prince of peace, riding in on a donkey.

What I want to focus on today is what the crowd were thinking and feeling at this time, how they responded to Jesus in this triumphant entrance contrasted with the crowd’s response at Jesus’ trial, and also how we respond to Jesus – what influences us in those moments?

Let’s begin by turning in our Bibles to John chapter 12 verses 12 to 19. I’m reading from the New Living Translation version which you can follow along on the screen.

The next day, the news that Jesus was on the way to Jerusalem swept through the city. A large crowd of Passover visitors took palm branches and went down the road to meet him. They shouted,

“Praise God!

Blessings on the one who comes in the name of the Lord!

Hail to the King of Israel!”

Jesus found a young donkey and rode on it, fulfilling the prophecy that said:

“Don’t be afraid, people of Jerusalem.

Look, your King is coming,

    riding on a donkey’s colt.”

His disciples didn’t understand at the time that this was a fulfillment of prophecy. But after Jesus entered into his glory, they remembered what had happened and realized that these things had been written about him.

Many in the crowd had seen Jesus call Lazarus from the tomb, raising him from the dead, and they were telling others about it. That was the reason so many went out to meet him—because they had heard about this miraculous sign. Then the Pharisees said to each other, “There’s nothing we can do. Look, everyone has gone after him!”

Growing up hearing this story, I would never quite understand the magnitude of this event. I felt like all the depictions of Jesus riding into Jerusalem that I saw made me believe that there was Jesus riding in on a donkey and maybe 10 people welcoming Him in.

While there’s not a direct statistic given to us about the number of people witnessing this, there are some clues that it was quite a large crowd.

Firstly, there was a large crowd that had followed Jesus and His disciples since they left Jericho where He had just healed two blind men sitting on the road (Matthew 20:29) so even before His entrance into Jerusalem, the crowd was already building.

Secondly, as we read in verses 12-13, there was a large crowd of Passover visitors who heard that Jesus was on the way into Jerusalem.

The next day, the news that Jesus was on the way to Jerusalem swept through the city. A large crowd of Passover visitors took palm branches and went down the road to meet him.

Thousands of people would travel to Jerusalem for Passover. While I don’t know for sure, there are estimations that the regular population of Jerusalem at this time was around 20 to 30 thousand whereas at Passover time, this would jump up to hundreds of thousands. Those who would travel in for the festival would often be camping outside the city as there was no room within for them so Jerusalem was full!

Finally, as we read in verse 19, the Pharisees look on this crowd with defeat. There’s nothing we can do. Look, everyone has gone after Him!. This also leads me to believe it was quite a large crowd as they probably wouldn’t have been too worried if there was a measly few welcoming Jesus into Jerusalem.

Again, while we don’t know exact numbers, there’s enough here for us to believe, this was a very decent crowd. A lot of people laying down palm branches, praising God, hailing Jesus as the one who comes in the name of the Lord.

On the face of it, this sounds great and it would have been a very exciting thing to witness. We know how this story continues on though, Good Friday is just around the corner.

Let’s now look at how the crowd are responding to Jesus, what has led them to be here and are they seeing Jesus for who He truly is?

In January this year, American fried chicken chain Popeyes opened a restaurant in Lower Hutt. Here’s an article from the opening day:

Lower Hutt’s Popeyes chicken is proving to be so popular amongst the community that it has had to bring in traffic management to prevent long queues from spilling onto the road.

The restaurant is so popular that when it opened its Lower Hutt outlet earlier this month, customers were queueing from as early as 3am, and the queues did not stop there.

“We’re big fried chicken fans, so we’re happy we found a new spot to go,”

“We tried once but it was too busy so we’re trying a second time,”

“Maybe KFC level, maybe a little better because they’re new, you know, they like to put out the best,”

Let’s take a moment to pause and remember, my focus right now is on the crowd of people. In no way am I even starting to compare the wonder of Jesus with fried chicken from Lower Hutt.

As we know already, Jesus was building up a crowd wherever He went. There were people who were swept up in the hype as they had all heard the rumours that this man had raised Lazarus from the dead. Many were simply there to lay eyes on this man who could perform miracles. As we read in verse 17 & 18, many in the crowd had seen Jesus call Lazarus from the tomb, raising him from the dead, and they were telling others about it. That was the reason so many went out to meet him—because they had heard about this miraculous sign. These people were spectators, interested in whatever was causing this hype and rush – the hot topic of the week. These are the people who would queue at Popeyes at 3am.

In saying that, this in itself is not bad intention. People come to church out of curiosity, wanting to spectate, see what’s going on – maybe church is hosting an exciting outreach event and they’ve heard all about the friendly people there and want to head along. That’s great and I’m sure there were many people in this crowd who started off caught up in the hype and the rush of this miracle man who raised someone from the dead and then grew to truly understand why He was here and what He was here to do. I’m sure there were also people who were also attracted by the sensationalism of Jesus but that’s all it was for them – some who saw Jesus as a sensation on this day were later shouting for His death.

Another quote from the Popeyes article:

“Look at this line. Nothing’s worth this line. I didn’t even want to come but she (I assume his wife) goes ‘yes let’s go’ and then I got stuck in the line,”

There were people in the queue for Popeyes who thought it wasn’t all it was cracked out to be, it didn’t meet their own expectations. There were also people there who had the wrong end of the stick of who Jesus was and who He was going to be. A lot of the crowd saw Jesus as a new national leader, a military leader who was going to lead them to overthrow the Romans and restore their nation to its former glory. That is what they felt like they needed and they ignored the words of prophets and were blind to Jesus’ real mission. When they later realised that Jesus was not going to fulfill their misguided hopes and dreams, many of these people also turned against Him.

 We also see the disciples get caught up in this way of thinking momentarily – they also were caught up in the hype of the crowd. Later on, they realised what Jesus was doing. As we saw in our verses, His disciples didn’t understand at the time that this was a fulfillment of prophecy. But after Jesus entered into his glory, they remembered what had happened and realized that these things had been written about him. His previous words and actions, at the time of His resurrection, took on new meaning and made more sense to them. In retrospect, the disciples saw how Jesus had led them into a deeper and better understanding of His truth.

Does any of this echo with you in how you respond to Jesus in your own life?

Are we welcoming Him in, laying things down in front of Him, shouting His praises?

Or are we here following what others are doing? We’ve heard about Jesus but really, we love the energy, singing together, people to talk to, something to do on a Sunday morning. Remember – this isn’t a bad way to start but it’s not all there is.

What about when life doesn’t go our way or we put our faith in Jesus and it doesn’t give us what we think we need? We’ve believed and trusted in Jesus, put our faith in Him and are trying to live a life that would please Him but actually, why isn’t life getting easier? Do we turn away from Him and try to find something else to make our problems go away or do we remain strong and determined in our faith?

Or maybe we’re like the disciples. We’re caught up in the rush and excitement, we’re going along with the flow, life is busy and we’re just getting on with it. Stop now and think – think about the events in your life leading up to where you are now. How has God led you to this point? As we grow in our faith, let’s continue to look back and see God’s hand in our lives, guiding us through. It’s harder to see in the moment.

Why are you here? What is your foundation? Our foundation needs to be in Jesus. We need to work hard to understand God’s word, pray for continued growth of our own understanding and we need to be ready to discern. Am I here because I want to praise God in community and grow in my faith or am I here because I like the people who are here, I like singing songs, I enjoy having a cup of tea and a chat – all of those are good things but by themselves, are they going to be enough when life gets tough? Are we leaning on Jesus and putting our faith in Him regardless of what is going on? With that, are we noticing and thanking Him for working through us and guiding us in our walk with Him?

Hebrews 10 verses 22 – 25 tells us … let us go right into the presence of God with sincere hearts fully trusting Him. For our guilty consciences have been sprinkled with Christ’s blood to make us clean, and our bodies have been washed with pure water. Let us hold tightly without wavering to the hope we affirm, for God can be trusted to keep his promise.

 Let us think of ways to motivate one another to acts of love and good works. And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of His return is drawing near.

Start with that firm foundation. Go right into God’s presence, accept that Jesus has made us clean by dying for us and hold tightly to hope. What does accepting Jesus look like? It is believing who He says He is, that He is the son of God, that He died on the cross for our sins and rose again.

With that, community is so important. Coming to church is so important. We are here to build each other up, motivate each other to do good works and show love. We gather together to share our faith and to strengthen one another in the Lord. Just like those in Jerusalem who chose to welcome Jesus, let’s continue to create an environment where He is at the center, where we can shout praises to Him as that’s happening less and less all around us.

Now, let’s look at a different crowd and how they responded to Jesus. Let’s fast forward to Friday, the day where Jesus was crucified. 5 days after he arrived in Jerusalem on a donkey with crowds praising and welcoming Him. Jesus has now been arrested and is standing before Pilate on trial.

Please join with me in reading Matthew chapter 27 verses 15 to 26:

Now it was the governor’s custom each year during the Passover celebration to release one prisoner to the crowd—anyone they wanted. This year there was a notorious prisoner, a man named Barabbas. As the crowds gathered before Pilate’s house that morning, he asked them, “Which one do you want me to release to you—Barabbas, or Jesus who is called the Messiah?” (He knew very well that the religious leaders had arrested Jesus out of envy.)

Just then, as Pilate was sitting on the judgment seat, his wife sent him this message: “Leave that innocent man alone. I suffered through a terrible nightmare about him last night.”

Meanwhile, the leading priests and the elders persuaded the crowd to ask for Barabbas to be released and for Jesus to be put to death. So the governor asked again, “Which of these two do you want me to release to you?”

The crowd shouted back, “Barabbas!”

Pilate responded, “Then what should I do with Jesus who is called the Messiah?”

They shouted back, “Crucify him!”

“Why?” Pilate demanded. “What crime has he committed?”

But the mob roared even louder, “Crucify him!”

Pilate saw that he wasn’t getting anywhere and that a riot was developing. So he sent for a bowl of water and washed his hands before the crowd, saying, “I am innocent of this man’s blood. The responsibility is yours!”

And all the people yelled back, “We will take responsibility for his death—we and our children!”

So Pilate released Barabbas to them. He ordered Jesus flogged with a lead-tipped whip, then turned him over to the Roman soldiers to be crucified.

This crowd has substituted Praise Him for Crucify Him. There is a similar hype, excitement, building off each other’s energy from what we saw from the last crowd but this is negative. There may be people here who would have happily welcomed Jesus into Jerusalem a few days before but with persuasion from the leading priests and elders and the mentality of the crowd shifting, they no longer see Jesus as an interesting novelty but a dangerous heretic. This mob won’t listen to reason or questions such as, ‘What crime has he committed?’, they want Jesus dead and gone. They are even willing to take responsibility for this, even having responsibility placed on their children. They’re not kidding about it.

Here we can really see the pressure of the crowd wearing Pilate down. He doesn’t see why Jesus should be crucified. He hesitates and questions why Jesus deserves this. He believes Jesus is innocent and under Roman law, there’s no reason why He should be put to death. His wife even encouraging him to let Jesus go due to a nightmare she had. There was a lot in favour of Jesus being let go here, but clearly not enough.

Pilate was scared. He was scared of the mob – he didn’t want a riot to break out. He was also selfish, he didn’t want this impacting his political opportunities and was worried if he didn’t do what was asked of him here, he would be worse off. He tried to claim innocence by washing his hands but his inaction caused Jesus to be crucified. 

How do we respond to Jesus when those around us aren’t also praising Him? Maybe they are indifferent or even against Jesus. You don’t have to look far to see that – I’m sure a lot of us see it very regularly – whether that’s at work, in what we see on the news and in politics, there’s a continuing shift away.

It is harder and harder to find places where Jesus is loved or even believed in. I’m sure we’ve all been in environments or seen situations like that, maybe not quite at a mob level of anger and shouting but we’ve all been in spaces where Jesus isn’t loved by all and that’s being made very clear.

How do we react? I believe the best response comes with balance because it can be too easy to go one of two ways.

We could be like Pilate and fold. We go along with the crowd for our own benefit, maybe we’re in a situation where it would just be easier to not be honest and open about your faith. We know what we truly believe but whatever situation we’re in, it would make it awkward to speak up.

It’s not easy to avoid that option either, right? We saw that from Peter, one of Jesus’ disciples, just before His trial before Pilate. He went from defending Jesus, cutting off someone’s ear to protect Him from arrest to denying he even knew Jesus three times – probably because he felt the pressure of the crowd.

We should also be careful of going too far the other way, moving away from Peter’s denial and more towards the ear chopping territory. We could be courageously standing up against the crowd in Jesus’ name and laying down all the biblical truths but if we’re approaching it in a way that is seeking to win an argument, show off, or act high and mighty over those who aren’t Christians – we’re not representing who Jesus is well.

We need to balance both of these by being steadfast in our beliefs and also allowing people to question us and providing responses with humility and kindness.

1st Peter 3v15 & 16 tell us And if someone asks about your hope as a believer, always be ready to explain it. But do this in a gentle and respectful way. Keep your conscience clear. Then if people speak against you, they will be ashamed when they see what a good life you live because you belong to Christ. Just like Jesus, we need to ride into these conversations on our donkey, bringing courage and peace.

In all of this today, we’ve seen that people are uncertain. We fluctuate, we can struggle to respond in the right ways depending on changing environments, differing opinions, and challenging ideas. One thing remains constant though.

Try to picture how Jesus felt riding through Jerusalem. He knew the thoughts and feelings of the crowd – some not understanding that he wasn’t there to conquer with military force, he is the prince of peace. He was surrounded by people praising Him, knowing that 5 days later they would fight angrily for His death.

What does He do? He does exactly what He came here to do. He rides a donkey through Jerusalem to fulfill prophecy and show them the King he has come to be. He sits through his trial calmly and allows everything to happen as He knows it is supposed to.

The mood of the crowd doesn’t turn Him away from His purpose. On the cross, He asks God to forgive them for they don’t know what they are doing, he dies in our place and offers us eternal life. He did that for those praising His triumphant entrance into Jerusalem, He did that for the angry mob calling for his crucifixion, He did that for the religious leaders plotting His death and inciting the crowd, and He did that for you and me as well.

After Jesus died on the cross, there was an earthquake. In Matthew 27 v 54 we read, The Roman officer and the other soldiers at the crucifixion were terrified by the earthquake and all that had happened. They said, “This man truly was the Son of God!”

Where do you place your faith? Is it in the ever changing mood of those around you? Is it in yourself and what you think is best? Or do you look to Jesus and say this, that he is truly the Son of God?

Let’s pray

Father God, thank you that you sent your Son down to die for us.

Thank you that he came as the prince of peace, riding in on a donkey.

We pray today that we can see Jesus for who He truly is and what He has done for us. May we carry that with us everyday and let it be our leading influence as we seek to honour You.

In Jesus name

Amen

Tawa Baptist

Good Wood

Scriptures: Mark 15:16-23, Luke 23:32-34, John 19:28-37

Video Link: https://youtu.be/aLIuV-PCblo

Structure:

  • Introduction
  • Thorns
  • Myrrh
  • Cross
  • Hyssop
  • Spear
  • Conclusion

Introduction:

Good morning everyone.

Easter is almost upon us. Easter is the time when we remember Jesus’ death on Good Friday and his resurrection on Easter Sunday. It seems strange to call the day Jesus died ‘good’, but it is right.

The Friday of Jesus’ death is good in the sense that it is a holy day. It is good for humanity, for it is through Jesus’ death that our sin is dealt with on the cross and we can be reconciled with God.

Today we continue our Testimony of Trees series by considering the trees of Good Friday. I couldn’t resist calling this sermon Good Wood.

Thorns:

Let us begin then with a reading from Mark 15. To set the scene, Jesus has just been condemned to death by Pilate. From Mark 15, verse 16 we read…   

16 The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. 17 They put a purple robe on him, then twisted together a crown of thorns and set it on him. 18 And they began to call out to him, “Hail, king of the Jews!” 19 Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. 20 And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

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

We don’t know for certain what variety of tree the soldiers used to make a crown of thorns for Jesus. One of the leading contenders (according to tradition) is the garden plant Euphorbia Milii.

Euphorbia Milii can grow up to 1.8 meters tall, although sometimes it grows along the ground. It has beautiful flowers and spines up to 3 cm long. The sap of the Euphorbia Milii is moderately poisonous and can cause irritation on contact with eyes or skin, which would have added to Jesus’ suffering.

The Euphorbia Milii plant is good wood though. The World Health Organisation has recommended using extracts from Euphorbia Milii to control snail populations in African countries. This prevents the spread of a water borne parasite carried by the snails.

The charge against Jesus was insurrection. Jesus was accused of being the King of the Jews, which he is, only Jesus’ kingdom is not of this world. The soldiers made a crown of thorns for Jesus to wear as a way of mocking him. The crown of thorns was a parody of the laurel wreath Caesar wore.

Anger wears many different faces. Sometimes the face of physical violence. Sometimes the face of silent resentment. Sometimes the face of foul language and contempt. Other times the hidden face of deep sadness. Sarcasm and mockery is another face worn by anger. 

The soldiers mocked Jesus, spat on him and beat him. These are classic signs of anger. Jesus did nothing to deserve the brunt of the soldiers’ abuse, but he absorbed it anyway. What we notice here is the way Jesus responded to the soldiers’ anger, with meekness.

These days meekness carries the unfortunate connotation of being weak or timid. This is wrong. The meekness of Jesus combines strength with gentleness. To be meek is to bring one’s strength and power under control.

An elephant or a horse or an ox, that is obedient to its master, is meek. Not weak, but powerful and controlled.

At any point during his ordeal Jesus could have called down fire on those who were mocking and beating him, but he did not do this. Jesus took the soldiers’ abuse without retaliating. Christ did this in obedience to God the Father. That is meekness.

Does this mean we too should simply take it when others abuse us? Well, not necessarily. Jesus had three main strategies for dealing with abusive people. Often Jesus engaged the person in conversation using words and reason. There were other times though when he simply walked away. Jesus’ third strategy was to stand his ground and turn the other cheek.  

Jesus’ situation on Good Friday was special. God was asking Jesus to go to the cross to die. If Jesus hit back against the soldiers, he would be disobeying God and undermining the very purpose for which he came. Jesus chose to trust and obey God, even though that meant turning the other cheek and suffering rough treatment.

Let me be clear, if you are in an abusive relationship, then I don’t believe God would want you to stay and take it. Make a plan, get some support and get out. When the early church suffered persecution, the advice of the apostles was to flee; get away from it. In fact, the gospel spread to new places as Christians fled persecution. 

Myrrh:        

We continue Mark’s account of Jesus’ suffering, from verse 22: They brought Jesus to the place called Golgotha (which means “the place of the skull”). 23 Then they offered him wine mixed with myrrh, but he did not take it. 

Myrrh is the oil or resin that comes from the Myrrh tree (scientific name: Commiphora Myrrha). The Myrrh tree is good wood. At the time of Jesus, myrrh had a variety of uses including as a perfume, as incense and for medicinal purposes. Myrrh oil was used on the skin as an antiseptic and an anti-inflammatory.

Myrrh is harvested by cutting the trunk of the myrrh tree. Cutting the tree causes it to bleed out the myrrh sap. Before being crucified, Jesus was scourged. He was whipped until his back was cut open. As the Scripture says: By his stripes we are healed. (Isaiah 53:5)

When myrrh is mixed with wine it has a narcotic effect. It acts as a pain killer.

In Roman times there was a group of women from Jerusalem who offered myrrh mixed with wine to those who were being crucified. They did this as an act of mercy to ease the suffering of the condemned. It was probably this group of women who offered Jesus the pain killer. But Jesus refused.

Does this mean we too should never take pain killers or anesthetic? No, it does not mean that. Good Friday was different. Jesus faced a number of temptations while on the cross and needed to have the presence of mind to resist those temptations. The myrrh mixed with wine would diminish Jesus’ mental fortitude and make him more vulnerable to temptation, which is why he refused it. 

If you are in pain and the doctor prescribes medication to manage the pain, then take the medication as prescribed. There is no shame or guilt in that.

Pain is incredibly draining. Pain killers enable your body to direct its energy to healing. Plus, they usually make you less grumpy and easier to live with.

By the same token, if you wrestle with addiction to drugs or alcohol, then Jesus’ refusal to take the wine laced with myrrh is an inspiration to stay strong and not give in to temptation. Jesus knows your struggle and stands in solidarity with you.

Cross:  

From Luke 23, verse 32 we continue the account of Jesus’ suffering…     

32 Two other men, both criminals, were also led out with him to be executed. 33 When they came to the place called the Skull, they crucified him there, along with the criminals—one on his right, the other on his left. 34 Jesus said, “Father, forgive them, for they do not know what they are doing.”    

No one knows what kind of tree was used to crucify Jesus. It could have been any kind of tree growing nearby, the Roman soldiers weren’t fussy. Whatever was strong enough to hold up the dead weight of a body.

There might have been more than one kind of tree involved. Historians tell us the condemned were forced to carry the horizontal cross beam to the execution site. Once there, the cross beam was slotted into a groove in the vertical part of the cross. It’s possible the cross beam was a different kind of wood to the upright pole.

The Catholic writer Eileen Duggan (who wrote mostly during the first half of the 20th Century) has a poem called Irony. It goes like this…

Not hawk, not leopard is ironic. Believe me it needs mind to see the mortal wit of using kind on kind. Some poor fellow for a pittance made the cross-bar sure to hold another carpenter on it for the poor.

Eileen Duggan was observing the layers of cruel irony involved in Jesus’ death. A carpenter killed by wood, that is ironic.

None of the gospel writers describe the gory details of Jesus’ crucifixion.

Luke simply says, they crucified him there. The first century readers of the gospels did not need the technicalities of crucifixion explained to them. Most people would have witnessed crucifixion first hand and wished they could forget.

People were nailed to crosses, usually through their hands but sometimes also through their feet. The nails were not what killed the victim. The nails added to the pain while also preventing friends and family from rescuing the victim when no one was looking.

Crucifixion was usually a slow way to die. In some cases it could take days, although it was quicker than that for Jesus. The condemned were naked, so they suffered from exposure to the elements and dehydration.

Most crosses were low to the ground, leaving the person vulnerable to attack by wild animals. And, given the scourging that normally preceded crucifixion, I expect some died from sepsis. Most though would suffocate. Eventually it becomes impossible to breathe in that position.         

The Roman authorities crucified Jesus between two criminals and so the Scripture was fulfilled that Jesus was numbered among the transgressors. [1]

By accepting this kind of death Jesus was identifying with sinful humanity.

Even though Jesus is without sin, he does not stand aloof from us. Jesus stands in solidarity with humanity, especially those who suffer.

Jesus did not have much to say from the cross, which makes what he did say all the more potent: “Father, forgive them, for they do not know what they are doing.”   

Forgiveness is about release, releasing others and releasing ourselves.

It’s about letting go of hurt and anger, guilt and shame. Choosing not to get even. Forgiveness is perhaps the greatest proof of love.

In 1936, just before the Spanish civil war, Ernest Hemingway wrote a short story called The Capital of the World. It’s about a Spanish father who longs to restore his relationship with his estranged son.

The father puts an advert in the local newspaper: Paco, meet me at Hotel Montana at noon, Tuesday. All is forgiven. When the father arrives, he finds 800 Pacos have responded to his ad, all looking for forgiveness.

Hemingway’s story speaks of the deep longing in every heart to have our guilt removed and our sins forgiven.    

When Jesus said, Father, forgive them, I believe he wasn’t just referring to the Roman soldiers who were crucifying him. He was speaking about all of us. Jesus’ words were like God’s advertisement to each one of us, all is forgiven. 

Some people think God was punishing Jesus on the cross for our sins. The problem with this idea is that it makes God seem smaller, more cruel, less just.  

It is more accurate to think of Jesus taking our sins upon himself, on the cross, in order to destroy sin and death. So, when Jesus was nailed to the cross, our sin (past, present and future) was nailed there with him. When Jesus died, our sin died with him.

This is hard for us to understand because, in this life, we still wrestle with sin. But in the life to come sin will have no power over us because of what Jesus did on the cross.

If we think of sin like a live grenade, about to explode, Jesus is the one who throws himself on the grenade. Jesus absorbs our sin to shield us from the blast. The person who throws themselves on the grenade is not being punished. They are sacrificing themselves that others may live.

Ultimately there is a mystery to what Jesus did on the cross. We cannot fully comprehend it. We only know that in order to receive the Father’s forgiveness, we must respond in faith and obedience to God’s offer of reconciliation in Christ.

As an instrument of torture, the cross is brutal. But as an instrument of forgiveness, the cross is good wood. Thorns, myrrh and the cross. What’s next?

A stalk of hyssop. From John 19, verse 28 we read…

Hyssop:

28 Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, “I am thirsty.” 29 A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips. 30 When he had received the drink, Jesus said, “It is finished.” With that, he bowed his head and gave up his spirit.

There’s nothing like blood loss to make you thirsty. Part of the torture of the cross was the feeling of unquenchable thirst.

The jar of wine vinegar was not the same as the myrrh laced wine that Jesus rejected earlier. Nor was it like vinegar as we know it today. One commentator describes the wine vinegar of Good Friday as the ancient equivalent of Gatorade or Powerade. It was a thirst-quenching drink used by soldiers and day labourers. [2]

Jesus says he is thirsty, because he was no doubt incredibly thirsty, but also because it fulfils Scripture. Probably Psalm 69 where the psalmist says he is parched (verse 3) and they gave him vinegar for his thirst (verse 21). But also, Psalm 22 where the psalmist says: My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth…     

From a practical point of view, Jesus’ mouth was dry and he needed to wet it before he could speak. It wasn’t feasible to pass Jesus a cup, so a sponge was soaked in the cheap wine, put on a stalk of hyssop and offered to Jesus.

Now strictly speaking hyssop is not a tree. It’s more of a garden herb or shrub but it is still good wood. Hyssop is a hardy drought tolerant plant with medicinal properties. It can be used to relieve ear ache, asthma and bloating. But that is not its main significance here at the cross.  

Hyssop was used in cleansing rituals, to restore those who were ceremonially unclean. Also, Moses instructed the Israelites to paint their door posts with the blood of the Passover lamb, using the branches of the hyssop plant. The blood of the lamb protected those in the house from the angel of death.  

The mention of the hyssop stalk at Jesus’ crucifixion suggests that Jesus is the Passover lamb whose blood cleanses us from sin and protects us from death.  

After Jesus had wet his mouth enough to speak, he cries out, ‘It is finished’. This is not the weak cry of resignation. This is a victory cry of accomplishment. Jesus has completed the work God gave him to do.  

Language experts tell us that the phrase about Jesus bowing his head has the same sense of resting his head, as if on a pillow. Jesus’ task is complete, now he can rest.

Notice how Jesus gives up his spirit. Death does not overpower Christ. Jesus is not afraid of death. Jesus in control here, offering his spirit back to God. We come from God. We return to God.

Thorns, myrrh, the cross and hyssop. All good wood of that first Good Friday. There’s one more piece of wood we need to consider. Can you guess what it is? From John 19, verse 31 we read…  

Spear:

31 Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down. 32 The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. 33 But when they came to Jesus and found that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced Jesus’ side with a spear, bringing a sudden flow of blood and water… 36 These things happened so that the scripture would be fulfilled: “Not one of his bones will be broken,” 37 and, as another scripture says, “They will look on the one they have pierced.”

Hidden in these verses is the Ash tree. When the soldiers came to break Jesus’ legs, they saw he was already dead and so they did not need to smash any of his bones to speed the process of dying. Instead, they pierced his side with a spear.

The Roman stabbing spear, known as the hasta, was usually made from the wood of the Ash tree, with a metal tip attached to the end of the shaft. Ash is a hard wood and therefore strong in battle.

There probably isn’t any theological significance in the Ash tree, but I mention the spear because it is good wood. The piercing of Jesus’ side is good for four reasons…

Firstly, it proves that Jesus is a real human being, with a physical body. He is not some phantom or apparition as the heresy of Docetism supposes.

Secondly, the piercing of Jesus’ side demonstrates that Jesus was properly dead. Knowing that Jesus was fully dead (and not just unconscious) is essential to believing in his resurrection.

Thirdly, blood and water represent life. The blood and water that flowed from Jesus’ side when he was pierced signify that Jesus’ death means life for us.

The piercing of Jesus’ side also fulfils Scripture, thus showing us yet again that all this happened according to God’s will.

Conclusion:

The thorns remind us that Jesus faced mockery with meekness.

The myrrh reminds us that Jesus handled temptation with a sober mind.

The cross reminds us that Jesus overcame hate with forgiveness

The hyssop reminds us that Jesus’ blood cleanses us from sin.   

The spear reminds us that Jesus’ suffering and death were real.

And the empty tomb reminds us that God raised Jesus from the dead.

Let us pray…

Thank you, Jesus, for throwing yourself on the grenade of our sin. May we not take your sacrifice for granted. Help us to walk humbly with you, in faith and obedience and the knowledge of your grace. Amen.

Questions for discussion or reflection:

  1. What stands out for you in reading these Scriptures and/or in listening to the sermon? Why do you think this stood out to you?
  2. Why do we call the day of Jesus’ death ‘Good Friday’?
  3. Why did the soldiers put a crown of thorns on Jesus’ head? What three strategies did Jesus have for responding to abuse? When is the best time to use each strategy?
  4. Why did Jesus refuse the wine laced with myrrh? When is it okay to use painkillers? 
  5. Why did Jesus take our sin upon himself on the cross? What forgiveness do you long for? What is an appropriate response to forgiveness?
  6. What is the significance of hyssop in the Bible? What does the use of hyssop at Jesus’ crucifixion suggest about the purpose of Jesus’ death?
  7. Why is the piercing of Jesus’ side a good thing? What do we learn from this?    

[1] Isaiah 53:12

[2] Refer Ben Witherington III, ‘The Gospel of Mark, page 399.

Tawa Baptist

The Cedar Tree

Scriptures: Leviticus 14, 1 Kings 6, Psalm 92, Ezekiel 17

Video Link: https://youtu.be/PAZlUkTL934

Structure:

  • Introduction
  • Health (purification)
  • Holiness (presence)
  • Hope (purpose)
  • Conclusion

Good morning everyone.

There are five countries in the world who have a tree on their flag, one of which is Lebanon. Would anyone like to guess what tree we find on the Lebanese flag? [Wait] That’s right, the cedar tree. 

Today we continue our testimony of trees series by focusing on the cedar tree. The Cedar of Lebanon (scientific name: Cedrus libani) is mentioned many times in the Old Testament. The cedar is a majestic tree, reaching a height of 20-30 metres. It grows in the mountains of Lebanon where the temperature is cooler and it gets plenty of water. 

Our message this morning draws on a variety of Scripture references. Essentially though the cedar is associated with health, holiness and hope.

Or, if you prefer the three points of a sermon to start with a P, then purification, presence and purpose. Let us begin then with purification and health. From Leviticus 14, we read…

Health – Leviticus 14

The Lord said to Moses, 2 “These are the regulations for any diseased person at the time of their ceremonial cleansing, when they are brought to the priest: 3 The priest is to go outside the camp and examine them. If they have been healed of their defiling skin disease, 4 the priest shall order that two live clean birds and some cedar wood, scarlet yarn and hyssop be brought for the person to be cleansed. 5 Then the priest shall order that one of the birds be killed over fresh water in a clay pot. 6 He is then to take the live bird and dip it, together with the cedar wood, the scarlet yarn and the hyssop, into the blood of the bird that was killed over the fresh water. 7 Seven times he shall sprinkle the one to be cleansed of the defiling disease, and then pronounce them clean. After that, he is to release the live bird in the open fields.

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

How many of you say grace before eating a meal? To my mind, a meal isn’t ready to eat until we have said a prayer to thank God and bless the food.

The spiritual ritual of saying grace is as important as the physical ritual of cooking the food properly.

We are not just bags of skin, bone and flesh. We are spiritual beings, inhabiting a physical body. There is a relationship between the physical and the spiritual. Saying grace before eating, acknowledges the reality of God’s provision for our lives.

In ancient Israel, people with skin diseases were excluded from community life. Although they may have done no moral wrong, they were considered ceremonially unclean and therefore not allowed to participate in religious events.

If a person recovered from their skin disease, then the priest (who was also the public health officer) checked the disease was gone and performed the purification ritual described in Leviticus 14 to declare the person fit to return to community life.

This ritual involved the use of cedar wood. It’s not that the cedar tree was used to heal skin diseases. Rather, once a person had been healed of a skin disease, cedar was used in the purification rite declaring them clean.

This ritual probably seems strange or unnecessary to us but, to someone with an ancient mindset, who believed in spiritual reality as much as material reality, the healing wasn’t complete until the priest had carried out the ritual.

We might think of this ritual like saying grace before eating a meal. The ritual acknowledges the reality of God in our lives. It is God who heals and purifies us, just as it is God who feeds and sustains us.

One of the distinctive features of the cedar tree is its natural resistance to insects and rot. The cedar tree contains certain oils which make it smell nice and repel insects, while also preserving the wood. It may be for this reason that the cedar tree was used by Jewish priests in purification rituals. Cedar wood symbolises restored strength and good health.

One of the interesting things about the ritual in Leviticus 14, is that two birds are used. One bird is offered to God as a sacrifice, while the other bird is set free, signifying that the person who was healed is now free to rejoin the worshipping community. 

As Christians, we don’t need to perform the rituals prescribed in Leviticus every time we recover from shingles or boils or scabies or whatever. But we do need to give thanks to God for restoring our health and purifying us. What rituals do you observe that acknowledge the reality of God in your life?

Alongside health and purification, the cedar tree is also associated with holiness. In particular, the beauty of God’s holy presence represented by the temple.

Holiness – 1 Kings 5 & 6

In First Kings chapters 5 and 6, we read how Solomon used cedar in the building of the Jerusalem temple. The external structure of the temple was mostly made from stone, but a lot of cedar wood was used inside the temple.

Cedar trees grew abundantly in the mountains of ancient Tyre. The region of Tyre lay north of Israel in the land we know today as Lebanon. Solomon made a deal with Hiram, the king of Tyre, to obtain the cedar.

Solomon conscripted 30,000 labourers to cut down the cedar trees. The trees were then brought to Jerusalem where they were used in the construction of the temple. Let me read you a selection of verses from First Kings chapter 6, which describe how the cedar tree was used…

14 So Solomon built the temple and completed it. 15 He lined its interior walls with cedar boards, panelling them from the floor of the temple to the ceiling and covered the floor of the temple with planks of juniper. 16 He partitioned off twenty cubits at the rear of the temple with cedar boards from floor to ceiling to form within the temple an inner sanctuary, the Most Holy Place. 20 The inner sanctuary was twenty cubits long, twenty wide and twenty high. He overlaid the inside with pure gold, and he also overlaid the altar of cedar.

These verses tell us cedar was used extensively in the temple, including in the most holy place and for the construction of the altar.

Most likely cedar was used for both practical and aesthetic reasons. As already mentioned, cedar is a strong, durable wood that smells nice, repels insects and is resistant to rot, making it an excellent building material.

Aesthetically, cedar wood has a beautiful grain, without knots. It is pleasant to look at. Cedar is beautiful inside and out.

A temple is a holy place, a place of God’s presence, where prayers and worship are offered. Ideally, a place of reconciliation that brings people closer to God and closer to one another. Because of its use in the temple, cedar is associated with the beauty of holiness.  

We don’t often think of holiness as a beautiful thing. Holiness in our society seems more weird than attractive. Not so in ancient Hebrew society.

In Psalms 29 and 96, we are told to worship the Lord in the beauty of holiness.

The kind of beauty in view here is that of splendour or majesty. God’s holiness is like the beauty of a mountain range or the beauty of a cedar forest. God’s holiness is evergreen, its beauty does not fade.

To worship the Lord in the beauty of holiness is to worship God with clean hands, a clean heart and a clean conscience, without pretense or hypocrisy.

Worship the Lord like no one is looking.

Solomon cut down thousands of cedar trees, both for the temple and for his own palace. His carbon footprint was enormous.

Does this mean we (today) need to use cedar in the construction of our church buildings? Well, no. For Christians, God’s holy presence does not rest in a building. God’s presence is found in Jesus and among his people. We are the new temple, a temple not made by hands. The church is like a forest of living souls, made pure and holy by Christ.

The cedar tree is associated with health and purification, together with the beauty of God’s holy presence. The cedar tree is also pregnant with hope and purpose.

Hope – Psalm 92 & Ezekiel 17

Because of their strength and beauty and usefulness, the cedar forests of Lebanon have been depleted down through the centuries. Consequently, the Lebanese authorities have established special reserves to protect and regenerate cedar trees.

Despite humanity’s greed, some cedars have survived for more than 2000 years. One of the keys to the cedar’s longevity is its root system. The roots of the cedar tree grow deep to find water and give the tree stability. Once the tree is established, it will generally last a long time if left undisturbed.   

In Psalm 92 we read…

12 The righteous will flourish like a palm tree, they will grow like a cedar of Lebanon; 13 planted in the house of the Lord, they will flourish in the courts of our God. 14 They will still bear fruit in old age, they will stay fresh and green, 15 proclaiming, “The Lord is upright; he is my Rock, and there is no wickedness in him.”

Psalm 92 is a worship song for the Sabbath day. Being a song for the Sabbath, Psalm 92 looks forward (in hope) to that day of eternal rest, when there will be no more evil or suffering or death, when every day will be a perfect day, an everlasting Sabbath fulfilling God’s purpose for creation.

Cedars don’t grow as quickly as some plants, but they do grow tall and last a long time. The poetry of Psalm 92 is saying the righteous have hope for a good and lasting future. Their purpose is to serve and worship God.      

Righteousness in the Bible simply means right relationship. The righteous relate with God and their neighbours in a right way, in a way that is gracious and true, fair and kind.

You don’t have to be perfect to be righteous. Righteous people sometimes mess up. But if a righteous person does make a mistake, they do everything in their power to put it right.

Faith is the foundation of righteousness. Or to use the metaphor of the cedar, faith is the root system of the tree. Faith in God finds the water of life and lends stability to the tree.

Notice the underlying tone of humility in these verses. Just as the cedar grows best at altitude (in the mountains of Lebanon), so too the righteous grow best in the courts of our God. That is, in close relationship with the Lord and his people. The righteous owe their vitality and fruitfulness to the Lord, not their own righteousness. It is by God’s grace that the cedar tree enjoys long life.

The point is, the righteous are like cedars, they have hope of an evergreen future. The worship and service of the righteous is purposeful and lasting.

We are talking about the cedar tree and its connection with hope and purpose in the Bible.

In Ezekiel 17 we read… 

22 “‘This is what the Sovereign Lord says: I myself will take a shoot from the very top of a cedar and plant it; I will break off a tender sprig from its topmost shoots and plant it on a high and lofty mountain. 23 On the mountain heights of Israel I will plant it; it will produce branches and bear fruit and become a splendid cedar. Birds of every kind will nest in it; they will find shelter in the shade of its branches. 24 All the trees of the forest will know that I the Lord bring down the tall tree and make the low tree grow tall. I dry up the green tree and make the dry tree flourish.

You all know the story of Cinderella. The girl who was loved by her father but hated by her stepmother and stepsisters. When her father died, Cinderella experienced a reversal of fortunes. She became a servant to her stepmother and stepsisters and was mistreated by them.

When the prince of the realm decided to hold a ball, Cinderella was made to stay home, until her fairy godmother intervened. Cinderella goes to the ball and dances with the prince but has to leave in a hurry at midnight. In her rush she leaves behind a glass slipper.

In his search for the mysterious woman who left so quickly, the prince goes through the land trying to find the one who fits the glass slipper. Eventually, after a few twists and turns, the prince is reunited with Cinderella and they are married.

Once again Cinderella experiences a dramatic reversal of fortunes, this time from being a lowly servant girl to becoming a princess.         

The Bible is full of Cinderella stories. In fact, the fairy tale of Cinderella is inspired by the true stories of the Bible. The stories of Jacob and Joseph are packed with reversals. As is the story of Ruth and Naomi. To say nothing of the history of Israel; from slavery in Egypt to exodus in the wilderness to a fresh start in the promised land of Canaan to exile in Babylon and return from exile. 

Why does the Bible contain so many stories of reversal? Two reasons mainly. Firstly, because these stories literally happened in history. And secondly, because stories of reversal inspire hope and humility.

If you are down on your luck, bullied by your enemies, poor in spirit and unable to see a way forward, you can remember how God reversed his people’s fortunes to give them a good future.

God did it for Joseph and Ruth and Naomi and Hannah and Israel and many others. Perhaps he will do it for you too. These true stories of reversal inspire hope and give purpose to our struggles.

At the same time, if life is going well and you feel like you are on top, healthy, wealthy and wise, remember how God reversed the fortunes of people like Nebuchadnezzar, Pharaoh and Saul, to humble them. Then any pride you might feel at your accomplishments will be diminished. Stories of reversal let the air out of an over inflated ego. No one wants to be the ugly stepsister.   

God has the power to reverse our fortunes. In verse 24 of Ezekiel 17, the Lord says: All the trees of the forest will know that I, the Lord, bring down the tall tree and make the low tree grow tall. I dry up the green tree and make the dry tree flourish.

That is a picture of reversal, inspiring both hope and humility at the same time.

In verses 22-23 of Ezekiel 17, the Lord says that he will take a shoot from the top of a cedar tree and plant it on the mountain heights of Israel, where it will become a splendid cedar tree.

To the ancient mind the image of a majestic tree (like a cedar) stands as a metaphor for a mighty king and his kingdom.

For Christians, the shoot that God takes from the top of a cedar tree to replant, is a picture of Jesus, the Messiah. Jesus is the King who embodies the tree of God’s kingdom on earth.

God’s kingdom, established through Jesus, is strong and enduring like the cedar tree. God’s kingdom is healthy and holy, with a purifying presence resistant to rot. God’s kingdom bears good fruit and provides shelter for every kind of bird. The birds here probably represent the different peoples of the world. God’s kingdom is for all nations.

We are reminded of Jesus’ parable of the mustard seed. The kingdom of heaven starts small like a mustard seed but grows to be a large garden plant providing shelter for the birds of the air. Transformation from small to large; sounds like a story of reversal, inspiring hope, giving purpose.

Conclusion:

Most of you will see where this sermon is headed. Jesus, the prince of heaven, born into humble circumstances. Raised in obscurity, the son of a carpenter. Homeless and relying on the kindness of strangers for the three years of his public ministry.

Condemned for a crime he did not commit. Sentenced to a humiliating, agonizing death on a cross. Dead and buried, then raised to eternal life on the third day. The life, death and resurrection of Jesus is God’s ultimate reversal story and the foundation of our hope.

Let us pray…

Lord Jesus Christ, you are the priest who purifies us and sets us free. You are our holiness, the root of all righteousness. Your resurrection is the ground of our hope. We thank you for your faithfulness to God and to us. Amen.

Questions for discussion or reflection:

  1. 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?
  2. What are some of the distinctive characteristics of the cedar tree? What is the cedar tree associated with in the Bible?
  3. Why did God provide rituals of purification for people who had recovered from a skin disease? What rituals do you observe that acknowledge the reality of God in your life?  
  4. Why was cedar wood used in the construction of the Jerusalem temple? What does it mean to worship God in the beauty of holiness? How do we do this?
  5. Why does the Bible contain so many stories of reversal? What purpose do these stories serve? Do you have a personal story of reversal? If so, what happened?
  6. How does the parable of the cedar shoot (in Ezekeil 17:22-24) point to Jesus?
Tawa Baptist

The Fig Tree

Scripture: Luke 13:1-9

Video Link: https://youtu.be/DGLyluurx5s

Structure:

  • Introduction
  • Suffering, Sin and Repentance – Luke 13:1-5
  • The Parable of the Fig Tree – Luke 13:6-9
  • Conclusion

Introduction:

Good morning everyone.

All fruit trees produce flowers. Usually, the flowers grow on the outside of the tree so you can see the flower. But fig trees are different. With fig trees the flower is inverted, it is hidden inside the fig itself. To see the fig flower, you must cut the fruit open. Figs are beautiful on the inside.

Today we continue our Testimony of Trees series by focusing on the fig tree. (Not to be confused with the sycamore fig which we heard about some weeks ago.) The fig tree (scientific name: Ficus Carica) is mentioned many times throughout the Bible, including most famously in Genesis, where Adam and Eve used fig leaves to cover their nakedness.

This morning’s message though focuses on Jesus’ parable of the fig tree in Luke 13. From verse 1 of Luke 13 we read…

Now some came at that time and told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. 2 Jesus answered, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? 3 I tell you, no! But unless you repent, you too will all perish. 4 Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? 5 I tell you, no! But unless you repent, you too will all perish.” 6 Then he told this parable: “A man had a fig tree growing in his vineyard, and he went to look for fruit on it but did not find any. 7 So he said to the man who took care of the vineyard, ‘For three years now I’ve been coming to look for fruit on this fig tree and haven’t found any. Dig it out! Why should it use up the soil?’ 8 “‘Sir,’ the man replied, ‘leave it alone for one more year, and I’ll dig around it and fertilize it. 9 If it bears fruit in the future, fine! If not, then dig it out.’”

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

Suffering, Sin and Repentance:

To properly understand Jesus’ parable of the fig tree, we must first come to grips with what Jesus is saying in verses 1-5 of Luke 13. In the context, Jesus is talking about God’s judgement and mercy, which calls us to bear the fruit of repentance.

Repentance is a change of mind that leads to a change in direction. It’s an internal change of attitude that results in an external change in behaviour.

Let me illustrate with a story…

Once there were two brothers who lived on neighbouring farms. For many years they got on well until a small misunderstanding developed into a major argument. Tit for tat bickering and retaliation only escalated the ill feeling.

One morning there was a knock on the older brother’s door. On the porch stood a man with a toolbelt. “I’m looking for some work”, he said. “Would you have a job for me?”

“Yes”, said the farmer. “You see across the creek there? That’s my brother’s farm. Last week there was a paddock between us. Then he took his bulldozer to the riverbank and flooded the field. Now there is a swamp. But I’ve got a plan to fix him. See that pile of timber? I want you to build me a fence, tall and solid, so I won’t see him or be reminded of him.”

The carpenter looked at the creek, before answering. “I think I understand the situation. Leave it to me. You’ll be pleased with my work.”

The older brother went to town for supplies and was gone for most of the day. When he returned his eyes popped wide in surprise and his jaw dropped. There was no fence at all.

Instead, he found himself looking at a foot bridge, stretching from one side of the creek to the other. It was a sturdy piece of carpentry, built to last.

There, on the far side of the bridge, was the farmer’s younger brother walking towards him. When the two brothers met in the middle, the younger one said, “You are the bigger man to build this bridge after all I’ve said and done.”

Relieved and humbled the older brother said, “I just want my brother back. I’m sorry.” The two men hugged and agreed to forgive the past.

The carpenter was gathering his tools ready to leave, when the older brother said, “Please stay, I’ve got plenty of other jobs for you”. The carpenter replied, “I’d love to, but I’ve got more bridges to build.” [1]

Before the brothers could be reconciled, they both had to repent. They both had to experience a change of mind that led to a change in the way they related to each other. But neither brother was able to change their mind without help.

The carpenter’s bridge provided the catalyst both brothers needed to imagine a different future, to forgive their differences and move forward together.   

Luke 13 begins with some people coming to Jesus and telling him that Pilate had mixed the blood of some Galileans with their sacrifices. Pilate was the Roman governor in charge of the province at that time. Later, Jesus would stand trial before Pilate.

Pilate did some terrible things while in office. Apparently, on this occasion, he had his soldiers slaughter some Jews from Galilee while they were offering sacrifices at the temple in Jerusalem. The blood of the Galileans mingled with the blood of their sacrifices.

It would be like a foreign military force coming into this sanctuary and shooting people in the congregation while we were sharing communion.        

It is well known that truth is the first casualty in any war. Whether the people reporting this incident to Jesus were just spreading rumours to gain support for the cause of Jewish nationalism or whether they were being truthful, is unclear. Either way, Jesus is expected to respond with indignation and sympathy, loudly denouncing Pilate.

Those reporting this violence want Jesus to build a fence between them and their enemies. But Jesus doesn’t do what’s expected of him. Instead, Jesus (who is motivated by a deep concern for people’s wellbeing) builds a bridge by telling them to repent or they too will meet with a violent end.

Kenneth Bailey paraphrases Jesus’ meaning here. It’s like Jesus is saying… 

“You want me to condemn evil in Pilate. I am not talking to Pilate. He is not here. I am talking to you. Evil forces are at work in your movement that will destroy you, Pilate or no Pilate. You must repent or all of you will be destroyed by those forces.” [2]   

Jesus is telling these Jewish nationalists that they have more in common with Pilate than they realise. The same evil that is in Pilate is also in them. If they don’t repent of that evil, if they don’t get off the path of violence and retaliation, they will all wind up dead.

Winston Churchill is credited with saying, “Fear is a reaction. Courage is a decision.” Jesus shows incredible courage here. He does not react negatively. He decides to respond positively.

Jesus’ brave decision to rewrite the script, by calling for repentance, puts him at risk of being physically attacked on the spot by the Jewish patriots. Those who fight for what they believe is a just cause assume the struggle for the cause makes them righteous. It does not.

Seeing a teachable moment, Jesus asks the question (in verse 2), do you think those who perished were worse sinners than all other Galileans because they suffered in this way. I tell you, no.

Then Jesus goes on in verse 4 to give another example: Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? 5 I tell you, no!

The Galileans, allegedly killed by Pilate, are an example of suffering caused by human evil. While the 18 people, killed by a collapsing tower, are an example of suffering caused by natural disaster.

We are reminded of Job here who lost his children and his wealth through a combination of human evil and natural disasters. Sadly, Job’s friends thought Job’s misfortune was caused by some grievous unconfessed sin.

There was and still is a belief that personal misfortune of any kind, whether poverty or illness or natural disaster or whatever, is the direct result of sin. Therefore, if something bad happens to you, that means God is punishing you. This only adds insult to injury and further alienates someone who needs support.  

In the Old Testament, the fig tree was symbolic of peace and prosperity.

For example, in 1st Kings chapter 4, we are told that: During Solomon’s lifetime Judah and Israel lived in safety, each man under his own vine and fig tree. 

To sit under your fig tree eating figs, therefore, was to be blessed by God.  

But what if your fig tree is taken away? Does that mean you are under God’s curse for doing something wrong? Well, not necessarily.  

In John 9, Jesus’ disciples notice a man born blind, and they ask whether the man’s blindness is due to his own sins or the sins of his parents. Jesus says: 3 “Neither this man nor his parents sinned, but this happened so that the works of God might be displayed in him. 

Correlation does not prove causation. Just because someone suffers in some way, it does not automatically follow that God is punishing them. There isn’t always a one-to-one relationship between the sin of an individual and their suffering. Sometimes there is, but not usually.

This world does not operate by karma. It operates by God’s grace. Everyone sins. Everyone falls short. Everyone, at some point, commits an evil act. Just as we all fail to do the good God wants us to do. If there were a direct link between sin and suffering, we would all be poor or sick or maimed or worse.

It is only by God’s grace and mercy that we don’t suffer more.       

When talking about the relationship between sin and suffering, some theologians use the phrase ‘a loose causal weave’. A loose causal weave means that while there is a connection between sin and suffering in a general sense, that connection is not always well aligned where the individual is concerned.

For example, looking at history we can see that nations which blatantly disregard God’s laws do come to ruin eventually. Within those nations, there will be some relatively innocent or righteous people who do not deserve the same treatment as the rest, and yet they suffer just as badly because they are part of that society. On an individual level there can be collateral damage.

From our limited human perspective, it often seems this life is not fair, which is precisely why we need to believe that this life is not all there is and that ‘the arc of the moral universe bends towards justice’.

We need to believe in a day judgement when God rights all wrongs. Otherwise, we will attempt to get justice for ourselves by taking revenge. None of us are in a position to judge.  

Jesus does not call God’s justice into question. Jesus says those killed by Pilate and the 18 who died in the tower collapse were not worse sinners, but sinners all the same. Therefore, they were not innocent. But that is not why they died prematurely. Their deaths serve as a warning to us all to repent while we still can, for none of us knows when our time is up. 

Jesus preached urgent repentance because faith with repentance is how we get on the right side of God’s judgement. As I often say, God’s judgement is not at odds with his mercy. God’s judgement and mercy are one. Indeed, they are in conversation with one another. Which is where the parable of the fig tree comes in…

The Parable of the Fig Tree:

Many fruiting trees are pollinated by bees and other insects who visit the flowers for nectar and in the process collect and pass on pollen.

The fig tree is different though. As I mentioned at the beginning of this message, the fig flower is inverted, it is hidden inside the fruit, where bees can’t get to it. So how is the fig tree pollinated?

Some varieties of fig trees are pollinated by a tiny insect called a ‘fig wasp’.

The fig wasp is not like the big German wasps we are familiar with. A fig wasp won’t sting you; it is too small for that. The female fig wasp crawls through a small hole in the fig and lays her eggs inside the fruit.       

In the process of depositing her eggs, the female transfers pollen from her original host fig. This pollinates some of the female flowers on the inside of the receiving fig and allows them to mature. After the female wasp lays her eggs, she dies, and the cycle continues with her offspring who leave their host fig and lay eggs in another fig. Essentially, the fig tree needs the fig wasp.

Why am I telling you this? Well, Jesus’ parables are a bit like the fig wasp and our minds are like figs. The parables of Jesus are small enough to get under our skin and into our imagination, where they pollinate our thoughts with the ideas of God’s kingdom. Jesus’ parables bring a new way of thinking which (if we let it) leads to repentance.

From verse 6, Jesus tells his parable of the fig tree, saying…

“A man had a fig tree growing in his vineyard, and he went to look for fruit on it but did not find any. 7 So he said to the man who took care of the vineyard, ‘For three years now I’ve been coming to look for fruit on this fig tree and haven’t found any. Dig it out! Why should it use up the soil?’

Before we finish the parable, let’s pause to observe a couple of things.

Firstly, for Jesus’ original Jewish audience, the vineyard was a metaphor for the nation of Israel.

Isaiah 5 famously gives us the song of the vineyard, where Israel is the vineyard and God himself is the one who planted the vineyard. The vineyard does not bear good fruit. The Lord looked for justice, but saw bloodshed; for righteousness, but heard cries of distress. Therefore, God allowed the nation of Israel (his vineyard) to be destroyed. This happened with the exile.

Relating Isaiah 5 to Jesus’ parable of the fig tree, we can say that the vineyard represents God’s people. However, Jesus’ parable isn’t about the whole vineyard. It is focused on just one tree in the vineyard, specifically the fig tree.

What (or who) then does the fig tree represent? Probably not the nation of Israel as a whole. Some say the fig tree represents Israel’s religious leadership who (at that time) appeared righteous but were not actually producing the fruit of justice or mercy.

Thinking more broadly, the fig tree could represent any of God’s people who make an outward show of religion without bearing the fruit of genuine repentance.

In verse 7, the owner says to the man who takes care of the vineyard that he’s been coming to look for fruit for three years and not found any. It typically takes two or three years after planting for a fig tree to start bearing fruit, so it is reasonable to expect fruit after three years.

The command to dig out the tree reminds us of Luke 3, where John the Baptist warned that the axe was already at the root of the tree and any tree that does not bear good fruit will be cut down.

That said, we should not miss the vineyard owner’s heart here. The vineyard owner is not hell bent on destruction for destruction’s sake. He is concerned for the wellbeing of the whole vineyard. If he allows fruitless trees to take up room and exhaust the soil, he is not being fair or kind to anyone.   

Then comes the twist in verses 8 and 9, where the worker says to the owner: 8 “‘Sir, leave it alone for one more year, and I’ll dig around it and fertilize it.

 9 If it bears fruit in the future, fine! If not, then dig it out.’”

Notice here how the fig tree needs outside help. The fig tree cannot save it itself; it needs the orchard worker to advocate for it and fertilise it. Just like the brothers needed the carpenter to build a bridge. Just like the fig fruit needs the fig wasp.

You might be wondering: who is the worker who intercedes to save the tree?

We might think the worker is Jesus, but it is probably better to think of the vineyard worker as a personification of God’s mercy, while the vineyard owner is the personification of God’s judgement. [3] Therefore, God’s judgement is in conversation with his mercy. God’s judgement is informed by his mercy.

God knows he has to take action where a fruitless tree is concerned (for the sake of others in the vineyard), but he still feels a tender mercy toward the fruitless tree and would prefer to see it saved and bearing good fruit.    

We are reminded of what the apostle says in 2nd Peter 3, verse 9…

 “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance”. 

Time is grace. If we are not being fruitful for God’s glory, then the best use of our time is repentance.

Conclusion:

As is often the case, Jesus’ parable is left open ended. We, the audience, are in suspense. Did God’s mercy convince God’s judgement to wait a while longer? Did the vineyard owner agree to give the fig tree another chance? And if the fig tree was given another chance, did it eventually manage to bear fruit?

We are not told.

We don’t know when God’s judgement will come. In the meantime, we are better to ask ourselves whether our lives bear the fruit of repentance. Repentance will look different for each of us, depending on our sin.

If our sin is pride, then repentance is walking humbly with God.

If our sin is greed, then repentance is generosity.

If our sin is resentment, then repentance is being ready to forgive.

If our sin is violence, then repentance is gentleness.

If our sin is deceit, then repentance is truthfulness.

If our sin is theft, then repentance is honest work.

If our sin is gossip, then repentance is self-control. You get the idea.

But remember this. We cannot repent without help. The key to bearing the fruit of repentance is not trying harder. The key to fruitfulness is abiding in Christ. 

Let us pray… 

Merciful God, we thank you for your patience and for the grace of time.

When we stray off course, change our minds and gently set us in the right direction. Help us to remain in Christ that we would bear good fruit for your glory. Through Jesus we pray. Amen.  

Questions for discussion or reflection:

  1. 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?
  2. How is the fig flower different from most other flowers?
  3. What is repentance? Why is repentance necessary? How do we repent?
  4. Why do we need to believe in God’s judgement? Why do we need to believe in God’s mercy?
  5. What might the fig tree in Jesus’ parable represent? What might the vineyard owner and worker respectively represent? What is the main purpose of Jesus’ parable of the fig tree in Luke 13?
  6. Does your life bear the fruit of repentance? Does God want you to change your mind and direction in life? If so, what might that change look like? 

[1] The story of the bridge building carpenter is adapted from a story by J. John and Mark Stibbe in their book “A Barrel of Fun”, page 173. 

[2] Kenneth Bailey, “Through Peasant Eyes”, page 79.

[3] Refer Kenneth Bailey’s book, “Through Peasant Eyes”.

Tawa Baptist

Nebuchadnezzar’s Tree

Scripture: Daniel 4

Video Link: https://youtu.be/D-yuZGs-fuc

Structure:

  • Introduction
  • Nebuchadnezzar’s Dream
  • God’s Sovereignty
  • God’s Just Mercy
  • Conclusion

Introduction:

Good morning everyone.

Many of you would have heard of the story of Beauty and the Beast. In one version of this fairy tale, the young prince is turned into a beast because he behaves in a beastly manner; he is cruel, unkind and selfish. Only when he learns to be more human, to love and be loved, is the curse lifted.

Beauty and the Beast is a redemption story. A story of overcoming fear and evil with faith and self-giving love. It’s a story with a happy ending. Reality is seldom so kind and yet the story endures because we need to believe that change is possible, that the beast within each of us can be transformed by love.

Today we continue our testimony of trees series. In recent weeks we have considered the mustard tree, the almond tree, the sycamore, the tamarisk and the olive tree. These are all physical trees with scientific names. Nebuchadnezzar’s tree is a psychological tree, seen in a dream by a king who behaves like a beast but, in the end by God’s mercy, has his humanity restored.  

We learn about Nebuchadnezzar’s tree in the book of Daniel chapter 4.

Daniel 4 is very long with lots of repetition, so we won’t read it all.

To set the scene, Nebuchadnezzar was the king of Babylon who lived around five or six hundred years before Christ. Nebuchadnezzar was the one who conquered Jerusalem, destroyed the temple, killed thousands of Jews and had the survivors deported into exile in Babylon.

Among those Jews brought to Babylon was a young man named Daniel.

Daniel became an advisor to the king and was given a new Babylonian name, Belteshazzar.

Anyway, one night king Nebuchadnezzar had a dream about a tree. Well, it was more of a nightmare really, one that stayed with him and terrified him. No one was able to interpret the king’s dream, so Daniel (aka: Belteshazzar) was asked to give the meaning. From Daniel chapter 4, verse 10, Nebuchadnezzar retells his dream…

10 These are the visions I saw while lying in bed: I looked, and there before me stood a tree in the middle of the land. Its height was enormous. 11 The tree grew large and strong and its top touched the sky; it was visible to the ends of the earth. 12 Its leaves were beautiful, its fruit abundant, and on it was food for all. Under it the wild animals found shelter, and the birds lived in its branches; from it every creature was fed. 13 “In the visions I saw while lying in bed, I looked, and there before me was a holy one, a messenger, coming down from heaven. 14 He called in a loud voice: ‘Cut down the tree and trim off its branches; strip off its leaves and scatter its fruit. Let the animals flee from under it and the birds from its branches. 15 But let the stump and its roots, bound with iron and bronze, remain in the ground, in the grass of the field. “‘Let him be drenched with the dew of heaven, and let him live with the animals among the plants of the earth. 16 Let his mind be changed from that of a man and let him be given the mind of an animal, till seven timespass by for him. 17 “‘The decision is announced by messengers, the holy ones declare the verdict, so that the living may know that the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes and sets over them the lowliest of people.’ 18 “This is the dream that I, King Nebuchadnezzar, had. Now, Belteshazzar, tell me what it means, for none of the wise men in my kingdom can interpret it for me. But you can, because the spirit of the holy gods is in you.” 19 Then Daniel (also called Belteshazzar) was greatly perplexed for a time, and his thoughts terrified him. So the king said, “Belteshazzar, do not let the dream or its meaning alarm you.” Belteshazzar answered, “My lord, if only the dream applied to your enemies and its meaning to your adversaries! …

22 Your majesty, you are that tree! You have become great and strong; your greatness has grown until it reaches the sky, and your dominion extends to distant parts of the earth…

24 “This is the interpretation, your majesty, and this is the decree the Most High has issued against my lord the king: 25 You will be driven away from people and will live with the wild animals; you will eat grass like the ox and be drenched with the dew of heaven. Seven times will pass by for you until you acknowledge that the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes.  26 The command to leave the stump of the tree with its roots means that your kingdom will be restored to you when you acknowledge that Heaven rules. 27 Therefore, your majesty, be pleased to accept my advice: Renounce your sins by doing what is right, and your wickedness by being kind to the oppressed. It may be that then your prosperity will continue.”

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

Nebuchadnezzar’s Dream

I started this sermon by talking about the story of Beauty and the Beast.

In doing this I do not mean to imply that the story of Nebuchadnezzar is a fairy tale. The story of Beauty and the Beast was not written until many centuries after the Babylonians.

Nebuchadnezzar was a real person in history. We have good reason to think the events described in Daniel 4 did happen. To a modern reader, it appears Nebuchadnezzar had some kind of breakdown followed by a period of mental illness. He would not be the only ruler in history to experience this.

Charles VI reigned as king of France from 1380 to his death in 1422. He came to the throne at the age of 11 and lived with psychosis for much of his life. Charles VI thought he was made of glass and that if he were knocked, he might break. One can only imagine the mental anguish he suffered from this belief.

Our minds are like icebergs. Our conscious thoughts are just the tip of the iceberg. There is a lot more going on beneath the surface, in our unconscious, that we are not aware of.

Depth psychologists reckon that the dreams we have while we sleep are our unconscious minds communicating with our conscious minds. The unconscious speaks to us in symbols. Most dreams you have will not be that significant. They are simply the mind’s way of ironing out the wrinkles in your day.

But sometimes our dreams are telling us something important. Warning us to restore the balance and get our life back in order. Dreams can be like a warning sign at the top of the cliff, there to prevent us going over the edge. 

Occasionally God communicates with us through the dreams that surface from our unconscious. Most dreams are not from God, but some are. God gave Nebuchadnezzar a dream to warn him to get his life in order or he would take a fall.      

There are basically four main images in Nebuchadnezzar’s dream. The first is of an enormous tree which provides food and shelter for the creatures of the earth. Daniel says the tree in the dream represents Nebuchadnezzar himself. The king is great and powerful. The nations of the earth are subject to him, they depend on him. 

The second image is that of a holy one, a messenger from heaven, what we might call an angel or a watcher. The image of the angel shows us that this is no ordinary dream. This dream is a message from God in heaven.

And the message is this: as great and powerful as Nebuchadnezzar is, he is still subject to God in heaven. Heaven is in charge, not Nebuchadnezzar. The king is about to lose it all.  

The third image Nebuchadnezzar sees is the stump of the tree, still in the ground, bound with iron and bronze. This shows that Nebuchadnezzar will be cut down. He will be humbled. He will lose his power and authority for a time, but not forever. Just as a tree stump can grow new shoots, there is hope too for Nebuchadnezzar. He will be restored to his throne in the fullness of time.

The fourth image is that of animals in the field. In many ways Nebuchadnezzar’s treatment of people was inhumane. The king could be brutal and animal like in the way he behaved toward others. Therefore, he would be given the mind of a beast. Nebuchadnezzar will think he is animal.

What’s interesting here is that Nebuchadnezzar is given the mind of a relatively harmless beast. He won’t be like a lion or a bear, which might attack other creatures. He will be more like an ox, eating plants in the field.   

God’s Sovereignty

In verse 25 Daniel says, seven times will pass by before the king acknowledges that the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes.

We don’t know exactly how long seven times is. It might be seven seasons or seven years, or it might be a proverbial way of saying, as long as it takes, or until God decides the king’s sentence is complete. The point is, God is in control, not Nebuchadnezzar.     

Verse 28 tells us that all this happened to king Nebuchadnezzar. The king did not heed Daniel’s warning to change his ways. His behaviour towards his subjects remained beastly and he continued in his pride. Consequently, the king’s dream came true. A year later, when Nebuchadnezzar was congratulating himself on all his achievements, a voice from heaven said…

“This is what is decreed for you, King Nebuchadnezzar: Your royal authority has been taken from you. 32 You will be driven away from people and will live with the wild animals; you will eat grass like the ox. Seven times will pass by for you until you acknowledge that the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes.”

Immediately, what was said about Nebuchadnezzar was fulfilled. 

Now at this point I need to make something very clear. The cause of mental illness is not the same for everyone. Just because God gave Nebuchadnezzar the mind of an animal, it does not automatically follow that mental illness is a punishment from God.

Mental illness can be caused by any number of factors. Sometimes physiological or chemical, other times it is the result of trauma or something else that science cannot explain. We don’t have an answer for everything.   

What we do know is that ultimately God wants people to enjoy good mental health. In John 10, Jesus says: The thief comes only to steal and kill and destroy; I have come that they may have life and have it to the full. Jesus goes on to talk about himself as the good shepherd, who gives his life for the sheep. Jesus came that we would have abundant life. Jesus wants to renew our minds.

Those who know their history (or who at least watch Bridgerton) will know about king George III of England, the husband of Queen Charlotte. King George reigned 60 years from 1760 to 1820. He came to the throne at the age of 22.

It is unclear exactly what his mental health disorder was, but he suffered a great deal because of it, as much from doctors as from the malady itself. Despite all he went through though, George was a kind and decent king.

He had a sense of justice and compassion.

For example, according to the historian Andrew Roberts, “George never bought or sold a slave in his life. He never invested in any of the companies that did such a thing. He signed legislation to abolish slavery.” 

King George was a humanitarian. He was nothing like king Nebuchadnezzar.

I don’t believe George’s bouts of mental illness were a punishment from God. We don’t know why George suffered in this way. Most of the time we are given no explanation for suffering. Suffering is usually cloaked in mystery.

However, Nebuchadnezzar is given an explanation. In verse 17 the angel says: ‘…the holy ones declare the verdict so that the living may know that the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes and sets over them the lowliest of people.’

Nebuchadnezzar need not flatter himself by thinking it’s all about him. It’s not. Nebuchadnezzar will be humbled and restored so that people everywhere will know that God in heaven is in charge. Being the king doesn’t make you great. Leadership is simply a function. God can make anyone he wants king or queen.

So, whatever you do with Daniel 4, don’t transfer it to other people you know who live with a mental illness. Nebuchadnezzar’s case is unique, just as every person is unique.

Daniel chapter 4 is more about God in heaven than it is about Nebuchadnezzar or anyone else. The text is showing us, in bright neon colour, that God is sovereign over all. God is in charge. God has all power and authority and dominion. Failure to acknowledge God’s sovereignty is madness.

In an individualistic, me centred, consumer oriented society like ours, it’s easy to think it’s all about us. The culture and ethos of Babylon is alive well today. We need constant reminders that we are here to serve God. The Lord is not some kind of cosmic Santa Claus or magic genie, there to grant our wishes.

We acknowledge God’s sovereignty by trusting and obeying him.

Sometimes obedience to God is pleasant. Other times it is painful or at least uncomfortable. None of us is fully able to trust and obey God. All of us fall short in that regard. This is why Jesus came. Jesus does for us what we cannot do for ourselves. Jesus trusted and obeyed God even unto death on a cross.

God’s Just Mercy

Beyond the obvious, of highlighting God’s sovereignty, Daniel 4 is also showing us the just mercy of God. That is, God’s mercy is one with his justice. They go together. God’s justice is not separate from his mercy. 

We see God’s just mercy in the way the Lord warns Nebuchadnezzar in a dream of the path he is on. God could have simply removed Nebuchadnezzar and replaced him with someone else. But God gives the king an opportunity for redemption.

God’s just mercy is embodied in the person of Daniel. Daniel unlocks the meaning of the king’s dream in a way that is gracious and true.

Remember that king Nebuchadnezzar was the leader of Israel’s enemies.

He destroyed whole cities and subjected the survivors to slavery. He was not a very nice man. Nebuchadnezzar was probably responsible for killing some of Daniel’s friends and family. He was certainly responsible for Daniel’s exile and forced servitude.

And yet Daniel does not rejoice at hearing of the king’s coming fall. Daniel is deeply disturbed by the dream and has compassion for the king. Daniel says, ‘My lord, if only the dream applied to your enemies and its meaning to your adversaries.’

Daniel also shows courage in speaking the truth to Nebuchadnezzar, pointing out that the king is sinful and wicked and needs to repent. Daniel seeks the king’s wellbeing at risk to his own life. Daniel shows us what it looks like to love your enemies. Grace and truth. Justice with mercy. That’s what you get with the Spirit of Jesus.  

In his letter to Timothy, the apostle Paul encourages us to pray for those in authority. This was no small thing when we remember the governing authorities were often hostile to the Christian church of the first century.

To pray for Caesar was to turn the other cheek and love one’s enemies.

Whoever may be in government, whether we agree with their politics or not, whether they make good decisions or not, we have a responsibility to pray for them, that we might live in peace and respectful relationship with others. Ultimately, the governing authorities are subject to the God and Father of our Lord Jesus Christ.    

God’s just mercy is also seen in the way the Lord gives Nebuchadnezzar twelve months to change his ways. Time is grace. Sadly, Nebuchadnezzar did not recognise this time of grace for what it was.

Nothing though is wasted in God’s economy. The time Nebuchadnezzar spent in the fields living like an ox, provided some relief for those who were oppressed by the king. For many, it was an act of God’s mercy to have Nebuchadnezzar sidelined for a while. 

God’s just mercy is also seen in Nebuchadnezzar’s restoration. From verse 34 we read… 

34 At the end of that time, I, Nebuchadnezzar, raised my eyes toward heaven, and my sanity was restored. Then I praised the Most High; I honoured and glorified him who lives forever. His dominion is an eternal dominion; his kingdom endures from generation to generation. 35 All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: “What have you done?” 36 At the same time that my sanity was restored, my honour and splendour were returned to me for the glory of my kingdom. My advisers and nobles sought me out, and I was restored to my throne and became even greater than before. 37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, because everything he does is right and all his ways are just. And those who walk in pride he is able to humble.

Conclusion

Verse 34 tells us it was when Nebuchadnezzar looked to heaven that his sanity was restored. We are never as sane as when we recognize our need for God.

The prodigal son came to his senses while starving in a pigs stye.

Jesus said, blessed are the poor in spirit for theirs is the kingdom of heaven. Only when we come to the end of own resources are we ready to truly acknowledge God’s sovereignty and throw ourselves on his just mercy.

Let us pray…

Sovereign God, thank you for your just mercy. Forgive our arrogance and help us to walk humbly with you. For yours is the kingdom, the power and the glory. Forever and ever. Amen.  

Questions for discussion or reflection:

  1. 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?
  2. Nebuchadnezzar was terrified by his dream. Have you ever had a dream that terrified you? What happened in your dream? What images did you see? Do you know the meaning (or purpose) of your dream?
  3. Discuss / reflect on the four main images in Nebuchadnezzar’s dream. What were these images saying? What is the main message of the dream? Why does God give Nebuchadnezzar this dream?
  4. What do we mean by God’s sovereignty? How do we acknowledge God’s sovereignty in our lives?
  5. In what ways do we see God’s just mercy at work in Daniel 4? In what ways are you aware of God’s just mercy at work in your own life?
  6. What does good mental health look like? How might you know when your mental health is improving (or declining)? What practical things can you do to support good mental health? For yourself? For others?
  7. Spend some time this week praying for the governing authorities.  
Tawa Baptist

The Olive Tree

Scripture: Zechariah 4

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

Introduction:

Good morning everyone.

Have you noticed how much the price of olive oil has increased lately. A couple of years ago you could buy one litre of olive oil for around $10 or $12. Now it costs nearly twice that or even more for some brands. The reason for the increase seems to be a shortage in global supply due to climate change. 

Olive oil is still worth using though, if you can afford it. Scientists tell us that olive oil is rich in monounsaturated fatty acids which help to reduce the risk of heart disease by lowering bad cholesterol and raising good cholesterol.

As well as being good for your heart, olive oil also contains antioxidants and anti-inflammatory compounds. Plus, it tastes good in cooking.

Today we continue our Testimony of Trees series by focusing on the Olive Tree. The Olive Tree is mentioned throughout the Bible, from Genesis to Revelation. This comes as no surprise given it was widely cultivated in the ancient near east.

Perhaps the most famous reference to olive trees is found in the gospels where we read that Jesus often retreated to the Mount of Olives (when he was near Jerusalem) to spend time in prayer and teaching his disciples.  

Our message this morning though focuses on Zechariah chapter 4, which describes a vision the prophet Zechariah had of a lampstand holding seven lamps fed by the oil from two olive trees.

Zechariah 4

From Zechariah chapter 4, verse 1 we read…   

Then the angel who talked with me returned and woke me up, like someone awakened from sleep. 2 He asked me, “What do you see?” I answered, “I see a solid gold lampstand with a bowl at the top and seven lamps on it, with seven channels to the lamps. 3 Also there are two olive trees by it, one on the right of the bowl and the other on its left.” 4 I asked the angel who talked with me, “What are these, my lord?”

5 He answered, “Do you not know what these are?” “No, my lord,” I replied.

6 So he said to me, “This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty. 7 “What are you, mighty mountain? Before Zerubbabel you will become level ground. Then he will bring out the capstone to shouts of ‘God bless it! God bless it!’”

8 Then the word of the Lord came to me: 9 “The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it. Then you will know that the Lord Almighty has sent me to you.

10 “Who dares despise the day of small things, since the seven eyes of the Lord that range throughout the earth will rejoice when they see the chosen capstonein the hand of Zerubbabel?”

11 Then I asked the angel, “What are these two olive trees on the right and the left of the lampstand?” 12 Again I asked him, “What are these two olive branches beside the two gold pipes that pour out golden oil?”

13 He replied, “Do you not know what these are?” “No, my lord,” I said. 14 So he said, “These are the two who are anointed toserve the Lord of all the earth.”

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

Olive trees are self-sterile, which means they cannot produce fruit on their own. They need another compatible tree close by for pollination.

The other thing olive trees need to be fruitful is lots of light. If you let an olive tree grow wild, the foliage gets quite dense, and you won’t get much fruit from the tree because the leaves and branches block out the light.

The Italians say you should prune an olive tree so a bird can fly through it. That way, the tree gets the light it needs to bear fruit.

People are a bit like olive trees in some ways. We need lots of light and we cannot be fruitful on our own. We need the right people alongside us if we are going to be fruitful.

However, we are not like olive trees in every way. A human being might live around 70 to 80 years on average, whereas an olive tree can live for as long as two or three thousand years. Olive trees are pretty resilient. They bear witness to human history through long periods of time.

Zechariah was born in exile in Babylonia and migrated back to Jerusalem as a young man. He was from a priestly family. Zechariah prophesied around 520 years before Christ, about the same time as the prophet Haggai. 

At that point the temple built by Solomon lay in ruins and the people’s morale was low. Zechariah and Haggai encouraged the returning exiles and their leaders to rebuild the temple in Jerusalem. Zechariah chapter 4, which we heard earlier, retells one of the visions Zechariah received from the angel of the Lord.

In verse 1 of Zechariah 4, the prophet describes what it was like when the angel of the Lord came to him. It was like being woken from sleep. I don’t think that Zechariah was physically asleep. It’s more like the angel was waking Zechariah up to spiritual realities.

In his letter to the Corinthians, the apostle Paul talks about how our vision of spiritual reality is incomplete in this life. Paul writes: 12 For now we see through a glass, darkly; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

There is more to the picture than meets the eye. We don’t know what we don’t know. Each of us are, in a sense, sleepwalking through this life, spiritually speaking. Without God to reveal the truth to us, we are stumbling in the dark, not fully conscious.   

In the vision, the angel shows Zechariah a golden lampstand with seven lamps on it. The seven lamps in the vision receive an unending supply of olive oil from two olive trees either side of the lampstand.

On hearing of a gold lampstand, an ancient Hebrew listener would most likely think of the holy place in God’s temple, which had a golden lampstand. The lampstand didn’t hold candles like we might imagine today. Rather it had seven lamps fueled by olive oil. (There was no electricity in Biblical times.)

The number seven has special significance in the Bible. Seven is the proverbial number of wholeness or completion. A set of seven is a perfect set. The Sabbath is the seventh day, a holy day set apart for the Lord.

So, what we have here (with the vision of a gold lampstand and seven lamps) is a highly valuable, holy light that never goes out.   

Basically, the lampstand with its seven lights represents the witness of God’s people in the world.[1] The lampstand symbolizes both the fixed physical witness of the temple building and the dynamic relational witness of the Jewish community. God’s faithful people worshipping together are a light for the world.

In the book of Revelation, the apostle John borrows this metaphor of lampstands as a picture for the witness of God’s people in the world.

John presents the seven Christian churches of the first century as seven lampstands in a dark world.

From an earthly perspective the people of God feel poor and weak, vulnerable and despondent. They are living in relative poverty and life is difficult. But from a heavenly perspective they are highly valued and resilient. The witness of their light will never go out.  

Zechariah doesn’t ask about the meaning of the lampstand. The lampstand does not seem strange to him. He is more puzzled by the two olive trees and the oil they produce. Although the temple doors were made out of olive wood, the holy place in God’s temple did not have two living olive trees in it.

Zechariah asks the angel about the olive trees, and the angel replies by saying…

“This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty.”

Zerubbabel was the governor of Jerusalem during the time of Zechariah.

The Persians, who were the dominant world power at that stage, had put Zerubbabel in charge. Interestingly, Zerubbabel was a direct descendant of king David. He was royalty.

Often, we hear the prophets confronting the leadership of the land, telling them to change their wicked ways. Last week, for example, we heard how Amos had a message of judgement for Jeroboam the king of Israel and Amaziah the priest at Bethel.

But the Jewish leadership of Zechariah’s day were not the same as the leadership of Amos’ day. Zechariah has not been charged with giving Zerubbabel a telling off. Quite the opposite. God wants to encourage Zerubbabel to get on with finishing the rebuild of the Jerusalem temple.

However, they would not complete the temple by human might or power.

In other words, they would not accomplish this task like Solomon did, with an army of workers or by applying political pressure or heavy taxation.

The completion of the temple would be resourced by God’s Spirit, the same life-giving breath of God that was present at the creation of the cosmos. Indeed, the rebuilding of the temple signifies a new creation, a new beginning for the people of Israel.

The oil from the olive trees, therefore, is a metaphor for the Holy Spirit.

The Holy Spirit would keep the lights on. The Holy Spirit would enable the returning exiles to complete the temple under the leadership of Zerubbabel.

The angel of the Lord continues his message for Zerubbabel in verse 7 saying:

7 “What are you, mighty mountain? Before Zerubbabel you will become level ground…” 

The returning exiles were facing opposition to the rebuilding of the temple, and they were overwhelmed by the enormity of the task. From an earthly perspective, the obstacles in front of them felt like a mountain to move. Heavy. Impossible. That’s why the building work had stalled.

But from a heavenly perspective, the mighty mountain of obstacles is nothing, for Zerubbabel is empowered by the Spirit of God. What is a mountain to God’s Spirit. The Spirit of God is wise and powerful. Nothing is too difficult for God.

Did Jesus have Zechariah 4 in mind when he told his disciples they could move mountains with faith the size of a mustard seed? Perhaps he did. Because it’s not the size of our faith that matters. It’s the power of God’s Spirit that moves obstacles. Faith is the key which releases the power.

The capstone mentioned at the end of verse 7 is the final stone of the building project. This is a message of hope. The angel of the Lord is saying, Zerubbabel will put the finishing touches on the new temple, with the blessing and support of the people.

In verses 8-9 Zechariah gets another word from the Lord. It’s the same message just said more plainly. Zerubbabel will complete the temple rebuild. Zechariah’s prophecy was fulfilled about four or five years later. The second Jerusalem temple was dedicated around 516 or 515 BC.

Verse 10 addresses a concern. The newly restored temple was not as grand or glorious as the temple Solomon had built. For some the new temple was underwhelming. It was a case of reality falling well short of expectation.

But the angel of the Lord won’t have any disappointment, saying..

“Who dares despise the day of small things, since the seven eyes of the Lord that range throughout the earth will rejoice when they see the chosen capstonein the hand of Zerubbabel?”

The ‘seven eyes of the Lord’ is not to be taken literally. It’s a proverbial way of saying God sees everything that happens around the world. God is all knowing in other words. Basically, from an earthly point of view the new temple might not look like much but from a heavenly point of view, it is a cause for great joy.

Of all the majestic and wonderful things the Lord sees around the world, this new temple makes God happy (even if it is small in comparison to the first temple).  

The word to not despise the day of small things reminds us of Jesus’ parable of the mustard seed, which we heard about a couple of weeks ago. Jesus said…

“The kingdom of heaven is like a mustard seed, which a man took and planted in his field. 32 Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.”   

Thinking of small things also brings to mind Genesis 8. After the flood, Noah (who was still in the ark) sent out a dove to test whether the waters had gone down. At first the dove came back emptied handed. But seven days later when Noah sent the dove out again, the bird returned with an olive leaf in its beak.

An olive leaf is small but that small leaf carried a great deal of hope for those on the ark. That olive leaf was a sign that the waters had subsided and God was making all things new.    

Zechariah is still unclear about the meaning of the two olive trees, so he asks the angel again in verse 11, “What are these two olive trees on the right and the left of the lampstand?” And the angel replies…

“These are the two who are anointed toserve the Lord of all the earth.”

To be anointed by God is to be chosen for special service, perhaps as a king or a prophet or a priest. The Hebrew word for ‘anointed one’ is Messiah and the Greek word is Christ. The Lord anointed a number of people for special service in the Old Testament.

Most likely, in the historical context of Zechariah 4, the two olive trees signify Zerubbabel and Joshua, two men chosen by God to lead his people at that time. Zerubbabel, as we’ve just heard, was the governor of Jerusalem and a descendant of David, while Joshua was the high priest.

(Please note: this Joshua is not to be confused with the Joshua who was Moses’ assistant centuries earlier.)    

In other parts of the Bible (like, Jeremiah 11, Romans 11 and Revelation 11) the olive tree is a metaphor for the people of God collectively.

Here, in Zechariah 4, the two olive trees together with the lampstand are representative of God’s people. The olive trees are intimately connected to the lampstand. Neither can serve God’s purpose without the other.

Joyce Baldwin puts it all together for us…

“Joshua and Zerubbabel wait on the unseen Lord, who is the source of their authority and power. They in turn give themselves to build both the temple and the community; by daily life and worship the whole people is to be a light to others. The city on a hill cannot be hid.” [2] 

Or to say it another way, Zerubbabel and Joshua (the co-leaders of Israel) act as conduits for the oil of God’s Spirit, empowering the people to be a strong witness, an enduring light, to the nations. 

Zerubbabel and Joshua are examples of servant leaders. They don’t bully the people or hold them to ransom. They lead with humility and in a way that sustains the people of God to continue in their witness.

Zerubbabel and Joshua point to Jesus. Jesus is the ultimate anointed one, the perfect Messiah. Jesus is Servant King and High Priest all in one.

Conclusion:

So how does Zechariah’s vision of the lampstand and the twin olive trees apply to us today?

Well, part of our purpose as a church (as God’s people in this place) is to bear witness to Christ in the world. (Our vision statement is literally ‘Christ in community’.) As Jesus said to his disciples: you are the light of the world. Among other things this means we are Jesus’ witnesses in the world.

We bear witness to Christ. Light is a complete contrast to darkness. Therefore, to be Jesus’ witnesses means to be distinctive in a good way, in a way that reveals the truth and casts out fear. We are to be in the world but not like the world.

Tawa Baptist is not the whole lampstand here in this place, but we are one of the seven lamps on the lampstand, together with the other churches in Tawa.

Our church building and our congregation is not big or impressive.

By comparison with years gone by, we are perhaps a little underwhelming. 

But who dares despise our smallness. The Lord delights in faithfulness.

The task of being Jesus’ witnesses in this world may feel overwhelming at times, particularly as the church in New Zealand becomes more and more marginalised. But we don’t need to worry about the waxing and waning of society’s attitude to the church. We can’t control that.

Our part is to stay connected to Jesus, to abide in him. For Jesus is our olive tree. Jesus is the one anointed by God to lead us and feed our lamp with the oil of his Spirit.

Let us pray…

Gracious God, we thank you for Jesus who sustains our light by your Spirit. Help us to remain faithful witnesses for you, together in this place. Amen.

Questions for discussion or reflection:

  1. 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?
  2. What are some of the characteristics and uses of the olive tree?
  3. What does the golden lampstand in Zechariah 4 represent? What is its significance?
  4. What do the olive trees in Zechariah 4 represent? What does the oil of the trees signify?
  5. Discuss / reflect on the words: ‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty. Why does God say this to Zerubbabel? What might God be saying to you (or us) with these words?   
  6. How does Zechariah’s vision of the lampstand and the twin olive trees apply to us today? How might we let our light shine? How might we remain in the world but distinctive from it? How might we bear witness to Jesus? 
  7. What connections do you see between Zechariah 4 and the teaching of Jesus?

[1] Refer Joyce Baldwin’s commentary on Zechariah, page 124.

[2] Refer Joyce Baldwin’s commentary on Zechariah, page 124.

Tawa Baptist

The Sycamore Tree

Scripture: Amos 7

Video Link: https://youtu.be/CD8ZTg4VlW4

Introduction:

Good morning everyone.

Today we continue our Testimony of Trees series by focusing on the sycamore tree. Or to be more precise the Ficus Sycomorus, also known as the sycamore fig; not to be confused with Acer Pseudo Platanus, which is the European version of the sycamore tree that some here might be more familiar with.

The sycamore fig is native to Africa but grows well in parts of the Middle East, where it was plentiful during Biblical times. It reaches a height of 20 meters with strong lateral spreading branches. The leaves are broad and heart shaped, making the sycamore fig ideal for shade.

The fruit of the Ficus Sycomorus is a large edible fig, about 2-3 cm in diameter. Interestingly, the sycamore bears fruit all year round. You can get up to five crops in a 12-month period.   

The sycamore fig is mentioned seven or eight times in the Bible, including most famously in Luke 19, where the tax collector, Zaccheaus, climbs a sycamore tree to see Jesus as he passes through Jericho.

Our message today though is based on the prophet Amos chapter 7, which also mentions the sycamore fig tree. From Amos 7, verse 1, we read… 

Amos 7:

This is what the Sovereign Lord showed me: He was preparing swarms of locusts after the king’s share had been harvested and just as the late crops were coming up. 2 When they had stripped the land clean, I cried out, Sovereign Lord, forgive! How can Jacob survive? He is so small!”  3 So the Lord relented. “This will not happen,” the Lord said. 4 This is what the Sovereign Lord showed me: The Sovereign Lord was calling for judgment by fire; it dried up the great deep and devoured the land. 5 Then I cried out, “Sovereign Lord, I beg you, stop! How can Jacob survive? He is so small!” 6 So the Lord relented. “This will not happen either,” the Sovereign Lord said. 7 This is what he showed me: The Lord was standing by a wall that had been built true to plumb, with a plumb linein his hand. 8 And the Lord asked me, “What do you see, Amos?” “A plumb line,” I replied. Then the Lord said, “Look, I am setting a plumb line among my people Israel; I will spare them no longer. 9 “The high places of Isaac will be destroyed and the sanctuaries of Israel will be ruined; with my sword I will rise against the house of Jeroboam.” 10 Then Amaziah the priest of Bethel sent a message to Jeroboam king of Israel: “Amos is raising a conspiracy against you in the very heart of Israel. The land cannot bear all his words. 11 For this is what Amos is saying: “‘Jeroboam will die by the sword, and Israel will surely go into exile, away from their native land.’” 12 Then Amaziah said to Amos, “Get out, you seer! Go back to the land of Judah. Earn your bread there and do your prophesying there. 13 Don’t prophesy anymore at Bethel, because this is the king’s sanctuary and the temple of the kingdom.” 14 Amos answered Amaziah, “I was neither a prophet nor the son of a prophet, but I was a shepherd, and I also took care of sycamore-fig trees. 15 But the Lord took me from tending the flock and said to me, ‘Go, prophesy to my people Israel.’ 

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

You may have heard of the term cognitive dissonance. Cognitive dissonance is the internal distress a person feels when their external reality does not align with their values or beliefs.

Cognitive dissonance can be caused by our own behaviour; when we do things that go against the grain of our values. Or it can be caused by the behaviour of other people, when they do things which contradict what we believe to be right or true. Let me give you some examples…

Imagine you put a lot of importance on eating healthy food and exercising regularly. You believe your body is a temple and consuming sugar is a sacrilege. If one day you fall off the wagon and eat junk food instead of going to the gym, then you will feel distressed, probably guilt or shame. That’s cognitive dissonance caused by the choices you have made.

Or say you are in middle management and top management tell you to make two of your team members redundant to cut costs. If giving people the sack to increase profits goes against the grain of your values, then you will feel angry and distressed because you are being forced to do something you don’t believe is right. That is cognitive dissonance caused by the choices other people have made.

The experts reckon there are basically four ways to deal with cognitive dissonance. Four ways to bridge the gap between what you believe is important or true and your lived reality.

One way is to change your behaviour. In the case of the health fanatic, that might mean having an apple for dessert instead of ice cream. However, changing your behaviour doesn’t work when the cognitive dissonance is not caused by anything you are doing.

Say, for example, you believed your uncle to be a good man. Then one day you saw him doing something extremely bad. In that scenario, it is your uncle’s behaviour which has conflicted with your belief and caused the cognitive dissonance. Changing your own behaviour won’t help.

To bridge the gap, you would have to modify your belief about your uncle. You would have to accept the fact that he wasn’t as good as you thought he was.

Returning to our healthy eating example: if not eating sugar proves too difficult you could try modifying your values, letting things slide a little. You might tell yourself, “I’m allowed ice cream and brownie every once and a while, especially tonight because I’ve had a hard day.” The problem with this approach is that it can become a slippery slope.

The third thing you can do to bridge the gap caused by cognitive dissonance is compensate by adding new behaviours. Compensatory behaviour is like balancing out the bad with some good.

For example, you might make yourself feel okay about having ice cream and brownie with chocolate sauce, by promising to do an extra spin class tomorrow.

Or you might make yourself feel okay about making money in a dodgy business deal by donating some of the profits to charity. Compensatory behaviour is not ideal. It leaves you divided within yourself. It makes you weaker, less whole.  

The least helpful strategy for dealing with cognitive dissonance is denial.

Denial is when you lie to yourself by pretending your behaviour is not at odds with your values. You might, for example, tell yourself that eating ice cream and brownie with chocolate sauce and sprinkles every day is good for you.

Or you might try to convince yourself that your uncle’s bad behaviour was for the greater good. Or you might reframe that dodgy business deal by saying, “It’s not wrong. Everyone does it. It’s just how the world goes round.”

The problem with denial is that it doesn’t work over the long term. The truth always comes out in the end.    

At some point, all of us must wrestle with cognitive dissonance. At some point all of us realise there is a gap between what we value and how we behave.

At some point we all face a disconnect between what we believe to be right and true and what we experience in reality.

What is the cause of your cognitive dissonance? How do you bridge the gap?  

You might be wondering, ‘what has this got to do with Amos and the sycamore tree?’ Well, bear with me. It will become clear soon.

Amos was a Hebrew prophet. He spoke his message roughly 240 years after king David and around 760 years before Christ. During that time the people of Israel enjoyed a period of sustained prosperity. The people were not oppressed by political enemies and business flourished.

Sadly, the people’s wealth made them complacent toward God. Many in Israel were not living in alignment with the values of God’s covenant. Hence the Lord called Amos to confront the people over their sins.

At that stage the Jewish nation was divided in two. There was the southern kingdom of Judah and the northern kingdom of Israel.

Imagine if New Zealand was divided in two, politically, with one government for the North Island and a completely different government for the South Island. That’s sort of what it was like for the Jews of Amos’ day.

Amos came from Tekoa, which was in the southern kingdom of Judah.

God compelled Amos to prophesy to the northern kingdom of Israel.

That would be like God sending someone from rural Otago with a message for the people of Auckland.

For the most part, Amos’ message was an oracle of judgement. The people of Israel were supposed to live as an example to the nations around them. They were supposed to worship the one true God, to administer justice, to show kindness to the poor and to walk humbly with their God.

Unfortunately, many in Israel were more influenced by the pagan nations around them. Many in Israel worshipped other gods alongside Yahweh.

The consequent moral decay resulted in the rich oppressing the poor.

Basically, the behaviour of the Israelites was not aligned with the values and beliefs of their covenant with Yahweh. And this was causing quite a bit of cognitive dissonance, quite a bit of distress in the land.  

The people dealt with their cognitive dissonance in all the wrong ways.

They compromised their values, they compensated for their injustice by singing worship songs and offering sacrifices, and they denied there was anything wrong in what they were doing.

You see, it wasn’t that the people were not religious. They were very religious, but in the worst possible way. They separated ritual worship from justice and compassion. Their worship was compartmentalised into one day a week.

It wasn’t woven through all of life. They put God in the corner, out of the way.

When people do that, worship becomes empty, false, a kind of going through the motions to cover shame and appease a guilty conscience.

Amos was sent by God to tell the people of Israel they needed to change their behaviour. They needed to repent by bringing the way they lived back into line with the beliefs and values of their covenant with Yahweh. If they didn’t, judgement would follow. The truth always comes out in the end.

In verses 1-6 of Amos 7, the prophet repeatedly refers to God as the Sovereign Lord. A sovereign is the supreme ruler, like a king or the emperor. By calling the Lord, ‘Sovereign’, Amos is reminding us that God is the supreme ruler of the universe. As Sovereign Lord, God has the power and legitimate authority to pass judgement.   

When the Lord shows Amos a vision of judgement by locusts and Amos sees the destruction caused by the locusts, he begs God to forgive Jacob. (Jacob is another name for the nation of Israel.)

And, even though the Sovereign Lord has every right to send a plague of locusts, He listens to Amos and shows mercy on Israel.

Next the Sovereign Lord shows Amos a vision of judgement by fire, so that the water ways are dried up and the vegetation is destroyed. Again, Amos begs God to stop. If God carried out this vision of judgement by fire, the people of Israel (aka Jacob) would surely die.

And once again the Sovereign Lord, who has every right to destroy by fire, listens to Amos and relents.

Next the Lord shows Amos a vision of a plumb line and a straight wall.

Then the Lord says to Amos, “Look, I am setting a plumb line among my people Israel; I will spare them no longer. 9 “The high places of Isaac will be destroyed and the sanctuaries of Israel will be ruined; with my sword I will rise against the house of Jeroboam.”  

A plumb line is used by builders to make sure the structure is straight.

Yahweh has measured the behaviour of his people Israel (those descended from Isaac) and found their worship to be crooked.

Therefore, God is going to bring them back into line by destroying their places of worship and removing their leadership. Jeroboam was the king of Israel at that time, and he was among those who had led the people astray. 

This vision of judgement, which involved exile for the people of the northern kingdom of Israel, was a more merciful vision than the total destruction God had been contemplating.

So what about the sycamore tree then? Well, the sycamore fig was important in ancient Israel. So important in fact that king David appointed a cabinet minister to oversee the care of sycamore trees. [1]

Sycamores were valued for the shade they provided for animals and people alike. And probably too they were part of Israel’s food security strategy, given they fruited all year round.  

In traditional medicine, the fruit of the sycamore fig is sometimes used to treat conditions like constipation and diarrhoea. Also, the tree’s bark is used to heal coughs, sore throats and chest diseases.

One of the curious things about the sycamore fig is that the fruit must be pricked or cut three or four days before harvesting, otherwise it won’t ripen properly and will taste awful.

Before God called him to be a prophet, Amos was a shepherd and an orchardist. Amos took care of sheep and sycamore fig trees. Among other things, taking care of sycamore trees would have involved pruning branches and pricking the fruit, at the right time, so it ripened properly.

The role of the prophet in ancient Israel was similar to that of a dresser of sycamore trees. The prophets pruned back the dead branches of idolatry and they pricked the collective conscience of the nation, so the fruit of justice and mercy would ripen in people’s lives. 

‘Pricking the conscience of the nation’, is another way of saying the prophets pointed out the cognitive dissonance caused by the people’s moral failure. 

Amaziah, the priest of Bethel, had his conscience pricked by Amos, and he didn’t like it. Rather than letting the truth of what Amos was saying sink in, Amaziah was in complete denial of any wrongdoing. Amaziah reported Amos to the king and he told Amos to get lost, saying…

“Get out, you seer! Go back to the land of Judah. Earn your bread there and do your prophesying there. 13 Don’t prophesy anymore at Bethel, because this is the king’s sanctuary and the temple of the kingdom.”

A seer is another name for a prophet. Prophets like Amos see visions from God and are therefore called seers. In ancient Israel there were people who made a living as prophets or seers. They would tell people what their itching ears wanted to hear and be paid for it.

By telling Amos to earn his bread prophesying back in Judah, Amaziah is accusing Amos of being a prophet for hire. He is calling Amos’ character and motives into question.

Amaziah seems to be implying that Amos is being paid by the religious establishment of Judah to spread conspiracy theories and fear in the northern kingdom of Israel. Amaziah sees Amos as an enemy who could have a destabilising effect on Israelite society.   

While it is true that Amos’ words could potentially upset the status quo, no one is paying Amos to give a message of judgement against Israel. Far from it.

Amos is an honest man and a friend to Israel. His plumbline words of truth are a kindness, not a conspiracy.

When God showed Amos visions of Israel’s possible destruction by locusts and fire, Amos interceded for the Northern kingdom of Israel, asking God to have mercy. Amaziah is the one promoting conspiracy theories, not Amos.

Amos stands his ground saying: “I was neither a prophet nor the son of a prophet, but I was a shepherd, and I also took care of sycamore-fig trees. 15 But the Lord took me from tending the flock and said to me, ‘Go, prophesy to my people Israel.’ 

In other words, “I’m not a prophet for hire and neither is anyone in my family.

No one is paying me. I’m not even part of the religious establishment. I am a labourer. I’m not here for any personal gain. I’m here because God sent me”.

Amos gets the last word, saying to Amaziah…

17 “…Your land will be measured and divided up, and you yourself will die in a pagancountry. And Israel will surely go into exile, away from their native land.’”

The truth always comes out in the end. Amos’ word from the Lord was realised in 722 BC when the northern kingdom of Israel was conquered by Assyria and the people were taken into exile. 

Conclusion:

Amos foreshadows Jesus in a number of ways…

Both Amos and Jesus were practical men, they worked with their hands.

Amos was a shepherd and Jesus is the good shepherd.

Both men lived most of their lives in relative obscurity before being compelled into a public ministry of proclaiming God’s word.

Both Amos and Jesus had an interest in sycamore trees. (Jesus probably slept under a few sycamore trees in his time.)

Both men were sent by God, offering a remedy for cognitive dissonance.

Both Amos and Jesus preached a message of repentance.

Both men confronted a religious establishment that was blind and corrupt.

And both were rejected by those they came to save.      

There is a significant difference between Amos and Jesus though. Amos came to fore warn the people of God’s judgement in the form of exile.

Jesus came to redeem the exiles (the lost sheep of Israel) and bring them home. Through his death and resurrection, Jesus bridges the gap of our cognitive dissonance removing our guilt and shame. Our part is to trust and obey Christ.

Let us pray…

Sovereign Lord, we thank you for your justice and your mercy. Forgive us for not living by the plumbline values of your kingdom. Grant us the grace to live in alignment with your purpose for us in Christ. Through Jesus we pray. Amen.

Questions for discussion or reflection:

  1. 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?
  2. What are some of the characteristics and uses of the sycamore fig tree?
  3. What is cognitive dissonance? How does cognitive dissonance make you feel? What are the four strategies for managing cognitive dissonance?
  4. What was the cause of Israel’s cognitive dissonance in Amos’ day? How did Israel deal with this? What is the cause of your cognitive dissonance? How do you deal with it?  
  5. Why does Amos refer to God as “Sovereign Lord”?
  6. How is God’s mercy evident in Amos 7?
  7. In what ways are Amos and Jesus similar? In what ways are they different? 

[1] 1 Chronicles 27:28

Tawa Baptist

The Mustard Tree

Scripture: Matthew 13:31-33

Video Link: https://youtu.be/kEpEo0T-vtg

Structure:

  • Introduction
  • Transformation
  • Abundance
  • Usefulness
  • Conclusion

Introduction:

Good morning everyone.

In our fridge at home, we usually have three different kinds of mustard: mild mustard, which we use on hot dogs and sausages, whole grain mustard, which has a bit more of a kick to it, and Dijon mustard which is useful for making salad dressings.  

Mustard is used all over the world as a condiment or a spice in cooking, from India to Europe, to the Middle East and the Americas, as well as Tawa.

Mustard requires just four ingredients to make: seeds from the mustard plant, vinegar, salt and water.

Today we continue our Testimony of Trees series by focusing on the mustard tree. Three of the four gospels record Jesus’ parable of the mustard seed. Our message today draws on Matthew’s version, which also includes Jesus’ parable of the yeast. From Matthew 13, verses 31-33 we read…   

31 He told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. 32 Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.” 33 He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into about sixty poundsof flour until it worked all through the dough.”

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

If you google images of heaven you tend to get pictures of blue sky and rays of light shining through the clouds. But this is not the image Jesus gives of heaven. The images Jesus uses for the kingdom of heaven are very down to earth. A common mustard seed and yeast for baking bread. 

The kingdom of heaven is not so much a geographical location. It’s more a state of being in which God’s will is done perfectly. The kingdom of heaven (also known as the kingdom of God), is characterised by justice and mercy, truth and grace. It is a community of lasting peace, joy and love.

The parables of the mustard seed and the yeast are both telling us something about the kingdom of heaven. The kingdom of heaven (come to earth) is about transformation, abundance and usefulness. We begin with transformation…

Transformation:

Most of you will have heard of the story of the Ugly Duckling. A mother duck is sitting on her eggs and one of the eggs is larger than the rest and takes longer to hatch. Then, when it finally does hatch, out crawls a drab grey looking creature, not a beautiful yellow chick.  

The ugly duckling looks and feels different to everyone else and because of this he is teased and taunted by the other ducks until finally he leaves home.

But the ugly duckling doesn’t fare much better out in the wide world, because all the other birds he meets also point out his flaws.  

The ugly duckling manages to survive one catastrophe after another until eventually makes it through the winter. Then one spring day, when the lake has melted, some children start throwing bread for him to eat.

And as they do they say to each other, ‘look at that beautiful swan’. The ugly duckling thinks the children are talking about someone else and so he looks down. But as he does, he sees his reflection in the water. He can’t believe his eyes. He was never a duckling in the first place. He had always been a swan.

Now he is able to find his own kind and is welcomed by them

The story of the Ugly Duckling is a parable of transformation, from humble beginnings to a beautiful end. The kingdom of heaven (or the way of God) is like the ugly duckling: different, misunderstood, abused and rejected at first. But in the end God’s will proves perfect and pleasing.

How often do we resist or even despise the will of God, finding it too distasteful, too difficult, too embarrassing, too small or too inconvenient, only to learn in the fullness of time that God’s will was the best thing to have happened to us, better than we expected or imagined.

Although the kingdom of heaven starts out small (like a mustard seed) it finishes up the largest of all garden shrubs. Likewise, although only a small amount of yeast is used in baking, it permeates through a large amount of flour, transforming it into delicious, nourishing bread. 

We note that the yeast permeates the flour from the inside. The kingdom of heaven is not a violent take over from the outside. The kingdom of heaven (like yeast) transforms the world, quietly, from the inside out.

Implied in these parables is an encouragement to persevere. It’s like Jesus is saying, I know the kingdom of heaven doesn’t look like much to start with, but don’t despise small beginnings. You will be surprised to see what comes of it. God’s kingdom (in its fullness) is worth remaining faithful for.  

Jesus was the original ugly duckling.

Jesus was born of a virgin and people questioned his parentage.  

Jesus came as a carpenter, when people were expecting a warrior king.

Jesus spoke the truth, and people threw him out of the synagogue.

Jesus cast out demons, and people accused him of being the devil.

Jesus ate with sinners, and people called him a glutton and a drunkard.

Jesus healed the sick and raised the dead, and people crucified him.

But that is not the end of the story, for Jesus embodies the kingdom of God in himself. Jesus is like the mustard seed and the yeast. Jesus’ coming has a transformational effect on the world.

After Jesus died, they laid him in a tomb and on the third day God raised Jesus from the dead, the first of many. If you confess with their mouth, ‘Jesus is Lord’, and believe in your heart that God raised him from the dead, you will be saved.

The parables of the mustard seed and the yeast show us that the kingdom of heaven, coming to earth, involves a process of transformation. Heaven’s humble beginnings on earth are a complete contrast to its glorious end.

So hang in there – persevere – for God’s kingdom is worth it in the end.           

The parables of the mustard seed and the yeast show us the kingdom of heaven is about transformation and abundance.

Abundance:

In verse 32 of Matthew 13 Jesus says that though the mustard seed is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree…

Now in reading this we need to remember, Jesus is not giving a scientific lecture on seeds and plants. This is not a botany lesson. This is a kingdom of heaven lesson. It would be a mistake to test the truth of Jesus’ words using a scientific method. A parable is like poetry, it uses a certain amount of creative license to get the point across.

Jesus’ point is not that mustard seeds are the smallest seeds in all of creation. Mustard seeds are about 2-3 mm’s in diameter. Obviously there some seeds (or spores) which are smaller.

Nor is Jesus saying that mustard trees are the tallest of all trees. A mustard tree might grow between one and two metres tall, maybe more if conditions are right, but we are not talking the height of a kauri tree or an oak.  

Nevertheless, in the context of a herb garden, mustard seeds are tiny in comparison to the size of a mustard tree. And that is the point. From one tiny seed comes an unbelievable transformation and abundance.

You don’t see a lot of mustard trees growing in New Zealand, but you do see quite a bit of gorse. Gorse is not like mustard in every way, but it is similar in some ways.

Gorse and mustard plants are around the same size and both come out in a bright yellow flower. What’s more they are both abundant. Gorse and mustard plants are so quick to self-seed and spread they are considered an invasive weed by some people.  

As many of you will already know, gorse is not native to New Zealand.

Gorse was introduced to New Zealand a couple of hundred years ago from Scotland, I believe, where it is used as an ornamental hedge.

The settlers who introduced the gorse plant to New Zealand did not expect it to become so pervasive. The climate in New Zealand is warmer and so gorse plants grow more rapidly here and are harder to control.

Despite the millions spent on herbicides, slashing and burning, gorse is still found everywhere in New Zealand. In fact, gorse is so resilient that burning just makes it spread further

I imagine it must have come as quite a shock to Jesus’ first century listeners when he compared the kingdom of heaven to a mustard plant. They would have been expecting Jesus to say the kingdom of heaven is like a tall cedar of Lebanon, just as we might expect him say the kingdom of heaven is like a mighty Totara of Aotearoa.

Instead, Jesus uses a far more ordinary image, the image of a common shrub that was actually unwanted by many. It would have seemed strange to Jesus’ original audience when he said, a man took a mustard seed and planted it in his field. Why would anyone intentionally plant mustard seed in their field. That would be like a farmer intentionally sowing gorse seed.

But despite being unwanted at first, the kingdom of heaven is resilient.

Not only do we get such an abundance of it from a small seed, once the kingdom of heaven is sown it is practically impossible to get rid of.

The kingdom of heaven spreads everywhere like mustard plants in Palestine or like gorse in New Zealand.

The parable of the yeast also speaks to the abundance of the kingdom of heaven. In verse 33 of Matthew 13 Jesus says: “The kingdom of heaven is like yeast that a woman took and mixed into about sixty poundsof flour until it worked all through the dough.”

60 pounds is an enormous amount of flour, more than you would normally bake for a family. It would make enough bread to feed a small village.

But that’s the point. Jesus is drawing a comparison between the small beginnings of the kingdom of heaven and the abundance it produces.

This idea of God’s abundance is often lost on us. We live in a society and culture which is more focused on scarcity and missing out. Our economy is driven by demand and supply which assumes there isn’t enough to go around, because sometimes (due to greed) there isn’t enough.

Not so in God’s country. The underlying assumption of the kingdom of heaven is abundance (due to generosity) with more than enough for everyone. Just imagine how different life will be when heaven is realised on earth in its fullness.   

The parables of the mustard seed and the yeast show us the kingdom of heaven is about transformation, abundance and usefulness.

Usefulness:

When I was a teenager living at home, we used to grow mustard plants in the vege garden. Once the mustard plant got to a certain height (and before it went to seed) I would dig the foliage back into the soil. The green leaves acted as a fertiliser replenishing the soil’s nitrogen levels.

The mustard plant is useful for more than just fertiliser though. Indeed, the whole of the mustard plant is edible. The roots can be mashed up into a paste to be eaten. The leaves of a young mustard plant can be used in a salad and the seeds from the flowers are used to make the mustard you put on your ham.

In this way, the mustard plant is different from gorse. I wouldn’t advise trying to eat gorse, although goats have been known to feed on it.

Jesus finishes the parable of the mustard tree by saying: it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.

Birds do in fact find sanctuary in the branches of the mature mustard tree, but this is a parable and so the word, birds, has a double meaning. The prophets Daniel and Ezekiel used the image of birds perching in a tree as a metaphor for the gentile nations. 

Many of Jesus’ Jewish audience, therefore, would have understood the birds of the air to be a poetic reference to non-Jews. Once again, Jesus’ parable probably grated with some of his listeners. The nation of Israel, at that time, was under the thumb of the Romans. Some of Jesus’ Jewish listeners would have preferred God to destroy the people of other nations, not create a sanctuary for them.

There is one other way in which the mustard plant is similar to the gorse bush. Just as a mustard plant provides sanctuary for birds, so too the gorse bush is useful in providing a nursery for New Zealand native trees. If you leave gorse undisturbed, native seedlings will grow up through it, protected by the gorse.

In much the same way that gorse is useful for regenerating native bush, so too the kingdom of heaven is useful for regenerating the souls of people of all nations.

We are talking about the usefulness of the kingdom of heaven. In thinking about Jesus’ parable of the yeast, the question of usefulness should be obvious. Bread feeds people.

More than that, fresh bread baked with yeast is usually more pleasant to eat than unleavened flat bread. The yeast of God’s kingdom makes all that it comes in contact with more palatable, more delightful.

Now in case you are thinking, ‘this is just poetry and clever story telling with little or no application to real life’, let me give you some examples of how the mustard seed and the yeast of the kingdom of heaven has made a significant impact on human history (as if the impact of Jesus himself is not obvious enough).

The first hospital was set up by a Christian woman called Fabiola of Rome. Fabiola lived during the fourth century, about 350 years after Jesus. Fabiola came from a wealthy noble family and was married off at a young age to a husband who proved to be abusive and probably unfaithful.

Fabiola found the courage to divorce her brute of a husband and start again. She had to really, for her own survival.

After the death of her second husband, Fabiola had a conversion experience. She used her wealth to build a hospital in Rome where she gave herself to caring for the poor and the sick, those rejected by society because of their illnesses.

You have to understand that there were no hospitals in ancient Rome. The poor would often die in the street. 

Fabiola’s idea of a hospital caught on and spread around the world. Where would we be today without hospitals? Hospitals are like mustard trees in which the sick and injured find sanctuary. There are other examples too of the mustard seed of God’s heavenly kingdom taking root and having a positive effect in the world.

In his sermon last month, Murray Lucas highlighted Christians like Robert Boyle, John Dalton and Michael Faraday who rescued science from the blind superstition of the dark ages, giving us a more reliable scientific method which has enabled the advances in medicine we have today.

Closer to home, many of you will be familiar with the story of Ngakuku and his daughter Tarore. A mustard seed of heaven found its way into Ngakuku’s heart and mind, transforming his way of thinking and living.

Jesus taught us to pray: …forgive us our sins as we forgive those who sin against us…

Ngakuku took Jesus’ words to heart. When Tarore was murdered, Ngakuku was determined to forgive those who killed his daughter. Ngakuku discouraged his people from seeking revenge and God honoured Ngakuku’s faith and obedience to Christ.       

Tarore’s killer found a Māori translation of the gospel of Luke in Tarore’s pocket. When someone read the gospel to him, a mustard seed of heaven found its way into his heart and he sought forgiveness from Tarore’s father.

That is the kingdom of heaven at work in people’s lives and relationships.

Small seeds of love and truth growing and spreading to make a positive difference where it matters. What other mustard trees of heaven do you see in the world today?

Conclusion:

The mustard seed and the yeast of the kingdom of heaven are at work all around us, silently and right under our noses. The question is not, what can we do to make the world a better place? The question is: how might we join God in what he is doing in the world?

Let us pray…

Gracious God, open our eyes to the mustard trees and the bread of the kingdom of heaven all around us. Help us to sow the seeds of your love and truth wherever we are. Through Jesus we pray. Amen.

Questions for discussion or reflection:

  1. 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?
  2. Do you have mustard at home (in the kitchen or in the garden)? What do you use it for?
  3. What are some of the characteristics of the mustard tree?
  4. What is the kingdom of heaven?
  5. In what ways is the mustard seed similar to the kingdom of heaven? In what ways is yeast similar to the kingdom of heaven?
  6. What mustard trees of God’s kingdom do you see growing in the world today? How might we join God in what he is doing in the world?
Tawa Baptist

The Almond Tree

Scriptures: Numbers 17 and Jeremiah 1:4-12

Video Link: https://youtu.be/s7j84uA3qy0

Structure:

  • Introduction
  • Numbers 17 – Priest
  • Jeremiah 1 – Prophet
  • Conclusion

Introduction:

Good morning everyone.

One of the greatest joys in life is learning something new. One new thing I learned this past week is that walnuts, cashews, pistachios and almonds are not nuts. Technically they are drupes. 

A drupe is a kind of fruit with the fleshy part on the outside and the seed inside. The seed, on the inside, is often encased in a hard shell. Other examples of drupes include peaches, plums and cherries. The flesh is on the outside and the seed is on the inside.

It’s a bit confusing because with peaches, plums and cherries we eat the flesh on the outside and throw away the seed in the middle. But with walnuts, cashews, pistachio and almonds we don’t eat the flesh on the outside. We discard the flesh and the shell and eat the seed in the middle.

When you buy walnuts, cashews and almonds in the shop they usually come with the outer fleshy part removed. Sometimes they come in their shell, but more often all we see is the edible seed.

Today we continue our Testimony of Trees series by considering the almond tree, the fruit of which is not a nut but a drupe. There are different kinds of almonds, some bitter, some sweet.

My favourite kind is a variety known as Scorched Almonds. Scorched Almonds are native to New Zealand. Unlike regular almonds, you do eat the chocolatey flesh on the outside as well as the almond seed on the inside. No part of the scorched almond fruit is wasted.

Our message this morning focuses on two readings from the Bible which feature the almond tree. Numbers 17 and Jeremiah 1.

Numbers 17 – Priest:

We begin with Numbers 17, where we pick up the story of Aaron and Moses and the people of Israel in the wilderness. From Numbers chapter 17, verse 1 we read…

The Lord said to Moses, 2 “Speak to the Israelites and get twelve staffs from them, one from the leader of each of their ancestral tribes. Write the name of each man on his staff. 3 On the staff of Levi write Aaron’s name, for there must be one staff for the head of each ancestral tribe. 4 Place them in the tent of meeting in front of the ark of the covenant law, where I meet with you. 5 The staff belonging to the man I choose will sprout, and I will rid myself of this constant grumbling against you by the Israelites.” 6 So Moses spoke to the Israelites, and their leaders gave him twelve staffs, one for the leader of each of their ancestral tribes, and Aaron’s staff was among them. 7 Moses placed the staffs before the Lord in the tent of the covenant law. 8 The next day Moses entered the tent and saw that Aaron’s staff, which represented the tribe of Levi, had not only sprouted but had budded, blossomed and produced almonds. 9 Then Moses brought out all the staffs from the Lord’s presence to all the Israelites. They looked at them, and each of the leaders took his own staff. 10 The Lord said to Moses, “Put back Aaron’s staff in front of the ark of the covenant law, to be kept as a sign to the rebellious. This will put an end to their grumbling against me, so that they will not die.” 11 Moses did just as the Lord commanded him. 12 The Israelites said to Moses, “We will die! We are lost, we are all lost! 13 Anyone who even comes near the tabernacle of the Lord will die. Are we all going to die?”

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

Almond trees grow best in a Mediterranean type climate. They prefer warm dry weather. Too much rain and the crop will fail. A few years ago, they tried growing almond trees in the Hawke’s Bay. At that time the Hawke’s Bay had a drought and they found the almond trees did well in the dry weather, better than any other tree.

The name ‘almond’ derives from the ancient Greek word, ‘amygdala’.

For us today, the amygdala refers to that part of the human brain (shaped like an almond) which is associated with memory and emotion, in particular fear. The amygdala triggers the body’s fight or flight response when you feel like you are in danger.   

For example, if you have a bad experience around water when you are young, your amygdala stores that memory so that whenever you find yourself in a similar situation, you automatically feel frightened and want to get out as quickly as possible, whether it is dangerous or not.   

People in Biblical times would not have understood the structure of the brain in the same way we do today. For them an amygdala was an almond, so we shouldn’t make too much of it, but it’s a curious connection, particularly given the fear reaction of the Israelites in Numbers 17.

In the context of Numbers 17, the people of Israel are in the desert after their exodus from slavery in Egypt and they are not happy. In fact, many of the people are angry with Moses and Aaron.

Some people (led by a bloke called Korah) resented Moses and Aaron, accusing them of setting themselves above everyone else. Korah thought any Israelite should be able to serve as a priest.

It was the priests’ job to act as an intermediary between the people and God. Among other things, the priests helped the people deal with their sin so they could be right with God.

But ancient Israel was not a democracy. Ancient Israel was supposed to be a theocracy, which means the priesthood is decided by God, not popular vote.

When Korah and his followers tried to act as priests by burning incense (in Numbers 16) some were swallowed by the ground, some were consumed by fire and others were killed by a plague. Thousands died. It was carnage.

To settle the matter once and for all, the Lord tells Moses to gather up the staffs of the leaders of the 12 tribes of Israel, write each man’s name on his staff and leave them in the tent of meeting (aka: the tabernacle).

The tent of meeting was a holy place, like a mini portable temple for God’s presence. God would choose the high priest he wanted by causing that man’s staff to sprout.

Sure enough, the next morning when Moses went to collect the 12 staffs, he saw that Aaron’s staff had not only sprouted but had budded, blossomed and produced almonds.

Normally, it takes about three years before the almond tree is ready to bear fruit and once it is mature enough it takes between 7 and 8 months from when the tree first flowers (in early spring) to when the fruit is ripe (in autumn).

God had made Aaron’s staff (a dead piece of wood) flower and produce almonds in one night. This miracle served as a sign to the people that God had chosen Aaron and his sons to serve as priests for Israel.

We don’t need to try and find a scientific explanation for Aaron’s staff budding. That would miss the point. Better to be filled with a sense of awe and wonder.

The miracle performed by Yahweh shows that God enlivens every stage of life, from flower to fruit, from youth to maturity. Indeed, it is the Lord who makes life fruitful and fulfils its purpose.

More than that, the Lord has power over sin and death. It is God who appoints an intermediary to deal with our sin and it is God who causes dead things to spring to life.

From our vantage point in history, we who believe in Jesus, can see that Aaron’s budding staff points to the resurrection.   

You might be wondering, why did Aaron’s staff grow almonds? Why not plums or cherries or apples? Well, if Aaron’s staff was made from almond wood, then that might explain it.

Nevertheless, there is a curious connection between God and the almond tree. When God gave instructions on how the tabernacle should be built, he stipulated in Exodus 25, that the gold cups of the lampstand be shaped like almond flowers, with buds and blossoms. The almond tree, then, is associated with divine light, holy light.  

I said before, there are different varieties of almonds, some bitter and some sweet.

Bitter almonds contain a compound that when ingested breaks down into cyanide. Cyanide is poisonous of course.

Sweet almonds (which you get in the supermarket) are safe to eat, but bitter almonds are dangerous and should be avoided. Around 50 bitter almonds could kill an adult, even less would kill a child. 

Were the almonds on Aaron’s staff bitter or sweet? We don’t know. But there is something mysterious and potentially dangerous about these almonds. Just as there is something mysterious and potentially dangerous about God.

The young nation of Israel is terrified by the miracle of Aaron’s staff growing almonds overnight. It is a clear sign of God’s holiness, power and sovereignty. The memory of God’s holiness sears itself on the collective amygdala of the nation.

Instinctively, on an unconscious level, we all know that God is holy. Deep down we all know that God is good, but he is not safe.

People living in a Western society today (people like us) tend to struggle with what God did in Numbers 16 and 17. It offends our sensibilities. The society we live in believes in personal freedom.

Freedom is not a bad thing in itself, it’s a good thing. I’m thankful for the freedoms we enjoy in New Zealand (democracy is better than fascism).

But if we put personal freedom on a pedestal and make an idol out of it, then we reject God’s sovereignty and forfeit true freedom.

Any society that sacrifices holiness on the altar of individualism is on a dangerous path. May God deliver us from ourselves.

Jeremiah 1 – Prophet:

Our second reading, featuring the almond tree, comes from the book of Jeremiah chapter 1. In Numbers 17, the Lord makes it clear to everyone that he has chosen Aaron as high priest. In Jeremiah 1, the Lord chooses Jeremiah to be his spokesman, his prophet to Israel and the nations.

From Jeremiah chapter 1, verses 4-12, we read…   

4 The word of the Lord came to me, saying, 5 “Before I formed you in the womb I knewyou, before you were born I set you apart; I appointed you as a prophet to the nations.” 6 “Alas, Sovereign Lord,” I said, “I do not know how to speak; I am too young.” 7 But the Lord said to me, “Do not say, ‘I am too young.’ You must go to everyone I send you to and say whatever I command you. 8 Do not be afraid of them, for I am with you and will rescue you,” declares the Lord. 9 Then the Lord reached out his hand and touched my mouth and said to me, “I have put my words in your mouth. 10 See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant.” 11 The word of the Lord came to me: “What do you see, Jeremiah?”

“I see the branch of an almond tree,” I replied. 12 The Lord said to me, “You have seen correctly, for I am watchingto see that my word is fulfilled.”

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

The famous Renaissance artist, Michelangelo, painted an image of the prophet Jeremiah on the ceiling of the Sistine chapel in Vatican City. In Michelangelo’s fresco, Jeremiah is depicted as deep in thought and anguish as he laments over the destruction of Jerusalem. His face is darkened with grief, his countenance heavy with unwanted responsibility.

Jeremiah is known as the weeping prophet. He was reluctant to accept God’s call on his life. He didn’t want the job and who could blame him. He had the unenviable task of telling the nation that Jerusalem would be destroyed because of the people’s sin. Very few people listened to him. Jeremiah was misunderstood and mistreated, even though he was the real deal.  

God’s call is not always attractive or comfortable. Sometimes we are compelled by God, whether we like it or not. We may protest (like Jeremiah) or rebel (like Jonah) but eventually we realise God’s purpose is inevitable and irresistible, like the current of a river or the ocean’s tide, or the pull of gravity.

Some art historians think Michelangelo’s painting of Jeremiah is a self-portrait. It seems Michelangelo identified closely with Jeremiah. Michelangelo was burdened by unwanted responsibility. He did not want to paint the Sistine chapel. He wanted to sculpt, but the Pope gave him little choice.      

Jeremiah was the son of Hilkiah, one of the priests of Israel. That means Jeremiah was related to Aaron, for only Aaron’s descendants could serve as priests.

Jeremiah’s message was two parts judgement and one part hope. In verse 10 the Lord says to Jeremiah: “See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant.”

For Jeremiah there will be twice as much uprooting as there will be planting. Uprooting and planting is something one does with trees. This metaphor suggests God’s sovereign activity in restoring order to his creation by his word.

The almond tree features in verses 11 and 12 of chapter 1, where we read:

11 The word of the Lord came to me: “What do you see, Jeremiah?”
“I see the branch of an almond tree,” I replied.

12 The Lord said to me, “You have seen correctly, for I am watching to see that my word is fulfilled.”

Sometimes in English you come across words which sound the same and are spelt the same but have different meanings. We call these words homonyms.

Take for example the word bark; depending on the context bark can refer to the skin of a tree (as in tree bark) or it can refer to the noise a dog makes.

Crane is another homonym. A crane can be bird or a piece of machinery used for lifting heavy objects. One might also crane their neck to see over an obstacle. Spelt the same but with a different meaning.

Homonyms are fodder for puns and jokes. And so we get sayings with a double meaning like, “You’re barking up the wrong tree”.  

We can’t see it in the English translation but in the original Hebrew there is a play on words with almond and watching. They are not homonyms exactly, but they are very close. In Hebrew, the word for almond and the word for watching come from the same root and are spelled the same except for one letter. [1]

This gives the word almond a double meaning. Essentially, the almond tree is also the watching tree.

It makes perfect sense. One thing that is true of almond trees the world over is they are the first tree to bud and flower in spring. They are like the daffodils of the tree kingdom.

Just as one might watch for the flowers of the almond tree to see when winter is ending and spring is starting, so too God is watching over his word to see that it is fulfilled.

On the one hand this is a word of encouragement to Jeremiah, a reassurance that God will make his word (through Jeremiah) come true. God isn’t going to let Jeremiah down or give him a message that is not fulfilled.

At the same time, God is telling the people of the day that Jeremiah is the one to watch. By paying attention to Jeremiah, the people will know when the long winter of Judah’s idolatry and apostacy are coming to an end and the spiritual renewal of spring is close at hand.

Basically, God’s word through Jeremiah is like flowers blossoming on an almond tree. God’s word will bear fruit in season but not right away. In fact, Jeremiah prophesied for about 40 years before the words God gave him about Jerusalem were fulfilled.

Conclusion:

You may be relieved to know the almond tree passages in Numbers 17 and Jeremiah 1 are not primarily about us. In the Bible, the almond tree is a sign of what God is doing in Israel. They also point to Christ.

The almond tree is associated with God’s selection of Aaron to be the high priest of Israel. Jesus is the high priest chosen by God to be our intermediary. Faith in Jesus makes us right with God. Don’t be like Korah who rejected God’s sovereignty. Choose life.

The almond tree is associated with the lamp stand in the Tabernacle, God’s holy place. Jesus is the light of the world; the holy one who reveals God’s glory. The light of Jesus casts out darkness and fear. The light of God’s love for us in Christ illuminates the way of humility and respect. Walk in the light.   

The almond tree is associated with the fulfilment of God’s word through the prophet Jeremiah. Jesus is the word of God in human form; Jesus (the Christ) fulfils the law and the prophets. If you want to understand God’s word, then trust and obey Jesus.

The almond tree is associated with spring and new life. Jesus is the first sign of the resurrection to come. Those who embrace Christ, even though they suffer for it, will be raised to eternal life. Build your hope on the firm foundation of Jesus’ resurrection.   

The almond tree is a sign pointing to the beauty, the mystery and the holiness of God’s presence among us. With this in view our response needs to be that of wonder, awe and praise. May the word of the Lord blossom in your life. Amen.

Questions for discussion or reflection:

  1. 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?
  2. What are some of the characteristics of the almond tree and its fruit?
  3. What is the almond tree associated with in Numbers 17?
  4. What did the budding of Aaron’s staff signify? Why did the people of Israel react with fear? What do we mean when we say God is holy? How does God’s holiness affect you? 
  5. What is the almond tree associated with Jeremiah 1?
  6. In what ways is does the almond tree point to Jesus?
  7. Discuss / reflect on the meaning of Jeremiah 1:11-12. 

[1] Refer Derek Kidner’s commentary on Jeremiah, page 27.

Tawa Baptist

The Tamarisk Tree

Scripture: Genesis 21:22-34

Video Link: https://youtu.be/w4-ftz3ddMM

Structure:

  • Introduction
  • Peace
  • Prayer
  • Purpose
  • Conclusion

Introduction:

Good morning everyone.

There are two kinds of trees: deciduous and evergreen.

The word deciduous means ‘to fall off’. Deciduous trees shed their leaves in autumn, to conserve energy in winter, then regrow their leaves in spring. Deciduous trees tend to have broad leaves, like oak or maple.

In contrast, evergreen trees keep their leaves all year round and generally cope better with hot weather. The leaves of an evergreen tree tend to be narrower, like pine or kānuka.

Today we continue our series, The Testimony of Trees. Last week we heard about the tree of knowledge in Genesis 2 and 3.

This week our focus is the Tamarisk tree, in Genesis 21. There are about 60 varieties of tamarisk trees growing around the world. Some are deciduous and some are evergreen.

The variety of tamarisk native to the Middle East (the geographical setting of Genesis 21) is Tamarix Aphylla. Tamarix Aphylla is the largest of the tamarisk family, growing up to 18 meters tall.

It has slender branches and scale like leaves. The tamarisk tree is known to be very tolerant of salts. In fact, its leaves excrete salty water. Due to the high salt content of its foliage tamarix aphylla is slow to catch fire. Which means it can be used as a fire barrier.

Tamarix aphylla grows relatively quickly, providing shade from the sun and shelter from the wind for stock. It also has an extensive root system which makes it good for erosion control, particularly in sandy soils. 

Basically, tamarix aphylla is a hardy, resilient tree. A friend to shepherds in the middle east. From Genesis 21, verses 32-34 we read about the tamarisk tree.

32 After the treaty had been made at Beersheba, Abimelek and Phicol the commander of his forces returned to the land of the Philistines. 33 Abraham planted a tamarisk tree in Beersheba, and there he called on the name of the Lord, the Eternal God. 34 And Abraham stayed in the land of the Philistines for a long time.

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

In the context of Genesis 21, the tamarisk tree is associated with at least three things: peace, prayer and purpose. Let’s begin by considering the peace connection.

Peace:

Last Thursday, the 6th of February, was Waitangi Day, a national holiday for the people of Aotearoa, New Zealand. Waitangi Day commemorates the signing of Te Tiriti o Waitangi (the Treaty of Waitangi) in 1840.

The Treaty was eventually signed by 531 Māori chiefs and the representatives of the Crown. Queen Victoria of England was the reigning monarch of the day.

The purpose of Te Tiriti was to protect Māori and their land, as well as establishing stable government to keep peace and order. New Zealand was a pretty wild place in those days, without law or an effective justice system.

You sometimes hear the principles of the Treaty summarized by the three P’s: partnership, participation and protection.

Those who signed the Treaty in 1840 understood it to be a covenant, a forever agreement. The wording stipulates ‘forever’. Sadly, there has been much disagreement over the interpretation and application of the Treaty during the past 185 years, not helped by the fact there are two versions of the Treaty, one in English and one in Māori.      

In verse 22 of Genesis 21, Abimelech, the king of Gerar, and his general, Phicol, offer to make a peace treaty with Abraham. If you think about it, this is quite remarkable really. Normally, with peace treaties, the party in the weaker position approaches the one in the stronger position.

Outwardly, Abimelech appears to be in a stronger position than Abraham. Abraham is a wandering shepherd, a sojourner, a resident alien in the land;   he doesn’t have a fortress or an army like Abimelech and so we don’t expect Abimelech to make a treaty with Abraham. Why then does Abimelech feel the need to do this?

Well, Abimelech gives his reason in verse 22 when he says to Abraham: “God is with you in everything you do”. What does it mean that God is with Abraham?

I’ve come up with a little acronym which outlines what it means to be with someone. W is for wellbeing, I is for intimacy, T is for trust and H is for help.

You know someone is with you when they are committed to your wellbeing. When they share themselves intimately with you. When they trust you. And when they provide you with help.   

God is with Abraham, as a friend. Theirs is a relationship characterised by wellbeing, intimacy, trust and help.

One of the names of Jesus is Immanuel, which means ‘God with us’. Jesus is, God with us. Through faith in Jesus, we can have a relationship with God based on wellbeing, intimacy, trust and help.

Returning to Genesis, Abimelech has the spiritual sensitivity and insight to see that God is with Abraham. And so, Abimelech says to Abraham…

23 Now swear to me here before God that you will not deal falsely with me or my children or my descendants. Show to me and the country where you now reside as a foreigner the same kindness I have shown to you.”
24 Abraham said, “I swear it.”          

By making a treaty with Abraham, Abimelech is aligning himself with Abraham’s God who holds the power of life & death. Abimelech wants Abraham to deal honestly with him and to treat him with kindness

The Hebrew word translated as kindness here is hesed. Hesed is a Hebrew term which is sometimes translated as kindness, sometimes as mercy and other times as steadfast love or loyal (covenant) love.

Hesed isn’t just an abstract concept though – it is an action, something tangible that one does for someone else’s well-being. Abimelech wants Abraham to make a solemn commitment to always treat him and his descendants with hesed, and Abraham agrees.

In agreeing to a covenant with Abimelech, Abraham shows respect, humility and meekness. Meekness is not weakness. Meekness is strength tempered by self-control. Meekness is the twin of gentleness.

God was with Abraham and had promised the land to him. But Abraham does not let that go to his head. Abraham does not seek to take the land by force. Abraham prefers peace. He respects the people of the land and waits for God.  

Abimelech’s treaty provided Abraham with the opportunity to sort out a dispute over watering rights. Abraham had dug a well and Abimelech’s servants had seized it. Water wells were vitally important in that part of the world. Rain fall was seasonal (it wasn’t all year round) so wells were essential to the survival of people and animals alike.

Abimelech wanted peace with Abraham but without justice there can be no peace. So, Abraham sought justice over the well.

This was an awkward moment for Abimelech. The king has just given a speech about how he has treated Abraham with ‘kindness’ or hesed and now he is learning that in fact his servants have done nothing of the sort. The servants have embarrassed Abimelech and the king is quick to plead ignorance.     

What happens next is quite unexpected. Normally the one who has been wronged (in this case Abraham) would be owed some compensation. But in this situation Abraham doesn’t seek compensation for himself. He does the opposite. Abraham gives Abimelech seven sheep. Abimelech is confused and asks, ‘what does this mean?’

Abraham explains that by accepting these sheep you are acknowledging that I dug this well.

By seizing Abraham’s well, Abimelech’s servants had done an injustice to Abraham and brought shame on their master. To save face Abimelech might feel it necessary to punish his servants. But Abraham comes to the rescue of the men who seized his well by providing compensation on their behalf.  

In this way Abraham has done hesed by preserving Abimelech’s honour and shielding the servants from punishment. Indebted by Abraham’s hesed, Abimelech and his servants will now stay away from Abraham’s well.

Prayer:

It is after making this peace treaty with Abimelech that Abraham planted a tamarisk tree in Beersheba and there called on the name of the Lord, the Eternal God.     

To call on the name of the Lord is another way of saying that Abraham prayed to God and worshipped him.

Elsewhere in Genesis, Abraham is noted as building an altar and calling on the name of the Lord. In this context planting a tree is like building an altar. It designates a sacred place for prayer and worship.

Now to be clear, Abraham is not worshipping the tree. The tamarisk is not like an idol that he bows down to. Nor does the tamarisk tree in anyway represent God. We should not think of the tamarisk tree as a metaphor for God.

As hardy and resilient as the tamarisk tree is, it is not eternal like God.

A tamarisk tree might live somewhere between 50 to 100 years depending on the circumstances. In contrast, the Lord lives forever.

What we notice in verse 33 is Abraham’s prayer life. He has a special place for calling on the Lord. We can pray to God anywhere and at any time, of course. God is not rooted to one location, like a tree. The Lord will hear us wherever we are. Nevertheless, it can be helpful to us if we have a special place where we pray.   

Abraham’s special place was by the tamarisk tree he planted in the dry and desolate wilderness of Beersheba. Once grown, the tamarisk tree would act as a sanctuary, providing shade from the harsh sun for Abraham while he prayed.

Prayer is like a tamarisk tree in that it provides a sanctuary for the human soul.   

The wilderness of Beersheba is an interesting choice. Around the same time as agreeing to a peace treaty with Abimelech, Abraham sent his eldest son, Ishmael into the desert of Beersheba, with his mother Hagar and a skin of water.

Abraham’s second son, Isaac, had just been born and there was friction in the household between Sarah and Hagar. Long story short, once the water had run out, Hagar left Ishmael under a bush to die. Was the bush a young tamarisk tree? Quite possibly, we can’t be sure. From verse 17 of Genesis 21 we read…

17 God heard the boy crying, and the angel of God called to Hagar from heaven and said to her, “What is the matter, Hagar? Do not be afraid; God has heard the boy crying as he lies there. 18 Lift the boy up and take him by the hand, for I will make him into a great nation.” 19 Then God opened her eyes and she saw a well of water. So she went and filled the skin with water and gave the boy a drink. 20 God was with the boy as he grew up. He lived in the desert and became an archer.

Interesting that Ishmael became an archer. I read somewhere that the wood of the tamarisk tree is good for making bows. Apparently, tamarisk wood has the strength and flexibility needed.

What did Abraham pray about under his tamarisk tree? We are not told but probably all manner of things. As a parent, we could well expect him to pray for his children, that God would be with them and watch over their lives for good. In fact, God was with Ishmael and Isaac, even as they took different paths in life.

Prayer is like a tamarisk tree. It provides a sanctuary for the human soul.

Where is your tamarisk tree? Where is your sanctuary for prayer?

Do you have a private prayer closet in your home? Or do you prefer to pray in a small group of close friends? Maybe this church auditorium is your prayer place? Or perhaps you prefer to pray with your hands in the garden, pulling out weeds and watering the plants?  

The tamarisk tree of Genesis 21 is associated with peace, prayer and purpose. 

Purpose:

You may have heard of the term agroforestry. Agroforestry does not refer to angry trees. Rather agroforestry is a sustainable farming practice. That is, planting trees and shrubs alongside crops and livestock.

Agroforestry enhances biodiversity and mitigates the harmful effects of monoculture. (Monoculture is when just one crop is grown.)

Tamarisk trees are used in agroforestry as wind breaks and they also help with the reclamation of marginal lands. As already mentioned, tamarisk roots give stability to the soil and the branches provide shade for livestock. If pasture is scarce, then sheep and goats and cattle can feed off the leaves of the tamarisk.

What’s more, the tamarisk flower attracts bees, which are good for the pollination and propagation of a variety of plants. 

Abraham probably chose to plant a tamarisk (rather than an oak or something else) because it served a practical purpose. The tamarisk was suited to the harsh environment of Beersheba and, as verse 34 makes plain, Abraham intended to stay there for a good long while.

Planting tamarisk trees in Beersheba was an agroforestry strategy long before the term ‘agroforestry’ was coined. Planting tamarisk trees would help Abraham and future generations with farming and shepherding livestock.  

I can’t help noticing how Abraham is a bit like the tamarisk tree in some respects.

Through years of waiting in barrenness, God had grown Abraham & Sarah’s faith strong and deep and wide, like the root system of a tamarisk tree.

Abraham’s faith in God has proven resilient, prospering in even the harshest of environments.

Abraham (who is now over 100 years old) is still evergreen, fathering a son in his old age.

What’s more, Abraham is a salt of the earth kind of person. Just as the tamarisk leaves sweat salt, so too Abraham is salty. Abraham is in the world but not of it, maintaining the distinctive flavour of holiness.

Abraham and the tamarisk tree are both a blessing to the land. Abraham does not try to take the land by force. He is humble and meek, lending stability and peace. Abraham is a man of prayer and a servant to God’s purpose.

Perhaps also the tamarisk tree serves as a symbol of God’s purpose for the nation of Israel. Through Abraham, Isaac and Jacob, God was making a nation that would be resilient and life-giving, a source of shelter and sustenance to those who find themselves in the wilderness. A blessing to the nations.

Sadly, the people of Israel fell short of God’s purpose for the nation, as we have all fallen short. But by God’s grace Jesus fulfils God’s purpose for Israel and for all humanity.

Like Abraham, Jesus serves God’s purpose as a man of peace and prayer.

Jesus did not go to war against the occupying Roman forces of his day.

Jesus chose the path of gentleness and humility, saying…

Blessed are the meek, for they will inherit the land.

And, blessed are the peacemakers, for they will be called children of God. 

Conclusion:

At this point in the sermon, you might expect me to encourage you all to be more like the tamarisk tree; hardy, resilient, salty, lending stability to the land and providing shelter from the harsh elements of this world.

And while they might be good things to aspire to, I’m not sure that is the best application of the text. What you will notice as we go through this series is that each variety of tree we learn about is different.

A better question might be: If you were a tree, what kind of tree would you be? How has God made you? Some of you may be like the tamarisk tree, but not all of us are suited to a dry and desolate environment. Most of us do better when planted beside streams of water.

The point is, don’t try and be something you are not. Be who God made you to be. Whatever tree you might be like, grow where you are planted and let God fulfil his purpose for your life.

Let us pray…

Gracious God, help us to grow to full maturity in Christ and be the people together you made us to be. Amen.

Questions for discussion or reflection:

  1. 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?
  2. What are some of the characteristics of tamarix aphylla? What are tamarisk trees useful for?
  3. Why did Abraham plant a tamarisk tree in Genesis 21? What is the tamarisk tree associated with in Genesis 21?
  4. Where is your tamarisk tree? Where is your sanctuary for prayer? 
  5. In what ways is Abraham like a tamarisk tree?
  6. In what ways are Jesus and Abraham similar? (How do Abraham’s actions in Genesis 21 point to Jesus?)
  7. If you were a tree, what kind of tree would you be? How has God made you?