Tag Archives: reconciliation

Swords into ploughshares

Readings
Isaiah 2.1–5
Matthew 24.36–44

 

Our nature is goodness. Yes, we do much that is bad, but our essential nature is good. If it were not, then we would not be shocked and dismayed when we harm one another. When someone does something ghastly, it makes the news because it is the exception to the rule. We live surrounded by so much love, kindness, and trust that we forget it is remarkable. Forgiveness is the way we return what has been taken from us and restore the love and kindness and trust that has been lost. With each act of forgiveness, whether small or great, we move toward wholeness. Forgiveness is nothing less than how we bring peace to ourselves and our world. — Desmond Tutu, Mpho Tutu, The Book of Forgiving

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Isaiah the prophet wrote this: 

God shall judge between the nations,
and shall arbitrate for many peoples;
they shall beat their swords into ploughshares,
and their spears into pruning hooks;
nation shall not lift up sword against nation,
neither shall they learn war any more. Isaiah 2.4

Well, Isaiah, someone might say—if you’re going to dream, dream big. 

Let’s look at this verse a bit more. It doesn’t only tell us about whatever dreams Isaiah may have had: it tells us of God. 

God shall judge between the nations,
and shall arbitrate for many peoples…

Nations have gone to war with other nations for centuries. Often—far too often—they claim that God is on their side. They pray for God to make them victorious, and to grind their enemies into the dust. 

Yet in Isaiah’s vision, when God judges between the nations, it is for peace. Not for victory for some or defeat for others. God is the God of peace. When God arbitrates, when God is the umpire, God decides for peace. No one wins, no one loses. Instead,

they shall beat their swords into ploughshares,
and their spears into pruning hooks…

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Love your what?

Readings
Genesis 45.3-11, 15
Luke 6.27-38

After I finished my lecture Professor Jürgen Moltmann stood up and asked one of his typical questions, both concrete and penetrating: ‘But can you embrace a četnik?’ It was the winter of 1993. For months now the notorious Serbian fighters called ‘četnik’ had been sowing desolation in my native country, herding people into concentration camps, raping women, burning down churches, and destroying cities. I had just argued that we ought to embrace our enemies as God has embraced us in Christ. Can I embrace a četnik—the ultimate other, so to speak, the evil other? What would justify the embrace? Where would I draw the strength for it? What would it do to my identity as a human being and as a Croat? It took me a while to answer, though I immediately knew what I wanted to say. ‘No, I cannot—but as a follower of Christ I think I should be able to.’ — Miroslav Volf, Preface to Exclusion and Embrace

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Perhaps you’ve heard this before: ‘Revenge is a dish best served cold.’ Or so they say.

Joseph’s brothers were lucky he didn’t subscribe to that little piece of wisdom. They had thrown him into a hole, sold him to slave traders, and never expected to see him again. Years later, they were begging for food while he had risen to the top in Egypt. Now, they were at his mercy. Would there be any mercy, or would they get what they deserved? Would they get the reward for their dreadful actions toward Joseph, or could something else be born out of their situation?

Well, the story goes, Joseph treated them with grace. Unmerited favour. And Jesus today speaks about treating people with grace, even our enemies.

One of our kids came out from preschool after his first day there. His face was beaming, and I wondered what he would say to me about his day. Excitedly he said to me, ‘Dad, I made two […pause…] enemies today!’ I never did get to the bottom of that; but most of us like to think we don’t have any enemies. 

But suppose you do. Just suppose there’s someone in your past or present who’s tried to do you harm. To damage your reputation, or undermine you at work, or just dead-head your favourite flowers in the garden. It could be anything. Enemies don’t all come in one size or shape. They’re not necessarily obvious at first. 

(Maybe you really don’t have any enemies; but there may be people who annoy you, irritate you or rub you up the wrong way…)

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Jesus and the law (Epiphany 6A, 16 February 2014)

Reading
Matthew 5.17–37

 

What are we meant to do with the Old Testament?

Is it relevant in 2014?

Does the Old Testament still matter now that we have the New?

Has Jesus done away with it? Isn’t it all outdated? I mean Jesus says,

You have heard that it was said by those in ancient times… But I say to you…

And not just once! He says it six times.

Sounds like Jesus is a bit of a radical, turning over the current order, upsetting the status quo, teaching new things.

So does Jesus want to get rid of the Old Testament? Is it ‘old hat’? Has it passed its used-by date?

Christians sometimes speak that way. They talk about the ‘Old Testament God’ as though the ‘New Testament God’ is different. They sometimes assume they are indeed different gods. To them, the Old Testament—and its God—is passé.

So, what do they do with these words of Jesus, which seem to pull in the opposite direction:

Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil.

The ‘law and the prophets’ are the two most important parts of the Old Testament. They teach us how to live in covenant with the God of justice and mercy. Jesus says he’s not on about abolishing them. Sounds like Jesus hadn’t given up on the Old Testament. And he hasn’t given up on the God who the Old Testament witnesses to.

But much more than that, Jesus says

truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.

There are 613 commandments in the Old Testament. It’s really easy to break them: anyone here with polyester-cotton clothes is a lawbreaker. Anyone who eats prawns or stroganoff is a lawbreaker. And anyone—like me—who teaches that it’s ok to do such things is a lawbreaker.

Jesus is setting high standards here. Very high standards. So are we hopelessly compromised every time we eat seafood in our best polyester-cotton gear?

Do you see what has just happened? We started off saying how Jesus upset the status quo—saying what they’d heard before is not enough—only to turn around and say he supports every bit of the law.

How does that work?

Well, it’s as Jesus says:

Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil.

Jesus fulfils the law and the prophets. He fills the law full right to the top

  • by keeping it,
  • by showing us what it means to keep it, and
  • by showing us mercy when we fail to keep it. Continue reading

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