Word of Salvation – September 2024
They Don’t Put Kings In Baskets, Do They?
Sermon by Harry Burggraaf B.D. on Exodus 2:1-10 & Luke 2: 1-7, 21-35
Scripture Readings: Exodus 2: 1–10; Luke 2: 1-7, 21-35
Singing: For Unto Us A Child Is Born (BoW.251)
Joy To The World (BoW.270)
Away In A Manger (BoW.259)
Child In A Manger (BoW.261)
Simeon: ‘…waiting for the consolation of Israel’ (v 25)
This year we had five expectant teachers at our school, two dads-to-be and three mums-to-be.
It was fascinating in the staff room to hear, particularly the women, talk endlessly about how they were preparing for the coming of their babies – the colour and the décor of the room, the type of curtains, the brand of cot, the hospital arrangements, the pre-natal classes, the booties they were knitting, the quilt for the cradle, and on it went.
Then at each of the send-off morning teas all of us were invited to bring some small item for a baby hamper — baby bottles and cups, baby clothes baby toiletry, dummies, nappies, bibs, rattles, toys.
There is an immense amount of effort that goes into the arrival of a baby in our culture; to make sure it makes a comfortable, welcoming, embracing entry into the world.
By contrast I remember the haunting story of the woman in Mozambique at the time of horrendous floods there, heavily pregnant, stranded in a tree for three days while the floods raged, finally giving birth – no nicely decorated room, no cradle or nappies, no toys or warm welcome – new life, while her world was washing away in one of the worst disasters Mozambique had experienced.
Christmas as a troubled time:
There is a provocative little poem by the Christian poet Steve Turner which suggests that we should view Christmas and the birth of Jesus, perhaps more like the Mozambique experience than the cosy, domesticated event we have made it with its attractive tinsel, soft lights and sweet music.
We would like to think that Christmas is ‘G’ rated, safe for children. But there are enough indications in the Biblical text that this is not the case. There are some disturbing elements –
* a mother is deeply troubled by the words of an angel telling her she is to have a special baby;
* there is a song about rulers being overthrown and rich people going away hungry;
* there is the scattering of those who are proud;
* salvation from enemies;
* there is Herod, a ruthless, power hungry despot, who will do anything to eliminate a challenge to his throne;
* there are mothers crying in Bethlehem because their children have been slaughtered.
Christmas is an unsettling event.
Christmas is a momentous event for troubled times.
In the passage we just read, it says that Simeon, that old, righteous, devout believer was ‘waiting for the CONSOLATION of Israel’.
The Greek word for consolation is ‘paraklesis’. Simeon was waiting for the ‘paraklesis’ of Israel the comfort, the encouragement, the helper, the strengthener, someone who would breathe in new life, the consoler of Israel.
* if you were in deep trouble, on a sticky wicket, about to be thrown into the slammer – you’d need a paraklesis, someone who would plead your cause;
* you’re in the army, about to mount an assault, you’re shaking in your boots; you hear the paraklesis, the rallying cry, urging you on;
* you’re in a footy team (or whatever the Greek equivalent was), you’re facing a vastly superior team, you’re about to have your butt kicked; the coach gives a paraklesis, it puts courage into the fainthearted;
* a nation, or family, or individual is in deep mourning; there’s been a terrible tragedy, a national disaster – as in Isaiah 40 – ‘comfort, comfort my people… speak tenderly to Jerusalem that her time of trouble is over’ – the Septuagint (the Greek translation of the Old Testament Hebrew) translates the words as ‘paraclesis, paraclesis – God’s comfort is here – valleys will be raised up, mountains levelled, rugged places made plain, the glory of the Lord will be revealed.’
It is the same word John uses in his Gospel of the Holy Spirit.
Simeon was waiting for the consolation of Israel, and he sees the child Jesus in the arms of his mother Mary. He takes him in his own arms and sings, this old man sings: This is it, Lord this is what you promised – “my eyes have seen your salvation” – here is Israel’s peace, Israel’s shalom, Israel’s welfare, Israel’s healing – “and a light for the revelation to the Gentiles” and here is the peace and shalom of the whole world.
Princes in two baskets:
This morning congregation I would invite you to understand and savour the full significance of Christmas by looking into two into two cradles, actually two ‘baskets’, because the times were hardly auspicious and there was no time or opportunity for proper preparation. Princes in two baskets, who are the consolation, the paraclesis of Israel, the people of God.
There are many magnificent moments in God’s drama of salvation, but two of the most amazing must be Moses, set adrift in a basket, to become a prince of Egypt to set his people free; and Jesus, Son of God, laid in a manger, to become the son of man to set his people free.
Two high points, the Old Testament and the New Testament, the Old a pointer to the New, when God says ‘here is your consolation’, here is your comfort in troubled times; in these babies, in these baskets is your salvation, your healing.
I don’t know if you realise what a defining moment the Moses event is in the history of God’s people.
Here were the Israelites, the inheritors of God’s covenant with Abraham. ‘I will be your God and you will be my people’. Groaning in slavery, building pyramids for Rameses, or whoever the Pharaoh was. Politically oppressed. Brutally mistreated. The scourge of Egypt because they were too successful and because they were multiplying too fast.
We stand in horror at Hitler’s programme of annihilation of the Jews in the Holocaust and shudder at the genocide of the Khmer Rouge killing 2 million Cambodians under Pol Pot. Today the Tibetans are crying out that the Chinese are causing the wholesale destruction of their culture and way of life.
But genocide is not a new thing. Systematically, ruthlessly Pharaoh was killing off all the Hebrew boys, and in subtle twist of cruelty, he expected the Hebrew midwives to carry out his programme.
If there was ever a time for consolation – for paraclesis – it was for the Israelites in subjection in Egypt. And the people cried out to God: How long, how long God, before your comfort comes, how long before the paraclesis?
And God’s answer is a baby in a basket. Could Moses’ mum have believed in her wildest dreams as she put her little boy in the basket and floated him in the Nile reeds that he was to be the saviour of Israel.
Moses and the Exodus, God’s great act of freedom and salvation in the Old Testament, is the spectacular signpost of what God was to do by way of an even greater miracle in the New Testament, the new covenant. Again Israel is an occupied nation. It is under the political rule of Rome. God’s special people are a subject nation. The temple has been defiled by the Roman commanders bringing the legions’ standards and banners into the holy precinct. Roman law prevails. Any sign or attempt at protest is put down ruthlessly.
Again Israel is looking for consolation, for paraclesis, for comfort.
And here it is, says Simeon, in this baby in the manger, in this child snuggly in his mother’s arms.
‘This child is destined to cause the falling and rising of many in Israel… and a sword will pierce your own soul too’. Wow, what sort of a blessing is that!?
Christmas is unsettling.
Can you see how some of the songs about Jesus birth, recorded in the Gospels can be interpreted as quite political statements, declarations of rebellion?
Mary sings, ‘He has performed mighty deeds… he brought down rulers from their thrones, but has lifted up the humble… he has filled the hungry with good things, but has sent the rich empty away.’
Try telling the Roman authorities that is not subversive.
Zechariah sings, “He has raised up a horn of salvation for us (peace, freedom) in the house of his servant David (the kingly line of David’s successors) …salvation from our enemies and from the hand of all who hate us… to rescue us from the hand of our enemies.”
In the contest of Roman occupation that is explosive stuff. You can see why at times Jesus followers gave his words a political interpretation.
But of course the activity of the child in this manger, the prince in this basket was to be far more extensive than any political or social reforms or freedom. It was to touch every aspect of life – political, social, cultural, artistic, spiritual; and every human being, Jew and Gentile, every nation, every people group, from the shepherds at Bethlehem, to the drug addicts in the back alleys of Footscray or the single mums that look for help at the Cornerstone legal service.
As Paul declares in that grand hymn of praise written to the church at Colossae:
“He was supreme in the beginning – and leading the resurrection parade – he is supreme in the end. From the beginning to end he is there, towering far above everything, everyone. So spacious is he, so roomy, that everything of God finds its proper place in him without crowding. Not only that but all the broken and dislocated pieces of the universe – people and things, animals and atoms – get properly fixed and fit together in vibrant harmonies, all because of his death, his blood that poured down from the cross. You yourselves are a case study of what he does.” (The Message)
See the child in the manger. The consolation of Israel and the whole world.
Earlier this year the Age newspaper ran a fascinating article headlined, ‘Israelites sue God: He has failed us’. The article reported that Manhattan lawyer, Marvin Sachs, is seeking damages from God on behalf of the Israelites – claiming they have not received the protection they were promised in the Covenant. Citing tragedies such as the destruction of Jerusalem and the Holocaust Sachs argued the Creator was remiss in honouring his promises.
But of course God has honoured his agreement. Jesus, the Messiah, is God’s answer – not only to the tragedies of Israel – but the brokenness of the world everywhere. He is called Prince of Peace, Prince of shalom – of healing, harmony, salvation.
At this Christmas season you reflect on what people are looking for. And yes they do look for pleasure and diversion; a refreshing holiday; they look for things to enjoy and experiences to excite.
But at a deeper level people are looking, like Simeon, for consolation, for paraclesis.
I like the haunting whimsical words of Australia’s best loved cartoonist this weekend:
Santa, Santa in your sleigh
Come and take my toys away
While I’m sleeping in my cot
Visit me and take the lot.
Santa, Santa set me free
Clear an open space for me
Me and all the girls and boys
Buried under heaps of toys.
Santa, Santa with your sack
Come and take some plastic back
Take it back and in its place
Leave a little breathing space.
We have a richer, more important prayer to pray:
Jesus, Jesus set me free.
Free from the things that clutter my life.
Free from shallowness and lack of meaning.
Free from loneliness.
Free from aching grief of a loved one lost.
Free from the destructive habits that dominate my life.
Free from the pain of lost opportunities.
Free from sin.
If you look beyond the tinsel you see a world looking for consolation.
And it is here. He is here.
Some people in this congregation work at the Hamper place. For Christmas they produce hundreds upon hundreds of baskets filled with all sorts of goodies – packets of nuts, chocolate, lollies, soap, bottles of drink, perfume, deodorant, biscuits – all those basket to make life more enjoyable for some who have little reason for joy.
But they don’t put kings in baskets, do they?
God does…!
That’s the miracle of Christmas, the King of heaven and earth… in a basket.
Are you looking for consolation? Are you wanting encouragement, do you need comfort? Well there it is, as we sang –
“See him lying on a bed of straw
a draughty stable with an open door;
Mary cradling the Babe she bore
The Prince of Glory is his name.