Readings Galatians 6, 1-16, Luke 10, 1-20. Some stuff from Roots
In Galatians 6 Paul explores the idea that Christians are part of a new order in which the constraints of Torah Judaism are transcended. In Luke's Gospel, the good news is for everyone, not just those whose religion is defined by the same Torah. Both our readings today have Old Testament connections, but both of them can speak to us today in our situation here in Lindsell. Or indeed anywhere.
In my internet surfing this week I have read a lot of reaction from vicars and other Christians to the new BBC 2 series “Rev”, a comedy set in an inner London parish; I watched it and (apart from the swearing) thought it passable though not much like my own life or ministry (thank God). Interestingly though, the portrayal of the vicar as essentially a glorified social worker (and a rather weedy one at that) drew much criticism among my clergy friends. Not that there is no social element to Christian ministry, but that it was being presented as the only element, in the eyes of some viewers. Galatians 6 contains the verse that gives Paul’s version of Jesus’ summary of the law – bear one another’s burdens and so fulfil the law of Christ, so we know that we are called to care for others, and for the fellowship of believers, and in so doing we proclaim the love God has for the world, and indeed bring it into effect in our own actions.
But is “do as you would be done by” really all there is to being a Christian? I think the second half of Galatians 6 and our gospel reading show us clearly that it is simple, but not quite as simple as that popular misconception. These passages are about what is distinctive about Christians, telling us no t only to care for those around us now, but also to look to the Kingdom of God as the ideal community, delineated by God’s grace, not by human legalism or ritual. And not just to look to it, but to proclaim it.
Circumcision was enjoined on Abraham as a mark of the covenant between Israel and God (Genesis 17.9-14), and from the time of the Exile it became a sign of Jewish distinctiveness. Other ancient peoples also required this operation, although the biblical stipulation of circumcision on the eighth day after birth removes its function elsewhere as a puberty or pre-marital rite. The Messianic Jews who opposed Paul's mission to the Gentiles apparently insisted that Gentiles had to be circumcised before becoming Christians – pretty painful without anaesthetic. Such a badge of membership also excludes women, who were clearly prominent in the Pauline communities. Paul replies that 'in Christ Jesus neither circumcision nor uncircumcision counts for anything'; but the 'new creation' is everything. In other words, God is no longer looking for outward ritual commitment, but inner spiritual rebirth through faith in the one who brings in the Kingdom.
And the gospel reading completes the picture. Luke 10 verse 1 is a clear allusion to Numbers 11.16-17,24-25, where Moses appointed seventy 'elders', whose purpose is not made clear. Here, however, the mission of the seventy is clearly delineated, and it is also clear that they are not to expect an easy time (v. 3). They are told to carry no possessions and to speak to no one – rather as today when, if you venture into certain city areas, it is best not to take your credit cards or your mobile phone, and to keep yourself to yourself. Travelling light is often a means of self preservation.
This passage is framed by two stories about Samaritans. At Luke 9.51-53 they are represented as hostile; whereas in the Good Samaritan parable (Luke 10.29-37),the Samaritan is the 'hero'. Luke is warning his original readers of the risks attached to being Christians. They had already faced the Neronian persecutions – and more were to follow – as well as Jewish opposition. And so Samaria, along with Tyre, Sidon, etc. come to represent the hostile forces that the Seventy will have to face – just as Jesus himself was to face growing hostility as he 'set his face to go to Jerusalem' and to the ultimate hostility of the cross.
Luke 10 verses 13-15 show that this episode is an anticipation of eschatological judgement. How people respond to Jesus and his message now will determine how they will be judged in the Kingdom of God. The choice is stark: either they receive the 'worker' or they will be brushed aside like so much dust. 'The Kingdom of God has come near to you' (v. 9) –in the person of Jesus – and those who reject him bring upon themselves the fate of Tyre and Sidon.
Yet the mission is vindicated. The Seventy return jubilant, and their mission's success acquires cosmic significance as demons concede defeat and even Satan himself falls from the sky. There is a lot of bad news about the church these days, and so I guess I’m glad that “Rev” at least presented us with a priest with a sense of humour and a genuine family life, but more than that I am glad and privileged to serve in parishes like this one where people take seriously the call to care, and the call to proclaim god’s good news to all.
