It’s about why we matter

Churches Weekly Newsletter – No.141, 25 December 2022 / 1 January 2023

Would Mary and Joseph have wanted to go to Bethlehem that night? if you think about it, given Mary's vulnerable condition and their being among the struggling poor, it's unlikely that they would. The gospel makes it pretty clear that – like everyone else who'd made that physically demanding, financially costly journey – they were given no choice.

Luke doesn't record with what punishment Governor Quirinus threatened non-compliant taxpayers, but we can judge from the narrative that his census was aggressively enforced. If you're barely subsisting, why would you want to go to Bethlehem at your own crippling expense to sign up to a new tax regime which you knew would impoverish you even more in the future? In the distressing knowledge that in your absence your home might be torched by followers of the Zealot tax resistance movement?

The Christ-child was born into a struggle which persists to this day: the struggle of ordinary people to get by in situations of extreme duress forced on them by rulers who treat the working classes contemptuously.

It's a Wonderful Life

It's a Wonderful Life

It's a struggle poignantly portrayed by James Stewart as George Bailey in It's a Wonderful Life. Bailey is an honest man driven to attempt suicide as he faces ruin at the hands of avaricious banker Henry F. Potter. Like the nativity story itself, the film is a Christmas favourite, of which Matt Haig writes, 'It's not schmaltzy. It's raw. It has incredible power. About the big importance of small lives. About the dehumanising cruelty of capitalism. About why we matter. About the difference a life can make. About why we should stay alive.' This could also perfectly describe the nativity stories told by Matthew and Luke. 

A vice-president of Humanists UK, Polly Toynbee, this week observed that 'In all Christmas messages, the poor inherit the earth, the stable stands for the homeless and refugees'. Toynbee finds it 'a mystery … why so little of this goodwill gets beyond the tinsel into politics.' She neglects to mention the numbers of Christians who are active in feeding the poor and supporting homeless people and refugees, and the many who campaign for changes in law and practice to improve the well-being of those who are struggling.

But I think it is fair to ask: if we do believe that the nativity story holds truths which are relevant to our world today, then how in our homes this Christmas might we celebrate 'the big importance of small lives', how as individuals and communities this coming year might might we resist 'the dehumanising cruelty of capitalism', and how as churches might we stand with ordinary folk like Mary, Joseph, and George Bailey to affirm just 'why we matter'?

 

New Year’s Day: good news can be terrifying #2

Isaiah 63.7-9, Matthew 2.13-23

The Second Sunday of Christmas, 1 January 2023, Eldroth

On Christmas Eve at Austwick I spoke about how the Christmas story reinforces what we know from our lives: that good news can be terrifying. We thought of the couple feeling both thrilled and thoroughly and completely unprepared to be parents for the first time; of the young woman given a promotion to a senior post she’d not previously dared to dream of holding; of the family having just bought their first house, their hearts sinking thinking about the mortgage, but at the same time jumping with the thrill of starting this new adventure together.

We tried to imagine the mixture of joy and relief, and fear and anxiety, which someone who has lived on the streets for years might feel, when told that they have been found a starter home; or of an asylum-seeker when granted permanent residence in a new country, which they now have to adapt to, and whose welcome they know is tempered by hostility. [1]

Good news can be terrifying. And in the Christmas story, we know that, besides filling the shepherds with fear and trembling on the hillside, the good news also terrified Mary and Joseph at first, and brought the Wise Men both overwhelming joy, on finding the newborn king, and anxious fear, in knowing that Herod was on their trail. 

And Herod is, of course, the archetype for every holder of power and wealth who fears good news breaking into the world, where ‘good news’ for the majority of people looks like ‘bad news’ for the Herods, as it is likely to involve them having to give away some of their power, having to share more fairly their wealth, having to tread more lightly on the earth.

Any kind of news which makes us realise we need to change, can feel like bad news at first. For change often starts with uncertainty and vulnerability and discomfort, things which none of us find easy to embrace. And the Herods of our world will go to extreme lengths to resist any change which challenges their superiority. Theirs is the secular power – the power of governments, corporations and institutions – which seems to rule our world, and when it is threatened, then these rulers will enforce their power through threat and fear and terror.

Whilst the Herods will thus always treat the masses contemptuously, the Christmas story teaches us that there is something else going on in this world we occupy. It is the sure and certain activity of a different power altogether, a power which is all for our good, which is entirely committed to our well-being, and completely devoted to our peace. 

It’s a gentle power, often kept in check by the machinations of the secular powers; but if we reach out for it we can find it. Maybe this is why we open our hearts towards this Christmas story every year, because we’re searching for signs of this power and the transformation we sense it can bring. 

Le me call it the power of God; who sometimes reaches out to us, as he did to Mary, whose celebrated song of praise shows how deeply she understood that this power was one which would ‘lift up the lowly’ – folk like her, who she understood were most valued by the King of Heaven. Her intuition that the world which this power creates is a world turned upside-down has inspired ordinary folk worldwide, throughout history, to come together in movements which have forced transformations in society for the common good. 

From the pacifist early Christians refusing to take up arms for the Roman Empire, through Wesleyan Methodist Societies whose members contributed a penny a week to help the poor and needy; from the Christian activists who initiated and organised the abolitionist movement to those who are campaigning on issues of food poverty today.

This strain of Christianity works from the grassroots to extinguish the suffering and distress of common people. It is in contrast to institutional strands of Christianity which have held on to the coat tails of the secular powers and have thus been willingly complicit in the evils of colonialism, nationalism and chauvinism they have pursued for worldly gain.

But the Christmas story invites the wondrous thought that even the Herods of this world can share in the good news too; for though the good news may begin with needing to embrace uncertainty and vulnerability and discomfort, it will then lead to new and joyous experiences, in which we forge  new kinships never previously imagined. Think of Good King Wenceslas and his sage, for instance, the famous carol being drawn from the life of the real Wenceslaus, a tenth-century Duke of Bohemia, who became known as ‘the father of all the wretched’ because of his generous acts towards the poor and distressed. The narrator of the carol ends it with the moral of the tale, as we sing: ‘ Therefore, Christian men, be sure, wealth or rank possessing, Ye who now will bless the poor, shall yourselves find blessing.’ [2]

It doesn’t always seem this way but this gentle power, which I call the power of God, is the greatest power there is. It is even now at work, overcoming and redeeming the fearful powers of our broken world.

The good news is that all the hungry people of the world can be fed – if the over-indulged allow the discomfort of eating less; the good news is that the planet can be saved from global warming – if those who over-consume accept living with the uncertainties of changing-down the way we live; the good news is that the manufacture of all weapons of mass destruction can cease – if we allow ourselves the vulnerability of divesting from arms to invest in more and better health and other social provisions.

The Christmas story shows us that just as much as we’ll find Jesus safe beneath the steeple, or cosy in a crib beside the font, we will also find him with the millions of displaced people, on their long road of weariness and want. As we see his family travelling that same road, fleeing the wrath of Herod’s rage, we know with heavy hearts that this year lambs will again be slaughtered by men of power, and death squads will spread their curse across the world. [3]

So let us be every bit as certain that this year, if we lift our eyes from the carnage, then we can train ourselves to see the other power at work in the world – the power of God to inspire goodness, well-being, and peace. 

And let us be among those who are prepared to put our fears of change aside and to work, like we pray – unceasingly – for the well-being of all with whom we share this wondrous earth we’re given. For in working to turn the world upside-down we shall ourselves find blessing.

 

Notes

[1] Christmas: good news can be terrifying #1 preached at Austwick, Christmas Eve (Midnight)  2022.

[2] Wikipedia: Good King Wenceslas.

[3] This paragraph is a paraphrase of a poem by Malcolm Guite: Refugee.

Christmas: good news can be terrifying #1

Isaiah 9.2-7, Luke 2.1-14

Christmas Eve, 24 December 2022, Austwick, Midnight

Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, ‘Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Saviour, who is the Messiah, the Lord.’

The Christmas story reinforces what we know from our lives: that good news can be terrifying. 

Good news can be terrifying to the couple staring at the positive pregnancy test in the woman’s hand, feeling awed and thrilled – and thoroughly and completely unprepared to be parents for the first time.

Good news can be terrifying to the young woman reading and re-reading the letter in her hand telling her that she has been offered a promotion to a senior post in her company which she felt in her heart she now could do, but which she’d dared not even dream of holding when she’d started there fresh from school just a couple of years before.

Good news can be terrifying to the family having just been told that their offer on their first house has been accepted – hearts sinking thinking about the mortgage they’ve just committed to; hearts jumping at the thrilling anticipation of moving in, and starting this new life together.

Outside of our own immediate experiences, perhaps, but within the experience of many with whom we share this earth, we might think of the mixture of joy and relief, and fear and anxiety which someone who has lived on the streets for years might feel when told that they have been found a starter home; when an asylum-seeker is granted permanent residence in a country quite different from their own, and whose welcome they know is mixed-in with hostility.

In the Christmas story, we know that besides the shepherds, the good news also terrified Mary and Joseph at first, and brought the Wise Men both overwhelming joy, on finding the newborn king, and anxious fear, in knowing that Herod was on their trail. 

And Herod is, of course, the archetype for every holder of power and wealth who fears good news breaking into the world, where ‘good news’ for the majority of people looks like ‘bad news’ for the Herods, as it is likely to involve them having to give away some of their power, having to share more fairly their wealth, having to tread more lightly on the earth.

In a world which can be often ruled by fear, for reasons such as these, the Christmas story invites us to hold fast to a faith in a power which is all for our good, committed to our well-being, devoted to our peace. If the Christmas story teaches us anything at all it is the message brought over and over again by the angels to the characters in the story: ‘Do not be afraid’.

Will you be sharing with family this Christmas, good news, which might be both thrilling you and also raising fears and concerns? Or are you bracing yourself for hearing news of this kind from others? If so, remember that the angels’ message holds true for us too. The good news may be terrifying at first; but do not be afraid, hold fast, in confidence and faith, embrace it, and look forward in hope.

With some amount of goodwill

Churches Weekly Newsletter: No.140, 18 December 2022

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Keasden's travelling crib arrived at Dovenantor last week (thanks, Ann Sheridan, for sharing this picture) and local households will continue to play host to Mary, Joseph, the shepherds and their assorted animals until their return to St Matthew's Church on Thursday (22nd, 7.00pm) for our Carols around the Crib service, where they will be joined by the baby Jesus of course, and later the Wise Men. It'll be a joyful moment in our Christmas celebrations.

Hospitality is one of this season's major themes; whether that means us preparing for meals at home with extended families or our travelling to other people's homes to enjoy the welcome they give us. According to Wikipedia 'Hospitality is the relationship between a guest and a host, wherein the host receives the guest with some amount of goodwill, including the reception and entertainment of guests, visitors, or strangers.’

'Some amount of goodwill' is a pregnant phrase. After a bruising year in public life it's easy to recognise how our conflicted world instinctively creates hostile environments and provokes us to put up barriers between ourselves and those who are unlike us. Yet in our carolling gatherings and crib-hosting homes we give space to another kind of story. As millions of the world’s people continue to move from places of distress and conflict, seeking safety and daring to dream of maybe even finding a welcome, we might reflect on the generous reception which many here extended towards Ukrainian families this year; and we’re reminded of the refugee status of the Christ child himself:

We think of him as safe beneath the steeple,
Or cosy in a crib beside the font,
But he is with a million displaced people
On the long road of weariness and want.
For even as we sing our final carol
His family is up and on that road,
Fleeing the wrath of someone else’s quarrel,
Glancing behind and shouldering their load.
Whilst Herod rages still from his dark tower
Christ clings to Mary, fingers tightly curled,
The lambs are slaughtered by the men of power,
And death squads spread their curse across the world.
But every Herod dies, and comes alone
To stand before the Lamb upon the throne.
                                                         Malcolm Guite: Refugee

The Christmas story challenges us to be hospitable people, in the fullest meaning of that expression, now and every day of our lives. The families who hosted the traveling crib had this prayer to say at home with their strange visitors. It's a prayer we might all embrace:

Loving God, We thank you for Mary and Joseph and for their courage and trust. Thank you for the way their journey from Nazareth to Bethlehem was paralleled in their journey from being ordinary people to the extraordinary people you called them to be. Please be with us as we travel through Christmas this year, and as we seek to become the people you call us to be. May we too have courage and trust. Amen

Blessings,
John

For Joseph and for Mary: it was a labour of love

Isaiah 7.10-16, Matthew 1.18-25

The Fourth Sunday of Advent, 18 December 2022, Clapham

 

Mary said yes to God’s astonishing command. Mathew’s gospel, over-concerned with genealogies and bloodlines and all the stuff of patriarchy, barely sees it; but hers was a real labour, a labour of pain like every mother’s, just as it was a real labour of love… 

But Matthew does faithfully record that Joseph said yes also, yes to Mary when he might well have said no, to protect his standing in that masculine community. If Joseph had said no, his world would have carried on as before, except now he would be carrying forever a haunting ache in his heart for having rejected the young woman he loved, and the pain this would have brought her.

But Joseph did say yes. And by standing with her, supporting her, affirming and asserting her, this man acted as midwife to the birth of her child. 

The storyteller Walter Wangerin takes us where we seldom go: to the moment when that birth took place; to the labour of love which it was for both of them.

Walter Wangerin, The Book of God: the Bible as a novel, Lion edition 1996 p.593-597:

 Mary rode slowly toward Bethlehem. Joseph led the donkey, but Mary’s condition controlled its speed: the beast walked with a long bobbing of its head.

   The enrolment had already begun before the tiny family arrived. Bethlehem’s regular activities had been drowned in the great flood of Jews. Children of David filled the village and the hillsides around about. Roman officials had established their booths on the ridge road which went north from Hebron to Jerusalem and passed directly through Bethlehem. Citizens waiting to register stood in long lines from morning till late afternoon. Then they ate and they rested. Most would return to the census takers again tomorrow. It was a monumentally slow process. The inns were crowded. Strangers slept side by side on the earthen floor, or in lofts. The owners of the inns withdrew to the smaller, private rooms built on roofs of their buildings.

  It was dusk when Joseph led his donkey and his wife through the gate and into the village. Though there were few people wandering the streets, he knew immediately how burdened Bethlehem was with humanity; the very air vibrated with the breathings, the low murmurings, and the talk of ten thousand people like hornets humming inside a hive.

  But Mary had begun to glisten in the moonlight. More and more she was leaning back against the ridge of her wooden saddle, grimacing. Her teeth shone white.

  Just once as they approached the gate she had whispered, It’s time, Joseph. It’s time now.’ She did not have to repeat it. The word had triggered soft explosions in his brain: It’s time, Joseph.

  The glistening on her brow was sweat.

  For a moment the carpenter felt completely helpless. 

Mary must not bear her baby in the open, in some dark corner; yet he could think of no place which could accommodate them. Every human den or nest was inhabited. The dark village was a crush of population.

Then the donkey shook its head and began moving of its own accord. It shuffled into an easy trot. Joseph called sharply, twice, for a halt. But because the beast continued trotting, he was forced to run alongside, gripping Mary’s wrists in one hand and bracing her back with the other.

  Joseph, it’s time!

  The donkey took a narrow street downhill. It wound around a large inn to the back, where a cave had been dug as a sort of basement in limestone. Here Joseph smelled the warm consoling odor of many beasts, the russet sting of a clean dry hay. The cave was enclosed by a rude wooden fence. The donkey stopped at a gate and waited.

  Mary gasped. Joseph could hear the grinding of her teeth and a deep internal moaning: It’s time, it’s time!

  He lifted the wooden bar of the gate. Immediately the donkey entered and walked to the back of the cave where several feed troughs had been carved in the virgin stone. Other beasts lying about on straw swung their heavy heads to watch this new intrusion.

  Mary cried out and fell from the donkey.

  Joseph caught her. Her body astonished him. It was like iron ingots, heavy and very hard, all her muscles doubled down and flexing: “Ahhh!”

  With his feet Joseph kicked together a huge pile of clean straw. He laid Mary there. He laid her down in such a way that her robe became her bedding, covering all the straw beneath her.

  Suddenly Mary threw back her head, bent her torso up at the belly, then crouched forward, howling; “Oh, Joseph!”

  For the second time that night Joseph felt completely helpless. His face was on fire with fear and foolishness.

  He was not a midwife!

  But Mary reached and grabbed his big hands and pressed the palms of them to her vulva, crying, “Not yet! Not yet! Hold it in, Joseph. Hold it back till I’m ready. “Ahhh!”

  He felt the baby! Joseph felt the round crown of the baby’s head, slick and warm     and pulsing! Pushing out of Mary! It seemed to the carpenter that he had just fallen off the top of a high cliff and that he would soon hit stones below – but the drop between was breathless and exhilarating!

  Gently he pushed back, denying the child entrance into this world.

  Mary was twisting her body around, first to her left side, then over on her hands and knees. Joseph kept his hand in place, overcome by his wife’s extraordinary strength and wisdom.

  “Steady me!'” she cried. “Get behind me, Joseph – please don’t let me fall!”

  She rocked up on her heels. She rocked back against the huge chest of her husband. He released the infant’s head between her legs and caught the woman at the hips.

  Now Mary, squatting, her knees straining apart, hunched her body down. She started to scream – but the sound was cut to solid silence by the monstrous effort she was making. Joseph trembled. His throat was raw. He smelled the mossy scent of Mary’s sweating. Her hair was a thick tangle under his face. all filled with dust and straw. Now a squeal, thin as a harp string, endlessly long, began to sing in the cave-stable: Eeeee  Joseph felt the sound between his arms. It was Mary’s tiny cry, growing stronger, growing louder, never breaking for a breath, a surge of power gathering within her and driving downward, driving her baby out into the world: Now!

  There was a quick slurping sound, and suddenly a baby lay on his back straw under his mother, his face confronting Mary’s face directly. She burst into tears. She fell backward against Joseph, howling in delight and relief and in pain and in great sorrow. The baby kicked and wrinkled his face and began to cry. Mary reached up and pawed the beard of her husband. Then she was pulling him down by it: “Wash him, wash him, wash my baby, wash the blood away, wash him perfectly clean, wash him and salt him, then bring me my knife.”

  Joseph stood up. His muscles did not want to stretch. He walked like a drunk man to their knapsacks and found there the linen cloth that Mary had packed for the baby. Also, salt and a lantern and a knife.

  When he knelt down and lit the lantern, he saw Mary in the grip of another task, bent forward, pushing against something else inside of her, as if there were another baby coming.

  He also saw what a quantity of blood and water had soaked into the straw

between her legs, and he pitied his wife.

  And the infant, streaked with mucus and blood: as he washed it, he watched the tiny body turn from blue to a light pink and then to a rose color as if small fires had begun to burn within him. He wiped the baby clean. The baby sighed. Joseph could not stand the glory of the moment: the baby sighed.

  Mary uttered a final shout, and the afterbirth flushed out, and now she looked as wet and exhausted as gravestones after rain.

  “Joseph,” she whispered, “please bring him here.’

  Joseph laid the baby upon Mary’s breast.

  Mary bit linen and tore off a thin strip. With this she tied a knot in the cord that had connected the holy child to her body. Then she took the knife and cut that connection forever. Both the mother and the baby cried.

  “Jesus,” she whispered. She gathered him to her bosom and rocked him. “Jesus, Jesus. Little Yeshi. Here you are. And I love you, baby.’

  Mary opened the linen cloth. Slowly she began to wrap it round her baby, tight enough to assure him he was still embraced as in a womb, tight enough to be her love upon him even after separation, loose enough to allow the child to live and breathe on his own.

 In the lantern light Joseph saw the great beasts surrounding them. They had raised their heads, sniffing the air. Perhaps a birthing scent spoke even to them of primal matters.

  “Joseph?”

  “Yes?” he said.

  “”Do you want to hold our baby?”

  The huge man was a plain ox, thick in all his parts, a heavy ruinous creature. And the child in his arms was so light, composed of such crushable sticks. But Jesus opened his eyes and looked at the huge head and the beard above him. Little Jesus gazed at the hairy ox, and he was not afraid. Therefore Joseph, filled with the sense of his undeserving, began to weep and quickly laid the tiny boy in a feed trough for safekeeping and for sleeping. 

  Mary whispered, “You see? You bore the baby, too.’

  Ah, Mary was generous! And beautiful. She put her swollen fingers to her

brow and wiped the sticking strands of black hair back.

 “Joseph,’ she said softly, “would you come here with your clean cloths? Husband, would you darken the lantern and come and wash me, too? Would you wash me clean again?” 

 

Music follows [click to listen]:

It was not a silent night

There was blood on the ground

You could hear a woman cry

In the alleyways that night

On the streets of David’s town

 

And the stable was not clean

And the cobblestones were cold

And little Mary full of grace

With the tears upon her face

Had no mother’s hand to hold

 

It was a labour of pain

It was a cold sky above

But for the girl on the ground in the dark

With every beat of her beautiful heart

It was a labour of love

 

Noble Joseph by her side

Callused hands and weary eyes

There were no midwives to be found

On the streets of David’s town

In the middle of the night

 

So he held her and he prayed

Shafts of moonlight on his face

But the baby in her womb

He was the maker of the moon

He was the Author of the faith

That could make the mountains move

 

It was a labour of pain

It was a cold sky above

But for the girl on the ground in the dark

With every beat of her beautiful heart

It was a labour of love

 

For little Mary full of grace

With the tears upon her face

It was a labour of love

 

Labor of Love; Andrew Peterson © New Spring Publishing Inc. Anglicised.

Performed by Andrew Peterson (feat. Jill Phillips) from Behold the Lamb of God, 2019

Weak hands and feeble knees 

Isaiah 35.1-10, Matthew 11.2-11 

The Third Sunday of Advent, 11 December 2022, Austwick

Strengthen the weak hands,  and make firm the feeble knees. 

Say to those who are of a fearful heart,  ‘Be strong, do not fear! 

Here is your God.  He will come … and save you.’

She was struggling to get on the bus with all the bags she was carrying. Bags full of food – mince pies, cooked chicken, After Eights, peanuts. Bags full of gifts for the grandchildren and grown-up sons and daughters. A bag containing two boxes of Christmas cards. And her handbag, carrying a purse which was quite a lot lighter than it had been when she’d set out earlier on another Christmas shopping trip. 

Her hands were weak carrying all that weight; her knees felt like they were giving way. So she was very grateful when the young man getting on the bus behind her asked if he could take some of her bags on for her; and she was grateful again when at the other end of her journey the lady she’d sat next to helped her up and handed some of the bags to her as she got down onto the pavement to make the last few hundred yards walk home.

Strengthen the weak hands,  and make firm the feeble knees. 

Say to those who are of a fearful heart,  ‘Be strong, do not fear! 

Here is your God. He will come … and save you.’

How does God come and save you? God comes and saves you through the goodness of others.

He had had a very difficult year. He’d battled for a long time with depression, which came on after he’d lost his job some time ago. With the depression came the drink, which is why his wife threw him out last spring, and though he’d more recently started to attend meetings of Alcoholics Anonymous, cutting right back, cleaning himself up, one problem continued – he had the shakes. He couldn’t keep his hands still, found it hard to hold a cup or carry a plate to the kitchen table because he shook so much.

There was little anyone could do to help him, especially when the darkness returned and he hit the bottle again. But one friend kept coming round to him, not the perfect friend, for he would drink with him too, but at least one who would also talk with him, play cards with him, encourage him to keep reading the papers and watching the news and debate what was going on in the world; who would keep on bringing the struggling alcoholic out of himself, helping him to keep some perspective on life which kept him going.

Strengthen the weak hands,  and make firm the feeble knees. 

Say to those who are of a fearful heart,  ‘Be strong, do not fear! 

Here is your God. He will come … and save you.’

How does God come and save you? God comes and saves you through the attentive devotion of others.

She had always loved athletics at school. Athletics and gymnastics. She would always be out on the running track, or indoors, her hands working away on the parallel bars, her knees bending in the delicate movements of her aerobic exercises. When she got older she kept all this going, spending time each day at the gym. But this all stopped after the car crash. 

It took two years for her to get some use of her legs back. Two years of hard, frustrating bending and shaping exercises, of being forced through the pain barrier by a strong-willed physiotherapist who would soak in all the young woman’s anger, not take the shouting and swearing personally, and who just kept pushing her on. Two years after that speeding stolen sports car had bounced her off the road and left her lying half-paralysed on the pavement, the physiotherapist kept telling the young woman that her athletic days were not over, that she had a future. Not as a competitor, for sure. But – how about as a coach to others? And so that is what the young woman does now. She spends her evenings encouraging girls who look like younger versions of herself, to develop their skills and enjoyment in the gymnastic classes she runs.

Strengthen the weak hands,  and make firm the feeble knees. 

Say to those who are of a fearful heart,  ‘Be strong, do not fear! 

Here is your God.  He will come … and save you.’

How does God come and save you? God comes and saves you by the words of encouragement and faithful perseverance of others.

In the prison cell the man of great faith thought that he was losing it. On his knees morning and in the dark, cold night the prayers had stopped flowing. John the Baptist, who once felt that he held the keys of the kingdom of heaven in his hands, now spent hours staring at his open palms, seeing nothing. He was imprisoned and he wasn’t sure that anything he had done in the past had meant anything at all. He wasn’t even sure that Jesus was after all the promised messiah he’d once heralded. John still had a small group of faithful followers who would visit him and try to encourage him. And one day they went to Jesus, hoping that he’d offer some words of encouragement for them to take back to the struggling prophet. 

Jesus generously gave them more than they’d imagined. He gave them a run-down of what he had been doing which read just like something from the book of Isaiah: ‘Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offence at me.’ Jesus knew that when John heard those words it would remind him of Isaiah Chapter 53 which says, 

Then the eyes of the blind shall be opened, and the ears of the deaf unstopped;

then the lame shall leap like a deer, and the tongue of the speechless sing for joy.

For waters shall break forth in the wilderness, and streams in the desert…

John had used these very words in his ministry to bring people to repentance in anticipation of the coming of Christ. Hearing them spoken back to him in this message from Jesus would confirm to John that Jesus was doing God’s work, and that John’s ministry had not been in vain. That he had put his faith in the right person after all. 

And I like to think that Jesus knew that when he heard those words John would also remember what came just before them in that famous passage of Isaiah. What comes just before them is the passage we’ve been hearing over and over this morning, which I repeat for the final time now:

Strengthen the weak hands,  and make firm the feeble knees. 

Say to those who are of a fearful heart,  ‘Be strong, do not fear! 

Here is your God.  He will come … and save you.’

How does God come and save you? – Jesus seems to be answering the imprisoned Baptist. By giving you his promise. By giving you his word. By encouraging you to be strong. By taking away your fearfulness and strengthening your faith. 

He wasn’t freed from his cell, John the Baptist, on hearing these words which his friends brought back to him. And we know he never would be. But he was freed. His empty hands were able to grasp the presence of God again; and he had been encouraged to find faith again, to rediscover on his aching knees how to make his prayers to God. 

This is the same God who was somewhere at work in all the people’s stories we have heard today, the same God who is somewhere at work in all our stories: the God who meets us where we are and – through our prayers, however despairing, and often through the gracious words and actions of others – will give us new strength and salvation, will take away our fears. 

 

Notes 

This is a revised version of Weak hands and feeble knees preached at West Camel in 2016 and Isaiah 35 / Matthew 11 –  Weak hands and feeble knees preached at Croxteth in 2007.