In the Shadow of

 

I have a little shadow that goes in and out with me, begins a well-known poem by Robert Louis Stevenson.

When I think of Elisha the prophet this poem comes to mind. The second verse especially:

The funniest thing about him is the way he likes to grow---Not at all like proper children, which is always very slow;

For he sometimes shoots up taller like an india-rubber ball, And he sometimes gets so little that there’s none of him at all.

 

Elisha was a protégé of the prophet Elijah, picked by Elijah to be his servant. Elisha followed Elijah as a disciple, to the very end of Elijah’s life on earth, when Elijah was swooped up in a chariot of fire. Elijah’s mantle fell to Elisha. The prophet Elisha had big shoes to fill. The funniest thing about him was the way he chose to be prophet, not at all like proper -or other- prophets. Elisha shoots up taller like an india-rubber ball, with what today would be tik-tok worthy antics. Elisha’s medium is not words but a whirlwind of wonder-inducing feats. The book of 2 Kings begins with a barrage of miraculous moments:

Elish parts the waters of the Jordan river; adds salt to a spring to make bitter water sweet; conjures bears that maul 42 who tease him for being bald; uses music and word to fill a dry river bed with water; tricks the Moabite army with a mirage of blood red water; multiplies cooking oil enough for a widow to sell and pay off debts; prophesies that a barren woman (too old to have children) would have a son within the year – and she does; restores life to a child by breathing into his mouth and lying on him; throws a little potion of flour into poisonous stew making it safe to eat; feds 100 men with 20 loaves of bread and collects leftovers; heals a leper by commanding him to dunk in the river 7 times; recovers a lost axe head by making iron float; predicts the death and crowning of specific kings and movement of enemy troops; casts enemy soldiers into blindness; and repeatedly rescues King Jehoram from ambushes.

Elisha is an amazing sideshow that accompanies the rise and fall of kings during a time of ongoing conflict between Israel and Syria.

 

In, ‘The Message,’ Eugene Petersen writes this about the Books of Kings:

In the midst of the incredible mess these kings are making of God’s purposes, God continues to work [God’s] purposes and uses them in the work--- doesn’t discard them, doesn’t detour around them; God uses them. They are part of God’s sovereign rule, whether they want to be or not, whether they know it or not. God’s purposes are worked out in confrontation and revelation, in judgement and salvation, but they are worked out. God’s rule is not imposed in the sense that [God] forces each man and woman into absolute conformity to justice and truth and righteousness. The rule is worked from within, much of the time invisible and unnoticed, but always patiently and resolutely there. The books of Kings provide a premier witness to the sovereignty of God carried out among some of the most unlikely and uncooperative people who have ever lived.

Have you noticed these past four weeks in our discussion of prophets, that it is in the midst of incredible mess when they show up? The stories have prophets in their own unique ways addressing justice, truth, and righteousness, in their surrounding society. The prophet’s understanding of God’s rule and God’s kindom, is at work from deep within them and is made present, juxtaposed with the chaos in the world. At times their presence, God’s presence through them, is invisible and unnoticed because society has chosen not to look or listen.

 

What we learn in the Books of Kings is that God’s work is counter-cultural, assumes alternative forms of power, and offers a variant perspective on effective rule and practicing of kindom. Despite the flawed actions or inaction of human beings, God is not deterred. Continuing to work in the shadows of human power, God often seems silent and hidden. God’s power remains at constant work in the chaotic history of human empires and governments; prophets are present with words, actions, or the miraculous.

 

After the whirlwind of miraculous signs and wonders, Elisha’s fast growth as prophet, he disappears into the annals of history. Like the poem: And he sometimes gets so little there is none of him at all. Elisha is mentioned only once in later scripture, in Luke 4. In this instance he is spoken of in the shadow of Elijah. Jesus is speaking of prophets not being welcome in their hometowns and mentioning Elijah and Elisha doing wonderful works not among Israelites. Jesus mentions Elijah providing substance through a drought for a foreign widow, followed by Elisha providing healing for a foreign leper. Elisha is mentioned just this once; whereas Elijah is a prominent figure mentioned 29 times and alluded to a few more in Greek scripture; later yet Elijah is revered as prophet in Islamic tradition.

 

Elisha, despite all the amazing miracles he did, he remains in the shadow of Elijah. Perhaps this is the greatest part of story; the very thing we need to hear and digest. Elisha remains in the shadow of. Elisha’s name means, “God is salvation.” Readers are pointed to the fact that ‘God is salvation’ by the very name of the prophet. The prophet is working God’s work, not making a name for himself. The miracle is that God finds a medium, in this case a prophet, to be present among the people and the foreigners; bringing reprieve, hope, justice, and salvation. The prophet is in God’s shadow.

 

In the midst of the incredible mess the world is in today, patiently and resolutely present, God is at work. Although oft times invisible and unnoticed when beside the chaos of society, God’s kindom is in the state of coming. Reprieve, hope, justice, and salvation --- the miraculous --- are ready to be carried out by the most unlikely and uncooperative of people. I don’t know about you, but, I find it easy enough to label myself as ‘the most unlikely and uncooperative of people,’ especially if asked to entertain the notion that I carry the miraculous --- salvation, justice, hope, and reprieve. As a congregation, are we an unlikely and uncooperative bunch in bringing the coming of God’s kindom?

 

Elisha, as Elijah before him, lived a coming of kindom brought in the miracles of an abundance of water and food and healing and resurrection, present amid all peoples; resident and foreigner, us and them.

 

Elisha’s story reminds us: God is salvation. God is at work.

The Gospel account of the feeding of the 5000 has a coming of kindom, handed out by the disciples in the shadow of God – Jesus. Jesus is present in a continuing story of miraculous signs and wonders; bringing to resident and foreigner an abundance of water and food and healing and resurrection. In the midst of the incredible mess of 1^st century Judea and the Roman Empire, Jesus is not invisible or hidden to a group of disciples and a band of followers. Jesus is the coming of kindom --- carrying and working reprieve, hope, justice, and salvation. Miraculous!  This gift from God sits and works in the depths of the disciples and Jesus’ followers who work in Jesus’ shadow after his death and resurrection; into the early church and so on to today.

There were countless generations of unlikely and uncooperative people who carried life and God’s purposes working through them. It wasn’t about them and it not about us, God uses us -with our personalities and idiosyncrasies and talents – we are mediums for God’s message and agency. We carry reprieve, hope, justice, and salvation --- God’s very presence.

 

God under the shadow of your wings, in the shadow of Jesus,

Work the miraculous through us. Use our personalities, idiosyncrasies, and talents to be prophets – bearers- of reprieve, hope, justice, and salvation. We open ourselves to the coming of your kindom. May your kindom grow in midst of the incredible mess of society, grow with an abundance of water and food and healing and resurrection for all.

Amen.

The Redemption of Bad news

 I have some good news and some bad news. What would you like to hear first?

 

According to a 2014 study, 78% of people want to hear the bad news first. The reason given was a belief that they would feel better if the bad news was out of the way and they were left with a good vibe.

 

Those of you who like to hear the bad news first, welcome to the words of Jeremiah the prophet.

Jeremiah’s message delivers the bad news first; 30 chapters worth. Then Jeremiah turns to good news for 3 chapters (only 3 of 52), where his words focus on God’s promise of restoration and a ‘new covenant.’ But don’t get caught relaxing in the good news, because he follows the good news with 19 more chapters of bad news.

 

Although reluctant to accept the call to be prophet, Jeremiah is an articulate prophet, skilled at delivering bad news. He harps on false and insincere worship, and the people’s failure to trust Yahweh particularly in national affairs. He refers to society as a whole, as unfaithful and rebellious with regards to the covenant. There has been a failure of the people to love God, love neighbour, and love creation; moral decay has settled in. Society is rotting and consequences are upon them. It is bad, very bad.

 

Imagine that you have good and bad news to deliver. Which do you prefer to give first?

A study was conducted to see which kind of news people prefer to deliver first. The results were split. It really depended on the personality and perspective of the news bearer. Some put themselves in the shoes of the other person to think about what they would want to hear first; usually delivering the bad news first. The others thought about themselves and which they were more comfortable delivering; usually saying the good news first because it was easier on them.

I wonder if prophets like Jeremiah, had a choice, in how they shared the prophetic message given to them?

God’s words given through Jeremiah were harsh and devastating; not an easy message to bear particularly in tumultuous times. In Jeremiah’s sandals, I think I would have given the good news first, so that at any point in the telling of the bad news I could flee from the possibility of being bombarded by an angry crowd throwing vegetables, rotten eggs, and stones. It doesn’t surprise me that Jeremiah in his role as prophet faced opposition and imprisonment.

 

The question has been asked, “Which news is better to hear first?” Interestingly it depends upon whether you want to focus on your mood and how you feel, or on growing by changing your behaviour.  So, to hear bad news first, the idea is that the good news acts as the mood enhancer. It allows one, for at least that moment to worry less by putting the bad news aside. Setting the news aside, it can be forgotten, the hearer has no interest in a change of behaviour. Societal preference is to begin with loss and negative outcome and to end with gain and positive outcome. We like stories that have happy endings.

 

Good news first is a completely different understanding. It means one is left with the bad news or the negative. It means that one is left a little, or a lot, unsettled. Being unsettled – wrestling with bad news, the negative, critique - has the potential for growth and possibility. Being unsettled can be motivating and opens one to making positive behaviour and life changes.

I wonder how Jeremiah interpreted the news he proclaimed? I am wondering if he didn’t label it bad news, but, rather interpreted the message as a prophetic word meant to do good; Jeremiah assuming that to be unsettled would motivate the people to change and bring in the ‘new covenant.’

The prophetic nature of the word was seen as redemption of bad news; hearing the prophetic word would cause all things to be made new.

 

 

Heaps of bad news were fervently proclaimed by Jeremiah because Jeremiah was a man of the covenant who believed in God’s word:

I will restore the fortunes of my people…

The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel…I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. No longer shall they teach one another, or say to each other, ”Know the Lord,” for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more. (31: 31-34)

Jeremiah believed this to be true - God’s grand vision.

 

Jeremiah believed in the people too. He believed his message -heaps of bad news- would motivate the people to return to covenant living. He believed people would change once they were reminded who they were and what they were to be about. This bad news, would be a catalyst and the people would want to change their behaviour, to return to the Lord; to once again live the covenant, loving God and others, and no longer putting themselves first. For 5 decades – 50 years- Jeremiah proclaimed God’s word to the people.

 

In this case and in this time the people chose to set the bad news aside – to not change…

 

50 years is a long time to keep preaching and proclaiming a return to God, urging people to think about others before themselves, and to resurrect a covenant society from the rot of moral decay. No wonder Jeremiah comes across as a melancholic prophet who wrote a whole book called Lamentations. Yes, it is sad, it is full of tears, and bad news. In the hope that someone – maybe you – maybe us as we discern the transformation of church property and building- is unsettled and thus motivated to change and bringing God’s grand vision to life; redeeming bad news and resurrecting a covenant society; where God’s people live by God’s grace and through God’s grace, loving God, loving neighbour, and loving creation.

 

 

…. upset? disappointed? … the people who heard the word of the prophet Jeremiah chose not to change.

Unwillingly Jeremiah is dragged off to Egypt by the Judean leaders who run away in fear of the Babylonians who had burned down the Temple and taken control of Jerusalem.

 

In this case and in this time the covenant was not restored. Moral decay continued. There was no justice. No peace. No love of God. No love of others. No love of creation. … all because the people chose their mood and feelings, over, being motivated to grow and change.

 

 

God,

This life is so not about us. Let your prophetic word, as spoken through Jeremiah, --bad news--- unsettle us. Unsettled may we be motivated to change our behaviour. Help us to move from pacifying our moods and feelings to wrestling with how to love you with all our hearts and our neighbours with covenant love. Assist this community, in turning moral decay into restored covenantal living. We believe in God’s vision of restoration, justice, peace, and love – we choose to change and be part of bringing your vision into being, now. Amen.

JUST an Ordinary Farmer

 Many of you will know that I am a long-distance runner. A full marathoner. In the running world, there is a tendency for ordinary runners to depreciate their running. Runners will say:  I am JUST doing a half marathon. I JUST run 10ks. As if either distance was not an accomplishment in and of itself. Because the distance is seen as ‘less than’ a full marathon, somehow it has translated into being not as complete or the best.

 

Amos has been described as JUST an ordinary farmer, a dresser of sycamore trees.

JUST an ordinary farmer in a time when the elites of the neighbouring kingdom were amassing land in unethical business deals and stealing small family farms, turning farmers into serfs and migrant workers.

JUST an ordinary farmer who was concerned -shaken- by the manipulation of systems to grow capital and marginalize the small farmer. Amos was disturbed by the gross inequities between urban elite and the growing number of poor.

JUST an ordinary farmer who JUST, could not stay silent anymore.

 

Amos is JUST the first of 12 minor prophets whose messages are recorded in scripture. Minor means that they were not paid court prophets or from prophet schools, they were JUST ordinary people, called from their ordinary lives, to bear God’s words, addressing people in a specific time and place. Amos is JUST the first, but the others, Hosea, Joel, and company, follow suit – bearing a similar message; how do we know? Because each prophet has incorporated phrases and protest slogans from their contemporaries and the prophets who proceeded them. Bearing God’s word is not JUST about one prophet, or a trained and sanctioned prophet; it is a movement of people plucked from their daily life, passionate and faithful, willing to bear and proclaim God’s word: pointing fingers at power, championing change in injustice practices, preaching a letting go of selfish ways, and casting hope and possibility for a renewed society.

 

It is no accident that the book of Amos begins and ends with mention of an earthquake. An actual earthquake, mentioned right away, places God’s word into a specific point in history; directly speaking into the current events affecting peoples’ lives. God is present amidst the people. The earthquake poem at the end of Amos shakes the listener and reader, JUST one more time; hoping that God’s word shatters hardened hearts, shakes away selfishness, and stirs compassionate ethical living.

 

Some of you will have seen episodes of Columbo, an American crime drama television series. Inspector Columbo is a very observant and astute homicide detective. He always appears in a rumbled tan coloured trench coat, ruffled hair, smoking a cigar, and driving an old car. In his approach he seems to bumble about, asks questions that seem redundant, and continually pesters those involved in the crime. It is in conceivable to those in the story that this seemingly-unput-together guy could solve anything, let alone a homicide. A trademark move, is for Columbo to leave a room, only to come back moments later and say, “JUST one more thing…”

Greenfield, in an article for the New York Times, commented that the suspects in Columbo’s cases are often affluent members of high society and that class conflict is an element of each story.

 

The similarities of Amos, minor prophets, and the character of Columbo help me to consider JUST what or who a prophet is today. As other prophets, Columbo is certainly a character who lives his truth, and by appearance and word does not quite fit in. Seemingly undaunted he speaks words to power and wealth, continually pestering until the truth comes out.

“JUST one more thing,” could be added all the way through the messages delivered by the prophets in scripture. JUST one more thing, God says. JUST one more thing, repent and return to the Lord. JUST one more thing, love your neighbour. JUST one more thing, live with less so others can live with more.

 

JUST one more thing --- in this time and place, in the current events of our day, is God calling you, me, us to bear God’s word; to be prophetic in the sense of pointing fingers at power, championing change in injustice practices, preaching a letting go of selfish ways, and casting hope and possibility for a renewed society.

Like Columbo, can we be JUST ourselves --put on our favourite coat, and interact in the world seemingly undaunted and in events of the day speak words to power and wealth, continually pestering until the truth comes out.

 

I read a quote this week that said, Preachers don’t get to opt out of politics; we can be chaplains of Empire or prophets of God. This is so, for all of us as followers of Jesus: we can be chaplains of Empire – meaning builders, supporters, and worshippers of Empire – saying and doing things to keep Empire alive and well; or prophets of God – meaning advocating for the poor, working against injustice, and bringing God’s kindom to the present moment.

The quote was from Rev. Dr. William J. Barber II, an African American minister, professor, and activist. More recently, July 2, 2024, Barber wrote an article, “Good News in 2024: Poor People Are the New Swing Vote.” After describing the current American political situation, mentioning both Trump and Bidon, and dominate news stories of devastation in Gaza … Barber wrote:

Stories of good news in politics seem few and far between. But, as a preacher, I learned a long time ago that you don’t get to the good news by looking away from problems; the good news is most often found right amid trouble.

 

If you scroll through a social media feed and look for ‘good new’ or watch for the ‘heart warming’ story at the end of television new, where is the good news and heart warming happening – in the midst of trouble: creatures are being rescued, people are being fed, a shelter finds permanent housing for a mother and her children, money has been raised for a charity, an organization has opened its doors to meet some need—the stories are about people offering of themselves and serving others and creation; words and deeds that build community and heal the world. Amid trouble – we find a way to be present – in pandemic, hurricane clean up, flash floods, forest fires; in refugee sponsorship, giving to CLWR emergency appeals…

 

Consider the Gospel reading for this morning. Classic prophet story.

John the Baptist, an unsanctioned prophet, dressed in his favourite coat was speaking God’s word directly to the elite – elite specifically involved in political positions. His pointed words and pestering message of repentance to change their ways, made John an enemy of some. He was imprisoned and suffered death for saying ‘JUST one more thing,’ in the hope that those listening would right their relationships and live ethical and faithful lives.

 

As people of God, we don’t get to opt out of politics. Politics is the negotiating of people together to form society. The prophets were sent to speak to Kings and courts and elites; to whole societies, to whole tribes and peoples. God’s word came into current events, into a place where change would affect the social fabric and way of life on a large scale. Likewise, the Gospel of Christ has much to say on how we go about negotiating life together as a community. Jesus’ good news came through stories spoken to power, wealth, religious and political leaders and systems.

 

Bearing God’s word is not JUST about one prophet, or a trained and sanctioned prophet; it is a movement of people plucked from their daily life, passionate and faithful, willing to bear and proclaim God’s word: pointing fingers at power, championing change in injustice practices, preaching a letting go of selfish ways, and casting hope and possibility for a renewed society.

This morning – thanks to Amos, JUST an ordinary farmer—we are given the opportunity to hear and follow a call to be bearers of God’s word - JUST an ordinary people in a movement of prophetic words and deeds.

Prophet Ezekiel - The Order of Love

 This morning in the Gospel we hear of how people were astounded when they heard Jesus speak. People wondered where Jesus was getting the stuff he was spreading? Where was the wisdom coming from? Where did the power to perform miracles, to heal, and cast our demons come from? Isn’t this the carpenter’s son?

People took offense at what Jesus was saying and doing. Jesus words to them, “Prophets are not without honour, except in their hometown, and among their own kin, and in their own house.”

Prophets - The four weeks of July have Hebrew scripture readings that introduce to us four prophets: Ezekiel, Amos, Jeremiah, Elisha. Each week we will learn about the prophet, his message, and the importance of both on our lives today.

 

Ezekiel – means ‘strength of God.’

Ezekiel was a 30 year old priest in Jerusalem in the 6^th century BCE. It was a time of empire building for surrounding nations, Egypt to the South, Babylon to the North. In this power struggle, Ezekiel, along with other elite from Jerusalem, were deported to Babylon when the Babylonians captured the city in 597. Other than being in a foreign land, the deported lived a good life: having homes, jobs, the freedom of religion, the allowance to welcome guests, and the ability to accumulate wealth. Life was more than comfortable.

Five years into this exile, Ezekiel was called by God to be prophet, to speak to the exiled people now comfortable in Babylon. This makes Ezekiel a unique prophet. He is the only one to be called as prophet while living outside the land of Israel/Judah.

 

Theologically Ezekiel was a traditional Zionist emphasizing God’s favour of Jerusalem as THE Holy City, Temple centred, with Davidic kingship in place. Frequent repetition of important words and phrases teach us that for Ezekiel mortals, humans, by nature are rebellious and separated from God by generational accumulation of this rebellion and sin. Peoples and individuals drift away from God. This said, Ezekiel has God where God always is, with God’s people – whether in deportation, exile, occupation, or homecoming. God continually pursued the people in an effort to lessen the separation. Ezekiel’s prophesies included phrases like: for the sake of my holy name; and, so that you/they will know that I am the Lord.

A critic moment for Ezekiel was destruction of the Temple, after this, his theology was no longer rooted to a restored Zion in earthly terms but, rather, an apocalyptic restoration extended into the eschaton.

 

The message is much like that of other prophets. The book of Ezekiel is presented with: oracles of doom against Judah and Jerusalem; oracles against neighbouring nations – and after the destruction of the Temple in Jerusalem- oracles of promise, hope and restoration of the new Jerusalem.

Typical prophet… until you read the book. Ezekiel was/is not everyone’s cup of tea. Ezekiel was edgy, a creative; and eccentric. Today I can imagine Ezekiel on TikTok, an influencer, with people tuning in to see what off-the-wall thing he would do or say next.

In the medium of his day, he spoke and wrote with a vast array of literary forms - metaphors, mythic poetry, visions, signs, allegories, oracles, denunciations, and legal arguments. He used language and image of the extreme to capture in small part God’s sovereignty, holiness, and mystery. His prophecy was dependent upon experienced psychic or spiritual oddities: trances, ecstasy, clairvoyance, catatonic stupor, struck dumb as in mute, and teleportation.

 

Bernhard Anderson professor emeritus at Princeton wrote, “Ezekiel insisted that Yahweh would have to effect a radical change in human nature if the people were to be a covenant people. Israel’s ‘heart’ (mind, will) must be transformed, a change in the people’s inner disposition must occur, so that a new lifestyle would be possible.”

 

Bernhard assesses well the voice of Ezekiel and in so doing expresses why it is we continue to read prophetic texts today.

Coming to worship, learning about God, experiencing God – knowing God- are we not opening ourselves, our human nature, to be radically changed so that we might live as covenant people? By being here this morning, are we not offering our heart, mind, and will to be transformed? In some way, do we hope that our inner disposition is changed so that a new lifestyle is possible?

 

St. Augustine in his work, Confessions, writes that sin is ‘disordered love.’ We sin, as individuals and as a people, when we have our loves out of order. The order of loves is the same order that prophets like Ezekiel held to in the Law and covenant: Love of God, love of neighbour, love of creatures. Prophets are needed when a group of people have their loves out of order.

 

Consider our world. Individuals and peoples have their loves out of order. Every day we are surrounded and influenced in world views that put material things before creation; amassing resources over commonwealth; nationalism before global citizenship. While power runs amuck, social systems deteriorate, and people are exiled world events demonstrate disordered love.

In turbulent times, prophets come as a catalyst between God and despair, encouraging people to repent – to reevaluate and reorder their loves and thus their lifestyles. The prophets speak words that lead to restoration, a change in people and a peoples' heart, mind, and will to respond to God by reordering loves, so as to live lives according to God’s vision of flourishing and justice.

 

The problem is that mortals, to use Ezekiel’s words, don’t like to be told that their loves are messed up. People are defensive, impudent, and stubborn. In Jesus’ day we are told that the people took offense at Jesus’ words.

 

Hope for me comes in the gathering of God’s people. Ezekiel was by the river, an ancient place were people gathered for prayer, when God called him to prophesy. We come and gather around a baptism font – a river – and I wonder whom God is calling to prophesy? Through the waters of baptism the Holy Spirit comes among us and works in and through us. Each week we return to this place our hearts, minds, and wills are once again offered and open to change--- inviting God to reorder our loves, to remind us the order of love: Love God, love neighbour, love creation; and the restoration of God’s kindom will follow.

We are called as a people – together we prophesy- we bear testimony to the love of God. It is on all of us to speak to the order of love, if we truly want the world to be a different place. It is on us to remind people to turn from self-serving loves; to reorder their lives; and to do it by word and deed.

You can do it as an eccentric sort of prophet like Ezekiel or better yet, use the gifts you have been given – be genuine, be you; and by word and deed live a life of order love: love of God, love of neighbour, love of creation.

 

I am sending you to them, and you shall say to them, “Thus says the Lord God.” Whether they hear or refuse to hear, … they shall know that there has been a prophet among them. -Ezek. 2: 5