Word on Wednesday with John Mason

Occasionally someone says, ‘Show me proof that God exists and I will believe’. But will they? Frederick Buechner in The Magnificent Defeat (1966) wrote: ‘We all want to be certain, we all want proof, but the kind of proof we tend to want – scientifically and philosophically demonstrable proof that would silence all doubts once and for all – would not in the long run, I think, answer the fearful depths of our need at all. ‘For what we need to know is not just that God exists, but that there is a God right here in the thick of our day-to-day lives as we move around knee-deep in the fragrant muck and misery and marvel of this world. It is not objective proof of God’s existence we want, but the experience of God’s presence. That is the miracle we are really after – and that also, I think, is the miracle we really get.’ In John chapter 10, verse 24 we read that the Jewish leaders pressed Jesus to answer their question: ‘If you are the Christ, tell us plainly’. John tells us that Jesus was in Jerusalem for the Feast of Dedication. The Jewish Feast of Dedication, Hanukkah, is an eight-day festival celebrating the rededication of the Temple after it had been desecrated by Antiochus Epiphanes in 168BC. Furthermore, because candles that had been lit at the first festival had oil for just one day and yet kept burning for eight, it also was called the Festival of Lights, a time of rededication to God. The question the Jewish leaders put to Jesus was one that was causing division in Jerusalem at the time (John 7:25ff). John writes that while there were those who believed in Jesus most of the Jewish leaders were antipathetic towards him (John 10:19-21). But Jesus refused to be drawn. He knew a direct answer would not be heard by those who had already made up their minds and refused to acknowledge the true significance of the things he was doing – not least his recent giving sight to a man born blind (John 9:1-7). ‘I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, but you do not believe because you are not among my sheep’ (John 10:25f). Jesus identifies the emergence of two groups of people. There are those who are satisfied with their view of life and therefore don’t believe in Jesus: they refuse to look to the signs that point to his transcendental nature. On the other hand, there are those who view themselves and life very differently. They know their lives are empty and don’t measure up to their expectations. They are looking for life that is not just physically but spiritually satisfying, the kind of life that Jesus says he can offer; he promised the woman at a well in Samaria living water, welling up into eternal life (John 4:10, 14). Here in chapter 10, he calls this second group his sheep. He is the good shepherd who is willing to give his life for them. As Jesus continues, he references what we might describe as three tests that reveal whether we are members of his flock. ‘My sheep hear my voice’ (10:27). Today there are all kinds of voices raising fears for the future. But many realize their concerns are not going to address the deeper needs of our souls. Another voice beckons – one that speaks to our hearts and opens up a personal relationship with the Good Shepherd who knows our name. He is the one to whom John the Apostle bears witness when he says: We beheld his glory, glory as of the only Son from the Father, full of grace and truth (John 1:14). ‘They follow me’ (10:27). John chapter 10 reveals Jesus’ words that he is the good shepherd who knows his sheep and cares for them. Furthermore and significantly, he is also known by the sheep (10:14). The imagery Jesus uses is that of a shepherd in the ancient world – one who guides and protects the sheep. Unlike the Australian ‘drover’ who drives a mob of sheep from behind with dogs keeping them together, the shepherd of Israel led the sheep to find good pasture and springs of water. The shepherd not only led but went amongst the sheep, keeping them together, protecting them from marauding animals. It’s often said that God’s people are shut into a joyless lifestyle without freedom and fun. How different this is from Jesus’ imagery: his sheep follow him freely. They are not driven and beaten. Rather, their choice to follow is voluntary. They perceive that true life is to be found only in relationship with the Lord who loves them dearly. To quote Buechner again, ‘It is not objective proof of God’s existence we want, but the experience of God’s presence. That is the miracle we are really after …’ ‘I give them eternal life’ (10:28). With the unprovoked war in Ukraine and injustices perpetrated in varying ways throughout the world, many are anxious about the future. Furthermore, with the pandemic that has been sweeping the world over the last two years, many are experiencing greater uncertainty and loneliness, and with it have become cynical about all forms of authority. How comforting and truly strengthening it is to kn

The story is told of an Easter dawn in a Russian prison camp in the days of the USSR. A voice called out, ‘Christ is risen!’ and, despite the command for silence, a chorus of voices responded, ‘He is risen indeed!’ The events of the first Easter Day awakened the world to the dawning of a new era and with it the assurance that there is more to life than our experiences now. In our troubled, conflicted and war-ravaged world, how encouraging this is. The resurrection of Jesus reveals that death need not be the end, but the door to life in all its fullness and joy. Now you may dismiss the resurrection as fake news because it conflicts with the natural laws, the regularities scientists observe about the operation of the universe. However, such laws don’t prevent God from intervening and overruling whenever he chooses – bringing about an event that we speak of as a miracle. In the opening lines of Luke 24 we read: But on the first day of the week, at early dawn, they (the women) came to the tomb, taking the spices that they had prepared. They found the stone rolled away from the tomb, but when they went in, they did not find the body. The first witnesses. There would have been no joy in the hearts of those women in that early morning. They had watched as Jesus died. Now, filled with grief as they trudged to his grave, laden with heavy spices and ointments for his burial, they were confused and despairing. But more disquieting news was to come. When they arrived at the grave, they found the massive stone that had closed the grave entrance, had been rolled away. What could have happened? Was it thieves? Was it some underhand action on the part of the authorities? They were totally out of their depth. While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. And as they were terrified and bowed their faces to the ground, the men said to them, “Why do you look for the living among the dead? He is not here, but has risen…” (24:4-6a). ‘If you want to find Jesus, you’ve come to the wrong place,’ the angels said. “Remember how he told you while he was still with you in Galilee: ‘the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise again…’” (24:6b,7). The angels themselves could have explained the empty tomb. But instead, they focussed on the weight and authority of Jesus’ own words: ‘Remember what he told you,’ they said. How important this is. The gospel writers want us to hear Jesus’ explanation of what he did and why. He had spoken of the events that had now come to pass. He had already explained why it had to happen. And, with this reminder, the women remembered (24:8). It is easy for us today to forget Jesus’ words when we learn troubling news. We forget that Jesus not only predicted his death and resurrection, as well as the fall of Jerusalem (which occurred in 70AD), but he also spoke of earthquakes, conflicts and wars that would occur before his return. As Paul in his Letter to the Romans writes, We know that the whole of creation has been groaning in labor pains until now; and not only creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved … But if we hope for what we do not see, we wait for it with patience (Romans 8:22-24a, 25). During his ministry, Jesus had spoken twice about his death and resurrection. He had come as the savior who would address our greatest human need. He would deliver us from God’s just judgement and open the great doors into God’s kingdom. Jesus’ words at the Last Supper are key: ‘This is my body given for you,’ he said. ‘This is my blood shed for you.’ Scholars agree that these words are probably the most reliably preserved statements of earliest Christianity. We find them in First Corinthians, written around 50AD, and also in Matthew, Mark and Luke, written no later than the 60s. ‘Love it or hate it, the evidence that Jesus thought of his death as a sacrifice or ransom for sins is strong.’ In fact, when we read Luke as a whole we see that his emphasis on Jesus’ death is so strong we begin to understand that the crucifixion is about God’s justice and love. It was why Jesus came. Love and justice both matter to God. To say, as some do, that Jesus death was some kind of cosmic child abuse, is to forget that the New Testament insists that he was not coerced into dying at Calvary. Jesus laid down his life voluntarily. In John chapter 10, verse 18 we read Jesus’ words: ‘No one takes it (my life) from me, but I lay it down of my own accord…’ The New Testament is clear. In the case of men and women God is the wronged party. Yet, in his love, he chose to enter the world in person and bear the punishment that we, the wrong-doers deserve. He, the judge has paid the fine owed to him by us. Jesus’ resurrection confirms for us the truth and trustworthiness of what he has done. The women who went to the

The story is told of an Easter dawn in a Russian prison camp in the days of the USSR. A voice called out, ‘Christ is risen!’ and, despite the command for silence, a chorus of voices responded, ‘He is risen indeed!’ The events of the first Easter Day awakened the world to the dawning of a new era and with it the assurance that there is more to life than our experiences now. In our troubled, conflicted and war-ravaged world, how encouraging this is. The resurrection of Jesus reveals that death need not be the end, but the door to life in all its fullness and joy. Now you may dismiss the resurrection as fake news because it conflicts with the natural laws, the regularities scientists observe about the operation of the universe. However, such laws don’t prevent God from intervening and overruling whenever he chooses – bringing about an event that we speak of as a miracle. In the opening lines of Luke 24 we read: But on the first day of the week, at early dawn, they (the women) came to the tomb, taking the spices that they had prepared. They found the stone rolled away from the tomb, but when they went in, they did not find the body. The first witnesses. There would have been no joy in the hearts of those women in that early morning. They had watched as Jesus died. Now, filled with grief as they trudged to his grave, laden with heavy spices and ointments for his burial, they were confused and despairing. But more disquieting news was to come. When they arrived at the grave, they found the massive stone that had closed the grave entrance, had been rolled away. What could have happened? Was it thieves? Was it some underhand action on the part of the authorities? They were totally out of their depth. While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. And as they were terrified and bowed their faces to the ground, the men said to them, “Why do you look for the living among the dead? He is not here, but has risen…” (24:4-6a). ‘If you want to find Jesus, you’ve come to the wrong place,’ the angels said. “Remember how he told you while he was still with you in Galilee: ‘the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise again…’” (24:6b,7). The angels themselves could have explained the empty tomb. But instead, they focussed on the weight and authority of Jesus’ own words: ‘Remember what he told you,’ they said. How important this is. The gospel writers want us to hear Jesus’ explanation of what he did and why. He had spoken of the events that had now come to pass. He had already explained why it had to happen. And, with this reminder, the women remembered (24:8). It is easy for us today to forget Jesus’ words when we learn troubling news. We forget that Jesus not only predicted his death and resurrection, as well as the fall of Jerusalem (which occurred in 70AD), but he also spoke of earthquakes, conflicts and wars that would occur before his return. As Paul in his Letter to the Romans writes, We know that the whole of creation has been groaning in labor pains until now; and not only creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved … But if we hope for what we do not see, we wait for it with patience (Romans 8:22-24a, 25). During his ministry, Jesus had spoken twice about his death and resurrection. He had come as the savior who would address our greatest human need. He would deliver us from God’s just judgement and open the great doors into God’s kingdom. Jesus’ words at the Last Supper are key: ‘This is my body given for you,’ he said. ‘This is my blood shed for you.’ Scholars agree that these words are probably the most reliably preserved statements of earliest Christianity. We find them in First Corinthians, written around 50AD, and also in Matthew, Mark and Luke, written no later than the 60s. ‘Love it or hate it, the evidence that Jesus thought of his death as a sacrifice or ransom for sins is strong.’ In fact, when we read Luke as a whole we see that his emphasis on Jesus’ death is so strong we begin to understand that the crucifixion is about God’s justice and love. It was why Jesus came. Love and justice both matter to God. To say, as some do, that Jesus death was some kind of cosmic child abuse, is to forget that the New Testament insists that he was not coerced into dying at Calvary. Jesus laid down his life voluntarily. In John chapter 10, verse 18 we read Jesus’ words: ‘No one takes it (my life) from me, but I lay it down of my own accord…’ The New Testament is clear. In the case of men and women God is the wronged party. Yet, in his love, he chose to enter the world in person and bear the punishment that we, the wrong-doers deserve. He, the judge has paid the fine owed to him by us. Jesus’ resurrection confirms for us the truth and trustworthiness of what he has done. The women who went to the

Eleven years ago this month the world watched William and Kate’s wedding. More than 2 billion people took time out to view this royal event with its rich pageantry and ceremony. It was all that we would expect of a royal occasion. How different was Jesus’ entry into Jerusalem on the first Palm Sunday. As Luke’s narrative unfolds, we find that Jesus’ mission has been a movement towards Jerusalem – the city where the Temple symbolized God’s presence with his people. It was inevitable that Jesus’ work would reach its climax there. But how would the city receive him? During his three years of public ministry Jesus had been confronted by representatives from Jerusalem who had quizzed him and opposed him. Preparation. When Jesus had come near Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, saying, ‘Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ just say this, ‘The Lord needs it’ (Luke 19:29-31). The path Jesus trod with thousands of others on their way to Jerusalem for Passover involved a long climb from Jericho, the lowest city in the world, through the villages of Bethphage and Bethany, up to the Mount of Olives. From there, Jerusalem comes into view, and for most Jewish people, the end of the journey – Passover in the city of God. For Jesus this was a moment for which he had prepared. He sent two of his disciples to a village to fetch a donkey, telling anyone who asked, ‘The Lord has need of it’. Jesus was deliberately fulfilling the words of the prophet Zechariah, who had spoken some 500 years earlier about God’s king riding on the foal of a donkey. It was always said that no one but the king was permitted to ride his horse. This colt had never been ridden. Throwing their cloaks on to the colt, the disciples set Jesus on it. Great Expectations. As Jesus journeyed down the steep path from the Mount of Olives into the Kidron Valley that day, people not only spread their cloaks on the road, but also started singing from Psalm 118, one of the festival psalms: ‘Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!’ The cloaks on the road and the singing suggested that a king was entering his city. Psalm 118 is a song of victory. There’s something here that is quite often overlooked. The crowds that joyfully sang that day were people from the provinces who had seen and heard Jesus outside the city. Now these people saw Jesus coming in fulfillment of their hopes, answering their longings for a king who would bring peace to earth from heaven itself. The words they sang echoed the words of Jesus earlier in his ministry: ‘If Israel will repent and greet with blessing the One who comes in the name of the Lord, then Israel will experience the advent of salvation’ (Luke 13:35). A Discordant Note. However, there was an irony here that the crowds in their enthusiasm seemed to have missed. This king was not riding a warrior horse. This was no royal or presidential motorcade with armed security. This king was riding a donkey, fulfilling for anyone who knew the Scriptures, the words of Zechariah 9:9. Indeed, some of the Pharisees going along with the crowd appear to have become anxious about how the authorities in Jerusalem would respond. ‘Tell these people to keep quiet’, they said to Jesus. But, contrary to his call for silence when Peter had confessed him as the Christ (Luke 9:20), now he said: ‘If I tell these people to be quiet, even the very stones would sing out…’ He is anticipating the day when even the inanimate elements of creation will respond with joy – the day of the full and final redemption of God’s people. It was time to sing out: God’s king was coming to the city to bring about God’s rescue for his people. Jesus’ work would provide the greater exodus, not just for Israel but for all people, through his own Passover act when he was crucified. Tears for the City. As Jesus came near and saw the city, he wept over it, saying, ‘If you, even you, had only recognized on this day the things that make for peace! But now they are hidden from your eyes…’ (Luke 19:41-42). The people thought Jesus was coming to take up his kingship in Jerusalem. But Jesus went on to predict that because Jerusalem had failed to see and welcome him as God’s long-promised king, it would become a smoking, desolate ruin. With this description of Jesus’ entry into the city of David, Luke turns our attention away from the glory of the kingdom to focus on the suffering the king would endure before the week was out. There would be no glory without his suffering; no crown without his cross. There is a lesson here for us. Luke wants us to understand that God’s king will come one day in awesome power and glory. Yes, without a doubt that will happen. Jesus’ death and resurrection and the fall of Jerusalem in 70AD, poin

Eleven years ago this month the world watched William and Kate’s wedding. More than 2 billion people took time out to view this royal event with its rich pageantry and ceremony. It was all that we would expect of a royal occasion. How different was Jesus’ entry into Jerusalem on the first Palm Sunday. As Luke’s narrative unfolds, we find that Jesus’ mission has been a movement towards Jerusalem – the city where the Temple symbolized God’s presence with his people. It was inevitable that Jesus’ work would reach its climax there. But how would the city receive him? During his three years of public ministry Jesus had been confronted by representatives from Jerusalem who had quizzed him and opposed him. Preparation. When Jesus had come near Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, saying, ‘Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ just say this, ‘The Lord needs it’ (Luke 19:29-31). The path Jesus trod with thousands of others on their way to Jerusalem for Passover involved a long climb from Jericho, the lowest city in the world, through the villages of Bethphage and Bethany, up to the Mount of Olives. From there, Jerusalem comes into view, and for most Jewish people, the end of the journey – Passover in the city of God. For Jesus this was a moment for which he had prepared. He sent two of his disciples to a village to fetch a donkey, telling anyone who asked, ‘The Lord has need of it’. Jesus was deliberately fulfilling the words of the prophet Zechariah, who had spoken some 500 years earlier about God’s king riding on the foal of a donkey. It was always said that no one but the king was permitted to ride his horse. This colt had never been ridden. Throwing their cloaks on to the colt, the disciples set Jesus on it. Great Expectations. As Jesus journeyed down the steep path from the Mount of Olives into the Kidron Valley that day, people not only spread their cloaks on the road, but also started singing from Psalm 118, one of the festival psalms: ‘Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!’ The cloaks on the road and the singing suggested that a king was entering his city. Psalm 118 is a song of victory. There’s something here that is quite often overlooked. The crowds that joyfully sang that day were people from the provinces who had seen and heard Jesus outside the city. Now these people saw Jesus coming in fulfillment of their hopes, answering their longings for a king who would bring peace to earth from heaven itself. The words they sang echoed the words of Jesus earlier in his ministry: ‘If Israel will repent and greet with blessing the One who comes in the name of the Lord, then Israel will experience the advent of salvation’ (Luke 13:35). A Discordant Note. However, there was an irony here that the crowds in their enthusiasm seemed to have missed. This king was not riding a warrior horse. This was no royal or presidential motorcade with armed security. This king was riding a donkey, fulfilling for anyone who knew the Scriptures, the words of Zechariah 9:9. Indeed, some of the Pharisees going along with the crowd appear to have become anxious about how the authorities in Jerusalem would respond. ‘Tell these people to keep quiet’, they said to Jesus. But, contrary to his call for silence when Peter had confessed him as the Christ (Luke 9:20), now he said: ‘If I tell these people to be quiet, even the very stones would sing out…’ He is anticipating the day when even the inanimate elements of creation will respond with joy – the day of the full and final redemption of God’s people. It was time to sing out: God’s king was coming to the city to bring about God’s rescue for his people. Jesus’ work would provide the greater exodus, not just for Israel but for all people, through his own Passover act when he was crucified. Tears for the City. As Jesus came near and saw the city, he wept over it, saying, ‘If you, even you, had only recognized on this day the things that make for peace! But now they are hidden from your eyes…’ (Luke 19:41-42). The people thought Jesus was coming to take up his kingship in Jerusalem. But Jesus went on to predict that because Jerusalem had failed to see and welcome him as God’s long-promised king, it would become a smoking, desolate ruin. With this description of Jesus’ entry into the city of David, Luke turns our attention away from the glory of the kingdom to focus on the suffering the king would endure before the week was out. There would be no glory without his suffering; no crown without his cross. There is a lesson here for us. Luke wants us to understand that God’s king will come one day in awesome power and glory. Yes, without a doubt that will happen. Jesus’ death and resurrection and the fall of Jerusalem in 70AD, poin