Land and stories go
together. Wonderfully illustrated in New Zealand’s and possibly the world’s
longest place name, given to an unassuming hill near Poranagahau in the Hawkes
Bay, "Taumatawhakatangihangakoauauotamateaturipukakapikimaungahoronukupokaiwhenuakitanatahu”,
its 85 characters long and tells a love story.
in English it is "the place where Tamatea, the man with the big
knees, who slid, climbed and swallowed mountains, known as 'landeater’, played
his flute to his loved one." The locals just call the place Taumata hill
for short.
Land and identity are also very linked, as people
groups, families and individuals… I was named ‘Howard” after the place where
our family lived when I was born… “Point Howard” in Wellington, and of course I
am always grateful that the family didn’t live in Christchurch in the suburb of
Shirley. But having moved to Titirangi, in west Auckland when I was very young
I can’t help but look at the Waitakere’s or down at the Manukau and feel a
sense of belonging to that place. You could say “Mt Atkinson is my mountain and
Big muddy creek is my river.”
Faith and land also go together. Our faith looks
back to the Israel, to the small town of Bethlehem, a cross on a hill outside
Jerusalem, an empty tomb carved into the rock, a gathering of disciples in an
upper room in Jerusalem as the spirit of God descended on them. Our denominations journey looks back to the
Celtic saints and places like the island of Iona that St Columba used as a base
for the Christianization of Scotland. It moves through the city of Geneva where
John Knox fled religious persecution and sat under the teaching and influence
of John Calvin. It moves to lands and islands where the missionary descendants
of those people went to share the gospel. In New Zealand it holds the story of people
coming from all over. As a parish it talks of early growth of the town of
Ellerslie, and the housing developments in Mt Wellington in the 40’s and 50’s
and a coming together of two congregations that were planted to be God’s people
in those places, to this place and this
building.
On a personal level there are places that I readily
identify with significant events in my faith journey. Some church buildings
like The little war memorial church on park road in Titirangi where I first
experienced the reality of the presence of God, and the present Presbyterian
Church there where that experience developed into a strong faith and I was
nurtured and encouraged to take on leadership and ministry. There are many
others, including this one. Beyond church buildings, places like Piha where I
was baptized in a stream. The hill above the Arataki information center on the
scenic drive where I went to pray when I had to decide about staying in
Auckland or moving to Rotorua, and received a profound answer from God through
his word. I remember God's guidance everytime I go past that hill. Even last week sitting on Maungakiekie (one tree hill) early in the
morning and having God speak encouragement from my daily devotions. Probably
you have those same connections to places as well. I don't think I will look at One Tree Hill anymore without remembering Paul's words "Do not Lose Heart" As you held the small pottle
of dirt this morning in the service those kinds of stories, of who you are and
your relationship with God may have come to mind.
The psalm we read this morning, invites all the
earth to come and praise God and rejoice because of ‘His awesome deeds!’
following on from the psalm we looked at last week, this is not just an invite
to the earths various people groups but the whole of creation to join in a
great praise party. The previous psalm ended with images of harvest fields
joining in a liturgical dance with the wind, grasses and wild flowers
responding to God sending of rain, by painting the normally barren hillsides
with vivid color. Animals reveling in what God has provided and the hills
dressing themselves in there festive finery. As it was Forest Sunday we saw
that as a reference to the forest and trees which Isaiah 55 tells us clap their
hands with joy because of God’s saving deeds. If you’d seen the Church car park
here on Thursday you’d think the trees were holding a dance party as the
cabbage tree leaves shivered and shimmied in the wind, the Pohutukawa in the
corner rock its head back and forwards and everything was in motion, as the
wind blew.
Psalm 66 invites all the earth to give thanks to
God for his awesome deeds and moves on from the previous Psalm which looked at those
deeds as creation, forgiveness, God’s sovereignty and God’s provision to look
specifically at God’s saving acts for Israel. The Psalm gives no indication of
when it was written, but it was a time when God had once again delivered Israel
from their enemies, but like most of the Psalms it ties that in historically
with the exodus. Specifically, God leading the people of Israel through the red
sea and through the Jorden river on dryland. Leading them to victory over the
various tribes and nations that had opposed them. The whole of creation is to
see that what God has done for Israel now
is as miraculous as those two occasions and only makes sense when you
see that it is God who is moving, God who is on the side of his people. For you
and I equally we look back at the cross and the resurrection as God’s saving
act in history, one that only makes sense when it viewed from the reality of
God.
The psalmist then invites the people of the earth
to see that God has been with and for his people during those past events and
this present event and his purpose was to refine Israel. The imagery used in
verse 8-12 are those of smelting precious metals like Gold and silver going through the
furnace to have all the dross removed. Israel can look at the hardships and
difficulties they have been through and see God using them to bring them in
closer and closer relationship with him. Despite the fierce suffering’ says
Gerald H Wilson, “ God’s intention for His people were good from the beginning
and a blessing in the end when he bought them to a place of abundance.”
At the end of verse 12 the psalmist tells us Israel
is bought to a place of abundance. In the case of the exodus it was into the
land of Milk and honey, as a fulfillment of God’s promise to Abraham. For
Israel their relationship with the land and the lands around them is very much
tied to their relationship with God, and their identity as God’s people.
Israel’s story cannot be separated from the land, their continued occupation
was dependent on their keeping their covenant with God and God’s covenant
faithfulness, in the exile there hope was for God to restore them and during
the diaspora, their heart cry had always been ‘next year in Jerusalem’… Now the
Psalmist equally sees the end of the time of hardship and a return to knowing
all the good things of God in that light as well.
The psalm then takes a turn. It moves from the
Awesome deeds of God being for Israel to the psalmist’s individual experience
of God’s forgiveness. It turns from communal experience of God’s salvation to
personal testimony. From ‘Us” to “I”. The psalmist offers sacrifices to God and
invites God’s people to see that God has
answered his personal prayers, forgiven him and bought him through the time of
testing to being right with God. It’s a personal testimony of God’s saving
grace. Creation is invited to see God’s awesome deeds in creation, forgiveness,
sovereignty, provision and saving his people and now that becomes personal. It
opens the psalm up to all of us to join our stories, our experience of the
grace of God in Jesus Christ, our journeys through times, and suffering to
places of abundant life. For God’s people to hear and be encouraged by and as
part of why all of creation should rejoice and celebrate God’s goodness. In
Jesus parables of the lost sheep and coin, the punch line is that the whole of
heaven rejoices and parties when one sinner repents.
The psalm also gives a good picture of the truly
repentant heart as one that does not cherish sin in my heart. It is easy to say
the religious words of forgiveness but it requires a change of heart. Seeking
God’s good not our own sinful desires.
It’s land Sunday and what does this have to say to
us about the land.
We can’t simply bring the idea of Israel’s covenant
relationship with God and its effect on the land forward to our own situation
today. We are not Israel, some people
have tried to do that and it is a false interpretation of the scriptures. Brian
Tamaki for instance made the connection between moral standards in New Zealand
and natural disasters. That is in my humble opinion a wrong understanding of scripture. But when we think of land in New
Zealand we do have to think of a covenant relationship, between Maori as
Tangata Whenua, people of the land and the crown, the treaty of Waitangi. Part
of the historical reasoning behind the treaty was that because of the awakening
in England after the Wesleyan revivals that amongst the social changes that
occurred such as the abolition of slavery and child labor, the setting up the
RSPCA to look after animals, the push for universal education, and a great
missionary movement, in foregin policy it showed itself in a desire to
treat other people groups with respect and honorably, in New Zealand’s case
with a treaty between two equal peoples. Sadly our history is that that covenant
agreement has not always been honored. We have a bad track record. While there
have been some attempts to address the wrongs of the past, we still have a long
way to go to honor the intent of that treaty, it impacts on how we think of
land and use land and make decisions today and in to the future, and who gets
to make those decision.
Israel’s covenant relationship with God did have an
impact on the land. As you look through the books of the law that make us the
beginning of the scripture you see that their relationship called them to treat
the land with respect and care. I guess you’d call them sustainable farming
practices. While I don’t think you can simply take those practice across to be
a text book for modern land uses. However, they do question intensification of
farming where instead of harvest being a gift of god’s abundance land we can
push for ever higher and higher productivity. The impact of such things on our
waterways are an example of how this is not sustainable.
Israel’s covenant relationship also spoke to who
was to benefit from the land. The land was given not just for those who had the
wealth to acquire it and profit from it, in fact Israel had strong laws to stop
the wealthy from taking a lion’s share of the land. The jubilee was to be a
time when land was given back to its original owners. It could be why it never
happened. But the poor were to be allowed to glean the crops in the fields. In
the book of Ruth Boaz instructs his harvesters to leave a little extra for Ruth
and Naomi, yes because he was attracted to Ruth but also because he was a
honest and righteous man. In a time of increased inequality, it’s important
that remember that the abundance of the land is to be for the benefit of all.
In our more urban non-agrarian world, it may be more about living wages and a
better welfare system, be it governmental or the non-government sector. Part of the housing crisis is that instead of
having the New Zealand dream that everyone should be able to own a home we tell
ourselves the narrative that land ownership is wealth creation. Even first home
buyers are said to be getting on the first rung of the property market, rather
than simply getting a home for their family.
Going back to the connection between the land and
God’s awesome deeds. The land as part of God’s creation is invited to join in
giving praise to God for what he has done. I think it calls us who know God’s
salvation and grace, who have experienced God’s lavish love and mercy should care
for our fellow worshiper. Psalm 65 painted a picture of the land in its
festive best as both God’s provision and as being called to celebrate his
awesome deeds. The picture is of creation in its finest, not as beaten and
battered, marred and scared, polluted and misused, limping in and made to stand
at the back like the poor person in James chapter 2, while we all jostle for
front row seats. Our story of God’s awesome saving deeds in Jesus Christ, is
one of grace that calls us to new relationship with God, a love for God’s
people and a universal call to all people to know God’s goodness and it calls
us to identify with the land God has given and to care for it as God’s creation. It is the story of God leading all of us to a
place of his abundance.
Kia ora Howard
ReplyDeleteI found this inspirational thank you very much. I can see myself quoting from this for my Waitangi Day service in Dunedin this year.
I am working tonight on my PhD which I submit in 7 weeks from now and am working on my chapter Jesus, land and water so this helped a lot to settle my thoughts.
Nga mihi ki a koe
Wayne Te Kaawa
wayne.tekaawa@gmail.com
That Wayne,
DeleteGod's blessings for your PhD. It seems rather strange to be considered to be quoted in such a academic document.