Sermon 16th November 2008

Today our Vicar, Cameron Barker, preaches based on the reading from Matthew 25 verses 31-46.

Have you heard the one about the new Christian? She really needed help with a pressing spiritual problem. She knew that the Bible was the place to turn to; but she didn't know it well enough to find a relevant passage. So, she decided to open her Bible at random, close her eyes and stick a pin in the page. She wasn't too encouraged when she read Matthew 27:5, though: “Then Judas went out and hanged himself”. Determined not to be discouraged, she did the same again. This time her pin stuck in Luke 10:37: “Jesus said, 'You go and do likewise'!”

Of course I'd never advocate such an approach to reading the Bible! If we are to hear God's voice clearly through the Bible then we need to know what we are reading, and be able to put it into its proper context. Today's reading is a classic case in point. If we read this passage from Matthew in isolation, we could form a badly wrong impression of what God is like. Instead we need to hear these words of Jesus in context. Of course we must first heed the context in which Jesus spoke them. But we also need to put them in the wider context of his whole ministry. And then we need to see them in the context of the entire Bible.

Getting to know the Bible that well is a life-time's work. But we all can, and must, take every opportunity to increase our knowledge of what comes where in the Bible, and why. That has been one of the many joys of this series that ends today. Over the past three months we have been working our way through a section of Matthew's gospel. We haven't done so verse by verse – but we have gone sequentially. And it's all that which provides the context and the background for our final passage. And we do need that, because this would be very shocking if we'd just stumbled across it.

We haven't just arrived here, though. We have built up to this point steadily, as we have followed Jesus on his final journey, towards Jerusalem. That has been the key general context ever since we picked up the story in Matthew chapter 18 three months ago. This entire series has been set in the final weeks of Jesus' life on earth. And throughout it he has been keenly aware that his days are literally numbered. Jesus always knew that he was going to Jerusalem to die. This was his final opportunity, then, to teach his disciples what they would need to know in order to be able to live without him. So most of Jesus' teaching that we've heard was specifically geared towards his disciples' understanding and maturity.

That hasn't been all that we have heard in this series though. In the early weeks of it large crowds still followed Jesus, and he taught them too. Then, in Jerusalem, we saw several dark glimpses of the ever-growing conflict between Jesus and the Jewish religious leaders of his day. It was that conflict – as typified by the debate about paying taxes that Gill spoke on – that would culminate in Jesus' crucifixion. But of course so much more lay behind his death. It was at that moment, when Jesus died, that he would accomplish what he had been born to do. By his death Jesus opened the way for people like you and me to enter into the Kingdom of heaven. Jesus did that by taking God's judgement – and the punishment that we deserve – upon himself on that cross.

It had always been God's plan to make all this possible. In Jesus' words in today's passage, this Kingdom has been prepared for us since the creation of the world! The other option, that Jesus talked about here, isn't meant to be for us. That has been prepared for the devil and all his angels, not for us. But this is a choice that we each have to make for ourselves. We have to decide if we will accept Jesus' staggeringly generous offer, and enter his Kingdom, or not. In this series we've been reminded again that this isn't an offer that we deserve, or can earn. It's always a gift of grace from God. But if we do decide to accept it, we then have to be ready for its arrival at all times – as we saw last week.

The nature of this Kingdom of God has been Jesus' main focus throughout our series. As we have seen, he mostly communicated that in story form, telling people parables. Jesus took every-day situations from his time like people working in a vineyard, or women waiting to join a wedding reception, for example – and used those to show what life is like when God's in charge. As we have also seen, Jesus might have exaggerated the details in his stories – like the size of someone's debt, for example – but that was usually to make his point more clearly. And it's the point of those stories which we can't afford to miss – because they are central to us understanding how the Kingdom of God operates.

We need to understand that, because God's Kingdom does work so very differently to what we think is normal. Some of Jesus' stories in this series have reminded us of that truth again, and not just because they're set in first-century Palestine. The tone was set from the very beginning, when Jesus said that we need to become like little children if we are to enter God's Kingdom. That's the level of change that's needed in us, and in our world view. Hard as we find it, we need to put aside any sense that we're in control of our own lives, much less of our eternal destiny. All we can do is to cast ourselves totally on God's mercy. Our lives must then be built on and around Jesus as the cornerstone, in response to what he has done for us.

All that, then, is the context of today's passage. Here we are, just days before Jesus' death. In recent weeks he has explained what the Kingdom of God is; he's taught about its essential nature; in his stories and by his own example he has shown us what it looks like; he's offered us entry into it as a gracious gift; and he's spoken clearly about the demands that membership of his Kingdom places on all who accept it. More than that, Jesus has made it clear that what we see and know of his Kingdom now is only a foretaste of what's still to come. On Advent Sunday we'll focus on his promise to return to bring in the fullness of his Kingdom. But last week we did hear Jesus' clarion call to be ready for that world-ending event, whenever it may happen.

I said last week that the rest of this chapter offers us practical pictures of how we can be, or get, ready for Jesus' return. It certainly does that alright – more clearly than we might perhaps like! And we must note that this is no parable; it's not an exaggerated story to make a point. This is straight teaching about what will happen when Jesus returns. Yes, it does begin with a picture that captures the imagination – the sheep and the goats. It makes better sense to a Kenyan, John assures me as someone who has seen sheep and goats kept together. But that's not the main thrust of Jesus' teaching here. His point was – and is – about the separation, the judgement, that will happen when he, the Son of Man, comes in glory.

It must be said that there's been huge debate about what Jesus meant here. There's not time to delve into that now; but I'm not even sure that I would if I could. It's too easy to waste time arguing the niceties, and to miss the point by doing so. The point surely is that Jesus is coming back; and that when he does he expects his people to be living as his people. We already know from this series that we can't, and won't ever earn our way into the Kingdom of God. It doesn't matter how many hungry, thirsty, or naked people we feed, give a drink to or clothe. It doesn't matter how many strangers we house, or prisoners we visit. What counts is how we have responded to Jesus' invitation to accept his death as being for us. In the picture-language of last week's parable, does he know us – or not?

I've come to that conclusion not least because of how the righteous respond to Jesus' commending what they have done. They will ask him, 'When, Lord, did we do these things for you?' You see, they're not even aware of having done anything that's worthy of comment. These are acts of basic human kindness that we're all capable of doing. And we all have the opportunity to perform them most days. If we are living as members of God's Kingdom, as people who have benefited so much from God's generosity, these are precisely the sort of things that we will do without even thinking about it. Yes, we need to consider the best way to go about it: giving an alcoholic a can of beer isn't an act of Godly kindness. But these key principles of sharing and caring should be so ingrained in us that specific deeds don't even stay in mind.

Now that's not to say for a minute that people who haven't accepted Jesus can't do exactly these same kindly things. There are plenty of fine examples of that happening often enough. But, remember that we can't ever earn our way into God's Kingdom. And, as Jesus' teaching suggests, often those who live mainly for themselves find it easier to choose not to respond to basic human needs, and not even notice it. Those who are sent away in this passage likewise aren't even aware of when they have ignored such needs as those that Jesus mentioned. For them it's just part of how they have lived their life – as generosity must be for Christians.

This is a theme that we'll pick up again at the start of next year. We'll study the letter of James, with it's very practical emphasis on living out the life of faith. And none of this is new to those who worship here regularly. We often stress the need for our behaviour to be shaped by what we believe as Christians. But the ending of this series adds a deep urgency to the need to do exactly that. This was the last thing that Jesus taught to his disciples. He did so in the context of talking about this final judgement that his return will herald. And what comes next in Matthew is Jesus then making the arrangements for the Passover when he would be killed – so that we can be spared that judgement.

How can we be ready for that day of judgement? Simply put, by living as members of God's Kingdom now. We know how to do it – because we've heard Jesus' teaching in this series. We have seen his example, how he gave up his life for us; we have listened to his stories about what the Kingdom is like; we know how much we have to be grateful for, how we don't deserve entry; we can see the needs, all around us; we have an opportunity to respond with the Christmas box appeal. Our task, then is to live grateful, generous, faithful, Kingdom-shaped lives, even when no-one's looking, until Jesus returns. So will we? Let's pray ...

Remembrance Sunday Sermon 9th November 2008

Today our Vicar, Cameron Barker preaches, based on the reading from Matthew 25: 1-13.

What's happening in 46 days' time? ... Yes, it's Christmas! In honour of that fact, would you all please stand ... If you have made absolutely no preparations at all for Christmas so far, please sit ... If you've only got as far as writing your Christmas to-do list, even on paper, please sit ... If you have only got as far as inviting your Christmas Day guests please sit ... If you have only got as far as buying your Christmas cards, please sit ... If you've only got as far as buying all your Christmas presents, please sit ... If you have only got as far as wrapping those presents, please sit ... If you have only got as far as ordering a Christmas tree, please sit ... If you're still stood, [what, no-one is?!] I say, 'congratulations – you are as ready for Christmas as you could reasonably expect to be on 9th of November'!

Now I'll admit that I would have been staggered if anyone had still been standing at the end! I certainly wouldn't have been! Like you, I'm thinking that there are still 46 days to go. There's plenty of time to get ready for Christmas yet. I know when it is coming – so I don't have to do too much about it right now. I'm sure that I will be ready when we get there, even if it does mean wrapping presents after the midnight service! But I wonder if there's a key spiritual challenge for us all in that attitude – and one that we need to address today!

Now I know that this is the stuff of Advent Sunday, really. But our Matthew series has brought us to this point rather earlier in the year than usual. And that's no bad thing, I'd say. Maybe we're doing ourselves a serious disservice if we think that we only need to focus on this topic on one Sunday a year. This is an issue that could and should really shape the whole of our lives. And, if you don't believe that's true, then hear again Jesus' words at the end of today's parable: “Be on your guard, then, / Therefore keep watch, because you do not know the hour or the day”.

Jesus was, of course, talking about the day of his return. We have moved on in Matthew since last week, skipping more than chapter. On Advent Sunday we'll study Mark's version of Jesus' teaching in Matthew 24, where he spoke about his return. The bottom line, as many of us know, is that Jesus didn't make it clear when that would happen – just that it would. So time and again, as he did here, Jesus told his disciples to be on their guard / keep watch – because they didn't know when he'd be back. Unlike Christmas, this isn't a fixed event. So the disciples' job was – as ours is – to be ready for Jesus' return, no matter when it happens. They needed to be ready – as we do – because it's a literally world-ending event!

Jesus finished the previous chapter with 2 mini-parables about his return. Unsurprisingly, the focus of his teaching there was on the disciples' need to be ready for his return at all times. That remains his theme at the start of this chapter: be ready! In fact, this chapter is comprised of three parables, all unique to Matthew. They are each on the topic of being ready for Jesus' return – whenever that may happen. The second and third parables offer us practical pictures of what 'being ready' looks like. We'll end this series next week with one of those practical pictures. But today we'll stick with the key general point: our need to be ready at all times for Jesus' return – because we don't know when that will be.

There is a clear appropriateness to studying this parable on Remembrance Sunday. On this day we remember with thanks those who were ready when the critical time came. Obviously that time was different for them: it wasn't world-ending in the sense that Jesus' return will be. But anyone who reads history will know the potential for catastrophe that brave men and women were ready to respond to in both World Wars. Many of them paid the ultimate price for that – and today is a day to be deeply grateful for that. But it's also a day to be challenged by their example, by their readiness, I think. So, even in our gratitude, we need to ask how ready we are for the crisis that we might face, at any time.

The particular crisis that Jesus challenged his disciples – and challenges us – to face is that of his return. He did so here by telling another one of his stories. As we've often seen in this series, this was Jesus' favourite teaching method, telling stories. Like so many of his other stories, this one was based on everyday life in Jesus' time. Unfortunately, there are very few records of what happened at a 1st-century wedding in Palestine! But there are enough traditions still around today that help us to understand this story. It was customary, for example, for weddings to take place at night. The groom would go to the bride's house for the final negotiations before the ceremony itself – and that could result in delays. Only when it was all done would the bride and groom go back to his house for the reception.

Obviously the main guests would be at the bride's house from the start. But apparently it was tradition that others could join in the procession to the groom's house. They were welcome to the feast – specially if they honoured the couple by lighting the way to the party. And so that's what the 10 women in Jesus' story were waiting for that night – to join the procession, and so the party. But, as it turned out, not all of them were ready to do that. Some of them were not ready, because they hadn't all made the necessary preparations ahead of time! Specifically, half of these women hadn't taken any spare oil for their lamp in case there was a delay. And that proved to be a serious problem for them.

As usual, there are parts of this story that we're not to take too literally. I wonder for example if 24-hour shopping did exist back then! And, if we just take it at surface value, we could be surprised by the lack of generosity of the five women who did have enough oil. In the same way, the refusal of the groom to allow the women into the party late is a shock. But both refusals are in this story to make a point that we all need to hear – and to take careful note of. You see, “at that time” we won't be able to rely on anybody else for what we need. And the stark truth is that there will come a time when it is too late for us to change our future.

That phrase, at that time, is an important one to note. Yes, this is another of Jesus' parables about what the Kingdom of Heaven is like. But it's specifically about what the Kingdom of Heaven is like at that time – in other words: at the time of Jesus' return. Things will clearly be different then to how they are now. Now is our time to get ready for that critical event. Then, at that time, it will be too late. We have to grasp that truth now, while we can – and then act decisively on it. Jesus' return not like Christmas: we don't know exactly when it will be too late to be ready for it. But one day – maybe even tomorrow – it will be too late. So, are you prepared for that day now?

As I said, the two other parables that Jesus told in this chapter offer us specific ways in which we can get ready for that day, for his return. And we will look at one of them next week – if we can! But first we have to take this whole issue as seriously as it needs to be taken. And so my hope is that this simple story about these ten women has helped us to do just that. I know it's not Advent Sunday; but today we do each need to ask ourselves if we are ready for that day, for Jesus to return. And, if we're not, then what do we need to do about that – today.

There is so much more that could be said – about this parable, and about being ready for Jesus' return. But because we're keeping things shorter than normal today, I'll end with this key point. The groom refused the women late entry to the feast with this cutting phrase: “I don't know you”! Next week we will see specific ways in which we can be ready for Jesus' return. But those are entirely dependent on him knowing us. So, have you made yourself known to God by offering your life to him? If not, there will be a time when it will be too late to do that. “Be on your guard, then / Therefore keep watch – because you do not know the hour or the day”. Lets pray

Sermon from 2nd November

Today our Associate Vicar, John Itumu, preaches, based on the reading from Matthew 23:1-12

Humility vs Hypocrisy

At the beginning of this series of various teachings of Jesus from the gospel of Matthew, we were reminded that we needed to change and embrace the humility of a child. Matthew 18:3…truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.

Jesus in this passage does not mince words in a passionate attack of the rottenness at the heart of official Judaism. This teaching by Jesus done towards the end of his ministry was directed to a section of his community that was already becoming committed to him. At this point in time he had already earned himself the reputation of a radical and controversial leader especially among many Pharisees. I would imagine that the people he addresses are therefore exercising a measure boldness in listening to this most subversive speech. He tells them, quite bluntly, not to emulate the lives of their double faced religious leaders because they don’t practise what they preach.

What was the problem then? Why does Jesus hit so hard?

The Pharisees were a highly regarded sect. They regarded the Torah as supreme authority to guide them in life, just as their ancestors under Moses’ leadership had been commanded hundreds of years before. Times however had changed. They recognized that for the law to have any direct application in the society they now lived in, it would need to be interpreted and explained in new ways. They were really determined to obey God and follow his commands.

So for instance how would Exodus 20:8 be explained and observed? (remember the Sabbath day and keep it holy) What should people do and not do on a Sabbath day? As a result, the Law was fenced off with many cautionary rules to warn people before they broke it.

For example tailors could not carry a needle late in the day before Sabbath lest they were caught with it in their pockets on the Sabbath day. Similarly a Sabbath day’s journey could not exceed 2000 cubits, a distance similar to the space between the people of Israel and the Ark of the Covenant when they first entered Canaan. This became the Sabbath day’s journey.

As you would expect, this made the law a huge burden to people. Psalm 119:174 …your law gives me delight. Following God’s law was supposed to be a pleasurable activity; to invite joy and gladness from God’s people. This however had been slowly extinguished. All the mini rules that had been crafted to ensure adherence to God’s law had gradually become a burden to people and a source of pride for the Pharisees. Note however that Jesus does not deny the legitimacy of their position and function in society. They sit on Moses’ seat and rightly so. It is an expression that is symbolic of the teaching authority that they have. However, the authority to sit on Moses’ seat was a huge privilege and carried an enormous responsibility and expectations, something they had failed to live up to.

And so Jesus accuses them of performing their religious duties for everybody to see. V5 Everything they do is done for people to see. And what were the religious duties that Jesus could have been referring to? Well Matthew 6, Jesus in another earlier attack on the Pharisees’ religious piety selects almsgiving, prayer and fasting as cardinal examples of religious observance. The accusation here again is the display that accompanies it.

This time Jesus goes a step further and includes their attire in his criticism. Phylacteries, are a pair of black leather boxes containing scrolls of parchment inscribed with biblical verses. The hand-tefillin, or shel yad, is wrapped around the arm, hand and fingers, while the head-tefillin, or shel rosh, is placed above the forehead. They serve as a "sign" and "remembrance" that God brought the children of Israel out of Egypt. A noble religious practice had been turned into an opportunity to show off.

And Jesus continues in the attack:
‘…they love the place of honour at banquets and the most important seat in the synagogues; they love to be greeted with respect at market places and to have people call them ‘rabbi’
Finally he concludes by declaring; The greatest among you will be your servant. For those who exalt themselves will be humbled, and those who humble themselves will be exalted.

I must confess that this is a terrifying passage to preach on, not least because of an acute awareness of my own shortcoming on the standards that Jesus proposes. This passage is a no nonsense denunciation of the hypocritical double lives that our human nature so easily gravitates towards.
For me there is a question that won’t go away – John do you practice what you preach? One thing I know is that I can only stand before you because of God’s grace which is amazing and that encourages me to carry on – trusting God and crying to him as I increasingly recognize how fruitless and futile all my efforts are without him.

Everything they do is done for people to see – but such, who exalt themselves, will be humbled, Jesus says.

And Jesus asks you and I a question at this juncture - is there any religious duty that you do for people to see?

This status seeking attitude and hypocrisy is forbidden for followers of Jesus. Don’t go there, he reminds his listeners. According to CS Lewis in his classic Mere Christianity, self conceit is a vice that no person in the world is free of, even Christians. It is something that we can hardly admit to. He continues; …such people pay a pennyworth of imaginary humility to God and get out of it a pound's worth of Pride towards their fellow-men. And he suggests a practical way out of this; the first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed.

That’s pretty ruthless of Lewis, don’t you think? Oh yes, very mean but for a good reason. It is a very deceptive path. Once we depart from the path of humility, then we find ourselves on a quick downward slide in the opposite direction called hypocrisy. Friends we must recover that lost image of who we are when no one is looking. Be warned that this is uncomfortable and even alien since we learn form very early in our lives to master this double-sidedness. We are masters of the show. Let’s endeavour to recover who we are before the curtains open, the real we. This unconventional attitude of pursuing after truth in all its dimensions, is what Jesus requires of his followers. He delights in this. And after all, there is nothing we can hide form God.

David in his Psalm 145:18 reminds us that ‘the Lord is near to all who call on him…in truth’ My prayer is that we would pursue truth and humility in all that we do. For those who exalt themselves will be humbled and those who humble themselves will be exalted. Amen.