Benjamin’s Way – A Modern Parable

Preached live at St Ninian’s Uninting Church, Canberra,

Reforation Sunday, 29 Oct 2023

Leviticus 19:1-2, 15-18; 1 Thessalonians 2:1-8; Matthew 22:34-46

Author Preacher’s Note:

When Jesus told parables during his earthly ministry, he used them as tools that enabled many layered concepts to be taught in a way that his audience and then us as readers of the Gospel could understand, reflect upon, and apply to their and our lives.  It is in this style that I seek utilise this parabolic tool for today.  As the writer of this I modern parable, I point out that it has been written with three steps in mind.  The first, is that the reader reads the three biblical texts and becomes familiar with the same.  The second, that with the biblical texts as the centre of gravity one reads the parable.  The third and final step, is to prayerfully reflect and look for the synergies between the writings.

In a suburb not too far away, was a small street called “Benjamin’s Way.”  Over the years the residents of Benjamin’s Way would try to guess why their street was so named.  Some said it was named after Benjamin Franklin the great American statesman and scientist.  others said that the street had the great honour of being named after Joseph Benedict Chifley[1] the great Australian Labor Prime Minister and former train driver.  Still others said that the street was named after a past councillor’s illegitimate son, as a means of placating the indiscretion.  However, they were all wrong! For if the residents of Benjamin’s Way were to look at a bigger map of the district, and knew their Bible, they would see the pattern that a town planner long ago had used the names of the twelve tribes of Israel[2] to name key streets in the planning of the suburb. Benjamin was the youngest son of Jacob (Israel) and what would become Benjamin’s Way was the last street to be developed.

The residents of Benjamin’s Way were good middle class Australian people.  They worked in a variety of industries but were mostly “white collar workers” or in some management role. The children of Benjamin’s Way mostly attended a private school nearby.  The lawns and gardens of Benjamin’s Waywere rather uniform, in as much all were lovingly cared for, with manicured lawns, trimmed shrubs and flower beds. Some of the residents of Benjamin’s Way were members of one of the two nearby churches which consisted of congregations who were of much the same disposition as those from Benjamin’s Way. Life in Benjamin’s Way was predictable, peaceful, and constant.  People in Benjamin’s Way got on and highly valued the constancy of their street.

Then something happened at number thirteen.  One morning a removal truck arrived, all the family’s belongings were packed up, and by the end of day they were gone!  One rule in Benjamin’s Way was that residents did not seek to know the others business.  The community functioned well on the polite neighbourly wave, a brief word of small talk between neighbours, but everyone kept to themselves.  Thus, the Holts from number thirteen, moving away so suddenly whilst unexpected, did not draw too much attention.  Some however, were more predisposed to a bit of old-fashioned gossip.  Rumours abounded, some said that Mr Holt had lost all his money gambling.  Others who were of a nastier nature said that Mr Holt has eloped with his secretary.  However, what ever the story, number thirteen was empty, and a for a for sale sign went up. 

The weeks went by, people came and went looking at number thirteen Benjamin’s Way, then the sold sign was attached to the real estate’s sign.  This caused somewhat of a buzz through the street.  Who would move in? What will they be like? Will they be like the rest of the street?  All these questions were circulating like an electric current around Benjamin’s Way.  Then a removal truck arrived and along with it an older car and a family.  Husband, wife, two boys and girl.  They seemed different to the other residents of the street.  Whilst none of the other residents could give solid reasons why they were different, there was a general consensus, they, the new people in number thirteen were not like the rest and therefore would not fit into the community of Benjamin’s Way.  The Parkers who lived at number eleven, were bolder than the rest of the other residents at Benjamin’s Way and went and introduced themselves to their new neighbours, but for the purpose to find out more who the new people were than for the purpose of a welcome.  Later, that day Mrs Parker was talking with Mrs Asher from number 15, telling Mrs Asher that their new neighbours name was the Benjamin, although Mrs Parker was unsure if the new people were making fun of her and Mr Parker.  “Benjamins in Benjamin’s Way…” The man told Mr and Mrs Parker with a smile. Mrs Asher shared Mrs Parker’s repugnance at the way these new people conducted themselves.

The days turned into weeks, and the Benjamins at number thirteen went about their lives.  Mr Benjamin would go to his work each day although it was noted that he wore hi-visibility clothing and seemed to come and go at strange times of the day and night.  Mrs Benjamin also went to work; it was noted that she was a cashier at a local grocery shop. The children went to school, but not the same one of that all other children went to from Benjamin’s Way.  Is seemed that the Benjamins went to a church, but not one on Sunday but one that met on a Saturday evening in a large shed in the industrial area.  The Parkers and Ashers were having dinner one Friday and talking about their new neighbours at number thirteen.  The agreement reached and apparently affirmed the support by other residents in Benjamin’s Way, was that the Benjamins did not fit into the community.  “They are just not like the rest of us.” Mr Parker declared placing his wine glass firmly on the table with a distinct clank.  So, it was decided the Benjamins were not like the rest and thus in a passive aggressive manner were shunned by the rest of the street.  Even down to an impact on the children, parents told their children that the Benjamins were not to be invited to their homes for interactions of any sort.  The Benjamins however, continued their friendly disposition to everyone else in Benjamin’s Way as if the ostracism was not present or taking place.

Then late one night a sequence of events happened that would change Benjamin’s Way and its people forever.  It was just before midnight on a Friday.  Mr and Mrs Asher were away for the weekend visiting Mrs Asher’s sister down the coast. 17-year-old Joel Asher had stayed home to work on a school assignment.  Mr Benjamin had just driven into his driveway coming home from his shift at the plant where he worked, when he noticed flames emitting from under the eaves of number fifteen.  Mr Benjamin placed his car in park and called triple zero from his mobile phone to summons the fire brigade.  It was then that he saw the scared face of Joel Asher in the front window and could hear him calling for help.  The flames and the smoke were getting more severe.  If Joel Asher did not get out soon, the outcome would be dreadful.  The other residents of Benjamin’s Way started to come out and stood and stared in horror at the Asher’s home, and Joel Asher in the window desperately calling for help.  It was as if time along with the residents of the street had frozen and no could move.  

Mr Benjamin knew the danger of fire and smoke, for he had served as a naval officer for a number of years, where he had been trained to rescue persons from fire and smoke.  Now days, Mr Benjamin worked as a health, safety, and emergency manager at a large chemical plant.  Mr Benjamin without further delay grabbed his fire-resistant turnout coat and flash-hood from his work bag pulled them on and ran toward the Asher home.  The other residents stood and watched Mr Benjamin in stunned silence as he broken down the from door of the Asher home on the third strike and entered the burning building.  In the distance the wail of the responding fire appliance could be heard but it was still some distance away.

In what seemed like an eternity, in the dirty light from the fire, the streetlight, the red and blue flashing lights of the responding fire truck, from the smoke out of the front door emerged Mr Benjamin with Joel Asher in his arms.   Mr Benjamin walked sluggishly across the front lawn – rescuer with evacuee.  Both coughing profusely from the inhaled smoke.  Someone had also called for an ambulance which had arrived at about the same time as the fire brigade.  The two attending paramedics quickly assisted the two men and commenced treatment.  The firefighters quickly engaged the burning house and brought the conflagration under control.

As the dawn’s first light started to illuminate Benjamin’s Way, Mr and Mrs Asher arrived home having been called to urgently return.  The occurrences of the previous night were told and retold to the Ashers.  The most prominent feature of the telling was the selfless heroic act of Mr Benjamin from number thirteen Benjamin’s Way…Benjamin from Benjamin’s Way.  Mr Asher went up to Mr Benjamin held out his hand, to which Benjamin responded.  No words were said between the two men as it seemed pointless.  Mr Asher finally spoke in a choaking voice, tears running down his cheek, said “I’m Fred Asher, welcome to Benjamin’s Way.”  Mr Benjamin smiled his white teeth accentuated from the soot covering his face, said “Thank you Fred, I am Matthew, and I am pleased to have the honour of being your neighbour.

Benjamin’s Way was never the same again after that night.  The Parkers, the Ashers, the Benjamins, and the others learnt many lessons from the events of that night.  They learnt prejudgement, or prejudice is an evil thing, they learnt who is my neighbour and how the choices that one makes in their treatment of others may be completely out of step from what one proports to believe.  The folk of Benjamin’s Wayalso learnt that sometimes living out their neighbourhood may come with courage, cost, risk, and love.  These messages the folk of Benjamin’s Way had heard many a time from the faithful preachers in their churches, but now, they took them to heart.

Romans 13:8-10:

Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. 9  The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbour as yourself.” 10 Love does no harm to a neighbour.  Therefore, love is the fulfillment of the law.

© CMV 2023

All Scripture References unless otherwise noted are from the NIV Bible, ® Zondervan


[1] 1885-1951

[2] Deuteronomy 27:12-13 Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin

Words for the way – On the Journey

Preached at Yarralumla Uniting Church, Canberra, ACT

Exodus 14:19-31

Some years ago, my family and I were on a holiday trip in outback Australia.  We were traveling later in the day.  The topography as many of you will know in far western New South Wales is quite flat, so much so that one may in places almost see the horizon.  The sun was lower in the sky, up ahead there was a storm brewing.  The storm clouds ranging from their fluffy white, to the dark indigo were like a formidable wall with the occasional lightning bolts several Kilometres ahead of us.  As we travelled at our 100 Km/h towards the storm front it seemed as if it was travelling ahead of us.  I am sure that many of you would have had such an experience in your travels.

As I sat behind the steering wheel listening to the rhythmic sound of the turbo diesel engine, the noise of the hybrid on and off-road tyres, the line from verse two of the wonderful Welsh hymn “Guide Me, O Thou Great Jehovah” sprung into my mind. The line that came to my mind was “Let the fiery, cloudy pillar lead me all my journey through…”. 

William Williams (1717-91) the author of that wonderful hymn originally wrote the hymn in his native Welsh tongue.  The also Welsh tune with which we generally associate this beautiful hymn is of course Cwm Rhondda.  Some may be aware that tune was composed much later (1905). Nevertheless, both the Welsh and English-speaking churches have inherited a truly beautiful hymn which has much to say about our lives and faith journeys.  

I return to my reverie of driving into a Western NSW Storm… The storm in itself was menacing, yet there was a certain beauty of the “cloudy pillar” with its colossal amount of electrical and kinetic energy.  I felt as if this phenomenon of weather was guiding us on our trip, we were heading to the next waypoint in our holiday where would find the shelter of caravan park to have a meal, sleep, and leave refreshed the next morning.  We had no one in pursuit of us in this vast wilderness and we know that the road ahead was open and without any obstructions.  Yet the “cloudy pillar” did give me a certain comfort, security, and confidence as a driver on one of our outback highways.

How different it would have been for the Israelite travellers fleeing the cold and hard tyranny of the Egyptian Pharaoh.  We know from our reading that this Pharaoh had a hardened heart when it came to the Israelites.  We know that The Lord God had demonstrated his sovereignty over all the human made gods of Egypt, as well as people both Egyptian and Israelite.  Yet despite these demonstrations hard-hearted Pharaoh was in pursuit of the people of Israel being led by Moses out of Egypt in the direction of the promised land where the Israelites would find rest, security, freedom, and peace.  

Today’s reading gives us a few clues of Pharaoh’s arrogance and pride.  Note in verses 6-7:

So, he [Pharaoh] had his chariot made ready and took his army with him. He took six hundred of the best chariots, along with all the other chariots of Egypt, with officers over all of them. 

Historians tell us that in that time Egypt prided itself on their chariots and the military capability which they provided. Egypt had become a powerful nation and well controlled the region.

From today’s passage one could imagine Pharaoh and his captains holding what today we in the military call an “Orders Group” or “O-Group” for short.  In this O-Group would be the satisfaction that their quarry, the Israelites are all but defeated – trapped by the Red Sea. They had their military might and those troublesome Israelites would be brought to their knees once and for all.   My military tactical imagination extends to the point that may be in this O-Group, Pharaoh would have been already planning how to get all these people back to the land of Egypt, back to work on one of his self-promoting projects and servitude.  

We know what happened next!  Just when all logic stated the Israelites are trapped and defeat was forthcoming.  God was not yet finished with Pharaoh, his hardness of heart, or in fact God’s love for the Israelites.  Here we have Moses the reluctant leader, the man who had a speech impediment being used by the Lord God to fulfil his plan for not just for the Israelites, but the whole of humankind back then and into the future. 

One may look at this narrative from what may be the simple “Sunday School Lesson.”  A spectacular miracle, God gives Moses the power to part the waters of the Red Sea.  It is not my intention to burst that particular bubble for you if that is what you may see.  May I suggest that this view is perfectly fine and honours what God did that day.  However, May I suggest that there is much more to this narrative than the beautiful Sunday School view. May I suggest that we take a more reflective pathway.  What can this amazing narrative teach us as God’s people here today in a small portion of Canberra known as Yarralumla?

One of the first things that a deeper reflection may bring us to is that God has a plan for us all.  This plan is for us individually and as God’s community.  Even when we have gone our own way, maybe even diametrically against God’s plan, God still loves us and plans for us.  Even when we may have spoiled the path before us God does not give up on us. God heard the cries of his people in Goshen in the Land of Egypt. God heard the cries, complaints, and lack of trust in God of, and by, the people on the shores of the Red Sea.  God had a plan to take his people, the Israelites, away from their oppressive tormentors.  God too hears our sighs and cries of hurt and distress.  We may at times fail to see what God is doing in our aid, nevertheless, the Scriptures are full of the promises of God to come to our aid.  As the Scriptures are also generous of permission for us to call out to God in our distress.  For example, Psalm 22:

My God, my God, why have you forsaken me?
    Why are you so far from helping me, from the words of my groaning?
O my God, I cry by day, but you do not answer;
    and by night, but find no rest.

Yet you are holy,
    enthroned on the praises of Israel.
In you our ancestors trusted;
    they trusted, and you delivered them.
To you they cried, and were saved;
    in you they trusted, and were not put to shame.

The second thing that this narrative gives us is expect the unexpected when it comes to how God may come to our aid.  I believe that no one there that day could imagine a parting of the waters of the Red Sea.  If one was to suggest that a possible solution was that the waters would part, and the people would walk on the dry seabed with two walls of water either side… One would be swiftly told that they have taken leave of their senses.  Yet that is what had happened.  

Now to my third point for reflection.  I have not sailed the Red Sea; however, I have flown over the body of water numerous times.  Even from the air it is a formidable body of water.  At its narrowest points the sea is 26-29Kms.  At its widest point the Red Sea is 306-354Kms wide. The depth of the Red Sea on average is 490m, with the deepest point being 2850m[1].  One more statistic just for the hydrographers listening.  The water volume of the Red Sea is approximately 233,000 Km3.  I give that last value figure to just consider the water pressure on the two walls of water being held back.   We do not really know at which point the Israelites crossed, in many ways it is of minor consequence where the crossing took place.  What is of major significance is whilst we are limited by our human embodiment in our solving of problems, the God whom we love, serve, and worship is not constrained so.  God the Creator of all is giver and sustainor.  God is the one who may redefine the parameters of what we claim to be empirical truths.  When we are in trouble, God is the one that we want with us.  

The next point that I wish to reflect upon today is, it is my belief that one could reason that when the Israelites saw the waters of the Sea Part, they may have felt fear.  Especially when it came to walking into that new created space.  Yet under the leadership of Moses, they overcame that fear and went. The simple point is trust in God!

The final point for today’s reflection is an object lesson which the Egyptians had to learn very painfully with deadly consequences.  The foolish person will stand with arrogance before God.  However, such a stand will end very badly.  The Prophet Micha set this out very simply and plainly:

 He has told you, O mortal, what is good;
    and what does the Lord require of you
but to do justice, and to love kindness,
    and to walk humbly with your God?   
Micha 6:8

Micha would write those words much later in time, but the principle stood then and continues to stand now.  We are God’s people, we need to do justice, love kindness, and walk humbly with our God.

We walk are God’s guided people be it through a barren dry land, or lush green pastures, or through the seemingly impossible.  God is with us, and we need to trust in Him.

© CMV 2023

All Scripture refences unless otherwise noted are from the NIV®


[1] About the Red Sea. https://www.sunegypt.com/library/red-sea.aspx

This Sunday @ Yass Uniting Church

This sunday I was asked to deliver a worship service at Yass (in New South Wales) St Andrew’s Uniting Church. <a href="http://<iframe src="https://www.facebook.com/plugins/video.php?height=314&href=https%3A%2F%2Fwww.facebook.com%2F100064720507838%2Fvideos%2F723672209363213%2F&show_text=false&width=560&t=0&quot; width="560" height="314" style="border:none;overflow:hidden" scrolling="no" frameborder="0" allowfullscreen="true" allow="autoplay; clipboard-write; encrypted-media; picture-in-picture; web-share" allowFullScreen="true">Here is the lik to the service:

Words for the Way – Curiosity

Theis Week’s sermon from St Ninian’s Uninting Church, Lyneham, ACT. (Canberra)

Luke 19:1-10

Curious people

One thing that one learns if they serve in one of our emergency services, is that if there is an incident there will be on lookers who will stand and watch the rescue or event unfold sometimes to the very conclusion of the event many hours later. Emergency services personnel here in Australia, with at times irreverent attitudes may refer to the onlookers as “Rubber Necks.”  This somewhat impolite term has even been turned into a verb, such as “They are going down to have a rubber neck…” Many of these same Emergency Service personnel will tell of people climbing on the roofs of buildings, fences, and even trees to achieve a vantage viewpoint of what is going on.  Today the addition of mobile telephone cameras means that not only do people look, but they also capture the images both still and moving of whatever is happening.

It has often been said that throughout time humankind have been and are very curious creatures.  Some strongly attribute human curiosity to the development of technology, science, and achievement.  The thirst to know what is going is manifest in our print, electronic and social media.  There is curiosity in all of us, and our educators, psychologists and sociologists would suggest that this natural curiosity is a very healthy thing.  It is curiosity that encourages us to learning, and through learning to discovery. It is the discovery that hopefully sets us up to the betterment of our lives and those around us.

Zacchaeus model

Today’s reading has a strong element of curiosity within the narrative.  The Czech priest, theologian, and sociologist, Tomáš Halík[1], in his book Patience with God: The Story of Zacchaeus Continuing in Us,[2] deals with matters of atheism to religious faith.  As one may expect Halik in writing this book in 2009, has his thinking shaped by his decades of experience of living under an oppressive communist regime, where atheism and state were the ruling spiritual positions.  In 2009 Halík was very interested in the people who are curious about faith and Christianity.  I recall hearing Halík speak in Sydney sometime in about 2015, he said in a seminar lecture, that as a church we should be encouraged and pleased when the stranger, the atheist, or wayfarer approach to just come and see out of curiosity, for that is what Zacchaeus was, a curious “wayfarer,” who came for a look and met with Jesus.

Luke’s description of Zacchaeus

As one enters the narrative of Zacchaeus meeting Jesus, one may well be benefitted to keep in mind that Jesus by that time was well known in the region.  The word had spread that Jesus healed the sick, taught about God, and had some well know encounters with the religious authorities of the day.  One also may wish to note some points about the city of Jericho at the time of Jesus.  

Jericho was a border city, located just short of 30 km[3] from Jerusalem, therefore a key customs and taxation point for the Roman Empire.  Further, to Jericho’s geographical location, Jericho was one of the wealthiest cities in Palestine.  The reason for Jericho’s wealth was that this area sometimes referred to as the “fertile crescent” was blessed by the ability to grow much produce.  The pleasant surround in the city had many wealthy priestly families in residence, along with the Herodian Place, all served to make Jericho an address of note in those times.  Now as we know, maybe with a degree of cynicism, where this is wealth there are taxes to be collected.  

Taxes and Roman collection

Enter Zacchaeus.  The Lukan text gives us a good number of clues to this character Zacchaeus.  The first clue is that Zacchaeus was very wealthy.  Therefore, Zacchaeus may have matched or exceeded in wealth his neighbours.  The next and key clue is that Zacchaeus was a chief tax collector.[4]   As has been discussed at length in many other sermons, tax collectors were persona non grata in polite, pious, and mainstream Jewish society.  Tax collectors were Roman collaborators.  Who would want to be friends with one who works for the oppressive power in one’s homeland?  Tax collectors would handle Roman mintage, which had the head of the emperor thereon, thus a graven image.  This defiled those who handled such repugnant items as Roman coinage.  Tax collectors collected monies for the authorities, however, they were allowed to collect on top of the proscribed taxes an amount for themselves, like a commission.  Therefore, the tax collector was seen as a form of parasitic character living off the earnings of his fellow burgers.  

The Arch-Tax Collection

Zacchaeus was not just a tax collector, but the chief or arch-tax collector.  This would mean that Zacchaeus employed a staff of subordinate tax collectors, who would have collected the tax monies, plus some for themselves, but there was also the surcharge for the arch-tax collector.  Zacchaeus was on a rather lucrative post.  Little wonder that Luke tells us of his wealth. 

More about Zacchaeus…

We are also told that Zacchaeus was of ‘small stature[5].’  Here the Greek text gives us some deeper clues.  The word ἡλικίᾳ tells us that Zacchaeus was a fully grown adult.  The word μικρὸς tells us that he [Zacchaeus] was the size of child.  One may start to comprehend that this man Zacchaeus was physically incapacitated.  Zacchaeus may have been bullied and on the outer in common society of his day.  However, in the role of chief tax collector Zacchaeus had considerable power.  Whilst Zacchaeus may not have had the power to imprison any person, his office gave him considerable power over the residents of Jericho.  All it would have taken is for a report, truthful or false, to the authorities and the might of SPQR[6] would have descended upon the unfortunate individual.  Physically Zacchaeus may have been of small statue, but he was a man of large power, influence and wealth all granted to him by the authority of Rome.   

Another possible aspect of tax collectors was that they were not all corrupt, as the job had it benefits, and an honest person could have derived a living with some honesty.  However, we receive the impression for the narrative which Luke records that Zacchaeus was corrupt, and his wealth had come from his considerable corrupt dealings.  

There just keep mounting reasons as to why this Zacchaeus character is not a man that one would warm to, nor wish to go to his house for any reason let alone a meal.  Note also that Jewish people at that time would not eat with tax collectors, as it was seen as a risk that one may be served food that is not Kosher in accordance with the law.

Jericho real estate in the Time of Jesus

In order to see Jesus Zacchaeus climbs a sycamore tree.  The type of tree that is related more to a fig tree with broad low branches making it easy to climb.  The City of Jericho in the Old Testament was a city of tightly packed houses, thus for one to see over a crowd a roof top would have been the preferred method.  However, in First century City of Jericho, the houses would have been elegant villas with park like lands with palms and sycamore trees offering green and cooling shade, along with a means for Zacchaeus to gain a view vantage point to see this Jesus about whom everyone would have been speaking.

Meeting with Jesus face to face

Despite the crowd, Jesus walks straight to the tree and Zacchaeus.  Curious Zacchaeus, who came for just a look now is face to face with the Saviour.  Something happened at that point.  The text is silent on if Jesus and Zacchaeus had any conversation about Zacchaeus’ morally turbid business practices and life in general.  Yet the text clearly tells us that Zacchaeus was a changed man.  Was it the gaze and presence of Jesus that stirred Zacchaeus’ spirit to wish to repent?  We do not know, but we do know that an encounter in anyone’s life with Christ is and will be a life changing event.  Jesus calls Zacchaeus down from the tree and invites himself [Jesus] to go to dine at Zacchaeus’ house.  It is highly irregular for a person to invite themselves to another’s home for a meal in middle eastern culture, but Jesus does just that.

The repentance of Zacchaeus is most noteworthy.  The Jewish law, the Torah, proscribes in Exodus 22:1-4 the restitution for a theft.  Nevertheless, Zacchaeus goes well beyond the Pharisaic interpretation of the law of a four or fivefold restitution for theft.  Zacchaeus wishes to properly clear himself of his wrongdoing and live out his life having found the favour of God.  

Jesus said to Zacchaeus:

 “Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save the lost.”

The Jewish understanding of salvation was that by birth in the family line of Abraham was the path to salvation.  But Jesus now turns this over and showing that true repentance is the pathway to salvation.  The keen student of the Bible will know that it is written in Ezekiel 34:6,11[7], that God took over the mission of seeking out the lost sheep, because the leaders of God’s people had failed.[8] Jesus is God acting out this mission.

Curiosity a good lesson

The one curious man, Zacchaeus, and the great change.  As Thomas Halík encourages us to give space to those who come out of curiosity for a look, let them look, for we do not know what is happening in their lives, what is happening in our lives and where that may lead.  Many have heard about the little stone church known locally as St Ninians, many have, and will come for a look.  Where that curious look may lead only God knows.   

© CMV 2022

All Scripture References unless otherwise noted are from the NIV Bible, ® Zondervan

Greek text is courtesy of www.biblehub.com


[1] https://en.wikipedia.org/wiki/Tomáš_Hal%C3%ADk

[2] Doubleday, New York–London-Toronto-Sydney-Auckland, 2009, ISBN: 9780385524490

[3] 27.3km or 17 miles

[4] ἀρχιτελώνης (architelones)

[5] ἡλικίᾳ μικρὸς (helikia mikros)

[6] “Senatus Populus Que Romanus”, which means the Senate and the People of Rome.

[7] You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled them harshly and brutally. “‘For this is what the Sovereign Lord says: I myself will search for my sheep and look after them.  Ezekiel 34:6,11 

[8] Cf Wisdom of Solomon 6:16

Words for the Way – Yom Kippur

Sunday Sermon Preached Live to the Congregation of St Ninian’s Uniting Church, Lyneham ACT (Canberra), 9th October 2022

Rabbi Stands in front of a Synagogue Ark in prayer during Yom Kippur

Leviticus 16:29-34; Luke 17:11-19     

On Tuesday at sunset, (4th October) until sunset Wednesday (5th October) Jewish people around the world observed a most solemn and serious time in the Jewish year. Ten days prior (25th-27th September), Jewish people celebrated Rosh Hashanah[1], the Jewish New Year[2].  At Rosh Hashanah it is understood that on this anniversary God brings all creation to judgement, however, He allows humankind ten days to put their affairs in order and repent of their sins.  

In the days when the nation of Israel wandered in the wilderness and had the tent and the tabernacle to house the Ark of the Covenant; then later when Solomon built the temple in Jerusalem and the Ark was kept in the holy of holies the High Priest would dressed in special white linen britches and robe would enter the Holy of Holies and place upon the ark the blood of a bull sacrificed as a sin offering for all of Israel.  This covering of blood was the symbol that Yahweh would not see the sins of the people.  The symbol was tied to the fact that sin leads to death and for sin to be cancelled it needs death.

The Roman General Titus destroyed the Temple in Jerusalem in AD 70; this destruction left the nation of Israel amongst other things without a means of observing Yom Kippur.  Thus, the Rabbis came up with an alternate way that Israel could remain faithful to the ordinances of Leviticus 16 and 23.

On the day of Yom Kippur (Day of Atonement) Jewish people gather in their synagogues.  They will be dressed in white robes or similar clothes.  The liturgy is very precise and solemn.  The prayer book that is used is known as the ‘Machzor.’  The service begins with prayers known as the ‘Kol Nidre[3]’ which literally means ‘all vows.’  Here the people ask God to release them from all personal vows that one may make in the next year.  Then a prayer known as ‘Shemoneh Esrei’ or ‘prayer of confession’ is prayed. This prayer is always prayed as the collective community.  The view of the Jewish people is that sins are a community problem and thus their beseeching to God is as a community.  The prayers are interspersed with the petition:

“Forgive us the breach of positive commands and negative commands, whether or not they involve an act, whether or not they are known to us.”  

The Rabbi will then recite Numbers 15:26

The whole Israelite community and the foreigners residing among them will be forgiven, because all the people were involved in the unintentional wrong.

The final part of the Yom Kippur service is known as the Ne’ilah[4].  This part is conducted with the Ark (a cabinet where the scrolls of the Torah are kept) is kept open thus the congregation are required to stand for the hour-long service.  Jewish congregations stand whenever the ark is open and/or when the Torah is being read.  The thinking is how can one sit or repose when very God’s word, the Law, is being read?   The Ne’ilah is a service with urgency about it.  There stand the people of God, with their gaze upon the law of the God. This is a reminder of the people’s failures and inadequacies in the keeping of the Torah. Yon Kippur [day] is about to draw to an end and so is God’s Day of grace.  Repentance is needed and the Jewish people hope that their day and the preceding days have been spent not in vain.    

During the lead up to Yom Kippur, the Hebrew people will not do certain things as a sign of their penitence and devotion to God and God’s law.

There is: 

  • no anointing – No perfumes, deodorants, or cosmetics.
  • No marital relations.
  • No wearing or use of leather goods.
  • No buying new things.
  • No parties or celebrations for birthdays or weddings.
  • Men may stop shaving and having their haircut.
  • Women will not visit the hairdresser, nail salon or the like.
  • No one will perform any work, as the day of Yom Kippur is a high Sabbath day.

All these outward signs are to to win forgiveness for one’s sins and be reconciled to God by these acts.  This reconciliation is called atonement.  Which literally means: “to be at one with God.”  The whole lamentable problem with Yom Kippur is that one needs to do this each year.  The whole elaborate series of rituals from Rosh Hashanah to Yom Kippur 10 days later has only validity for the next year.

In our Christian tradition hymn writer Isaac Watts wrote long ago:

Not all the blood of beasts
On Jewish altars slain
could give the guilty conscience peace
or wash away the stain.[5]

From the Christian point of view we understand that, no amount of ritual or works can change our sinful estate. The only way to be at one with God, is through Christ. The death of Christ upon the cross would be the only antidote for sin’s cold and clammy death.  When Jesus died he cried ‘it is finished![6].’ In the Gospel accounts we are told that the curtain that separated the Holy of Holies from the rest of the temple in Jerusalem, was torn apart[7].   No longer was there going to be a need have some human high priest, or ritual to bring us back to God.

The writer to the Hebrews wrote to explain the Christian situation this way:

God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be greatly encouraged. We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.  Hebrews 6:18-20

Just as Jesus healed the paralytic and told him that “his sins were forgiven,” so we too are invited to have our sins forgiven.  This forgiveness is about a new life in Christ. We are given a new chance to be made one with God, what the theologians call ‘atonement.’  

Being forgiven is about taking a new approach to life.  The forgiven person seeks out to know and allow God the Holy Spirit to help them deal with the many issues in their lives. The forgiven person knows that we cannot ‘do’ our salvation alone, or by our own works. We need the ministrations of Christ through the Holy Spirit to become truly the new people of God.  

The truly forgiven person holds in their heart a vision of God’s Kingdom and heaven.  They seek to know God’s will for their lives, and live accordingly.  

The truly forgiven person is also a forgiver.  For having had the sweet taste of forgiveness, the forgiven person will seek out the people, the issues, the situations, where they may have been wronged, and offer to forgive their wrong doers.  In a similar way they will seek to restore broken relationships where they may have wronged someone, offering their apologies, and seeking reconciliation.  Like the Jewish people, the Christian also knows that sin is a community problem. The community of Christ gathers together to support each sinner to be a saint – A forgiven person. A person made whole by Christ.

Prior to Yom Kippur, Jewish people need to seek reconciliation with each other before they may seek reconciliation from God.   We preserve this in the church when we pass the peace in worship.  We understand that our relationships need to be in order with each other, then we may approach God’s throne of Grace. In Christ we do this often as we know that our human frailty is ever before us. It is only by the help, strength and guidance of God the Holy Spirit that this may take place.

As Christians we do not observe Yom Kippur.  The day for us, came and passed, without even comment in most churches. Unless you may have Jewish friends, or live close to a Jewish community you would hardly know that Yom Kippur took place.  This may not at all be surprising, given our Christocentric theology.  However, as we have met here today on this post Yom Kippur tide, why do we not take just a few moments to reflect, upon out lives and the forgiveness that Christ bought for us with his precious blood once and for all.  Do we dare to ask ourselves the questions: Have I sought repentance? Have I been forgiven? I am a forgiver? I am I one who seeks to reconcile themself to those with whom I may have issue.  Are we as a part of God’s community taking corporate responsibility for our corporate wrongs and seeking forgiveness for the same?

This morning can be our own Yom Kippur, our own Day of Atonement.  The first step is to reach out to Jesus Christ our Lord and Saviour. 

© CMV 2022All Scripture References are from the NIV Bible ® Zondervan


[1] Hebrew: ראש השנה, (literally “head of the year”),

[2] Hebrew Year 5783

[3] All vows, and prohibitions, and oaths, and consecrations, and konams and konasi and synonymous terms that we may vow, or swear, or consecrate, or prohibit upon ourselves, •from the previous Day of Atonement until this Day of Atonement and …• ♦from this Day of Atonement until the next Day of Atonement that will come for our benefit.♦ Regarding all of them, we repudiate them. All of them are undone, abandoned, cancelled, null and void, not in force, and not in effect. Our vows are no longer vows, and our prohibitions are no longer prohibitions, and our oaths are no longer oaths.

[4] Hebrew: נעילה, lit. ’locking’

[5] 1 Not all the blood of beasts
on Jewish altars slain,
could give the guilty conscience peace,
or wash away the stain.

2 But Christ, the heav’nly Lamb,
takes all our sins away,
a sacrifice of nobler name
and richer blood than they.

3 My faith would lay her hand
on that dear head of thine,
while like a penitent I stand,
and there confess my sin.

4 My soul looks back to see
the burdens thou didst bear,
when hanging on the cursed tree,
and knows her guilt was there.

5 Believing, we rejoice
to see the curse remove;
we bless the Lamb with cheerful voice,
and sing his bleeding love.

Isaac Watts (1674-1748) Tune: Southwell  (6.6.8.6)

[6] John 19:30

[7]Cf: Matthew 27:51; Mark 15:38; Luke 23:45

Words for the Way- Exile

This sermon was preached live to the Congregation of St Ninian’s Uniting Church, Lyneham, ACT (Canberra)

Psalm 137; 2 Timothy 1:1-14  

Anyone who has had to emigrate may have some connection with Psalm 137.  For many decades our nation the Commonwealth of Australia, has welcomed many immigrants who have come here for reasons of refuge, safety, or to seeking a better life.  Yet in our rather short history, there have been those who have been brought to this country against their will, starting back in 1788.  I, like many have stood at the designated spot near Circular Quay on the edge of Sydney’s CBD marking the founding of the Colony of New South Wales, and wondered if some of those people who were shipped here may have been thinking of Psalm 137 back then in January 1788? 

This month will make the 54th year of the arrival of my parents and I, in Australia.  The narrative of our flight from the vicious tanks of the USSR rolling down the beautiful and historic streets of Prague.  The telling, and retelling of the story to my children. The memories of one very small boy and his parents being shot at by Soviet Soldiers on the frontier of the then Czechoslovakia and Austria.  The memories of the hostel for refugees.  The long flight in a QANTAS Boeing 707 to Sydney. The stay in the migrant camp in the Sydney suburb of Villawood.  The eventual settling in a strange land.  These are all a part of who I am, and for many others, albeit different in the details, a part of who they are today as Australians.  We like many immigrants have an empathy for what it is like to live not just as diaspora people, but people of exile.

For us as a family, there was a strange language to learn, strange foods to eat, a strange climate to experience, strange customs, and ways to live out.  I recall when one of the first little parcels arrived after a considerable period from the ‘old country.’ My maternal grandmother sent us a few books, and a few “45” vinyl records.  A little music from ‘home.’  One of the songs sung by a very young female singer, at that time was, Marta Kubišová.   Marta Kubišová recorded what would become a signature song for her and the brutal crushing of the “Prague Spring.” “Modlitba pro Martu” (“A prayer for Marta”[1]) would be banned from record sales and banned from being played anywhere in the Eastern Soviet Controlled block.  But the song survived.  The song became the song of all Czech and Slovak people.  For us in exile, it held (and still holds) memories of home, the pain of exile, and a hope that one day… So powerful and symbolic was that song, that in 1989 at the collapse of the communist regime in Czechoslovakia, impromptu Marta Kubišová, sang “Modlitba pro Martu” to a crowed Wenceslas Square the main square in Prague in front of thousands of gathered people.  Marta’s now much older voice, but still perfectly attuned, sang the words a cappella to a crowd that stood in silence, awe, and wept[2].  The dark times of the hard and steel cold communist era had come to an end, the so called “Velvet Revolution” had begun.  But that was to be in the future.  In 1968 it was a song of lament and missing home and all that meant to a family in exile.

Psalm 137 is the last of the exilic Psalms, which start with Psalm 120.  We know these Psalms as ‘exilic’ as they were the songs of the exilic period which came after the Edomites sacked Jerusalem circa 586 BCE.  Between 586 to 538 BCE, it is possible that as many as 80,000 Jewish people by some accounts were forcibly taken from Israel into service of the Edomites/Babylonians.  There is the rabbinic school of thought that this exile was God’s punishment on Israel for their unfaithfulness to God.  Such a view is a point worth pondering upon.  However, it must not also be dismissed that the invaders wrought a great offence in attacking and enslaving God’s chosen people.  Such an act was worthy of punishment and retribution.  Regardless of which particular emphasis the student of the 6th Century BCE exilic period wishes to take, there is a goodly number of lessons that one may take away from this period of Jewish history which still speak to us today.

One of the first lessons, is that at times one does not know what they have until it is gone.  The Hebrew people would have sung Psalms (songs) of ascent.  Psalms 120-134 are such.  Each of those Psalms except 121, starting with the superscription Shir Hama’aloth[3] meaning “Song of the Ascents.”  The purpose of the Songs of Ascent was that at the base of the temple mount the worship would start, that by the time the people got to the temple they were well set in the mind frame to worship God.  I always thought that this was a wonderful image, and frame of mind to be in.  These songs gave one the opportunity to move away from the business of life, work, the common or secular to focus upon the things of God.  We may reflect as a congregation upon when do we actually start to worship and place our focus on the Lord?  

During the Babylonian exile, there was no opportunity to ascend to the Temple Mount, to go to worship. In Psalm 137 the Temple Mount is beautifully depicted as “Zion.”  The pain of the memory of what was now unobtainable for the Israelites. How they missed that which was gone.

Another lesson that one may glean from this Psalm is how searing is the pain of being in a strange land. The ‘Old Country’ a precious memory that is held as sacred, but others do not ascribe value to those things.  These sacred things that some may find interesting or amusing, in this case the Edomite captors, viewed very differently the sacred things of the Jews.  The Babylonian captors demand the Israelites to sing the songs of Zion for their amusement and entertainment but, for the Israelites to do so would be an anathema.  They hang their harps on the willow poplar trees.  The Willow Tree, traditionally seen as a tree of weeping.  The Jewish people captive, are weeping, weeping bitterly about their captive and exile estate.  

We come in the Psalm to verses 5 and 6:

If I forget you, Jerusalem,
    may my right hand forget its skill.
May my tongue cling to the roof of my mouth
    if I do not remember you,
if I do not consider Jerusalem
    my highest joy.

This is an oath, but an oath strongly saturated with the bitter tears of lament.  The people are crying out.  It is said that some would even amputate their fingertips in order that they could not be forced to play their harps for their captors.  Desperate actions, taken by a desperate people.  Could there be a parallel to people of modern times seeking to escape to safety from an invasive force, also taking desperate risks just to find peace.  Even if that peace is in a strange and foreign land?

The captive Jewish people have turned their attention to God for help.  They have learnt that like many people confronted by an invading force they are powerless against their captors, but they serve God who is the God of all and their help.  Note Psalm 121:

I lift up my eyes to the mountains—
    where does my help come from?
My help comes from the Lord,
    the Maker of heaven and earth.

He will not let your foot slip—
    he who watches over you will not slumber;
indeed, he who watches over Israel
    will neither slumber nor sleep.

The Lord watches over you—
    the Lord is your shade at your right hand;
the sun will not harm you by day,
    nor the moon by night.

The Lord will keep you from all harm—
    he will watch over your life;
the Lord will watch over your coming and going
    both now and forevermore.

The help of God is invoked by the captive Jewish people and a cry for justice and retribution is made.  Whilst from a Christian point of view we may not sit comfortably with the idea of revenge, the Torah has the principle of the punishment befitting the crime is needed, however forbidding any excessive actions.[4]  As Christians we desire mercy for our enemies.[5] The call for mercy is one that desires a repentance.  Whenever we pray for justice against evil whilst we may not be as specific as verse 8 in Psalm 137, we are praying for an intervening act of divine justice[6].  One commentator suggests that the Psalmist may have witnessed the Edomites carrying out the very acts of horrid violence described in verse 8.  If that was the case, one may begin to see the pain and trauma that these people lived through.

Psalm 137 is a heart opening Psalm.  We read of the plight and pain of the Israelite captives, in doing so, we are invited to share the plight and pain of others in our church, community, nation and countries around us.  That captive exilic predicament is painful, and lives in the hidden spaces of people’s hearts.  Captivity and exile may not be just the of refugees or immigrants, it may be the situation of those who may be estranged from family and loved ones.  Captivity and exile, may be the situation of the those who are dispossessed from their ancestorial lands.  Exile and captivity, may allegorically be all our plight as we have drifted away from our Lord and Saviour.  The good news is that irrespective of what the situation may be, there is Jesus Christ who calls us home and to be at peace with him.  The best and most precious memories are those that Christ was, is, and will, be with us for ever. 

© CMV 2022

All Scripture refences unless otherwise noted are from the NIV®


[1] A prayer of Marta

Let peace still remain with this country!

Let hatred, envy, grudge, fear, and strife cease!

Let them cease!

Now when your formerly lost rule over your things returns back to you,

people, it returns back to you!

Cloud flows slowly away from sky

and everybody reaps what he has sown,

let my prayer speak

to hearts not burnt by the time of wrath,

like flowers by frost, like frost.

Let peace still remain with this country!

Let hatred, envy, grudge, fear, and strife cease!

Let them cease!

Now when your formerly lost rule over your things returns back to you,

people, it returns back to you!

[2] https://www.youtube.com/watch?v=npMZ7UxwVgU

[3] שיר המעלות‎ šîr ha-ma’ălōṯ,

[4] Cf Exodus 21:22-25; Leviticus 24:19-20

[5] Cf Matthew 5:44; Luke 6:27-28

[6] Cf Revelation 6:9-10; 16:4-11; 18:20; 19:2-3

Words for the Way – True wealth

Sunday 25th September 2022

Sermon preached live to the Congregation of St Ninian’s Uniting Church, Lyneham, ACT (Canberra)

1 Timothy 6:6-19; Luke 16:19-31

Grand and Wealthy City

I once visited a very beautiful and wealthy city.  I will not name the city for such a city maybe any number of metropolises around the world all renown for their wealth and beauty.  This city attracts people from the world over, all seeking to experience the wealth, and all its trappings on offer.  the casual visitor is entranced by the fine goods on offer for sale, the fine foods on offer to dine and the very luxurious accommodation where visitors are expected to stay.

At the very large and fine airport the observer may see people magnificently attired, arriving with beaming expectations of the almost royal experience in that city.  Further the observer may also see people departing with the luggage bulging from their shopping sprees to take home their little piece of living the wealthy dream of fine luxury.

A City Night Scene (C) 2021 CMV
Maybe not so Grand and Wealthy City

There is one thing that most visitors to that city will not see.  Namely the city’s poor.  These people are kept mostly out of sight.  They perform the menial tasks like cleaning, labouring, repairing, driving, and so on.  These people generally come from poor countries, work very long days with little or no holidays.  These poor will send from their meagre earnings a portion of the money home to support their families which rely on these funds to just survive.  Although these poor people are surrounded by great wealth and luxury which they may see every day it is not for them.  These people have very few rights and live in fear of severe punishment or dismissal and forced repatriation to their home country for the slightest infringement.

I had the opportunity to spend some considerable time in that city, and it was to my shame, that only after I departed, that I reflected upon the true state of affairs.  My first thought was how easy it is to become besotted with the wealth and luxury.  So much so that one fails to see the poor, the desperate and those in need.  The bright lights of the luxury hotels, shopping malls, and the over-choice of fine dining soothe one into such fallacious estate.  A state of distraction that one fails to see the poor and hear their cries for mercy, justice, and grace.  

Thus, we come to our readings today namely from Luke’s Gospel and St Paul’s first letter to Timothy.  If we firstly consider the context of the parable that Jesus teaches from and the purpose, we will be set on a good ‘glide path’ to land into the deeper meaning for us.

A certain parable 

Commentators point out that the parable of the Rich Man and Lazarus[1] was a parable that resembled a rabbinic story of uncertain date.  However, in that rabbinic story the rich man does a good deed and thus finds favour with God and attains a heavenly reward.  In the Gospel, conversely, the rich man lived up his wealth and thus inherits hell.  It is also understood that this parable was aimed at the Pharisees who in Jesus’ time were very keen in living their wealth.  A particular clue that this is aimed at the Pharisees is the heavy emphasis on the afterlife.  Pharisees were most interested in this, whilst the Sadducees did not believe in such things.  If we now enter the parable proper:

“There was a rich man who was dressed in purple and fine linen and lived in luxury every day.  Luke 16:19

Purple and fine linen were the trappings of the only rich and royalty.[2]  This type of apparel made a statement that one is rich, to be able to afford such extravagance.  In today’s world maybe an equivalent could be certain designer labelled clothing and accessories.  All of which were headily retailed in the city I forementioned.  Such trappings also seek to send the message that if one is rich then they are important.  They have made it in the world, and all others must acclaim this wealth and achievement. 

Yet there is the other character in this parable – Lazarus.  We may note that the rich man is not named, but the poor beggar Lazarus is.  A very strong clue to the crux of this story.

At his gate was laid a beggar named Lazarus, covered with sores and longing to eat what fell from the rich man’s table.  Even the dogs came and licked his sores.  Luke 16:20,21

This is a rather repulsive image of Lazarus.  He is a beggar; he has sores rendering him unclean,[3] dogs[4] licking his sores.  Lazarus is at the gate living in the hope that some of the food rejected, nay wasted, from the rich man’s table may just occasionally fall his way.  Poor Lazarus has nothing really going for him.  The parable has great depth.  Remember that ‘Lazarus’ means ‘Whom God has helped.’  The irony would not have been lost on the audience of the day not should it be lost on us.

Relief come to Lazarus in death.  Maybe like the line in the 1927 musical “Showboat” with the powerful and moving lyrics penned by Oscar Hammerstein II:

An’ sick of tryin’; Ah’m tired of livin’ An skeered of dyin’, But Ol’ Man River, He jes’ keeps rolling along!”

But there is no need for fear for Lazarus as in the beautiful classic image:

“The time came when the beggar died and the angels carried him to Abraham’s side.” Luke 16:22a

Angels take Lazarus to be with God by Abraham’s side the greatest desire of the Hebrew person.  Now we are told that rich man also dies.  Death is the great level of all humankind.  It is in reality the appointment which we all must keep, wealth, status, position will not save us from this inevitable fact.  Take note of what Jesus said in the Parable:

…the rich man also died and was buried. 23 In Hades, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. 24 So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’ Luke 16:22b,23

The rich man would have had lavish funeral, befitting of his station in life.  Maybe, there would have been a number of eloquent eulogies and a fine tomb to be buried in.  We are not told if Lazarus was even buried.  Being unburied was and is, in the Jewish faith and culture the worst thing that could happen[5] to one.  Being unburied is like a curse upon one even in death.

We have a glimpse into eternity in this parable.  In Jewish writings hell is often portrayed as burning and fire.  The formally rich man is the one now crying out for mercy.  Father Abraham answers the formerly rich man:

‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. 26 And besides all this, between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.’ Luke 16:25

The reality hits the formerly rich man, he now has some concern for others namely, his five brothers he tries to negotiate a solution:

“He answered, ‘Then I beg you, father, send Lazarus to my family, 28 for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’  Luke 16:27,28

It is all now too late.  The solution was in place from long ago and yet humankind has chosen to dismiss the divine plan:

Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’ “‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’ “He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’” Ibid vv 29-31

In many ways this parable is a rather dark story aim at a particular group of people in ancient times, yet there is much that we may be reminded of in this lesson.

 
Teaching for us today

Whilst it is not in principle bad to be wealthy, it is what we may do with our wealth and our response to those in need that really matters.

Our world possessions count for nothing in the grand scheme of eternity and God’s plan for us.  

When I was first posted to Brisbane, my daily route to work would pass the very historic Toowong Cemetery.  Being the keen historian, I know that there are some very important people buried there.  There are five of the authors of our Australian Constitution including our first chief Justice, Sir Walter Griffith.  There is the Reverend Cannon Garland the compositor of our well know ANZAC commemorative service and many others lie there in eternal rest.  I have visited their graves, they are all important, but they are all dead!  I would often say that driving twice daily past Toowong Cemetery was a great reminder to me just how ephemeral our lives are, and we have but a short time to be faithful, serve, and walk humbly with our God.

As Christ’s community we live in the knowledge that in Christ we have hope and our wealth, status, or rank, matter not, but our love and faith in our Saviour do. 

© CMV 2022

All Scripture refences unless otherwise noted are from the NIV®


[1] Note that the Lazarus that Jesus raises from the dead accounted in John 11:38-44 is not the same as the ‘Lazarus’ in this parable. The name ‘Lazarus’ is the Greek form of the Hebrew name ‘Eleazar’ meaning “Whom God has helped.”

[2] Cf: Proverbs 31:22; Acts 16:14

[3] Leviticus Chapter 13

[4] Dogs were seen as scavengers in that time and still are in the parts of the Middle East.

[5] Cf 1 Kings 14:13

Words for the Way – Lost and Found

Pentecost 14, Sunday 11 SeptemberRemebering St Ninian our Patron Saint

Luke 15:1-10

As I was reflecting on our Gospel reading for this morning, and in consideration that we are observing and celebrating the ministry and life of our patron saint, St Ninian, I was seeking to find some connection between the two.  The wonderfully researched biography of St Ninian, which was prepared by our own Ann Munro last year, mentions that Ninian grew up near Hadrian’s Wall and that the Britannic lands were under Roman occupation. By the time St Ninian was born and growing up the Romans would have been in the eventide of their occupation of the Britannic lands including Scotland.  There would have been Roman influences on Ninian’s life.  Influences like taxes, the Latin and Greek languages and technology.  We are told that St Ninian grew up in a Christian family, therefore he was well inducted into the Christian faith practice.

I really enjoyed reading the biography of St Ninian, however, I was still seeking to find a connection.  Then I had a ‘eureka’ moment.  The life and times of St Ninian in Britannic lands, shared some commonality with the life and time of Jesus in the land of Palestine:

Consider the following similarities:

  • Roman occupiers,
  • Roman influences of language and culture
  • Roman structures and fortifications
  • Roman troops in and deeply embedded in the region.
  • Roman coinage in use and circulation
  • Hard stiff-necked people who failed to see and enjoy the grace that God had given them.

Therefore, if we are to focus on these points of the Gospel reading and examine the same, we will be able to return to our patron St Ninian a little later.

St Luke the Evangelist in today’s reading is outlining an account of the pharisees grumbling about Jesus.  The word that Luke uses for ‘grumbling’ is in the Greek word that is akin to the Hebrew word for ‘muttered’ which is found in the Book of Exodus and other places in the Hebrew Scriptures.[1]  This is particularly so in the Septuagint, the Greek translation of the Jewish Torah (the first five books of the Old Testament) The complaint that the Pharisees were muttering about was that Jesus was keeping the company of bad people, sinners the likes of tax collectors. The religious reason that tax collectors get such a bad rap is that they touched money, Roman money.  Roman coinage which had the head of Caesar emblazoned upon it.  This image of the emperor was considered a graven image, thus strictly forbidden to be touched by a faithful and orthodox Jew.  However, tax collectors were Jews who collaborated for a personal profit with the occupying power – Rome.  Therefore, tax collectors on a number of levels were considered bad and were outcast from the community.

Yet Jesus seemingly did not care about the tax collectors, or others outcast from ‘polite society’ due to their sin.  The logic employed by the religious lawyers of the day, the Pharisees, was if one was to eat and associate with these people then one is also bad.  Many will recall the old adage: “If you lay down with dogs, you will get fleas.”  Guilt by association.  The Pharisees held a very narrow view as they failed to see the potential in people that Jesus saw.

Jesus could have mounted a good and robust argument against these self-righteous scoundrels and buffoons and put them well and truly in their place. Yet Jesus’ approach was much better.  Jesus turns to teach these characters by use of a series parables.  The biblical scholar, will note that these parables are also recorded in Matthew’s Gospel.[2]  I like to call them “the parables of the lost and found.”

The first lost and found, is the lost sheep.  We know well the concept that a shepherd had one hundred sheep then one goes astray.  The underlying principle is that every sheep is valuable to the shepherd. We are told that the shepherd will go and leave the other ninety-nine in ‘open country’ to go and search for the one that was lost.  I know from my time in the Middle East, that for a shepherd to leave any sheep or goats for that matter, in ‘open country’ is a very risky business.  There is much that can wrong in that situation.  Wild animals may come and attack the flock.  Thieves may come and pilfer.  Or the other members of the flock may fall down a chasm or be caught in brambles thus sustaining injury or death.  However, this shepherd is prepared to take this risk, and seek after the lost one.  Why? Because all are precious to the shepherd. In the book of Isaiah 53:6 there is this very theme used.  The1662, Book of Common Prayer[3], there is a reference to this in the prayer of confession quoting.

We all, like sheep, have gone astray, each of us has turned to our own way.

When the lost one sheep is found, the shepherd places the lost, now found, sheep on his shoulders and joyously brings the one back to the flock.  The shepherd then celebrates with his neighbours and friends.  The lost sheep has been found – what gladness! What Joy!  So is the joy in heaven when one soul repents.

The next parabolic lost item in question is also an item of considerable value, a coin.  What coin? One may ask.  Was the coin a Roman coin, one that was an anathema to the Jew?  Or was the coin a Hebrew coin that may have been acceptable to be used by the Jewish woman, even in the Temple in Jerusalem?  The Saviour did not elaborate; however, it was recorded that the coin which was lost was one of ten silver coins.  Regardless of the coins’ mintage, silver coins were of high value.  The loss of a single coin would have been a serious loss.  We are told that the woman went and lit a lamp, then carefully swept the house until the lost coin was found.  

Have you ever lost some item of value?  May you recall how you felt when the item was found?  There is joy and satisfaction that which was lost is now found.  The woman in Jesus’ parable was so overjoyed that she called her friends, and neighbours together to celebrate her find.  Luke records the dialogue for an emphatic effect:

‘Rejoice with me; I have found my lost coin.’[4] 

Now if were to read on, in that chapter of Luke’s Gospel, there is the parable of “The Lost Son.” The Revised Common Lectionary (RCL) is saving that reading for us at a later time.  I am sure that you are familiar with this story, however, may I encourage you to re-read it at your own leisure.  There is much depth and blessing in that parable to be found.  The parable of the “Lost Son” is the zenith of the lost and found series. The message of all these parables is as follows:

  • All people regardless of who they may be or what they may have done, are precious in the sight of God,
  • When one is lost, God will go to extraordinary lengths to find the lost,
  • When one is found and returns, there is great jubilation in heaven.  

That is how our Heavenly Father looks upon all humankind.

The late General of the Salvation Army, Albert Osborn, wrote a beautiful and prayerful hymn[5]:

The Saviour of men came to seek and to save
The souls who were lost to the good;
His Spirit was moved for the world which He loved
With the boundless compassion of God.
And still there are fields where the laborers are few,
And still there are souls without bread,
And still eyes that weep where the darkness is deep,
And still straying sheep to be led.

Chorus:
Except I am moved with compassion,
How dwelleth Thy Spirit in me?
In word and in deed
Burning love is my need;
I now know I can find it in Thee.

Now back to St Ninian.  As I read about St Ninian, I wondered about his motivation for the greatly, holy and godly mission of The Word that St Ninian gave his lifetime for the people living in Scottish and Britannic lands.  I thought of the possibility that there would be those from nearby who may have looked at the Picts, Scots and those of Gaelic birth with scorn, and maybe even hate.  Yet St Ninian was not concerned about such matters.  St Ninian was moved by the Spirit of God with grace, compassion, and mercy.  Ninian was a servant of Christ, and thus sought to bring Christ to the people of the Scottish Lands.  We may also reflect upon the founders of this little stone church.  In a paddock, set on the side of once a main road, built almost 150 years ago.  Modest farming folk, who had faith in Christ, people who wanted a place to worship God and share the Gospel with their neighbours.  Much in the spirit of St Ninian on a windswept plain the little stone church was built as testimony to Christ and the inspiration of an ancient and great Saint from the homeland far across the seas.  A memory, a legacy, and a precious link to a small and windswept isle south-west of the mainland of Shetland, Scotland. Whilst last inhabited in 1796, now home to sheep grazing on its lush green grass, but maybe a place where our patron retreated for prayer and meditation.  The move to seek the lost for Christ still clearly focused in the eyes of believers. 

O God, by the preaching of your blessed servant and bishop Ninian you caused the light of the Gospel to shine in the land of Britain: Grant, we pray, that having his life and labours in remembrance we may show our thankfulness by following the example of his zeal and patience; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.[6]

© CMV 2022

All Scripture refences unless otherwise noted are from the NIV®


[1] Cf Exodus 15:24; 16:2; 17:3. Also Numbers 14:2; 16:11 

[2] Matthew 18:12-14

[3] An Act of Uniformity of Common Prayer and Service in the Church and Administration of the Sacraments, 1662 (Westminster Parliament)

[4] Luke 15:8

[5] Based on 1 John 3:17, Albert Osborn (1886-1967) Song Book of The Salvation Army 2015 No. 626.

[6] Book of Common Prayer, 16 September Collect, Church Publishing Incorporated US, 2022

Words for the Way- The Philemon Letter

Sunday 4th September 2022, Pentecost 13

Early Church Mosaic, St Paul, Onesimus and Philemon

Philemon

Why Philemon? – a private Letter

The letter to Philemon from the Apostle Paul at a glance is a rather strange piece of writing to have been successfully selected into the Biblical Cannon.  For one may put up the strong argument that this letter is private and deals with a private matter.  The fact that the writing would survive all these years is in itself a wonder. The letter is very short, physically would have occupied a single sheet of papyrus.  The letter is just a mere 335 words in the original Greek.  The other aspect is that the letter was written by St Paul’s own hand[1] not some other scribe as is the case with St Paul’s other epistles.  So, what are we doing reading the private business between the Apostle and a relatively unknown character named Philemon.

One has much opportunity to put a case that the Letter to Philemon is much more than simply a private discourse between two people over a third party in ancient times.  It is my intent to gently walk us through the world of St Paul, Philemon, and Onesimus. 

Time and technique 

Firstly, scholars suggest that the dating of the letter is somewhere in two possible windows of Paul’s imprisonment.  The letter was written either during Paul’s Ephesian incarceration CE 52-55.  The other window would have been possibly during his Roman imprisonment, CE 60-62.  The reader of the letter enters in the mid of the saga and is not given too many clues as to the full backstory.  The letter was written in style and tone which was common for people at the higher end of the social scale, would communicate, and indeed transact their business.[2]  The style language that St Paul uses is a deliberative rhetorical style which was used by persons in antiquity to persuade others to change their minds on an issue.

Who is this Philemon?

We are not sure who essentially Philemon was.  There are however few clues to give us a general idea.  We read in the opening greeting:

Paul, a prisoner of Christ Jesus, and Timothy our brother,

To Philemon our dear friend and fellow worker— also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home:

The note that the church met in Philemon’s home reveals that Philemon would have had a large house, thus he was a man of means.  Apphia may have been Philemon’s wife.  Also, the fact that Philemon had a house slave further tells the reader that Philemon was a wealthy man.  Slaves were not cheap in those days.  The average price for a slave was about 2,000 days wages for a farmer.  Thus, Philemon must have been a man of means.  The final clue is that Philemon, and those in his house had become Christians.  Whilst wealth-wise Paul may have been a subordinate in social ranking, the fact that Paul was the spiritual father to the early church, elevated Paul to thus deal and write to Philemon as a respected peer.

Slavery in Roman times a legal paradox!

This letter centres on a runaway slave and it is here that the reader of Philemon collides with a Roman legal paradox.  Slaves were recognised as humans by the Roman Law; however, they were also recognised as the personal property of their owners.  The latter point of law allowed those that owned slaves to do as they wished with them.  Beatings, other forms of abhorrent abuse event to the point of murder, were common.  Slaves who ran away from their owners were considered thieves, as they had ipso facto, had stolen their labour from their owners.  Harbouring a runaway salve was also a serious offence under Roman Law.  Conversely, the Jewish law encouraged the giving of refuge to runaway slaves. [3] Unhappily, we see here that it is a very ugly human trait that manifests when one human being holds power over another.  

Lamentably, slavery continued, and still continues to this day, even here in Australia.  Those who follow human rights reporting will know that despite good robust legislation in Australia, there are still cases of human trafficking.  I greatly honour our police, and other authorities who are charged to investigate these criminal activities and bring the alleged perpetrators before our courts of justice.  

Can a Christian own a slave?

I digress, however.  The elephant in the room question in the Philemon letter is, if Philemon was a man of Christ, what was he doing owning a slave – Onesimus?  For St Paul wrote to the Galatians:

For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.  If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.[4]

Is it right for a person of Christ to hold another person for whom Christ died, in a bond of slavery?  May I suggest that this is a strong thread of St Paul’s letter to Philemon, Galatians, and all Christians across all times.  It is why our Common Law under the hard work of people like John Newton (1725 – 1807), William Wilberforce (1759-1833), Elizabeth Heyrick (1769 – 1831) Mary Prince, William Cowper (1731-1800) and many others, not only abolished slavery, but made it illegal.

Onesimus the Useful One

The letter goes deeper, and the Apostle puts his case very firmly and clearly.  The name Onesimus means ‘useful.’  It was the custom of Roman slave masters to name their slaves according to their features or tasks that they performed.  We are given the clue that somehow Onesimus met up with Paul and in this association, Onesimus came to faith in Christ.  We are told that Onesimus was of useful help to Paul.  Now as a brother in Christ, Onesimus will be useful to Philemon.  Not only is Paul playing on the name and the words, but he is emphasising that the relational dynamic has now changed between Philemon and Onesimus. It is a new relationship.  For as we are told in Paul’s Second letter to the church in Corinth:

Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here![5]

By the very fact that Onesimus is now a Christian the relationship had be new.

Grace and trust

This letter is also a letter of trust and faith by Paul in Onesimus.  Paul is not sending Onesimus back under guard or in chains, although that would have been perfectly legal and understandable by society at the time.  Paul is trusting Onesimus to return to his master of his own free volition.  We see grace at work in this act of trust.  This is further extended in the urge to accept Onesimus back not as one in bonded slavery but as a brother in Christ.  There is a sense of the parable of the Prodigal Son in this narrative.

There is a final important point in this letter of business.  Paul is willing to underwrite any debt that Onesimus may have incurred in his escape.  Remember that a runaway slave was considered a thief and a financial liability.  Paul in his advocacy is prepared to take on that debt for Onesimus to Philemon.  No doubt that this construct should not be unfamiliar to the Christian.  

Prophetic words for the us today

This 335-word letter is a deep treasure trove of Christ’s love, mercy, and grace in action.  Whilst it may seem of little relevance today, I would argue to the contrary.  As Christ’s church, Christ’s people, we are called out to live acts of love, grace, and mercy to our fellow human beings.  Like Paul we need to be prepared to stand up, advocate, pay the price, to secure the human freedom for Christ died on the cross for all people.  Even in a world that may argue that abhorrent practices or institutions are acceptable, the people of Christ must stand up as a voice for those who cannot speak, suffer injustice, suffer human rights violations.  We do this not because we are good, but because Christ commands us to do so.  Christ is our exemplar and our Lord and Saviour.

© CMV 2022

All Scripture refences unless otherwise noted are from the NIV®

The is sermon was preached live to the Congregation of St Ninian’s Uniting Church, Lyneham, ACT (Canberra)


[1] See Verse 19

[2] Cf. Cicero, Letters to Friends, 13.5.3

[3] Deuteronomy 23:15,16: If a slave has taken refuge with you, do not hand them over to their master. 16 Let them live among you wherever they like and in whatever town they choose. Do not oppress them.   Also, cf: Flavius Josephus, Jewish War, 3.373  

[4] Galatians 3:27-29

[5] 2 Corinthians 5:17

Words for the way- The Place of Honour

Sunday 28th August 2022

Pentecost 12

Luke 14:1,7-14

A strange Army Tradition

There is a long-standing tradition in the Australian Army which may surprise some.  The tradition has to do with meals, and who eats when.  The simple tradition is that on the operational battlefield, the officers eat last.  This tradition comes from the ideal that it is the soldiers who do the hard physical work and therefore, they are afforded the first and possibly the best of the food. 

The tradition is then if there is food left over, the officers may eat with the most senior eating last if there is food left over.  This is service above self.   Some soldiers from other nations’ armies find this Australian tradition rather strange and difficult to understand.  This Army tradition is certainly an inverse of what may have been the case with other armies or communities and cultures. 

Order of precedence in the church

In the church, there is a tradition that when there is a procession into a church for a service.  The order of procession is from the most lowly to the most exulted to enter last.  This custom has its bases that those who occupy a high office in the church are reminded that they are there to serve.  It is in our fallen human nature to ascribe a hierarchy, even though all people are created equal in God’s sight.

Luncheon in the VIP’s house

Our journey through St Luke’s Gospel today, takes into this very realm of hierarchy and general human desire to be extolled and affirmed.  Our narrative starts again on a Sabbath day:

One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched.[1]

If one was to consider the background to this scenario.  It would have most likely been after the worship in a local synagogue that Jesus, and most likely his disciples were invited to a meal. Maybe a luncheon in the home of preeminent Pharisee was a local custom in that town.  One gets the impression that such an invite was carefully given, and not just given to anybody.  Was it Lunch in the ‘big house’ invited by the ‘big man?’  Would such an invitation admit one into the membership of the circle of influence?  Was this also a test for Jesus?  Luke tells us that he was being “carefully watched.”  Have you ever been to a meal engagement where you feel that you are on display?  Have you felt as if the way you may be holding your cutlery, chewing your food, posture and sitting was being watched and maybe judged.  Such usually makes for a meal where the feared faux pas does occur with the ensuing embarrassment. 

Jesus however notes:

When he noticed how the guests picked the places of honour at the table…[2]

Places of honour

 It is culturally the norm in the middle east for guests at a meal to be seated in order of rank and status.  The Rev’d Cannon Andrew Thompson in his book “Jesus of Arabia[3]” wrote a good discourse on this very aspect.  Luke also told us earlier in chapter 11:43:

“Woe to you Pharisees, because you love the most important seats in the synagogues and respectful greetings in the marketplaces.

Rank and status were, and still lamentably now, play a strong role in the lives of people.  The people that day were watching and judging Jesus, but they were bringing judgement upon their own heads.

It was at that point that the table talk becomes didactic in Jesus teaching and calling out the unfortunate behaviour:

When someone invites you to a wedding feast, do not take the place of honour, for a person more distinguished than you may have been invited.   If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place.  But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honoured in the presence of all the other guests.  For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.”[4]

Jesus the humble servant

Some would consider going to a lesser seat as an act of dishonour, however, our Lord is teaching us that this act of humility actually speaks volumes about the character of the person who is humble.  The Apostle Paul wrote to the church in Philippi on the example that Jesus gave of himself:

In your relationships with one another, have the same mindset as Christ Jesus:

Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.  And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross![5]

Note what St Paul told the Philippians was the result of Jesus’ humility:

Therefore, God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord to the glory of God the Father.[6]

I wonder if the Apostle Paul was in fact considering this parable that Jesus used to remind those gathered on that Sabbath day in the house of a prominent Pharisee, that St Luke so elegantly records for all time?  The principle certainly fits into the lesson.

The crux of this teaching was that whilst the noted people squabbled like seagulls on the beachside for position and status, there were all around them people who were outcasts, ones who would never be invited to the big house for a meal.  People who were just unmentionable and marginalised, yet these too were of worth in the eyes of God.  The prominent people invite each other with the intent that they will be invited in return.  However, the poor are unable to do this, thus they remained outcast.

Jesus’ humility brings us to God 

We too may learn from Jesus’ teaching on humility.  One may collect high and extolled titles.  One may be invited to a banquette where all the important people are.  However, our Saviour calls us to be humble as he himself demonstrated even to the extent of death, death upon a cross.

As a senior Army officer, and in particular as a chaplain, I am happy to eat last, and only if there is any left over.  Why am I happy to do this?  I am happy to do this, because my Lord and Saviour did far more for me, and all of humankind.  The waiting serves to remind me of Christ’s sacrifice and humility, that I need to learn and live out day to day.

Let us be Christ’s disciples and serve our Lord and Saviour with the humility, patience and grace that has been shown to us. 

© CMV 2022

All Scripture refences unless otherwise noted are from the NIV®

This sermon was preached live to the congregation of St Ninian’s Uniting Church, Lyneham, ACT (Canberra)


[1] Luke 14:1

[2] Ibid v. 7

[3] Thompson, A. Jesus of Arabia: Christ through Middle Eastern Eyes, Rowman & Littlefield Publishers, 2018

[4] Luke 14:8-11

[5] Philippians 2:5-8

[6] Ibid vv 9-11