Family Troubles

Trinity 2–10 June 2018 at Great Brickhill

Reading Genesis 3

⁸ Then the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden. ⁹ But the Lord God called to the man, ‘Where are you?’

¹⁰ He answered, ‘I heard you in the garden, and I was afraid because I was naked; so I hid.’

¹¹ And he said, ‘Who told you that you were naked? Have you eaten from the tree from which I commanded you not to eat?’

¹² The man said, ‘The woman you put here with me – she gave me some fruit from the tree, and I ate it.’

¹³ Then the Lord God said to the woman, ‘What is this you have done?’

The woman said, ‘The snake deceived me, and I ate.’

¹⁴ So the Lord God said to the snake, ‘Because you have done this,

‘Cursed are you above all livestock
    and all wild animals!
You will crawl on your belly
    and you will eat dust
    all the days of your life.
¹⁵ And I will put enmity
    between you and the woman,
    and between your offspring and hers;
he will crush your head,
    and you will strike his heel.’

Reading 2 Corinthians

¹³ It is written: ‘I believed; therefore I have spoken.’ Since we have that same spirit of faith, we also believe and therefore speak, ¹⁴ because we know that the one who raised the Lord Jesus from the dead will also raise us with Jesus and present us with you to himself. ¹⁵ All this is for your benefit, so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God.

¹⁶ Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. ¹⁷ For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. ¹⁸ So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal. ^5.1 For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands.

Gospel Mark 3

Jesus accused by his family and by teachers of the law

²⁰ Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat. ²¹ When his family heard about this, they went to take charge of him, for they said, ‘He is out of his mind.’

²² And the teachers of the law who came down from Jerusalem said, ‘He is possessed by Beelzebul! By the prince of demons he is driving out demons.’

²³ So Jesus called them over to him and began to speak to them in parables: ‘How can Satan drive out Satan? ²⁴ If a kingdom is divided against itself, that kingdom cannot stand. ²⁵ If a house is divided against itself, that house cannot stand. ²⁶ And if Satan opposes himself and is divided, he cannot stand; his end has come. ²⁷ In fact, no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house. ²⁸ Truly I tell you, people can be forgiven all their sins and every slander they utter, ²⁹ but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin.’

³⁰ He said this because they were saying, ‘He has an impure spirit.’

³¹ Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. ³² A crowd was sitting round him, and they told him, ‘Your mother and brothers are outside looking for you.’

³³ ‘Who are my mother and my brothers?’ he asked.

³⁴ Then he looked at those seated in a circle round him and said, ‘Here are my mother and my brothers! ³⁵ Whoever does God’s will is my brother and sister and mother.’

Sermon

Our journey—in the lectionary year B—takes us through the gospel of Mark. We have reached chapter 3, and in the beautiful weather of an English June we are suddenly confronted by a need to linger on the offence Jesus caused, and the reasons behind it.

The incident we are focusing on today has three competing groups of people:

1. The crowds who constantly swarm and press in on Jesus

2. His family, who are concerned about him

3. The Scribes—theological heavyweights come down from Jerusalem

At this stage—chapter 3—the crowds seem interested in what Jesus has to say and what he does. They want to hear and learn more. They express no worries and ask no questions—but are a constant presence that will in the end be manipulated by the Scribes among others and turned against him.

The second group is Jesus’s family. They have come to rescue him from the trouble and notoriety he has got himself in. His family think they are the ones who know him best. Their belief is that he is out of his depth, and that dangerous groups of people, such as the Scribes, and watching him and judging his impact on the crowds.

These people have the power to put an end to his teaching, or worse to put an end to his freedom and even his life. His family think he is “beside himself”—not in his right mind—the Greek is existemi [εξιστεμι]—the same word can also be translated as ‘insane.’

We the readers know he has been acting this way since his baptism by John the Baptist—his family members have therefore come to find him and take him away to a place of safety.

The last group is the Scribes. These are the experts in theology—come down from Jerusalem to investigate and make a judgement on what Jesus is doing. They recognise that a power is at work in him—but do not consider that God is performing a revival through him—instead they decide Jesus is an agent of evil—a servant of Satan.

In one sense, it was good that the Scribes took Jesus’s power seriously—and did not put his works down to magic, illusion or pronouncing him a charlatan. On the other hand, branding him a Satanic agent was deeply damaging.

Unlike the magicians in Egypt, who could replicate the ‘signs’ that Moses and Aaron performed—the Scribes could not match Jesus’s miracles, and so had to fall back on ascribing his power to a malevolent force.

Jesus in return accuses the Scribes on being blind to the possibility of truth—they blaspheme against the Holy Spirit—searching for every possible source of power except that of God’s renewal and forgiveness—healing, casting out demonic possession, freedom from guilt and sin, both to individuals and the people as a nation. Their minds are closed—they do not recognise the transformative power of God’s grace at work.

The response from Jesus is short and to the point. He does not address the accusation at length, but does point out the logical absurdity of saying that he is using Satanic power to act on itself. The powers of evil show no signs of loosing the bonds of oppression—the reign of Satan is dominant and ruthlessly unyielding. In reality, are the Scribes in thrall to the evil one themselves?

Jesus’s little parable is short and to the point. He likens himself to a burglar, who breaks into a house owned by a strong man who represents Satan. The possessions the strong man has plundered can only be taken from him by tying him up and neutralizing his power.

This rest of the gospel harks back to this little illustration. God in Jesus comes to displace the reign of Satan—to tie down and neutralize the kingdom of evil—a power that is not given up easily, but only by the transformative love of Jesus, so aptly illustrated by Episcopalian bishop Michael Curry at the wedding of Prince Harry and Megan Markle.

Jesus then turns back to the other protagonists—his family. He renounces their claim on him—family ties and love are not sufficient to divert him from his clear mission in the world.

So in this passage we have the start of the conspiracy against Jesus by various groups who eventually join together in a plot which leads to the cross. As we continue to read through Mark in year B of the lectionary, we can see how these attacks develop—how the conspiracies play out.

Jesus promises good news—but this is very different from comfortable news as his family found out. The reign or Kingdom of God that Jesus keeps talking about is not going to have a smooth ride—it is far from ‘business as usual.’ Amen

§ Amen

Intercessions

We pray for God to fill us with his Spirit. Generous God, we thank you for the power of your Holy Spirit. We ask that we may be strengthened to serve you better. Lord, come to bless us and fill us with your Spirit.

We thank you for the wisdom of your Holy Spirit. We ask you to make us wise to understand your will. Lord, come to bless us and fill us with your Spirit.

We thank you for the peace of your Holy Spirit. We ask you to keep us confident of your love wherever you call us. Lord, come to bless us and fill us with your Spirit.

We thank you for the healing of your Holy Spirit. We ask you to bring reconciliation and wholeness where there is division, sickness and sorrow. Lord, come to bless us and fill us with your Spirit.

We thank you for the gifts of your Holy Spirit. We ask you to equip us for the work which you have given us. Lord, come to bless us and fill us with your Spirit.

We thank you for the fruit of your Holy Spirit. We ask you to reveal in our lives the love of Jesus. Lord, come to bless us and fill us with your Spirit.

We thank you for the breath of your Holy Spirit, given us by the risen Lord. We ask you to keep the whole Church, living and departed, in the joy of eternal life. Lord, come to bless us and fill us with your Spirit.

Generous God, you sent your Holy Spirit upon your Messiah at the river Jordan, and upon the disciples in the upper room: in your mercy fill us with your Spirit, hear our prayer, and make us one in heart and mind to serve you with joy for ever. Amen.

The Great Conspiracy Theory

10 June 2018 – Great Brickhill – Trinity 2

Gospel Mark 3

Jesus accused by his family and by teachers of the law

²⁰ Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat. ²¹ When his family heard about this, they went to take charge of him, for they said, ‘He is out of his mind.’

²² And the teachers of the law who came down from Jerusalem said, ‘He is possessed by Beelzebul! By the prince of demons he is driving out demons.’

²³ So Jesus called them over to him and began to speak to them in parables: ‘How can Satan drive out Satan? ²⁴ If a kingdom is divided against itself, that kingdom cannot stand. ²⁵ If a house is divided against itself, that house cannot stand. ²⁶ And if Satan opposes himself and is divided, he cannot stand; his end has come. ²⁷ In fact, no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house. ²⁸ Truly I tell you, people can be forgiven all their sins and every slander they utter, ²⁹ but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin.’

³⁰ He said this because they were saying, ‘He has an impure spirit.’

³¹ Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. ³² A crowd was sitting round him, and they told him, ‘Your mother and brothers are outside looking for you.’

³³ ‘Who are my mother and my brothers?’ he asked.

³⁴ Then he looked at those seated in a circle round him and said, ‘Here are my mother and my brothers! ³⁵ Whoever does God’s will is my brother and sister and mother.’

Sermon

Our journey—in the lectionary year B—takes us through the gospel of Mark. We have reached chapter 3, and in the beautiful weather of an English June we are suddenly confronted by a need to linger on the offence Jesus caused, and the reasons behind it.

The incident we are focusing on today has three competing groups of people:

1. The crowds who constantly swarm and press in on Jesus

2. His family, who are concerned about him

3. The Scribes—theological heavyweights come down from Jerusalem

At this stage—chapter 3—the crowds seem interested in what Jesus has to say and what he does. They want to hear and learn more. They express no worries and ask no questions—but are a constant presence that will in the end be manipulated by the Scribes among others and turned against him.

The second group is Jesus’s family. They have come to rescue him from the trouble and notoriety he has got himself in. His family think they are the ones who know him best. Their belief is that he is out of his depth, and that dangerous groups of people, such as the Scribes, and watching him and judging his impact on the crowds.

These people have the power to put an end to his teaching, or worse to put an end to his freedom and even his life. His family think he is “beside himself”—not in his right mind—the Greek is existemi [εξιστεμι]—the same word can also be translated as ‘insane.’

We the readers know he has been acting this way since his baptism by John the Baptist—his family members have therefore some to find him and take him away to a place of safety.

The last group is the Scribes. These are the experts in theology—come down from Jerusalem to investigate and make a judgement on what Jesus is doing. They recognise that a power is at work in him—but do not consider that God is performing a revival through him—instead they decide Jesus is an agent of evil—a servant of Satan.

In one sense, it was good that the Scribes took Jesus’s power seriously—and did not put his works down to magic, illusion or pronouncing him a charlatan. On the other hand, branding him a Satanic agent was deeply damaging.

Unlike the magicians in Egypt, who could replicate the ‘signs’ that Moses and Aaron performed—the Scribes could not match Jesus’s miracles, and so had to fall back on ascribing his power to a malevolent force.

Jesus in return accuses the Scribes on being blind to the possibility of truth—they blaspheme against the Holy Spirit—searching for every possible source of power except that of God’s renewal and forgiveness—healing, casting out demonic possession, freedom from guilt and sin, both to individuals and the people as a nation. Their minds are closed—they do not recognise the transformative power of God’s grace at work.

The response from Jesus is short and to the point. He does not address the accusation at length, but does point out the logical absurdity of saying that he is using Satanic power to act on itself. The powers of evil show no signs of loosing the bonds of oppression—the reign of Satan is dominant and ruthlessly unyielding. In reality, are the Scribes in thrall to the evil one themselves?

Jesus’s little parable is short and to the point. He likens himself to a burglar, who breaks into a house owned by a strong man who represents Satan. The possessions the strong man has plundered can only be taken from him by tying him up and neutralizing his power.

This rest of the gospel harks back to this little illustration. God in Jesus comes to displace the reign of Satan—to tie down and neutralize the kingdom of evil—a power that is not given up easily, but only by the transformative love of Jesus, so aptly illustrated by Episcopalian bishop Michael Curry at the wedding of Prince Harry and Megan Markle.

Jesus then turns back to the other protagonists—his family. He renounces their claim on him—family ties and love are not sufficient to divert him from his clear mission in the world.

So in this passage we have the start of the conspiracy against Jesus by various groups who eventually join together in a plot which leads to the cross. As we continue to read through Mark in year B of the lectionary, we can see how these attacks develop—how the conspiracies play out.

Jesus promises good news—but this is very different from comfortable news as his family found out. The reign or Kingdom of God that Jesus keeps talking about is not going to have a smooth ride—it is far from ‘business as usual.’ Amen

Trinity 1 at the Methodist Church in Wingrave

3 June 2018

Reading—I Samuel 3:1—10

The Lord Calls Samuel

The boy Samuel ministered before the Lord under Eli. In those days the word of the Lord was rare; there were not many visions.

² One night Eli, whose eyes were becoming so weak that he could barely see, was lying down in his usual place. ³ The lamp of God had not yet gone out, and Samuel was lying down in the house of the Lord, where the ark of God was. ⁴ Then the Lord called Samuel.

Samuel answered, “Here I am.” ⁵ And he ran to Eli and said, “Here I am; you called me.”

But Eli said, “I did not call; go back and lie down.” So he went and lay down.

⁶ Again the Lord called, “Samuel!” And Samuel got up and went to Eli and said, “Here I am; you called me.”

“My son,” Eli said, “I did not call; go back and lie down.”

⁷ Now Samuel did not yet know the Lord: The word of the Lord had not yet been revealed to him.

⁸ A third time the Lord called, “Samuel!” And Samuel got up and went to Eli and said, “Here I am; you called me.”

Then Eli realized that the Lord was calling the boy. ⁹ So Eli told Samuel, “Go and lie down, and if he calls you, say, ‘Speak, Lord, for your servant is listening.’” So Samuel went and lay down in his place.

¹⁰ The Lord came and stood there, calling as at the other times, “Samuel! Samuel!”

Then Samuel said, “Speak, for your servant is listening.”

New Testament 2 Corinthians 4

⁵ For what we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. ⁶ For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ.

⁷ But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. ⁸ We are hard pressed on every side, but not crushed; perplexed, but not in despair; ⁹ persecuted, but not abandoned; struck down, but not destroyed. ¹⁰ We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. ¹¹ For we who are alive are always being given over to death for Jesus’ sake, so that his life may also be revealed in our mortal body. ¹² So then, death is at work in us, but life is at work in you.

Gospel Mark 2:23—3:6

Jesus Is Lord of the Sabbath

²³ One Sabbath Jesus was going through the grain fields, and as his disciples walked along, they began to pick some heads of grain. ²⁴ The Pharisees said to him, “Look, why are they doing what is unlawful on the Sabbath?”

²⁵ He answered, “Have you never read what David did when he and his companions were hungry and in need? ²⁶ In the days of Abiathar the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions.”

²⁷ Then he said to them, “The Sabbath was made for man, not man for the Sabbath. ²⁸ So the Son of Man is Lord even of the Sabbath.”

Another time Jesus went into the synagogue, and a man with a shrivelled hand was there. ² Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. ³ Jesus said to the man with the shrivelled hand, “Stand up in front of everyone.”

⁴ Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent.

⁵ He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “Stretch out your hand.” He stretched it out, and his hand was completely restored. ⁶ Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.

Sermon

The reading from I Samuel is all about God’s call. The influence of religion and people’s awareness of the Lord had reached a low ebb. The references to light and darkness are surely deliberate. At a time when God revealed himself in dreams, the passage explains that:

In those days the word of the Lord was rare; there were not many visions.

Eli was getting old, and his eyes were dim. His apprentice Samuel did not recognise God’s call because he did not yet know the Lord.

The word of the Lord had not yet been revealed to him.

Even the Temple at night was in darkness. God’s light was not recognised, the light he spoke into being at the time of creation. But eventually, God’s call was plain, and Samuel is told to reply:

“Speak, for your servant is listening.”

Like Samuel we pray the same prayer today, that God will speak and that we will listen, but the New Testament experience of God is very different. You may have to re-read the passage from II Corinthians several times to try and appreciate what Paul is saying, but briefly he rejects any cleverness, holiness or value in himself, describing his body as a clay jar which is fragile and vulnerable, but which contains the treasure of the life and death of Jesus which we continually witness to in our daily lives.

When we proclaim the Messiah as Lord, this truth does not come from us. What we announce to others does not come from our personal or collective egos. Our achievements, what makes us special, our learning or understanding—all these are meaningless. Why?—because God’s Word lives in us—fragile clay jars—and it is God’s light, spoken into existence at Creation, that is being announced, not by us but God himself. The light of God shines in the darkness, and sin and death cannot overcome it, even though in Jesus his death and resurrection live side by side.

Anyone who has plant pots knows how vulnerable they are—how easily damaged by frost or chipped by the slightest knock—how cheap and fragile. That is why earthenware was used in the Temple sacrifices, according to Leviticus, and not just precious metals and fine wood. Clay jars symbolise the vulnerability and fragility of our human form, yet like the sacred vessels there is treasure in God’s indwelling of us through Jesus Christ.

Because we are clay vessels, Paul explains our affliction:

⁸ We are hard pressed on every side, but not crushed; perplexed, but not in despair; ⁹ persecuted, but not abandoned; struck down, but not destroyed. ¹⁰ We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body.

Not only are we afflicted, but Jesus shared our vulnerability.

“My God, my God, why have you forsaken me?" (Mark 15:34; see also Psalm 22:1).

But it is through the death of Jesus that all that disfigures us, distorts and spoils our created goodness dies. Jesus’s life is manifest as the flourishing of new creation in our lives. Treasure in clay jars. The light of God’s glory shining amid our fragile human existence.

Breaking through the bonds of sin in all its forms is something Jesus seems to have rejoiced doing. Today we rejoin Mark’s gospel and continue reading from it until November. There are two incidents which we must understand if we are to grasp the meaning of Mark’s gospel as a whole.

You can illustrate the incidents in this way:

1. Lawlessness and those who hunger

2. Lawlessness and those who suffer

The Pharisees are good at laying down the letter of the law. Jesus is good at interpreting its intention, and adapting its rules to those in need.

Both incidents take place on the Sabbath day. In the first, the Pharisees complain that the disciples of Jesus are eating ears of corn from the fields as they cross because they are hungry. The law prohibits gleaning on the Sabbath day, and any food for the Sabbath must be prepared in advance.

In the second, the Pharisees watch to see whether or not Jesus will heal a man who suffers from a shrivelled hand on the Sabbath day.

Both incidents sound totally nit-picking—and they are—but the direct challenge to the authority of the Pharisees and the violation of the law’s very foundations drive those in authority to rid themselves of this troublesome rabbi.

In asking whether it is lawful to do good or evil on the Sabbath, Jesus poses a bit of a conundrum. The answer is obvious to us—doing good is the best choice—but not to the Pharisees whose whole foundation of life is challenged by any thought that the law should be interpreted, rather than applied directly to every situation. In the end, the man with the disability seems to have healed himself—Jesus did not touch him or do any of the things that were usually associated with healing. But the die was cast, and it was the violation of the Sabbath and the suggestion the law could be applied more compassionately that let to the plots to kill Jesus and do away with him.

Both of these cases seem to be in direct violation of God’s command to keep the Sabbath holy, but Jesus sees the wider picture. This is that human beings are not shackled—slaves to the Law—but free. The Law is intended to serve human beings and not the other way round.

Only 79 verses into Mark’s gospel, and the Pharisees and Herodians are already plotting to do away with Jesus. This is why is say that understanding what is happening at this early point in the narrative is important for helping interpret the rest of the gospel.

But Mark has good news to announce, and does not leave us with all the controversy and threat. Jesus, like the God who instituted the Sabbath, is committed to preserving life. His ministry will expose the oppressive and corrosive tyrannies of fear, pretence, and hypocrisy, wherever they reside. Yet, finally, he will deliver us from them. Amen