The Whitehouse Church Podcast

"Anyone who has seen me has seen the Father." This is the theological centre of John's gospel and the centre of our theology as a community. We can’t get to the Father without Jesus, we can’t understand the Father without Jesus, the only way to truly comprehend the Father is to know Jesus.God looks like Jesus. God has always looked like Jesus. And if your picture of God doesn't look like Jesus – patient, kind, compassionate, present with those who are suffering, eating with the outcast, even weeping at the tomb of a friend, then the picture you have isn't complete.

When Jesus says, “I am the gate for the sheep”, he is saying he is their protector. Imagine the sheep in the cleft of a cave at night and the shepherd sleeping across the entrance to protect them from getting lost and from predators. But the leaders of Israel, king Herod and the Pharisees, and the revolutionaries that would challenge the imperial authorities, they are thieves and brigands. On one end there are those who collude with Rome to get wealthy by stealing from the flock, and on the other end are the warlords that happily kill and destroy in order to amass power.This condemnation is just as relevant today. We have leaders that promote the agenda of the rich without a concern for justice and righteousness. And we have leaders that kill, steal and destroy in order to gain power and build their own personal empires.

The road to Emmaus is not a one time event. It is the pattern of the Christian life. We walk with Jesus, even when we do not recognise him. We bring our questions, our doubts, our disappointments, and we invite him into our story. We listen as he shows us how the whole of Scripture points to his resurrection. And then, in the simple act of sharing a meal, of welcoming a stranger, of taking, blessing, breaking, and giving, our eyes are opened. We see that death has been defeated, that a new world has begun, and that the risen Christ is walking with us every step of the way.

Rather than perceiving this woman as a prostitute, a harlot, or a sinner, there is a narrative here that can present this outspoken and theologically astute woman as an unfortunate victim of her circumstances that boldly steps into a place of faith and then chooses to go forth as an apostle to her people. Unlike the named and famed Nicodemus who cannot comprehend Jesus, we find the unnamed woman receiving Jesus and becoming an apostle to the Samaritans.

The mistreatment of women in theological history is not merely a trivial academic footnote.  It has genuine consequences for real women right now. It has genuine consequences for our daughters, and our sons. When we uncritically read the Bible in a way that demonises, sexualises, infantilises, or diminishes women, we are not doing exegesis, we are doing damage.A plain reading of the text that doesn’t acknowledge centuriesof prejudice towards women is not truly a plain reading of the text.

“This is my Son, whom I love; with him I am well pleased. Listen to him!”This repeats the words from Jesus’ baptism (Matt 3:17) but adds an extra exhortation. If there is any confusion about whose opinion, tradition or practice is most valid it should be clear here that Jesus supersedes everything that came before him.“Listen to him!”

Jesus has just described what saltiness looks like in his Beatitudes. It means being a community that is pure in heart, expressing humility and mercy. Actively pursuing peace and comforting mourners. Hungering and thirsting for righteousness. Resisting violence and empire and speaking out in the tradition of the prophets for those that are being crushed under the tyranny of the world.

When Jesus saw the crowds, he went up on a mountainside and sat down. He took a deep breath and announced to the world that something new was about to happen. The holy space of heaven was going to take shape in the earth and transform it. Nothing would ever be the same.

From the very beginning of John’s gospel there are clues for readers that identify Jesus as the fulfillment of the promises laid out in the Hebrew Scriptures. Jesus is repeatedly presented as superior to Moses, and the narrative of Jesus’ life is placed over key events of the ancient exodus from Egypt. John’s gospel shows how the nation of Israel being saved out of Egypt finds it’s fulfillment in the salvation of the world through Jesus’ incarnation. In this way John proclaims his Christology and reassures his audience that following Jesus is what a true follower of Moses would do.

Jesus is not guilty of any crime, neither violence nor deceit, nor any act deserving the anguish now laid upon him. He is an innocent man condemned by fear, envy, and the blindness of those who fail to see truth nailed before them. Condemned by religious structures wedded to Empire. Above his crucified body are the words: “King of the Jews.” The words are meant as mockery and threat, but in them lies a truth unknown to his accusers. For here we find a king unlike any other king known to the ancient world.This king owns no palace of marble, no throne of gold. He has no honour guard of armed men or phalanx of sycophantic nobles. His kingdom is not defined by conquest or wealth, but instead it is shaped by compassion, mercy, and service. His teaching heralds peace and forgiveness, not war and vengeance. He reigns through love not fear.Flanked by thieves, his court is the hilly crag called the Skull, where the rocks are stained with blood and the crowd, stirred by hate or ignorance, are the audience that bear witness to his broken body. Upon his head rests a crown of thorns, placed to humiliate not honour. His robe is his own torn flesh, his sceptre the nails that pierce his hands. His royal cupbearer, a soldier raising sour wine to his lips. His exaltation is not upon a dais but upon a cross.Here in his sacrificial glory Jesus again displays the true nature of his father. But this cross does not reveal a god shaped like a pagan deity calling for a virgin’s blood, or a courtroom judge demanding payment for a crime. Upon this cross the worst of our violence is committed upon God’s own son and in response he cries, “Father, forgive them”. The radiance of God’s glory and the exact representation of his being. This cross is not a transaction that allows forgiveness it is the mysterious stage upon which Jesus embodies God’s forgiveness. In his death he takes all our trespasses into the grave, and three days later he rises victorious. Sin and death overcome by perfect love.Jesus shows us what God has always been like, and in doing so he gives us the template for what we should be like.

There are many inspiring testimonies where the faithful are rescued and the imprisoned freed, or where the sick get healed. There are testimonies of answered prayers and victories. But here Jesus speaks to his followers about a much more challenging testimony of faith. A testimony of faith amid grief, amid doubt, and even perhaps faith amid betrayal and persecution.

Jesus consistently saw those who were unseen or marginalised as people worthy of respect and kindness. His interactions with people who were poor and sick come to mind, as does his countercultural treatment of women and children, and his civility and compassion towards gentiles and outcasts. Again and again, Jesus gives us a glimpse into the radically loving nature of our father in heaven.

In the context of Luke's gospel, Jesus is assuring his people that God hears them and sees them. God’s plan involves a radical restructuring of world systems so that injustice is ultimately overturned – and we should be relentlessly crying out for that. We should not be complicit with injustice and when we petition heaven for justice it is a bold proclamation of hope for the world. It is a declaration that we also see the problems around us, and that we will not rest until His kingdom comes here on earth.

The thing that separated this leper from the other nine was hisgratitude. And gratitude doesn't find it’s fullness until it isexpressed.

The Pharisees thought that Israel needed to be more holy in order for Yahweh to save them from the oppression they faced. This meant they needed to follow the rules more closely, purging all impurity from Israel, especially by excluding the people who fell short of their laws; the exact people that were so frequently drawn to Jesus. People like those reflected in the parables of chapter 15 about the lost sheep, the lost coin, and the lost son.Through this parable Jesus tells them that the real solution isn’t policing the rules more rigorously, the solution is getting rid of the extra rules they have added on top!

Ritual and tradition that help us to transform our hearts can be incredibly beautiful, but tradition that only serves to make us feel morally superior is not beautiful. We should heed the warning that Jesus is sitting with those the institution has cast out and make more room at the table instead of missing the party.

For those in Jesus’ audience this message is a warning that they should set aside hubris and reconsider their self-appointed places at the table. But to the crippled man, the lame, the blind, and the poor this message is an invitation to a seat of honour. Sadly though, too often those who need to hear the first message do not have ears for it, and those who need to hear the second message often excuse themselves from the table because of the contempt they endure from those already seated.

It’s saddening how many loud Christian voices use their influence to peddle fear and bigotry through biblical sounding arguments. Today, just as it was in the first century, it remains commonplace for the pious police to pick on people that they perceive are easy targets. Picking on women continues to be popular, so does picking on immigrants and the poor. Sexual and gender minorities, people of different faiths, and brave prophetic voices from within are also frequently singled out. Rather than adding to the burdens of the oppressed, I pray that when our Lord returns, he finds us hard at work setting people free. May we be allies to the powerless, a voice for the exploited, and advocates of the poor.

Too often the church and groups of believers seem to live in fear. Fear of immigrants, or the queer community, fear of their freedoms being curtailed, fear of oppression, fear of women in leadership, fear of ecumenical partnership, of other religions or relativism.Honestly, the church has far too often been a loud voice of fear in the community instead of lending their voice to those who are oppressed.

Followers of Jesus should be equally grieved by the deaths of Israelis and Palestinians. And, despite what some sensationalist Christian commentators say, being appalled by the internationally sponsored mistreatment of Palestinians doesn’t make someone an antisemite or a supporter of heinous acts committed by terrorists. As Christians we should be promoting Jesus’ way of non-violence and peace, even if it looks like foolishness to the world.

Father, hallowed be your name, make your name holyand remember your promises to restore your reputation. Gather us as your people, make us clean, give us new hearts of flesh not stone, put your Spirit in us, empower us to follow your decrees, restore your kingdom and make it like the garden of Eden.Right now, today, we are so grateful for your provision. Please meet all our needs and help us to trust you, not looking toanyone else to fulfill us. Please forgive us for our sins and help us to become more like you instead of being deceived by the false promises of the world. Help us to leave behind the bitterness, resentment, and vengeance in our hearts, help us to forgive. And please prepare us to overcome temptation, give us time to grow so that we may be victorious when we face challenges.For yours is the kingdom, and the power, and the glory, forever.Amen.

The place that Mary found was more important than any worry, frustration, or cultural obligation. The place Mary found in the midst of all the work, all the mess, and all the expectation, was sacred. And it wasn’t just Mary; it was Jesus also. He wanted her to be there. And I want to be there too but there is just so much noise and hurry and worry. The deadlines, the mortgage, the kids, the mess, the driving around, the shopping and cooking and cleaning. Over and over. Of course, I’m fretting and fussing about every damn thing. There are so many damn things going on!

Before we get to the question of, “Who is my neighbour?” it is worth considering a modern retelling of this story. In our context it is hard to appreciate the disdain that the Jewish people felt towards the Samaritan people. Perhaps imagine this scene taking place in modern day Israel, with a devout Hasidic Jew questioning a rabbi, and in response the rabbi tells a story of a Jewish Priest and a Christian Zionist who cross the street to walk past a destitute man, whilst a Palestinian homosexual stops and offers kindness.

Jesus isn’t complicit with boundaries defined by race, religion, borders, politics, culture, wealth, gender, or status. He sends out his messengers into Samaria to prepare the way because the people of Samaria are made in the image of God just as truly as the people in Judea. Just as today the people in Gaza, Ukraine, and Iran are made in the image of God as surely as those in Israel, America, or Australia.

The reformers and radical reformers challenged the status quo, not with something new, but instead with something old! They fulfilled the prophetic tradition by pointing back to the testimony of Jesus in their time.

Whilst a political party may have unity of ideology, and even churches can have a shared creed, the kingdom of God calls us to share in a oneness that is displayed not by a doctrinal statement but rather by our love for one another.

When it came to following the rules, Jesus repeatedly upset the religious leaders. Jesus was prepared to bend the rules (as the Pharisees defined them) to honour his principles. And sometimes we must also bend the rules to honour the principles of the kingdom of God.

In these last quiet moments with his friends, this was the message that Jesus felt was most important. Not a theological statement or a creed. Not a four-step program or a salvation prayer. Instead he gave them a new command: The measure of their faithfulness would be their love for one another.

Peter denies knowing Jesus before the crucifixion. And then after the resurrection, Jesus appeared to Mary, and then to the disciples in the upper room, and then he appeared a second time and spoke with Thomas. But Peter is not mentioned. John even records Peter narrowly missing Jesus in the garden before he appeared to Mary, but Peter never gets closure. Thankfully, the gospel of John has an epilogue that wraps up this loose end.

It must be rough being a person who is only known because of a single defining event or trait, or worse, a singular mistake or failure in their lives. Poor old Thomas is like this.

The portrait of God in the flesh being crucified is the great scandal of Easter. Jesus isn’t like the pagan god’s of the ancient world, or the violent caricature of God as believed by the Jews. Jesus is God and he humbles himself and in his death reconciles the whole world.

When the son is still a long way off, the father is waiting and watching for him. This is the only time in scripture that I can see an image of God in a hurry, he runs to embrace his lost son. But all the son can think about is his sin. He is terrified that his sin will stop him from being welcomed. He is desperate to talk about his sin and the father simply doesn’t care! His lost son has been found and he is overwhelmed with joy.

I do not see God the same way that Calvinists see God. If you believe God’s righteousness is manifest in a wrath that demands violent retribution in order to be satisfied, then the Calvinist interpretation of this passage can make sense, even if it is abhorrent.Just as the proverbial hammer sees everything as a nail, the Calvinist certainty regarding the wrathful nature of God forces them to sacrifice the loving-kindness of God at every turn. But knowing that God is like Jesus forces me to look at this passage differently.

When malice and violence are directed at Jesus, he doesn’t rally his followers to violence, instead he laments and likens himself to a mother hen longing to draw her chicks under her protective wings. It is a brooding hen rather than an imperial eagle that Jesus identifies with.

Our picture of God must be shaped by our understanding of Jesus. He is the only true perfect representation of the father, and he is the lens through which we must interpret all Scripture and revelation (Heb 1:1-3).His teaching and example are superior to all others, and when we are faced with complex theological and moral conundrums the sensitivity, graciousness, and kindness of Jesus must be our model for both contemplation and pastoral witness.

In a world that generally says you can do whatever you want so long as it doesn’t hurt anyone, Jesus goes further by teaching his disciples to actively initiate actions that will benefit others. In this way Jesus’ teaching is unique. The love of God is an active love. This is a key distinction between simply being a good person and being like Christ. It is relatively simple to lead a life that does not hurt others but leading a life of love and mercy towards others is much greater.

The gospels make no secret of Jesus’ concern for the least and the little. His compassion for the outcasts, pariahs and unpopular; his disposition towards the socially unimportant, those deemed sinners, the poor, sick and excluded. The Scriptures labour over Jesus’ love for these people, recording at length the stories where he interacts with the woman at the well, the woman caught in adultery, the woman who had a bleeding disease, and the myriad crowds, children, beggars and broken that were drawn toward him.

The Anabaptists refused violence, promoted local faith communities, rejected the excesses of wealth and cared for the poor, maintained the distinctiveness of the kingdom of God from the kingdoms of the world, and recognised the centrality of Jesus’ ethical teaching and practices for the faithful. I am not an Anabaptist in a strict sense as I have not historic or genealogical connection to the movement. But I am deeply inspired by the Anabaptist integrity to forsake power and peacefully follow the example of Jesus. I am proudly NeoAnabapt~ish.

Jesus proclaimed the prophetic message of Isaiah at his own inauguration, just as the prophets of our day bravely rebuke those in power, calling for grace and love rather than judgment and wrath.   The kingdom of God that Jesus proclaimed was so scandalously gracious the Jews responded with violence. Jesus’ good news was for all the people they hated, all the wrong people. They wanted him to die for offending them. Their understanding of the Scriptures highlighted vengeance and not grace, dogma rather than mercy.

Oddly the miracle at the Wedding of Cana wasn’t a healing, it was keeping the party going. Jesus revealed his glory by turning water into wine. Food and drink and joyful celebration are central to the expression of Christian faith. This year let’s eat more, drink more, and celebrate more!

He isn’t avoiding us; he isn’t disgusted by us. He isn’t enraged or vengeful. He wants to be near us. All the way from precreation glory in heaven he has pursued us. As a babe born in a manger, he has pursued us. Through a sinless life and unto a cross in our place he has pursued us. And out of the grave he has pursued us. Not God above us. God with us!

When the birth pains begin. Do not be afraid. Even though everything around you looks out of control, even though there will be horrors and haters and hell on earth; know that it is not without an end. A struggle is underway, but the birth of a new kingdom is a certainty. Jesus’ ministry was defined by his promise that God’s space and our space would one day overlap again. The kingdom of God is near.

Jesus is appalled how the teachers of the law flaunt their wealth whilst devouring the houses of the widows. The use of manipulation to cajole and bully people to give, specially those with so little, is an affront to God.

When we face challenges and everything seems to be on fire… what do we grab on the way out the door? Do we grab love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control? Do we grab onto one another with hope and compassion and cheer? In times of stress, tragedy, confusion, doubt, anxiety, or worry, do we love God and love our neighbour?

Blind Bartimaeus threw aside his cloak and all that it represented to follow Jesus. He is the exemplar of faithfulness where the rich young ruler was the antithesis. May we all have the courage of this blind beggar who could see who Jesus truly was.

The rich young ruler gained his identity, security and comfort from his wealth. When Jesus told the rich young ruler he must lay down his wealth it was not an accusation of greed, it was a challenge to his identity and his source of power, comfort and security.

Acting against injustice, slavery, oppression, poverty, and the systems that perpetuate a worldview of in and out or us versus them are essential to following Jesus. It is beholden on us as followers of Jesus to ensure we do not cause the little ones of our society to trip and fall, but rather we should be lifting them up.

Have you even failed a test that you thought you were going to ace? That’s what happened to Peter in Caesarea Philippi. He was expecting a high distinction and instead he got rebuked in front of everyone. In my view, this is amongst the most scathing rebukes that Jesus makes in his entire ministry. Imagine being Peter having his worldview blown apart in this conversation and then being called Satan by the Messiah!

Ritual and tradition that help us to transform our hearts can be incredibly beautiful, but tradition that only serves to make us feel morally superior and set apart is not beautiful.

Consider the nature of the gods in the ancient near eastern world. The gods were fickle and often amoral. They didn’t care for good behaviour or righteousness at all. In contrast, the Hebrew God “Yahweh” was a radically different type of deity. Not only was Yahweh morally upright, he wanted his people to be righteous also. And through the righteousness of his people Yahweh intended to reach the world. When Yahweh’s people thwarted justice and undermined righteousness, they violated the very nature of their identity and covenant with God.