25Then he [Jesus] said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26Was it not necessary that the Messiah should suffer these things and then enter into his glory?” 27Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures. (Luke 24:25-27)
When Jesus walks with his followers on the road to Emmaus, he takes them back through the scripture to help them understand the fundamental witness of the Biblical writings. He is not proof-texting the resurrection, but opening their eyes to see that the fundamental narrative of the scripture concerns the sacrificial love of God – love that has its fulfillment in the cross and resurrection.
So the sermon series in which our parish has embarked has as its purpose not only to tell these pivotal stories in scripture, but to show how they bear witness to the God whose face we see in Christ.
As we developed this idea, our sanctuary arts people proposed placing a series of pictures in the sanctuary that related to the story of the day. That led to the production of a booklet that summarized the story and identified the pictures.
Here is the text of the booklet from week 1 on Genesis 1. This Sunday we will talk about Genesis 2.
“A wind from God swept over the face of the waters”
At the beginning of God’s creating, there is nothing but the breath of God hovering over a storm tossed sea.
And then God speaks.
It is God’s word that brings order, beauty and life. Before God’s word, apart from God’s speaking, there is neither order, beauty or life.
Speech is relational. It connects. It creates. It enlivens. For God to speak, means that God is relational. (When the author of 1 John writes that “God is love”, he is describing the kind of relationship God has with the world: God is faithful to us.)
Though our words can also create division and harm, God’s word creates community, goodness and life.
The Biblical account is set down in this form when Jerusalem has been destroyed and the leadership of the nation carried off into exile in Babylon. Those surviving peasants who hadn’t fled the war were left to farm the land. They posed no threat of resistance or rebellion. But the people of the city now inhabit the ancient equivalent of a refugee camp. They live in the aftermath of the chaos of war: grief, suffering, disease, dislocation. The temple and priesthood, symbols of God’s presence are destroyed. The sacrifices that were the means of grace and connection to God are lost to them. They are a people in the darkness of a storm-tossed sea.
But the Spirit of God is present.
And then God speaks.
“God called the dome Sky”
God’s first act is to create light and to separate the light from the darkness.
The ancient world imagined darkness as a thing in itself, rather than the absence of light. So into the stuff of the world which is darkness God calls into being a new stuff: light.
And the light is good.
God gathers the light together so we can live in the light. There is now day and night.
Next God speaks into existence the dome of the sky. Imagine a glass bowl upside down in the bathtub: water all around, but a bubble of air under the dome. God has made a space in the midst of the primal, chaotic waters where goodness and life can happen.
“Let the earth put forth vegetation”
Now, God gathers the water together so that land appears. And the land is summoned to bring forth all the living, growing stuff we see.
The text calls these ‘days’ though there is yet no sun or moon or stars to mark the days and seasons. But the cycle of day and night suggests images of labor, God is working to call forth his world. And the language of days suggests time; God is building something that takes time. And time itself is moving towards its completion, towards Sabbath.
“Let there be lights in the dome of the sky”
On the fourth ‘day’ God calls forth the lights that span the dome of the heavens and appoints them “for signs and for seasons and for days and years.”
The ancient words for ‘sun’ and ‘moon’ were the names of gods. The lights in the sky were considered spirit beings, creatures of fire and light rather than earth, divine beings to be adored and called upon for help. But the Biblical author doesn’t call them ‘Sun’ or ‘Moon’; these are but lanterns in the sky, placed there by the word of God. We use them only to count days.
It is a startling claim for a people whose god has been crushed in battle by the (presumably) more powerful gods of Babylon. The Lord could not protect his own house, his temple. The Lord could not protect his household staff, his people. Yet here our writer proclaims that these powerful so-called gods of Babylon are no gods at all.
“ Let the earth bring forth living creatures of every kind”
Now God begins to summons forth the creatures of the earth. The waters proliferate with creatures and birds fill the skies. It is good. And God utters a blessing: “Be fruitful and multiply.”
God will also speak this blessing over humans. They are among the living creatures. They are not creatures of the air. They are not spirit beings. They are part of the good world God calls forth in all its wondrous diversity.
The fish and birds are called into existence on the fifth ‘day’, creatures of the land and humans on the sixth day.
We are creatures. We are one with the creation and yet the crown of creation. The care of the earth is entrusted into our hands. We are blessed as the creatures are blessed. But we are also charged to exercise “dominion”, governance, stewardship, lordship. And the model of true lordship is not one of control and domination, but the God who provides and cares, and the lord who lays down his life for the sheep. St. Francis is correct when he speaks of the creatures of the world as our sisters and brothers. The world is to be tended not plundered.
“In the image of God he created them”
The word ‘image’ in the ancient Greek translation of Genesis comes into English as ‘icon’. An icon was an image that represented the presence of another – like the United States planting a flag on Iwo Jima to represent the authority and presence of the nation. Humans represent the presence of God. Or, at least, we are supposed to so represent. We are the agents and signs of God’s presence, the agents and signs of God’s care, the agents and sign of God’s love. Or at least, again, this was God’s intention. This is our calling. This is our true identity.
Perhaps the ancients thought we shared the same physical appearance as God. But the truth is we have no other language or imagery to talk about a loving, speaking being.
These humans are given fruit to eat. And the grazing animals grass. In the beginning we did not yet kill and eat each other. It’s why the prophets say that in the end, when God’s creation is finally restored, the lion can lie down with the lamb.
“On the seventh day God finished the work that he had done.”
So now we come to the final day, the consummate day, the goal toward which all things move: Sabbath. Rest. Completion. Perfection. Shalom. Peace. Wholeness. Harmony. This ‘day’ is holy, sacred, radiant with the divine. Jesus will call it “the reign of God.” St. John the Divine will call it the “New Jerusalem”.
The world is not complete in six days. It is complete with Sabbath.
And Jesus will declare that the reign of God is at hand, so it makes perfect sense for him to heal on the Sabbath. He is not working, doctoring; he is bringing that final Sabbath when all things are made new.
The Spirit of God that hovered over the face of the deep now breathes in all people. The promise of Joel is fulfilled (Joel 2:28-29). Pentecost has come (Acts 2). The Torah is written on every heart (Jeremiah 31:31). The heavenly banquet is begun (Isaiah 25:6-8). Swords are beaten into plowshares (Micah 4:1-3) and the lion eats straw like the ox (Isaiah 65:17-25).
It is all “very good.”
© Text by David K. Bonde, Los Altos Lutheran Church, 2017