1.
Introduction
Last week we
celebrated Pentecost, and considered what the Pentecost text in Acts chapter 2
might mean for us today. You’ll remember that the ‘believers’ were able to
communicate the good news of Jesus in languages that they had not previously
known or learnt. These languages allowed the good news of Jesus to cross
cultural boundaries to a broader audience. We talked about the different boundaries
that exist today: non-belief, antagonism, bad experiences and deep hurts; some
people not having even heard of Jesus or seen a credible witness to him. And we
also talked about the sort of ‘language’ which would help us connect, relate
and share the good news today. We mentioned the language of love, the language
of compassion, and the language of hope.
There is another
‘language’ too … that is tied up in today’s reading from Isaiah 58. We can well
reflect back on the ancient prophet Isaiah, because Jesus himself often
fulfilled and typified these writings. When Jesus wants to explain the nature
of his mission and ministry (to those gathered in the synagogue in Luke 4), he
partly quotes from this passage (v.6). Isaiah often pointed out how God’s people
were going wrong, and the poor affect this was having in the general community. So where many people
think that the church has let them down, or worse, has hurt them, then we have
to listen to these words of Isaiah (and apply them to our particular context).
I think that this text should both challenge and inspire us to speak the ‘language’
of integrity.
2.
Proper
Fasting
Isaiah refers
here to “fasts”, and choosing the right sort of “fast”. A “fast” is generally
seen as a commitment to a sacrifice of some kind, i.e. doing without, usually
food, in connection with prayer, mourning or repentance, and in the quest for
God’s blessing. However such “fasts” could, and often did, become mere
religious rituals (where people would “fast” just for the sake of it or to be seen “fasting”).
Jesus himself criticised the boastful nature of some of those who were
“fasting”, who were only seeking to draw attention to themselves. In this way,
“fasting” was no longer connected to the broader issues of life, and to morals
and ethics, and thus was seen to be empty and wasted. So Isaiah connects the
act of “fasting” to the unchallenged existence of injustice. One cannot make a
big thing of their “fasting” (or their spiritual commitment) if it is not
connected to the alleviation of people’s struggles.
True fasting and
genuine repentance should be connected with turning away from self-indulgence
and greed. Isaiah saw people, in this case employers, pretending to spiritually
“fast”, while ignoring the exploitation of workers; earlier in chapter 58 we
read “Look, you serve your own interest on your fast day, and oppress all your
workers” (Is.58:3b). Such lack of integrity, and lack of credibility, will not
please God, and will not win any fans. There is a big difference between
‘ritual fasting’ or going through habitual religious motions, to true and
complete repentance that leads on to practical fruit. How often has the church
self-righteously worried about the specks in the eyes of others while missing the
logs in their own eyes.
If, however, on
the other hand, our “fasting”, i.e. our sense of commitment and relationship to
God, leads us to help those who are struggling, then look at the potential!
Structure: verses 6-7 and then 9b-10a speak of the practical activity that
comes out of a commitment to God, while verses 8-9a and then 10b-12 speak
of the results. There is a clear connection between our actions in response to
need … and the credibility of our witness to Jesus.
It is verse 12
that most excites me! This is another “Pentecost” possibility – seeing the old
“ruins” being rebuilt into something that counts, building up a “foundation”
for future generations, being the “repairer of the breach” and the “restorer of
streets” (v.12). We shall come back to this.
There are other
great benefits listed first! As we “fast” i.e. wait upon God and properly set
priorities, then:
·
our
light shall break forth out of the darkness like the dawn;
·
even
our more difficult times will shine out because of the way we handle them
(“your gloom will be like the noonday” – v.10b);
·
our
capacity for healing and durability shall quickly spring up – first, our own
healing (The Lord will “make your bones strong” – v.11); and secondly our
capacity to offer pathways of healing and durability to others;
·
it
will be obvious that we are following a gracious giving God (“your vindicator
shall go before you”), and the shadow that we cast or the reflection that we
offer … will be the glory of the Lord (v.8);
·
when
we are dry or thirsty, we shall become “like a watered garden” … blossoming,
flourishing (v.11) – streams of ‘living water’ refresh parched and fragile
places;
·
also,
there will be various obvious and ground-breaking answers to our prayers – God
will be clearly present with us guiding us (v.9,11). Our prayers, coupled with
the right heart responses that back them up, will surely be effective. There
will be something of a free-flowing relationship with God (Motyer). If … if
… if!
3.
The
Language of Integrity
If … if … if!! If we respond holistically!!!
‘Loosing’ the
“bonds of injustice” … is really about responding to things that just are NOT
right. Light can only shine where ‘evil’ is renounced! For example:
·
there
are more people in slavery in the world today than ever before; there are
political prisoners – in jail for simply having a different opinion; there are
those under religious persecution; there are those living in refugee camps and
detention centres who are ‘stateless’ and no one wants them; there are those
living under incredible poverty;
·
there
are the hungry who need to be fed; the poor who need clothes; there are the
homeless who need to be welcomed, given accommodation and hospitality, offered
a home and family (bit of a challenge the way this is put – v.7 … “bring the
homeless poor into your house”);
·
also,
there are our own family members who need us – v.7 … “and not to hide yourself
from your own kin”, and in some cases families need to be reunited;
·
and,
there is also something here about creating the environment in which quality
relationships can be built (v.9b) – this involves desisting from “pointing the
finger” and “speaking evil”. “Pointing the finger” in judgment, and being
critical of others, is usually based around self-interest, and lifting up
ourselves over others. This discouragement can be the beginning of a new
oppression for others, as they start to suffer under the weight of such
negative assessments. This is NOT consistent with the grace that we should be
known for. James puts it this way, “From the same mouth come[s] blessing and
cursing … this ought not to be so” (3:10)!
“The standard you
walk past, is the standard you accept.” (This quote from a message from the Chief of Army, Lieutenant General
David Morrison, AO, to the Australian Army following the announcement on
Thursday, 13 June 2013 of civilian police and defence investigations into
allegations of unacceptable behaviour by Army members.)
This is also
about fighting entrenched injustice – like William Wilberforce did in the case
of slavery, and Martin Luther King in the case of racism and civil rights,
Nelson Mandela with apartheid; like Mother Teresa did for the starving of
Calcutta, and Malcolm Fraser with Vietnamese refugees. Many other examples.
We need to be
thinking about foreign aid, about closing the gap in terms of aboriginal
disadvantage, about what needs to change to address family violence. You could
easily add to this.
4.
An
Outstanding Vision (v.12)
It is in verse 12
that we see grand new possibilities built out of the ‘language’ of integrity.
This is so important when we see people having such a struggle with life. To
have a church community which is widely known as a place where help (of various
natures) can be found is something to aspire to.
(a)
Whenever
the ancient people of Israel were defeated by foreign enemies, their physical and
spiritual home in Jerusalem was often ransacked and destroyed. Whenever they
returned from a period of exile, they had the opportunity of rebuilding both their
material and spiritual lives. Old “ruins” could be rebuilt. No matter how bad
things get for people, there is always a chance for a re-birth. All the
learnings from the past are compiled into a structure that will count for much
in the future. Where people are released from what has held them back, there
can be bright new horizons.
(b)
This
then leads to a good, solid and healthy “foundation” being built for future
generations. Everything we do in this church will either build a good
foundation for the future, or not!
(c)
The
‘language of integrity’ not only can heal the past and build for the future,
but it can significantly impact on the present, e.g. being a “repairer of the
breach”. A “breach” is some sort of separation or breakdown – a breakdown of
relationship or structure or sense of well-being … some form of human
brokenness. To be able to have some role in repairing what has been previously
broken is a great ministry. There is that saying about ‘stepping into the
breach’; this is giving help in a crisis (where others are lacking the required
resources).
(d)
And
being the “restorer of streets”, not only suggests a positive impact on various
individual homes, but also bringing healing to relationships between
neighbours, and right throughout segments of the community. This involves being
good listeners, interpreters, integrators, reconcilers and relational
bridge-builders. This is indeed being the light that shines like the
brilliantly lit city built up high on a hill (Matthew 5:14).
5.
Conclusion
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