What if Love IS the Truth? (Romans 13:8-14)


“All you need is love … da, da, da, da …”

Who said it? Yes, the Beatles, in the song of the same name first broadcast in July of 1967. Even so, Saint Paul said it nearly two millennia earlier:

“Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. The commandments, ‘You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet’; and any other commandment, are summed up in this word, ‘Love your neighbour as yourself.’ Love does no wrong to a neighbour; therefore, love is the fulfilling of the law.” (Romans 13:8-10)

Paul may not have had Lennon and McCartney’s melody, but the message is the same: love is all you need.

These are threatening words for me, of course, as a priest for, if it’s really that simple – that all we need to do is love one another – then why would any of you need to pay a highly trained and credentialed cleric like me to unlock the secrets of the Scriptures for you. If love is all you need, you can work out the details for yourselves!

It does bother me when I see religious clerics who address us in a tone that suggests that they hold the keys to secret knowledge that we can only pray we will one day gain access to.

It makes sense for a Rabbi to be that way as the Torah is a complex legal tapestry. For a Sheikh, likewise. interpreting Qur’an and hadith requires a fair degree of scholarship. But if the early church really decided not to build itself on any labyrinth of laws but simply on one command – love one another – there’s not a lot left to keep professional interpreters like me going!

Of course, the real problem with the church is not that it has overcomplicated things but that it has consistently failed to make love its priority.

This hit home for me recently when I was told that if I wanted to renew my license as a functioning priest in the Diocese of Sydney, I had to start by completing a twenty-two-page questionnaire designed to weed out the unworthy. It asked about sex, pornography, alcohol — but nowhere did it ask whether I had tried to love God and neighbour through my years of ministry, and it did make me question whether I wanted to belong to an organisation so fixated on personal purity and so apparently uninterested in love.

Of course, this is not just a local problem but is the basis of the worldwide schism of the Anglican communion. We are, at this very moment, in the middle of a historic rupture of the global Anglican and Episcopal church, and, sadly, it’s not over Gaza or Ukraine or Iran. Indeed, it doesn’t have anything to do with the terrible suffering going on around the world at the moment. The issues at stake are:

  • Same‑sex marriage
  • LGBTQ+ clergy and
  • Women as bishops

I’m not saying that each of these are not important conversations, but they are not the centre of the gospel either, and they are not worth sacrificing love for.

Sadly, it has always been this way. If the history of crusades and inquisitions have anything to teach us, it’s that the church has always chosen truth over love! We burn people at the stake, not because they are unloving but because they are wrong!

Over the last two thousand years, the church, at least at an institutional level, has consistently chosen truth over love, but what if love is the truth.

I’m not trying to be romantic or poetic here. On the contrary, I remember many years ago reading some of the work of German philosopher, Martin Heideggar, on ‘Truth as Aletheia (which is the Greek word for truth used in the New Testament).

Heidegger challenged what is commonly called the ‘correspondence theory of truth’ where we understand truth as a correspondence between what we say and what scientifically is. When what you mean corresponds with the facts, that’s truth – that’s how we generally define the word truth, but even in English ‘truth’ can mean other things, such as when we say, ‘be true to yourself’ or when we speak of a ‘true friend’.

Heidegger suggested that the ancient Greek word for truth was more focused on the process of uncovering rather than on any static correspondence between word and fact. In other words, maybe, biblically speaking, you don’t have truth if you don’t love and, conversely, if you live in love, you live the truth, just as Jesus was the truth!

I don’t mean to end on too philosophical a note. Let’s go back to the Beatles – “All you need is love, love, love …”

Whether or not the Beatles were inspired by Saint Paul, I’m not sure, but I am pretty sure that Paul was inspired by Jesus. After all, it was Jesus who taught us that all the law and the prophets came down to love (Matthew 20:40)!

It’s not that hard to figure out, is it, and you don’t really need me to unlock any of the hidden mysteries for you. That’s why I’ve got my backup career as a professional boxer – for when you realise that you don’t need me – and I can only hope that some of my fellow priests and bishops will consider similar career paths when their time comes as I think I’ve still got my best fights left in me and I’d love to take a shot at some of those … sorry, that’s not a very loving path to go down, is it?

“Owe no one anything, except to love one another, for the one who loves another has fulfilled the law.” (Romans 13:8) Amen!

Romans 13:8
First published in Father Dave’s weekly newsletter – September 5th, 2026

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Getting Jesus Wrong — Even When We Sound Right! (Matthew 16:21-28)

“But Jesus turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me.” (Matthew 16:23)

I hope you’ve never been in a relationship like that – one that starts with you affirming your eternal love for one another but ends up with you calling your beloved ‘Satan’!

Relationship do go toxic – we know that – but when that happens it normally takes a good few years for things to really deteriorate. In the case of Jesus and Peter, their relationship goes from hero to zero in a matter of seconds!

Peter has just made his great confession – “You are the Christ – the son of the living God” (Matthew 16:16), and Jesus commends Peter, blesses Peter, and promises that he will build His church on this rock – Peter (Matthew 16:17-18). Five verses later Jesus is calling him ‘Satan’?! In real time, about 30 seconds later!

What happened? Did Peter suddenly become evil? Did Jesus lose His temper? Did we miss something?

When Peter says “You are the Christ, the Son of the Living God”, of course we know what he means, don’t we? He means that Jesus is the only Son the Father – ‘God from God, Light from Light, True God from True God, begotten, not made”. 

Of course that’s not when he means. Those words from the Nicean Creed come three centuries later. What Peter meant when he called Jesus, ‘the Christ’, was that Jesus was the one who was going to liberate them from the Romans! That’s what the Messiah did, and ‘son of God’ was simply the title they gave their kings!

Psalm 2:7: “This is my son. Today I have begotten you.” It’s a coronation Psalm. The king is designated as adopted God’s ‘son’ at his coronation, after which his key job is to go out and lead God’s people into battle.

It is fascinating, I think, that Jesus makes such a fuss over the confession of Peter – that He is the Christ – when He must have known that while Peter and He were using the same vocabulary, they were speaking entirely different languages!

Understanding Jesus isn’t just about having the right words, is it?

When I listen to people who preach the so-called “Prosperity Gospel” or when I hear someone espouse “Christian Zionism”, all the right words are being used. They speak of ‘blessings’ and ‘faith in God’s promises’, and they quote the Bible with great accuracy and in great volume, yet it becomes very obvious very quickly that what they mean by those words is on an entirely different plane to my understanding.

It’s quite possible to say all the right things yet be completely wrong!

​Peter and the disciples longed for liberation — and understandably so. The Roman occupation was brutal, humiliating, and violent. As Tom Wright notes, even phrases like “forgiveness of sins” had become shorthand for ending the occupation by then.

If you were living in Gaza today and someone arrived claiming to be God’s saviour, you wouldn’t need to ask what He came to save you from. So when Jesus says He must “go to Jerusalem, suffer, and be killed”, Peter reacts exactly as any oppressed person would: “No. Absolutely not. This is not how liberation works.”

“Get behind me, Satan. You are a stumbling block to Me.” (Matthew 16:22-23)

It’s harsh however we look at it, but keep in mind that ‘Satan’, in the Hebrew and Christian scriptures, is not the fiery-coloured character with the tail and the pitchfork. He is ‘the tempter’ who has already tried to tempt Jesus once to take an easier path, and Peter here is again tempting Jesus to avoid the way of the cross.

“Take this cup away from me” (Matthew 26:39) Jesus prayed on the night he was betrayed. Jesus didn’t want to die either. Even so, Jesus ultimately accepted that the path to true liberation – for the Jews from the Rome, for the Palestinians from Israel, and for all of us from the pain and violence that so engulfs our world – is found at the end of the via dolorosa – the path of suffering.

Saint Paul understood this better than anyone. When people questioned his spiritual authority, he didn’t point to his academic credentials or his celebrity endorsements. He’d say, ‘Hey, I’ve received the forty lashes minus one five times! I’ve been beaten with rods three times, stoned once, shipwrecked three times!’ (2 Corinthians 11:23-28). “I bear in my body the marks of Christ” (Galatians 6:17).

I look back at my own life. I don’t want to compete with Paul. Even so, I was almost beaten to death outside Ashkelon prison in Israel in 2004. I somehow escaped being shot outside Yarmouk refugee camp in Syria in 2015. I almost drowned off Manus Island in 2017, pursued by the local navy after breaking into the Asylum-Seeker Processing Centre there, and I don’t know how I survived the experience of being disowned by my own church in 2019 – the most painful experience of them all.

Look back at your own life – at the things you’ve gone through, the price you’ve paid for love, the friends and family members you’ve sacrificed yourself for – pain you’ve endured. To some extent all of us, I am sure, bear in our bodies the marks of Christ.

It didn’t make sense to Peter that Jesus had to let things play out that way, and we still have trouble making sense of it all! Didn’t Christ offer us ‘life in abundance’? (John 10:10). Isn’t religion supposed to make our lives better and more enjoyable? How did the way of the cross somehow become the path to life?!

My favourite philosopher, Soren Kierkegaard’, gave a sermon on Matthew 7:14 – “narrow is the way that leads to life” – suggesting that it isnt’ just coincidental that the way to life happens to be narrow. “Narrowness is the way”, he said. In other words, for the follower of Christ, struggle is always our defining narrative! When life is a constant battle, you know you’re on the right path!

I don’t know exactly why discipleship always has to take this path of pain. I don’t even fully understand why Jesus had to suffer the way He did. Even so, I think we all know that at the end of the journey, we’ll look back and know it was worth the effort!

Matthew 16:26

First published in Father Dave’s weekly newsletter – August 28th, 2026

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Jesus Unmasked! (Matthew 16:13-20)

“Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?”” (Matthew 16:13)

If you’re a fan of Batman or Spiderman or any other masked superheroes, you’ll be familiar with that critical scene were someone finally works out who the superhero really is. Batman really is billionaire playboy, Bruce Wayne! Who would have guessed? The guy in the spider suit really is young Peter Parker! Well … Matthew, chapter 15, is that moment for Jesus.

Up to this point, everybody, including the disciples, has been asking, “who is this guy?”, but here, at at Caesarea Philippi, all is revealed! The mask comes off! Jesus’ hidden identity as the future ruler of the world is revealed, All questions are answered and all ambiguities are removed, even if it takes the disciples a good while to work out what it all means.

Of course, the scene doesn’t begin with Jesus ripping off his mask. It begins with Him asking, ““Who do people say that the Son of Man is?” “What”, in other words, “are people saying about me?”

In years past, I only ever saw this as a warm-up to Jesus’ real question – “but who do YOU say that I am?” – yet it occurs to me, on reading it again, that the question of what the average citizen of Judea thought of Jesus was itself an important question.

Mark Twain said that church is a place where “nice, respectable people go and listen to a nice, respectable man tell them how to be nicer and more respectable”. If you’d asked one of Mark Twain’s contemporaries who the Son of Man was, I expect they would have said something along those lines – that Jesus was a nice, respectable man – a paragon, indeed, of civility and respectability.

I’m not sure how much has changed. One of our Fighting Fathers elders shared something in our mid-week Bible study this week – that when her local parish priest asked the congregation to summarise the Christian faith, most people said something like, “Try to be nice to each other.” Jesus barely got a mention!

I think I’ve been biased the other way in that I’ve known too many people who have been abused by the church, and I think many people in our community associate the church with abuse. Perhaps some might even think of Jesus as an abuser?!

Of course, church abuse goes back hundreds, and even thousands, of years, and not only sexual abuse. I’m a bit sorry now that I read that book on the Crusades as it was appalling to read in detail of all the violence enacted in the name of Christ!

“Who do people say that the Son of Man is?” I’m not sure I really want to know what all my contemporaries think. In the case of first century Judea though, we do know:

“And they said, “Some say John the Baptist but others Elijah and still others Jeremiah or one of the prophets.”” (Matthew 16:14)

These were the superheroes of generations past, and they were all dangerous men – prophets who confronted kings, exposed corruption, and paid for it with their blood!

  • John the Baptist had just had his head chopped off by Herod
  • Elijah spent much of his life on the run from King Ahab and Queen Jezebel.
  • Jeremiah, “the weeping prophet” endured terrible persecution:
    • Beaten and put in stocks (Jeremiah 20:1–2)
    • Mocked, isolated, and socially ostracised (Jeremiah 20:10)
    • Threatened with capital punishment (Jeremiah 26)
    • Imprisoned and left to die in a sewar (Jeremiah 38:6)

These were not nice, respectable men telling everyone how to be nicer and more respectable. They were rebels and social agitators of the kind that regularly got themselves assassinated.

And Peter goes one step further by saying of Jesus, “You are the Messiah, the Son of the living God” (Matthew 16:16). In other words, “you are the chief agitator!”

When we put Peter’s statement in context, this is quite clear. They are in the district of Caesarea Philippi – a part of the world named after two of the world’s greatest dictators (Julius Caesar and Philip of Macedon). They were great and powerful rulers, but Peter sees in Jesus someone even greater and more powerful!

Peter is right, of course, in a sense, though he’s also tragically wrong about a lot of it as well, as becomes evident when Jesus concludes the Caesarea Philippi episode by referring to Peter as Satan (but more on that another time)!

Let it suffice to say here that the average Jew of Jesus’ day understood Jesus better, I think, than the average person today, and that Peter understood Jesus better than most of his fellow peers. That’s clear from his confession, and the church continues to hold to that same confession today, though it’s not obvious that today’s Christians have a much better understanding of what it all means than they did back then!

Even so, Peter, and by extension, the church built upon him, holds the keys to the Kingdom, and that’s a sobering thought – that this flawed and broken man with his flawed and broken church is all we’ve been left with to mediate Christ to the world!

Couldn’t God have given us something cleaner, safer – something less broke?
Couldn’t’ God have supplied us with something less likely to damage people? Well … He didn’t. Christ gave us the church we have — the one built both on Peter’s confession and on Peter’s many weaknesses.

Our superhero has been unmasked, His majesty revealed and His powers passed on to His people even though we were never ready for all that power or for the responsibility that came with it.

Lord Jesus, come back quickly, please. Restore Your world, redeem Your church, and bring to completion the work justice and mercy that You began. Amen.

First published in Father Dave’s weekly newsletter – August 21st, 2026

Matthew 15

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Bread for the Children… and the Dogs! (Matthew 15:21-28)


“But she came and knelt before him, saying, “Lord, help me.” He answered, “It is not fair to take the children’s food and throw it to the dogs.” (Matthew 15:25-26)

I love working with the lectionary, as each week it provides me with three readings, and I get to choose which reading I focus on, except on the weeks when I don’t.

Sometimes, the list includes a reading that creates such a mess when you read it you have to go and clean it up. This week’s Gospel that tells of Jesus calling a foreign woman a … (I can’t use the word) – a female dog is one such reading!

Yes, the woman was a pain in the neck, and, yes, this happens just when Jesus was tired and trying to get a break. Even so, Jesus doesn’t use that sort of language, does He, and He would surely never disrespect anyone, would He?

Perhaps we should pause here and give this incident some context, as this story really begins a chapter earlier where we read, “When Jesus heard what had happened, he withdrew by boat privately to a solitary place.” (Matthew 13:14)

What ‘had happened’ was that John the Baptist had been killed by King Herod, and this evidently affected Jesus deeply. Jesus and John were close, and not only were they friends and relatives, but their work, as we know, was deeply linked.

When John is killed, Jesus tries to get some space to pray. Indeed, Jesus makes at least three attempts to get away, all of which are radically unsuccessful.

  • On his first attempt, Jesus found an isolated space, but everyone followed Him. He ended up having to feed them all out in the desert (Mark 14:13-21).
  • Then He sent everyone home and told the disciples to meet Him on the other side of the lake while He went up into the hills alone to pray, but the disciples got into trouble, and He had to walk directly across the lake to reach them!
  • In this third attempt, Jesus goes into Gentile territory – to the region of Tyre and Sidon – an area where He knew no Jew would follow Him.

This time it seems Jesus succeeded in finding space, and then this pushy woman starts following Him, shouting, “Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon.”

Sometimes you do have to say ‘no’.

I learnt that a long time ago. When I started as parish priest in Dulwich Hill in 1990, I figured I should follow the commandment of Jesus to “give to those who ask” (Matthew 5:42) and always kept a small stack of five-dollar notes in my wallet to give to those who would come to the rectory door asking for money until I ran out!

I still remember the guy, rather obnoxious and stroppy, not reacting well when I said I had nothing for him. “I’ll wait while you go to the ATM,” he said and added, “It’s your job to help me.” I got a bit stroppy myself and said, “No, it’s not my job to help you!”

That’s basically what Jesus says to this woman too – you are not my job. “I was sent only to the lost sheep of the house of Israel.” (Matthew 15:24)

That doesn’t put the woman off, of course. She falls down and begs Him, we’re told, to which Jesus responds, “It is not right to take the children’s bread and throw it to the dogs.” (Matthew 15:26)

The International Standard Version translates this as ‘puppies’, of course, which sounds a little better. The word used – kunarion – is indeed a diminutive form of the normal word for ‘dog’ (kuōn) and hence can mean ‘little dog’ or even ‘pet dog’. Even so, it’s hardly a compliment!

Was Jesus being playful? Was the testing done on her? Was He… What was he doing? In truth, I don’t know, but we do know what happens next …

“It is not right to take the children’s bread and throw it to the dogs,” says Jesus. She barks back, “Even the puppies pick up the scraps that fall from the children’s table.”

And Jesus is impressed! Indeed, He seems shocked! “Great is your faith, woman! Off you go. Be assured that your daughter is doing just fine.”

This is what the woman wanted, and off she goes. Even so, it’s hard to know what Jesus meant when he complimented her great faith because she’s not, recognisably, a woman of faith. She’s not, at any rate, attached to any approved faith tradition. She’s not a Jew, nor even a Samaritan. She’s a Canaanite – an idol worshipper!

This woman was not taking her stand alongside the apostle Peter, saying, “You are the Christ, the son of the living God” (Matthew 16:16), as she wouldn’t have known what that sentence meant. “Have mercy on me, O Lord, Son of David” was probably about as much religious language as she could muster!

Stupidity and stubbornness – that’s what she displayed, and I suspect that is the essence of faith. This unnamed woman was stupid enough to think that Jesus could do for her what nobody else could do, and she was stubborn enough to persist with Jesus even after he called her a dog!

Stupidity and Stubbornness – I know we prefer to use more flattering labels such as ‘daring’ and ‘perseverance’. Let’s just call them what they are: stupidity and stubbornness.

It’s what faith is all about! Of course, I’m biased in defining faith this way, as these are qualities I have in abundance, and I see these same qualities richly displayed in a great many of my friends and supporters too!

I’m still aiming for a world title fight at age 64. That’s pretty stupid. Of course, they told me I was stupid when I made my debut as a professional boxer at age 34 and that I was even more stupid to keep going – getting continually punched in the head to raise funds for the ministry. There had to be an easier way to do it.

And yes, I’m stupid enough to think I could still change the world with my fists! Do any of you think you’re up to being as stupid and stubborn as me, or even as stupid and stubborn as the unnamed Canaanite woman we celebrate in today’s gospel?

It’s a curious story – Jesus’ encounter with this loud and disruptive foreign woman – but she shows us what real faith looks like. It’s not pretty. Indeed, it’s loud and confronting and annoying! Even so, it moved Jesus, and it can move mountains still!

Matthew 15sermon first published in Father Dave’s weekly newsletter – August 15, 2026

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Good News for Dysfunctional Families! (Genesis 37:1-28)


“Now Israel loved Joseph more than any other of his children because he was the son of his old age, and he made him an ornamented robe.” (Genesis 37:3)

I’m guessing that not all of us know this narrative about the teenage years of Joseph, son of Jacob, son of Isaac, son of Abraham. When I was a child in 1968 and Andrew Lloyd Webber brought out Joseph and the Amazing Technicolor Dreamcoat, everyone knew this story (or a version of it), but that was a long time ago. There’s been no Disney version since, and I think I know why. It’s a nasty story where most of the characters are either wicked or clueless. Moreover, there are no miracles in the story, and God doesn’t even get a mention! Even so, there is good news here — but let me fill out the story a bit first for those who have never heard it.

Joseph, great‑grandson of Abraham, carries God’s promises of descendants, of a land, and of a blessing to all nations, though he doesn’t seem aware of any of that at this stage. What he does know is that his father loves him more than any of his brothers and that he has been given a special dress.

I use the word ‘dress’ deliberately. The Hebrew term — ‘ketonet passim’ — appears at only one other point in our Scriptures, in 2 Samuel 13, where it refers to Princess Tamar’s dress – “the garment worn by the king’s daughters who were virgins.” (v.18)

Why would Jacob give his teenage son a princess’ dress? Some queer theorists and feminist theologians have suggested that Joseph may have been gender-nonconforming or that Jacob was projecting his own identity struggles onto his son.

It’s speculative, of course, but it’s worth remembering that Jacob himself is described as a “smooth man” who liked to “dwell in tents”, in contrast to his hyper‑masculine brother Esau, who loved to hunt and was covered in hair (Genesis 25:27, 27:11).

Having said that, Jacob also had eleven sons and at least one daughter by this stage — twelve children to four different women — which makes him look father macho himself, so perhaps we should be cautious speculating on the psychosexual struggles of these ancient people. What is clear is that both Jacob and Joseph were extraordinarily emotionally unaware, for neither of them seemed to realise that Joseph was despised by his ten older brothers.

In Genesis 37:13 Jacob says, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.”

Both Jacob and Joseph seem to be oblivious to the danger. Didn’t they think it might have bothered the older boys that Joseph had been singled out for the princess dress? They might not have wanted the dress, but they might have appreciated something that suggested they too were special to their dad. And these older boys were only Joseph’s half‑brothers. Jacob had had seven children with Leah, his first wife; four more with his slave women, Zilpah and Bilhah; and only one with Rachel at that stage – the woman he apparently truly loved – and that was Joseph.

I don’t know what you think of polyamorous (multi-partner) relationships. Personally, I think that more flexible family structures may be a good option for any number of people today. Even so, there aren’t many examples in the Bible of functional multi‑partner households, and Jacob’s family was an archetypal disaster!

This is good news in a sense. Perhaps your family — like mine — is rather dysfunctional, full of broken relationships and old wounds. Well, compared to the families of the patriarchs, we are the ‘The Brady Bunch’! And if you’re too young for ‘The Brady Bunch’ (which debuted only one year after Joseph and the Amazing Technicolor Dreamcoat), think ‘Modern Family’ or perhaps even ‘The Kardashians’.

My point is that however much shame or pain you carry over your family story, our forefathers and foremothers in the faith were worse! The Hebrew Bible is full of parents who can’t manage their children and siblings who hate each other — from Adam and Eve to Abraham, Isaac, Jacob, Samuel, and David; and don’t forget the prophet Hosea! Not many of our heroes in the faith had functional families.

If you’ve made mistakes, you’re in good company. More importantly, your mistakes do not disqualify you from being God’s beloved and chosen servant.

Of course, as I said, God doesn’t actually get a mention in this reading, and in the greater Joseph story, you don’t see any great miracles. Things simply go from bad to worse for Joseph until one day everything is turned upside down and he becomes one of the most powerful people in the world.

I won’t spoil the story if you don’t know the whole of it yet. Suffice it to say that God’s presence is never obvious in Joseph’s day‑to‑day life. Joseph connects with God in his dreams, but beyond that his life is extraordinarily unspectacular — right up until the day when all his dreams come true.

“Come, let us sell him to the Ishmaelites… for he is our brother, our own flesh.” And his brothers agreed. (Genesis 37:27)

That’s where I want to leave this saga for today, with the brothers graciously deciding to sell Joseph rather than kill him. The boy is in slavery, the father is grieving, the brothers are lying and the family is shattered, and if that feels like your family, keep in mind this is not the end of the story.

It is not obvious at this point in the story what God is doing in Joseph’s life, but God is at work in the background. Things seem impossibly bad, but soon enough everything will be turned on its head, and that is the heart of our good news today.

Joseph cannot see God at work. Jacob cannot see God at work. The brothers certainly cannot see God at work, but God is weaving redemption through the very threads of their dysfunction. The robe, the jealousy, the pit, the betrayal — none of these are positive, let alone holy, yet they are the beginning of a story of salvation!

We believe in a God who turns things upside down — who brings down the mighty from their thrones and lifts up the lowly. We believe in a God who can take a boy from the pit and make him a source of life for all nations.

Perhaps we are in the pit right now. Perhaps our world is in the pit. Our story is not over yet either, and the God who brings light out of darkness is already on the move!

Genesis 37
First published in Father Dave’s weekly newsletter – August 8th, 2026

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The Kingdom is in the Small Things! (Matthew 13:31-33)

“The kingdom of heaven is like a mustard seed that someone took and sowed in his field… The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour…” (Matthew 13:31–33)

My father used to refer to these short stories and the ones accompanying them as ‘the MacDonaldtown Parables’. MacDonaldtown Railway Station was the closest railway station to my childhood home – a tiny station, tucked in alongside some of Sydney’s major stations like Central and Town Hall. It was originally built to service the rail repair yards, which were relocated long ago. Few people get on or off there now. You blink and you’ve passed it.

This parallels our journey through Matthew’s gospel, where we’ve stopped off at some major parables – the Parable of the Sower, the Lost Sheep, the Prodigal Son. These tend to be major stopping points on any journey through the Gospels. Not so with the Parable of the Mustard Seed or the story of the Woman Making Bread. Not many pilgrims get on or off at these stops.

In all of my pastoral visits to the sick and dying, I am yet to have anyone say to me, “Father, before I die, read to me again the Parable of the Mustard Seed!” No. Few of us get on or off here, and I think that is to our detriment.

“The kingdom of heaven is like a mustard seed that someone took and sowed in his field; it is the smallest of all the seeds, but when it has grown, it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.” (Matthew 13:31-32)

I’ve never planted a mustard seed, and I think part of the humour of this story is that, in Jesus’ day, no one ever did deliberately plant mustard seeds. Mustard bushes were noxious weeds. As Pliny the Elder complained, once a mustard bush takes root, “it is scarcely possible to get the place free of it.” (Natural History 19.170) Farmers didn’t cultivate mustard; they tried to keep it out.

Jesus says the kingdom is like this seed – something tiny, unimpressive, and frankly unwanted that suddenly erupts into a sprawling, disruptive shrub. Birds of the air come and build their nests in the branches of this overgrown bush – small birds, at any rate, and probably the birds you’d hoped your scarecrow would keep away. Even so, the mysterious way in which this tiny seed suddenly sprouts into an enormous disruptive shrub is quite bizarre, unruly, and strangely hopeful.

I do love mustard, of course, though last time I picked up a jar of Keen’s mustard I had a sudden case of Dijon Vu – that experience where you could have sworn you’d had that mustard before! (Jesus’ parables were intended to make us smile).

“The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.” (Matthew 13:33)

Unless you’re a baker, you’ll miss the joke here. Jesus is talking about an absurdly large amount of dough in this parable – the equivalent of 40 kilograms of flour!

Interestingly, it’s the same amount of flour Sarah apparently used when she baked for the divine visitors in the story in Genesis 18. This woman is baking enough bread to feed between fifty and one hundred people! We’re talking a lot of dough, a large woman, and an enormous amount of bread!

If you’ve ever made bread, you know how it works. You rub this small amount of slimy, flaky stuff into the dough and then you ignore it. You walk away, and somehow the whole thing transforms from a soggy lump into something enormous that feeds and sustains! The process is mysterious, and the magic ingredient – yeast – looks and smells and feels radically unimpressive in its raw form, but somehow it transforms itself and everything around it into the stuff of life!

If we had more time, we could journey through the rest of these MacDonaldtown Parables, but let’s pause our journey at this platform for the moment.

The Kingdom of Heaven is like a mustard seed or like a woman making bread – Jesus gives us images of a force that is quiet but disruptive, small but unstoppable, hidden but transformative. A kingdom that works beneath the surface, overturning the natural order – bringing down the mighty and lifting up the lowly.

That doesn’t sound a lot like the church, does it? Since Constantine, the church has had power and wealth and visibility. Perhaps the kingdom Jesus describes is a force at work within the church and outside of it – challenging, disturbing, and generally causing holy mischief.

Certainly, the images Jesus gives us here resonate with my experience. You pour so much life and energy into something that you believe is worthwhile and that serves God and the community and, for the most part, all you have is a mustard seed, and then, suddenly … WHAM! A huge bush full of galas!

It’s a bit like a fighter who gets his shot at the title and takes nothing but punishment, round after round after round, until suddenly … his opponent slips and hits his head, and you’re the heavyweight champion of the world! If Jesus had boxed, I’m sure we’d have that parable too.

I think about the problems we confront in our lives and the problems we confront as a global community. How will the war against Iran and Lebanon end? Will the good guys win some glorious battle, or will God do what God so often does and work through relatively powerless and unknown people to disrupt the corridors of power and transform things in ways we can barely comprehend?

The seed will become a bush, and the dough will rise – that’s the promise! We don’t know exactly how or when this will happen. It’s all quite mysterious, even magical. Even so, we trust the process, and so we keep planting those little seeds and kneading that dough because we know that one day … when we least expect it, the Kingdom comes!

Matthew 13 - the MacDonaldtown ParablesFirst published in Father Dave’s weekly newsletter – July 25th, 2026

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Don’t Purge the Church!


Then he left the crowds and went into the house. And his disciples approached him, saying, “Explain to us the parable of the weeds of the field.” (Matthew 13:36)

I can never read the ‘parable of the weeds in the field’ without remembering the battle we had in the Marrickville Minister’s Fellowship about twenty years ago – the battle over whether the Metropolitan Community Church should be invited to join us.

A ‘Ministers’ Fellowship’ (in case you don’t know) is a gathering of Christian clergy and church workers in a particular region – Catholic, Anglican, Uniting, Baptist, Pentecostal, and the Orthodox too if they’ll come. At the time of the great debate, our Ministers’ Fellowship had between 20 and 30 people regularly attending each month.

The Metropolitan Community Church (if you don’t know them) were at that time better known as the ‘gay church’. In the 1980’s they were also referred to as the ‘AIDS church’, and nowadays they are often referred to as ‘the queer church’. You get the idea. Our question was, ‘should we invite them to be one of our churches?’

It was another Anglican cleric who proposed inviting them, reasoning that our basis for inclusion was acceptance of the first three creeds of the church, and we assumed these people accepted those creeds. Another cleric suggested that we add a second criteria for inclusion: ‘that you accept the first three creeds and that you’re not gay!’

I’ll let you know how that debate resolved later but let me first connect it to this parable, as it’s a controversial parable, and one of only two where we’re told that the disciples had to ask Jesus what the parable meant (the other one being the ‘Parable of the Sower’ that occurs directly before this one).

“Explain to us the parable of the weeds of the field.” (Matthew 13:36)

Jesus explains this and the previous parable to the disciples and, in both cases, He gives an allegorical interpretation, meaning that He makes sense of the parables by substituting key elements in the story with characters and elements found in real life.

Most parables don’t work this way. Jesus told about 38 different parables all together, and most of them make a single point and are not open to allegorical interpretation.

When Jesus says, “the Kingdom of God is like a woman who mixed yeast into three measures of flour” (Matthew 13:33), we don’t ask, ‘who does this woman represent?’

When Jesus says, “The kingdom of heaven is like a mustard seed … which indeed is the least of all the seeds; but when it is grown it is greater than the shrubs and becomes a tree, so that the birds of the air come and nest in its branches” (Matthew 13:31-32), we don’t need to ask, ‘who do the birds represent in this story?’

Parables don’t normally function like allegories with fixed meanings. They are ‘language events’ as Rudolph Bultmann called them, that defy simple explanations. They are like windows, says Daniel Via, through which we view the world differently, and then, all of a sudden, catch our reflection. Parables defy straightforward authoritative explanations. They’re flexible. We work with them and they work on us.

Not so, the parable of the wheat and the weeds. Jesus gives us a straightforward allegorical interpretation to this story and hence its meaning is fixed!

A farmer sows good seed in his field but an enemy also sows in weeds, so that when the plants grow, there are a mixture of wheat and weeds. Jesus explains:

“the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, and the enemy who sowed them is the devil;” (Matthew 13:38-39)

This provides the context for the question at the heart of this parable. The farmhands ask their master “Should we then go and gather up the weeds?” (Matthew 13:29) to which their master responds with a straightforward “No”. He says, “for in gathering the weeds you would uproot the wheat along with them.” (Matthew 13:29)

The parable ends with the farmer solving the problem:

“At harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.” (Matthew 13:30)

The harvest and the reapers are also given allegorical meanings. Jesus says: ‘the harvest is the end of the age, and the reapers are angels.’ (Matthew 13:39)

There is no room for misinterpretation here. It’s not our place to judge! We can’t tell the difference between wheat and weed. We must leave it to God (or to the angels in this case). Frankly, I think that message is pretty obvious with or without Jesus’ explanation, but is there are danger that we would misinterpret this parable if Jesus had’t made the meaning so unambiguous? The simple answer is ‘yes’! Indeed, if you look at our history of persecutions and inquisitions, we, the church, have never stopped trying to root out the weeds from the wheat!

I’m just finishing reading a history of the Crusades that took place in the between the 11th and 13th centuries, depicting Christian priests chanting ‘Christ have mercy’ as their armies burst into Jerusalem, murdering every man, woman and child in sight as yet another attempt to purge Christ’s field of its weeds,

I don’t doubt that if Jesus hadn’t given us a fixed interpretation of this parable, we would have identified ourselves, and not the angels, as ‘the reapers’, whose job it is to separate the wheat from the weeds, The real tragedy is that Jesus left us no room to interpret His teachings that way and yet we took up the role of reapers anyway.

Back to the great battle of the Marrickville Ministers Fellowship of he early 2000’s. The result of the debate was that it pretty much destroyed the Ministers Fellowship without leading to any real result. We went down from meetings of 20 to 30 per month to meeting of less than a dozen each month, and we never did get the pastor from the Metropolitan Community Church to join us as I think we met on his day off.

Yes, the church is a mess, and it always has been, and the clear and unambiguous message we get from the parable today is that it’s not our job to clean it up! Our job is to keep sowing the seed, spreading the word, and to keep the doors open.

Matthew 13:28-30

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The Legacy of Ayatollah Sayyid Ali Khamenei

It is my privilege to have been asked a number of times now by my Iranian friends to offer my thoughts on the life of their late Ayatollah. In this case, my words were turned into an article in Taghrib News. Click here or anywhere on the graphic below to read the article in English on their website.

Taghrib News.

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God Asks for Faithfulness, Not Success! (Matthew 13:3-9)

“Then he told them many things in parables, saying: “A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants. Still other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown. Whoever has ears, let them hear.”” (Matthew 13:3-9)

A sower went out to sow, and he threw his seed … everywhere! He threw it all over the place! Some went where they were supposed to go. Some fell into the bushes, and some went on the road. It’s not obvious that this sower had any idea where most of his seeds were going. He just wanted to get the stuff out there!

It reminds me of my time as a paperboy. We were paid around $20 for putting around 5,000 copies of the community newspaper into letterboxes. The trick, of course, was to go to the massive housing commission blocks near where I lived—hundreds of letterboxes in a row. After half a dozen of these blocks, my entire inventory was gone.

Does that sound shifty? Some of the boys just dumped their papers in a bin. I delivered mine. I just didn’t care whether anyone read them. If the letterbox already had piles of unopened mail sticking out of it, that wasn’t my concern. My job was to deliver the paper. I didn’t care if anyone read it!

Yes, I was young and stupid, and we would expect a little more of a decent farmer, wouldn’t we? Surely the goal of the farmer isn’t just to scatter seed, is it? The farmer wants to make things grow.

Even though I do (technically) run a farm, I am not a farmer, and the only seeds I can ever remember planting were for some school science project, where it was a meticulous process—turning the soil, everything in neat rows, careful watering. The sower in Jesus’ story clearly did not attend my school. He just reached into his bag and threw stuff all over the place

I often thought of this parable during my years running the youth drop-in center in Dulwich Hill. We sowed a lot of seed over those twenty‑five years, especially in the early days when working mainly with young people with substance abuse problems. And a lot of those seeds bounced along the path.

There was a young Vietnamese guy named Long. I had a real affection for him, though he was a rogue. He was both using drugs and selling drugs and involved in lots of petty crime, including shaking down the local high school kids for their lunch money as they arrived at school each day. Even so, we worked hard on Long because he was something of a gang leader, and we figured that if we could win him over, he’d bring the others with him.

I tried for ages to get Long into the boxing club. One night he finally came, and it was unforgettable as his mates kept barging into the church hall trying to drag him out. Eventually I locked all the doors and got about half an hour with him. Then one of his gang found a way in through a window, said something to him in Vietnamese, and Long looked at me and said, “I’ve got to go.”

The police later told me I should feel proud—that this was the longest time Long had ever been separated from his gang. I didn’t feel proud. And a couple of months later Long died in a stolen car. Not an overdose, as I’d feared, but a crash—though, of course, he may have been high at the time.

Sometimes you throw out your best seed and it just bounces off the road. The birds eat it. It goes nowhere.

Speaking at rallies feels like that sometimes. I’ve been speaking out for Palestine since 1986—forty years—and have things improved? They’ve never been worse. Countless rallies, countless articles, papers, videos. Seeds scattered everywhere, and most of them seem to have landed on the path.

“Some seeds fell on rocky ground… Others fell among thorns…” (Matthew 13:5, 7)

There are so many reasons people avoid the truth.

One of my most vivid memories from the youth center was in March 2013, wagging my finger at a young guy named Michael: “If you don’t change the way you’re going, you’ll be dead or in prison within a couple of years.”

I’d banned him from our youth center for selling drugs and for beating up on smaller kids. He kept trying to sneak back in because all his mates were still there. Whenever he did, I’d call the police and they’d remove him.

I can’t remember exactly what had me out on the street with him that day, trying to talk sense into him, but he wouldn’t have a bar of it. And that night—around 3 a.m.—he and two mates broke into our youth center, poured petrol over the floors of the old wooden church building, and set fire to it.

Yes, that was the great Dulwich Hill fire of March 2013, and it was a miracle of God that nobody died that night.

Sometimes you throw out the seed, and it lands on the path. Sometimes, someone picks up that seed and throws it back in your face, but the point is that it doesn’t matter. Our job is not to get results. Our job is to keep sowing!

Someone once said to me, “You priests are no different from prostitutes. You give yourself, body and soul, but you charge a price—and the price is change. No change, no love.”

That has stayed with me. Spiritual prostitution is not our calling, is it? Jesus calls us to spread the word, to do the work, and to live in love and to leave the results to God. Sometimes the soil is good. Sometimes it’s shallow. Sometimes the seed sprouts and looks promising. Sometimes it withers. This is not something we control. We just have to keep sowing.

And we do see results.

One of the most encouraging things for me in recent years has been adult men approaching me saying, “You won’t remember me, but I used to be part of your youth center. If it hadn’t been for that, I’d probably be in prison now.”

That’s not an exact quote but a compilation of many conversations. Either way, it’s deeply encouraging, but one thing I’ve learned is that it’s very hard to tell where the path ends and the good soil begins, and it’s a constant, glorious surprise to discover that the people who blossom are often the last people you’d expect.

“A sower went out to sow.” He threw seed far and wide. He didn’t wait for perfect conditions. He didn’t test the soil first. He just kept sowing.

“Those who have ears, let them hear.”

Matthew 11:13
First published in Father Dave’s weekly newsletter – July 11, 2026

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