Sermon for Sunday 21st February 2021: ISAIAH 43: 18-25, MARK 2 :1-12

Deacon Chris Saccali – St Paul’s Athens

 

I speak in the name of the Triune God Father, Son and Holy Spirit AMEN

In difficult times it is wise to think outside the box, I do not mean illegally, but to work with others for the common good and our own well-being. That premise stood well this week in the snow lockdown in our little cul-de-sac. When a few of us heard the bulldozer come to clear the road, we rushed out some with shovels others with grit to make sure the snow was not dumped in front of anyone’s gate so we could all eventually get out. Once we start thinking exclusively introspectively and selfishly, we have lost the ability to see the bigger picture and gain perspective and help ourselves and others.

 

In the all too familiar story of the paralysed man we heard today as recorded by Mark but also narrated in Matthew and Luke, we hear of four friends thinking laterally, out of the box. In this case, through the roof, literally digging down, the Greek verb  εξορυξαντες, the root of the word  ορυχειο mine, for there was no way they could enter the house in Capernaum through the door.

Presumably it was the same house belonging to Peter mentioned in the previous chapter where he healed the leper, to which Jesus had returned because of the crowds. And these pals were encumbered by carrying  their incapacitated friend on a stretcher. How could they circumvent this and get near the healer, whose reputation was rapidly spreading despite his insistence and instructions to keep things secret? This time the house had been turned into a teaching area with huge numbers listening in. Then someone or all of them had a bright idea. Lower the stretcher through the skylight. I don’t really think this was a big deal as there were probably steps up to the roof but it would certainly grab everyone’s attention and it would need steady, strong  hands and working in co-operation. This would also attract Jesus, the rabbi, expounding below and divert the listeners.

However, not everything went according to plan. Yes, their friend was miraculously healed in front of the amazed crowd but Jesus’ provocative statement, ‘Son, your sins are forgiven,’ causes listeners then and down through the ages to prick up their ears. Up to now, Jesus had been followed as a miracle worker but now his ministry was bringing in teaching that challenged the Jewish norm. The Son of Man had come not only to perform miracles but to call his people to repentance and forgive sins. How could this be? Surely it was blasphemy as only it was believed God could forgive sin not even the Messiah.

Clearly the men, for men they must have been, had not intended to open up a theological debate or offend the authorities.  Blasphemy was punishable by death so here we have a hint at what is to come. By using the phrase Son of Man for the first time from the Book of the prophet Daniel which tells of a vision of a king, Jesus in Mark is identifying himself with the Messiah. This phrase ο Υιος του ανθρωπου will be used fourteen times in the gospel. But even as Redeemer, this figure and figure of speech also means human being – the one who uniquely displays all humanity in its true relationship with God intended.

Hear what Abp Rowan Williams has to say on this passage in his book Meeting God in Mark, ‘Yet he does perform miracles, almost as if he cannot help himself performing miracles when his compassion is engaged. And this complex picture is made even more complex by the fact that on two occasions he does seem to be expecting people to witness a miracle and draw conclusions. In chapter two we have the vivid story of a paralysed man let down by his friends through the roof of the house in which Jesus is teaching. Jesus says to him, your sins are forgiven.’ And some of the more religiously self-important bystanders say, ‘who could possibly forgive sins?’ And Jesus rounds on them and says, in effect, ‘Do you think it is easier to forgive sins than to do miracles?  Look here’s a miracle.  Stand on your feet, you’re cured. That’s easy. The difficult thing is forgiving sins.’ So the miracle there becomes, in a strange way, not exactly an afterthought but something quite subsidiary to the main point. Jesus is saying, I am here to declare to your liberation from sin. And if you think this is a matter of empty words, easily said, think again. As the Gospel unfolds we see precisely why it is not easier to say, ‘your sins are forgiven,’ than to say, ‘get up and walk.’

 

This contrasting group of people who wouldn’t let the sick man and his friends through to Jesus, who disputed his right to forgive sins, who are appeased for a moment by something exciting- they are the ones who will follow Jesus all through the gospel story, vacillating in their reactions. And in some ways we can be like them, following Christ who is the teacher, healer and miracle worker and at times recognising that and at others forgetting it.

Isaiah too has a mixed message for God’s people. What God promises is a new start, where the old history of betrayal and sin is wiped away. The wilderness that the people have made of the promised land will suddenly be fertile and full of the sound of running water. From the dry throats with which they only had breath to grumble and curse, will come again the praise for which they were designed. People will drink God’s life-giving water and sing out their thanks.

Only, of course, they don’t. They drink the water all right, but where is the gratitude? Instead of praise and thanks, the people carry on as though this great new thing that God is doing simply hasn’t happened at all. They take what they can and forget who has provided it. Aren’t we all guilty of doing that? Until we are brought up short and reflect on what is really important. Not on what we think we or others deserve.

Our capacity to respond to God wrongly is endless and always has been despite his provision and generosity to us. There can be a kind of pride in thinking our sins are greater than God’s purposes. We need to learn to open ourselves up to God, dig deep inside and mine for the God given treasure inside ourselves, a bit like the friends who opened up the roof to let their friend down. We ought to think outside the box and work together as church and community giving continually thanks to God remembering that not only in these times but always. Lent is a good time to open up, not only give up or take up.

AMEN