A pile of dirt?

In the icon we noticed the color of the River Jordan, black as death, black as the void before the beginning, black as the separation from God we name sin.

But Jesus strides through that place, and makes a way through it for us.

He is willing to go through the death by water, his own water and blood pouring from his side at the crucifixion, so that where death thought it could win, Jesus instead is victorious in his resurrection.

All that is anticipated in this scene at the Baptism.

The creation painting begins with the confused swirl of something representing nothing, over which God broods and speaks his word of command “Let there be light,” and it is.

Where there was nothing, there is something, and God declares it “good.”

Now and again in the Bible we come across a word with multiple meanings, and we have to stop and think a bit which of the meanings – or perhaps both of them at the same time -- might be intended in any given spot.

Perhaps this is one of those spots.

We regularly use the word “light” in two different ways.

We sometimes mean the light by which we see one another; but we also can use the word to mean “enlightenment”, understanding, the ah-ha light-bulb that goes on above a cartoon figure's head.

After our reading today, in verses 14-17, God creates the sun, moon, and stars to light the earth.

So this might mean that the “light” about which we heard back in verse 3 may be pointing to the meaning of “understanding and clarity,” as well as the more usual meaning of seeing with the eyes.

“Light” may point to knowledge, and “darkness” may represent befuddlement, at least in part.

God looks over this light for the eyes and/or light for the mind, and calls it “good.”

God is creating space in which we can live, joyfully.

Yes, God's intention, then, is the same in both stories, the creation and in Christ's baptism; that is, space for joyful life in spite of death lurking close at hand.

It is represented by the river monster in the baptism icon, and by the darkness threatening God's creative work in the painting.

Both of them are preaching to us that Jesus, the Word of God, wins in both cases.

We only had to read 5 verses of the Genesis story today, because they set up the implication for the rest of the story.

Mark does not dwell on the details of the baptism scene, only that the heavens are opened and the light of God's presence is with Jesus.

And again the light mentioned here means as much “enlightenment” as it does light for the eyes.

If God cares so much about us as to make a place fit for us to dwell, and blessing us in so very many ways as he does;

if God cares so much about us as to come in the flesh himself to show us a better way than the muddled mess we have been able to make for ourselves;

then we must be really valuable to him.

We, together with all the rest of creation, are named “good, very good” by God, ...even though it is only a few verses later that Adam and Eve are blaming each other and the snake for their own failures.

And God will have to be the one to do something about our mess in order to make his promises and declaration “good, very good” be true again.

It is up to God; we surely cannot manage it.

This picture of a merciful God is in great contrast with the stories of the gods of the people around them.

There are some parallels of the Genesis accounts with the creation stories of the Babylonians and others, but there are also very great differences, which lead to a very different understanding of mankind in creation and in relation to the gods.

I would like to read a summary of the “Enuma Elish” the chief Babylonian creation story.

In the beginning the oceans Apsu and his wife Tiamat produced offspring, including Anu (the god of the sky) Ea (god of dry land), Mummu (the mist), and the other younger gods.

The frolicking of these offspring was so noisy that the elder gods could not sleep, and so the elders resolved to kill them.

The plot of the elder gods was discovered.

Ea kills Apsu and establishes his dwelling place on him.

Tiamat pledges revenge on all the younger gods.

She creates weapons and terrible monsters to wield them, including Kingu, her war general.

Ea and Apsu, in terror, turn to the youngest god, Marduk, to defend them.

Marduk demand s a steep price: if he succeeds in defeating Tiamat, he must be given chief and undisputed power in the assembly of the gods..

Having extorted this promise, a great battle ensues between Tiamat and Marduk.

Marduk catches Tiamat in a net, drives an evil wind down her throat, shoots an arrow that bursts her distended belly and pierces her heart.

He then splits her skull with a club and scatters her blood in out of the way places.

He stretches out her corpse, and from it creates the heavens and the earth.

Marduk executes Kingu, Tiamat's war general, and out of his blood human beings are created to do chores as slaves of the gods.

We are created out of the garbage left over from a battle, a pile of dirt at best.

Our purpose is to be subject to the whims of indifferent and capricious slave-masters, the various gods, in all of their petty and vicious arguments with each other.

It is a story which emphasizes death, destruction, and the power of darkness.

We would want to flee and hide from such gods.

They only come near in order to make trouble or to treat mankind as their playthings, their toys, little robots to push around and abuse.

As a way to view mankind and the earth in which we live, it is a depressing and hopeless tale.

Scripture is so different from that.

Creation is pronounced “good, very good,” and darkness of both kinds is pushed back and will finally be defeated.

God intends us as conversation partners rather than puppets or slaves.

God intends to rescue us when we fall short of his intentions.

The ultimate aim of the Babylonian story is the sleep of nothingness; the Lord God calls for rest from other labors and the establishment of the great banquet, with places at the table for all whom he calls.

See how the artist has pictured the 7^th day of creation, the Sabbath.

The table is set, the candles are lit, the tree is bearing fruit, and the door is open to welcome the guests.

The dove of shalom hovers over the scene, indicating that things are all in their proper places and relationships.

We received our invitation at our Baptism, and we live in anticipation of the fulfillment of that vision of reality.

He gives us songs for sighing, and our darkness turns to light, our hymn writer proclaims.[LBW#87]

To him shall prayer unceasing and daily vows ascend, one part of the conversation between God and mankind, who are the ones precious in his sight.

Which picture of creation is our world-view?

Are we only a pile of dirt, worthless garbage, as the Babylonians said;

or are we part of the creation that is beloved of the Lord, rescued by Jesus' love, promised a good and final future, and thus strengthened to live boldly even now?

The light of God's presence will never abandon us to the one answer, but instead, leads us to the other.

Let us thankfully and joyfully respond...Amen.

Please note: The preceding sermon is provided as a resource for the thought, prayer, and meditation of the members and friends of St. Mark's. It is the residue of a verbal event, and thus it does not have academic footnotes and other details that would be expected in a written document. The writer gladly acknowledges the prior thought and work of many Christians before him.