A. INTRODUCTION

XXX more shopping days until Christmas, XXX more sleeps, and probably, for many people, still a lot of preparation to do.

It seems that most of us at Christmas, end up with a list of things to do. And that no sooner is an item crossed off, then there are another five to put on: a present for someone; something you’ve missed for the table; or . . . Well, the list goes on. For many people there’s a need to get things right, to make things perfect, But somehow XXX days before Christmas, you just can’t see how that is possible.

As a consequence, sometimes it’s good to come to Christmas Eve, when it’s night and the shops are closed. You may not have done everything that you wanted or got everything that you needed, but at that stage it’s too late. There’s no more time, and there’s nothing you can do about it. All you can do is wait for Christmas Day to come.

But, unfortunately, that’s not the situation today. Indeed, there’s still much more time to do things, much more time to get things ready.

However, if you’re one who likes to get everything ready, to get everything just right, and things are not going well at the moment, then spare a thought for Joseph and Mary, and the time they had preparing for the first Christmas Day.

B. THE BIRTH OF JESUS (Matthew 1:18-25)

1. Mary (Luke 1:26-38)
Imagine the scene. Mary, a devout believer in God; a girl, probably about twelve or thirteen years of age; engaged to be married—traditionally a twelve-month period of preparation. But then she was visited by an angel and told of her part in a plan to bring a baby into the world.

News which should have been good news. Except for the fact that, in the back of her mind, she would have known full well what the implications were. She knew what God was asking, and becoming pregnant outside of marriage was a recipe, in those days, for living as an outcast. It meant that her future would normally look very bleak, and she might even have to resort to prostitution to survive.

Life would have been far from easy. But she was a young woman who was very strong in her faith. And despite the consequences she was all too willing to do her part.

2. Joseph (Matthew 1:18-19)
Now enter Joseph, husband to be. Well, when he found out that Mary was pregnant, he was faced with a real dilemma. He knew he would be expected to publicly end their relationship, leaving Mary open to face ridicule and shame (or even being stoned for her crime). But that was something that Joseph, a man of God, did not want to do. So, Joseph, we’re told, thought about it, and then he decided to just quietly sign the papers needed to break the engagement and go their separate ways.

You can see where I’m coming from, can’t you? If we think that our preparations aren’t going well, what about Mary and Joseph? Because that’s hardly a way to start a relationship, and it’s definitely not the ideal preparation for the birth of a child, let alone the celebration of the first Christmas

Mary’s faith, her step of obedience, had them put them both in a hole, and it was not something they could easily get out of. So, what were they to do? They needed divine intervention. And that is exactly what they got.

3. Divine Intervention (Matthew 1:20-23)
Mary had accepted her role in bringing the Messiah to the world, no matter where that took her. She had faith that God would see her through. And now it was Joseph’s turn.

And as it turned out, as Joseph deliberated on the hole he was in, he too was visited by an angel. This time, though, it was in a dream, and the angel told him to abandon his traditions, to abandon his cultural sensitivities—no matter how difficult that would be—and he was told to marry Mary, despite everything. And being the man of God that he was, that was exactly what he did. And God blessed them both because of it.

4. Merry Christmas (Matthew 1:24-25)
But if we were to think this rather difficult story of the birth of Jesus ends there, then we would be very much mistaken. Because the more familiar parts of the story now come into play: Mary gave birth in a stable—possibly a cave used as a stable—and three days travel away from home, at that. And Jesus’s bed? Well, it was nothing more than an animal’s feeding trough, because there was nothing more suitable available.

C. COMMENT

Now can you think of any worse start to a relationship than that of Mary and Joseph? Can you think of any worse preparations than the ones they had to face leading up to the first Christmas? Can you think of any less suitable place for a mother to give birth in, let alone lay her baby?

So, at Christmas we may worry about giving presents: what to get, and whether they will be suitable. We may worry about getting in the food, and the drink—and is there enough and will everyone like it. We may worry about the decorations: do we need more and do the old ones look tacky. We may even complain that we’ve got too much to do, or that we’re running out of time, or even that the whole thing has become far too commercial, and it is too expensive. But in comparison to that first Christmas, with all the trials and traumas of Mary and Joseph, our complaints about Christmas are probably quite trivial in comparison.

Mary and Joseph . . . They were an amazing pair. Two people of God who were prepared to face whatever would come their way in order to serve their God. And, as history tells, they were rewarded for their faith.

D. MARY AND JOSEPH

So, what was so special about Mary and Joseph?

Well, the first thing we could say is that they were deeply committed to the Lord their God. God didn’t just pick anyone to give birth and bring up his son. No! He chose two people, a couple, who he could rely on, who would care for his child, protect him, and bring him up in an atmosphere of love and faith. And if the traumas that Mary and Joseph went through prove anything, it was their dedication to God and their willingness to be part of his plan.

The second thing we could say is, that both Mary and Joseph were open to God calling them. They might have been afraid when the angel appeared to them individually, but they didn’t hide away, and say ‘No, not me’, or ‘Find someone else’ or ‘I can’t do that’. No! They listened to what the angel had to say, and then agreed to take their part.

The third thing that we can say, is that they not only agreed to help God, but they actually carried out their task. They weren’t people who said one thing, and then did another. No! They were true to their word. They knew the implications of the commitment that they were making: the probable (social) outcome of their obedience to God. And they knew what it meant to challenge or disregard long held cultural practices and customs. But Mary and Joseph did as they were asked, even though it flew in the face of accepted tradition.

And the fourth thing? Well despite everything, they believed that God would help them with the inevitable consequences. They had a good idea of what was in store for them if they obeyed God. They knew they risked ridicule by their relatives and friends. And they knew that they also had to abandon some of their own heart felt customs and beliefs. However, they trusted that God would see them through the difficult times ahead. And they were rewarded by God for their faith.

And why did they do all this? Why did God put them through all of this? So that others might be blessed by God; so that the promises of the Old Testament could be fulfilled; so that the Messiah could be born and bring the gift of salvation to the world.

Mary and Joseph, without a doubt, were a remarkable pair. And their story? Well, it may be one of a less than perfect preparation for the first Christmas, but it’s also a remarkable example of faith, and the difference that faith can make in life.

E. IMPLICATIONS

And that is surely something worth stopping and thinking about. After all, in our preparations for Christmas, have we included on our list a time to examine just how we fit into the Christmas story? Because we should. We should look at the whole Christmas story and ask:

Firstly, are we people of God? Can he use us in his plans, like he used Mary and Joseph? Do we worship God as though he is the most important thing of all (which he is). Are we special in his eyes? And are we people who he can call on to do his will?

Secondly, are we open to that call? Do we listen out for when he talks to us? Are we willing to take on board the things that he asks, no matter how scary it may be? Are we willingly to say ‘Yes’ to the things he asks us to do.

Thirdly, do we not just say ‘Yes’ and then do something else. But do we have the courage to carry out his requests, no matter where they take us, no matter what cultural barriers or stigmas that appear to get in the way?

And, fourthly, do we trust God to see us through the difficult times? Do we rely on him to help us through situations that may see us on ‘the outer’, even ones that he may put us in, in the first place.

What the story of Mary and Joseph shows is that being a Christian, a follower of Jesus is not easy. It’s not necessarily a recipe for a peaceful life. It is often difficult and testing. But, if we trust in God, we can rely—like Mary and Joseph—to see us through.

F. CONCLUSION

So how are your preparations going for Christmas? Are there times when you are flustered when everything seems to be going wrong? Are there times that you think that you’ll never be ready? And are you desperately waiting for the time when it’s too late, when the shops are closed, and there’s nothing else you can do?

Well, if you are, then think of Mary and Joseph, the couple who faced so much: a pregnancy, with all the stigma that that entailed; an engagement—that should have been called off; a barn in which to give birth—three days from home. And an animal’s feeding trough for a cot.

Think too, though, of the faith that got them through. That is their deep commitment to God; their openness to God’s calling; their willingness to carry out what God had asked of them; and their trust that God would be faithful to them and help them, no matter what.

This Christmas, the Christmas story gives us a chance to do two things. Firstly, it gives us the opportunity to put our own preparations into perspective. And secondly, it gives us the opportunity to examine what it means to have great faith.

Mary and Joseph’s example, in many ways, have shown us the way. So, this Christmas we can ask ourselves the question: Are they examples of the kind of person that I want to be?

Posted: 3rd December 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Many people today like a good mystery, and with a heritage of stories like Sherlock Holmes, Lord Peter Wimsey, and the Agatha Christie stories, etc., is it any wonder that a good mystery has become part of our popular culture.

Of course these days we are spoiled with choice to keep our little grey cells active. Nevertheless the sheer number of police shows, detective stories, and other programmes on television alone, is an indication of the popularity of mysteries. And there are those who like the challenge of solving the puzzle, before the mystery is resolved, and there are others who are quite happy to wait and let all the facts be laid out before them.

B. THE MYSTERY OF JOSEPH

Now mysteries are not just a modern phenomenon, nor are the restricted to the world of fiction and we can find mysteries even in the pages of the bible. And there’s one such mystery that I would like to deal with today, and that is, “What happened to Joseph, the husband of Mary, the adoptive father of Jesus?” After all, once Jesus turned 12, and they were on the way home from the Passover festival in Jerusalem, we never hear from him again. So what happened to Joseph of Nazareth, husband of Mary?

a). Joseph’s Physical Record
Well what we know about Joseph is not much. We know that he was engaged to Mary (Matthew 1:18). We know that when Mary told him she was pregnant, he decided to call the wedding off (Matthew 1:19). We know that an angel visited him, telling him why Mary was pregnant, and that he should go ahead with his marriage anyway (Matthew 1:24). We know that Joseph, being a descendant of King David, was required to go to Bethlehem for the purpose of a census, and that he took Mary with him (Luke 2:4). We know that 40 days after the baby Jesus was born, he took Jesus and Mary to the temple, so that Mary could perform the rite of Purification (Luke 2:22). We know that Joseph had a second visit from an angel – within 2 years of the first – telling him to escape to Egypt, because Herod was after the baby’s life (Matthew 2:13). We know that when in Egypt, Joseph had a third visit from an angel, telling him it was OK to go back to Israel because Herod had died (Matthew 2:20). And we know that every year Joseph (with Mary) took Jesus to Jerusalem for the feast of Passover (Luke 2:41), until Jesus was at least 12 years of age (Luke 2:42). But once Jesus turned 12, Joseph is conspicuous by his absence.

b). Knowledge of Joseph
Of course, that doesn’t mean to say that he wasn’t around. He was. And we know that because there are some other clues to this puzzle.

Indeed in Jesus’s ministry years we pick up the idea that some people knew that Joseph was a carpenter (Matthew 13:55); that some people knew Jesus’ father and mother (John 6:42); and that some people knew that Mary had other children (sons and daughters), including four sons – James, Joseph, Simon and Judas (Matthew 13:55). Indeed all good indications that at least at the beginning of Jesus’s ministry that Joseph was still around, But having said that, as the story of Jesus’s ministry progresses the only members of Jesus’s family recorded to have any interaction with Jesus were his mother, and his brothers (Matthew 12:48). And Joseph is still very conspicuous by his absence.

So the question, the mystery is, still, “What happened to Joseph? Where was Joseph when Mary and their other sons visited Jesus? And where was Joseph when Jesus was crucified?”

Well, I’m sorry to say, there is no definitive answer to this question – no one can be sure what happened to Joseph. But I’m going to suggest that if we switch from the actual events in Joseph’s life – to which we seem to have come to a dead halt – to concentrate more on his character, then maybe we can have a better idea of what really happened to him. And in order to purse the character of Joseph – the kind of person that he was – we probably need go no further than the passage from Matthew chapter 1. Because in it what we can get is a character study of our man of mystery. And it makes some very interesting reading indeed.

c). Joseph’s Character
1. Diligent in Keeping God’s Law (Matthew 1:19)
Because the first thing we can learn about Joseph from the passage is that he was very diligent in keeping God’s law. As far as Joseph was concerned the rules that God had given his people were not rules to be applied only when suited, but rather they were rules to be taken when the situation applied. In other words, he took seriously the need to apply God’s rules. And if God’s rules were kept, then God would be honoured.

Consequently, when Mary told him that she was pregnant, and that she had agreed to carry the child outside of their own marriage, Joseph’s first reaction was that the law as recorded in Deuteronomy (22:23-27) would need to be applied. And that law would have meant that Mary would need to be taken to the town gate, and stoned to death (with the father of the child who would be stoned with her). That was the penalty for those who willingly flouted the law in such manner.

2. Reflecting God’s Compassion (Matthew 1:19)
However, the second thing we learn about Joseph is that despite his understanding of the need to keep the law, he wasn’t someone who applied the rules without thinking, and by only taking one rule in isolation. No, he had a much greater understating of God than that. And instead, and this was before the first angel had even come to him, Joseph decided to apply other aspects of God’s law, like love and compassion, to the situation too. And in doing so, he indicated a greater commitment to God, than just a superficial keeping of the rules.

So instead of Mary being hauled into a very public place, and being stoned to death. Instead Joseph decided that he needed to break off the engagement quietly. And that would have meant giving her a bill of divorce in front of two witnesses. And that would have been the end of their relationship.

Now that would not have made Mary’s future life easy. But it was much more compassionate than allowing her to be stoned to death.

3. Obedient To God (Matthew 1:24)
The third thing we learn about Joseph Is that not only did he take God’s law seriously, and that he understood how to apply God’s rules in their entirety, but that Joseph was a man of God too. And he was willing to do God’s will no matter what.

Because when the angel first came to Joseph in a dream, and explained what was going on, and that Mary’s baby was a result of God’s intervention and not another man, and that Joseph should remain engaged to her, and take her as his wife anyway, Joseph’s response, when he woke up, was that he immediately did what God had asked; he took Mary for his wife. And the extent of Joseph’s commitment to God in this one act cannot be underestimated.

What Joseph was asked to do was to go against the grain of everything that he was brought up to believe, and everything that he held dear. And yet he did it anyway. And he did it because he was truly committed to his God.

4. He Adopted Jesus (Matthew 1:25)
And the fourth thing we learn about Joseph from this passage is that not only did he take Mary as his wife, but he formally adopted Jesus as if he was his own natural son too.

This whole passage in Matthew’s Gospel is the nativity story from Joseph’s point of view, not Mary’s (that’s recorded in Luke). And for any man to give a child a name in those days, indicated a formal recognition of the acceptance of a father-son relationship, regardless of whether that child was the father’s natural offspring or not. And of course Jesus being treated as the eldest son, had ramifications regarding position in the family, and inheritance.

d). Summary
In other words, despite the supernatural beginning to this episode in the life of Mary and Joseph, the depth of Joseph’s faith in God was demonstrated to be exceedingly strong. He married a woman who would normally have been stoned to death. And he adopted a child, which wasn’t his, to be his eldest son.

So, if that is the kind of person Joseph was, what happened to Joseph? Why did a man like Joseph simply disappear from sight? Joseph was a man who took his faith, and his family responsibilities, seriously. And that is demonstrated in the fact that every year, for at least 12 years, he (with Mary) took Jesus to Jerusalem for the feast of Passover.

Now Joseph doesn’t sound like a man who would stay at home, whilst sending Mary and his other children out to visit his adopted, but eldest son. Indeed the very idea would have been quite hostile to his beliefs, as well as to the culture of the day. So what could possibly have happened to Joseph?

e). The Role of the Eldest Son
Well, we do have one further clue. And the clue is some words that Jesus spoke whilst he was dying on the cross. Because a short distance away from the cross, his mother, Mary, and his disciple, John, were both standing together (John 19:26-27). And these are the words that Jesus said: His words to Mary were “Dear woman, here is your son.” And his words to his disciple were “Here is your mother.”

In other words, in all likelihood, by the time of the crucifixion Joseph was dead. He had probably died sometime between Jesus’s commencement of his ministry and his crucifixion. As a consequence Jesus, as the eldest son, was now responsible to care for his widowed mother. But now dying himself, Jesus was no longer in a position to carry out his duties as the eldest son. So he was trying to make sure that his mother would be cared for after his death. And who better to do that, but to ask one of his closest disciples to take on that role.

So, does that solve the mystery? Well not really, because there is no guarantee that the answer is right. However it is a solution which fits all the facts.

C. IMPLICATIONS

Whatever happened to Joseph, though, we are left with a legacy of the kind of person Joseph was.  And perhaps a good illustration of the kind of person we should strive to be.

Now I know that we are people who live under grace, not law, but nevertheless Gods laws do give us clues about how God thinks, and how we should live. So as a consequence, what can we learn from Joseph for ourselves?

a). Diligent in Keeping God’s Law
Well if Joseph was a man who took God’s laws seriously, is that something that we can we say too?

Joseph understood that God’s rules were given to his people, as a community, to protect them from harm, to keep them on the right track, to show them that they needed to depend upon God, and to point others to God. But is that what God’s laws mean for us today?

In other words if God’s laws are there for our benefit, do our lives reflect their teaching? Or are they just things that we keep when we feel like it, and we ignore when they doesn’t suit?

b). Reflecting God’s Compassion
In Joseph we have an example of a man who saw beyond the letter of the law, to include the love and compassion of God. But is that something that we can admit to too?

Joseph saw that there were principles in God’s laws which go beyond their literal meaning. He wasn’t happy to just apply the letter of the law, but he wanted to embrace the spirit of the law. But is that something that we are happy to embrace too?

c). Obedient to God
In Joseph we have an example of a man who was willing to do God’s will no matter what the price. So much so, that he was prepared to put aside all the things that he found precious, and had meaning, in order to follow God’s will. Joseph was willing to do things which were not culturally acceptable, and went against the grain of many of the things that he held dear. He was willing to get well and truly out of his comfort zone. But is that something that we are prepared to do too?

d). He Adopted Jesus
And, finally in Joseph we have an example of someone who was willing to give up everything, including the rights of his own children to inherit position and property, for the priority of Jesus. The commitment that God required of Joseph was total. And the commitment that God requires of us, today, is total too.

Joseph gave his total commitment – he adopted God’s son. But have we adopted God’s son? Is Jesus the number one person in our lives, after whom everything else is secondary? Or do we have other priorities?

D. CONCLUSION

In today’s world there is perhaps nothing quite like a good mystery. One that taxes the brain, and one that is a challenge to solve. And the mystery about what happened to Joseph, the husband of Mary, and the adoptive father of Jesus, is one such challenge.

However, what isn’t a mystery is what made Joseph tick. He was a man of God; he was a man of compassion and love; he took God’s rules very seriously; and he took the idea of obedience to God even more seriously. Even to the point of abandoning all that he held dear.

Now even though there is a mystery surrounding Joseph that we can only guess at, Joseph was a great man of faith. The life of Joseph should be an inspiration to us all. But it should also challenge us regarding our own beliefs, and regarding the level of our willingness to respond to God’s call too.

Posted: 12th July 2015
© 2015, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

There are some people in life who appear to have it all together. They know exactly what they want out of life, and they appear to be progressing very nicely towards their goal. In contrast, there are others who appear to live life without purpose. People who don’t know what they want to do, or where they are going. And in the middle – perhaps the majority – are people who seem to travel along the journey of life in stops and starts. Sometimes being enthused and inspired, whilst other times grinding to a complete halt.

Now wherever you are in life, I’m sure that at times a bit of guidance wouldn’t come amiss. And not just any guidance, but divine guidance that is clear and unmistakeable. Like a voice calling out from above, or a large hand appearing from the clouds pointing the way.

And if that’s you – wanting some kind of inspiration and guidance – then I would suggest that the clues on how to get it are in the all too familiar story of the first Christmas.

B. DIVINE GUIDANCE

1. Mary (Luke 1:26-38)
After all, doesn’t the nativity story start with a girl of about 12 years of age, who suddenly, without any warning, becomes faced with an angel? And what the angel did was to map out exactly what was going to happen to her next.

She was to have a baby – a baby conceived through the Holy Spirit. The baby was going to be God’s son, and king of his people. But her child was not just going to be any king. No, her son was to rule in eternity.

2. Joseph (1) (Matthew 1:18-25)
Next in the story, of course, is Joseph, Mary’s fiancé. A man probably somewhere between 19 and 30 years of age.

And Joseph, realising that Mary was unmarried and pregnant, was wrestling with the knowledge of the public shame and disgrace that that would bring. Now he too was visited by an angel. And the angel told him the place that God had for him in his plans as well.

He was told to marry Mary, regardless of her condition, and he was to name the baby Jesus. And it was very important that he did this, because Jesus’ role in life would be to save his people from their sins.

3. The Shepherds (Luke 2:8-20)
Now talk about divine direction! But it doesn’t end there. Because next we find ourselves in the fields with the shepherds, who were guarding their flocks, at night, from thieves and wild animals.

And for them divine guidance was received twice over. Because, firstly they were visited by an angel, who told them to go to Bethlehem, to see the Messiah that had been born. And then secondly, by way of confirmation of what they had been told was true, they were suddenly surrounded by a heavenly host singing praises to God.

4. The Wise Men (Matthew 2: 1-2)
And meanwhile, some distance away to the east, there were some wise men – students of the stars – who had been studying a strange phenomenon in the sky. A phenomenon they believed meant a great leader had been born. So they followed the star to Judea.

Now at some stage they probably got side-tracked into going to Jerusalem (because isn’t that where an important person should be born?). But after being directed on by Herod to Bethlehem, they found the star again, and followed it until it stopped over the place where the baby lay.

5. Joseph (2) (Matthew 2:13-15)
Then once the wise men had left, Joseph received a second visit from an angel. However this time it was not good news.

Herod was out to get Jesus – to kill him. Herod was fearful that the baby Jesus was a threat to his own throne. So, as a consequence, Joseph accepted the instruction of the angel, and headed off with Mary and the baby to Egypt where they would be safe.

6. Summary
So, looking for a bit of inspiration, a bit of divine guidance in life? A voice calling out of the clouds? A large hand pointing the way? Oh wouldn’t it be lovely if things were as simple as that? As simple as the divine guidance that was given to Mary, Joseph, the shepherds, and the wise men.

C. WHAT SORT OF PEOPLE?

So the question we should probably ask is, “What sort of people were Mary and the rest? What was so special about them that they received such clear and precise direction from God? Were they rich? Were they powerful? Were they influential people? Or were they ordinary people like you and me?”

1. Ordinary People
Well, for the main part, they were just ordinary people. Mary and Joseph may have had important people in their family trees, but they were not rich or important themselves. Indeed Joseph was a lowly carpenter, and Mary and Joseph had to contend with all the normal struggles of life – the same as anyone else.

The shepherds too, would not have been rich or powerful either. Indeed around that time being a shepherd was considered one of the lowliest types of jobs that you could do. So there was nothing very special about them either.

Only the wise men would have been people of wealth and influence. And their wealth and power is indicated by the presents they brought – of gold, incense and myrrh.

2. People of Faith
What made them all special though – was that that they were all people of faith, or were people who were looking for God.

a). Mary (Luke 1:26-38)
Mary was a girl who had found favour with God, presumably because of her strong faith in God. She was God’s willing servant. And that is indicated by her willingness to be used by God – to become pregnant – with all the social ramifications that that would bring. She was only too willing to be God’s instrument in history.

b). Joseph (Matthew 1:18-25 & 2:13-18)
Joseph showed his faith – by sticking with Mary – regardless of the public consequences. He was obedient to the request of the angel, despite the public disgrace of Mary’s pregnancy.

Furthermore, when told of the danger to the baby’s life by Herod, he again showed his faith, by not hesitating, but setting out immediately with wife and child, and escaping to safety in Egypt.

c). Shepherds (Luke 2:8-20)
The shepherds meanwhile – would have had a strong religious background. They would have been waiting for the Messiah. So when they heard the message of the angel that the Messiah had come, they did as they were told, and went looking for the baby.

d). The Wise Men (Matthew 2:1-2)
And the wise men? Well, we really don’t know much about them at all. But what we do know is that they were open to divine guidance. They were looking for a king, but not just any earthly king. They were looking for a divine king. A king they intended to worship – who they recognised was somehow “king of the Jews”

D. APPLICATION

Envious eyes!!! Yes, we can all look on Mary, Joseph, the shepherds and the wise men with envious eyes. They were all given clear and precise direction by God to the direction he wanted each of them to take. And wouldn’t life be so much easier if things were like that for us too?

So what can we learn about divine guidance from the Christmas story? What sort of things should we be looking at, when we are seeking divine guidance?

Well, it seems to me that there are three things about the story of the nativity that we should consider.

1. People of Faith
And the first is, as I’ve just said, that Mary, Joseph, the shepherds, and the wise men, were all people of faith to some degree. All were either devout believers, or were earnestly seeking God,

As a consequence, when we are looking to God for guidance, perhaps we should ask ourselves: “Do we approach him from the perspective of faith? Or do we do so without first having made any real commitment to him at all?”

That doesn’t mean to say that God cannot and will not help people who don’t believe or give him his due – there are plenty of examples in the Bible to say that he can and does. However, asking from the perspective of faith is surely a much surer way of receiving divine guidance.

2. Pointing to the Messiah
Secondly, all the revelations – the several appearances of angels, the heavenly host, and the star – all pointed to one thing: God’s salvation work: the reconciliation of people with their creator, through God’s son who was to be born into the world.

Consequently, when we look for divine guidance, perhaps we should ask ourselves: “Do we approach God from the perspective of what he wants us to do, in pointing our lives and others towards Jesus? Or do we seek God’s guidance based on our own wants and desires?”

3. Willingness to Serve
And, thirdly all those in the story who received divine guidance had one thing in common. That is, they had an openness to accept the guidance given – and to be led by God, no matter where that would take them.

And that is in complete contrast to some of the other characters in the bible. Including two people whose stories with God begin with very rocky starts. Because Moses came up with every excuse why he shouldn’t do what God asked of him, and Jonah just ran away.

No! Mary, Joseph, the Shepherds and the Wise men responded immediately to God. There were no ifs, buts, or maybes. No delaying committee meetings. They set out on their journeys, and they did what they were asked, even though none of them really knew where their journey with God would take them. They stepped out anyway. And they trusted that God would continue to encourage and guide them every step of the way.

4. Summary
So when we are looking for divine guidance, perhaps we should ask ourselves: “Are we approaching God from the perspective of being a person of faith, or are we someone who has made no real commitment to him at all? Does the guidance we seek focus on God, and the salvation wrought by Jesus, or is centred on our wants and desires? And are we willing to carry out our part in God’s plan – whatever that might be, or do we want to be able to pick and choose, dependent upon how comfortable we are with what he wants us to do?”

E. CONCLUSION

Now without doubt the first Christmas was a very special occasion. And it should be expected that the people involved would need to have been given special direction. Consequently, it may be unrealistic for us to expect visits from angels, or heavenly hosts, or stars to follow, as we seek God’s guidance.

Nevertheless, if we want to receive guidance from God, then perhaps it shouldn’t be unreasonable to request guidance from the perspective of faith, from the perspective of how we are to be part of the continuing story of salvation, and with an attitude of willingness to carry out our part in God’s plan – whatever that might be.

So, for those whose lives seem perfect, or for those who find life a struggle, or even for those whose life’s journeys are a series of stops and starts, the story of the first Christmas should be an inspiration for us all.

Indeed, the way God intervened in history with the birth of the Messiah, with the guidance and direction for Mary, Joseph, the shepherds and the wise men is something we should all consider. And it certainly should give us something to think about for our own inspiration and guidance, well and truly after the Christmas season is over. And well after all the tinsel and trees are put away.

Posted: 19th December 2015
© 2015, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

I know it’s not Christmas yet, nevertheless, I want to ask the question, ‘How do we celebrate Christmas?’ And the reason I ask that is because it can never be too soon to consider our reply.

Because how we celebrate it, is a mark of how faithful we are to our Lord and Saviour. It says something about whether we believe or not. As a consequence, with all the preparations for Christmas starting earlier and earlier each year, we need to be prepared.

And that is why, today, I want to ask four questions about Christmas. And, by doing so, I want to see whether the way we celebrate the birth of Jesus is right or wrong.

B. THE FOUR QUESTIONS

1. Why Was Jesus’s Birth Really Necessary?
And the first question is: ‘Was Jesus’s birth really necessary?’

Well, I’d like you to imagine that you are God, and you’ve created a whole universe of your own. You’ve done it for a purpose: so that you can enjoy it, and so that you can be involved with the creatures that you’ve made.

And in order to enjoy your creatures to the full, you’ve given them freewill—the ability to choose for themselves how they live, how they respond to the world around them, and how they respond to you. You didn’t just want puppets—creatures that would do whatever you told them because that’s the way they were made. Rather, you wanted beings that responded to you on their own terms—that would treat you as God because they wanted to, rather than because they were made to.

All well and good, except that the consequence of creating beings with freewill, is that, generally, none of them have really acknowledged you as the creator. Most, whilst acknowledging your existence, have little time for you. Many want to replace you with gods of their own—made to their own liking. And some, even refuse to believe that you exist at all.

Now, if you were God faced with this scenario, what would you do?

Well, of course the obvious answer is to wipe the lot away; to create a flood or something like that, and maybe start all over again.

The trouble is you’ve already done that. And because you love your creation so much, you have vowed not to do it again. So, what do you do next? And what do you do, particularly as your second creation, has become as bad, if not worse, than the first?

The problem is that you can’t wipe out your second creation and be true to yourself. Because you’ve promised not to do that. So you need to come up with an alternative solution. And what you need is a means to remove that blockage—that sin of rejection—but without destroying the creatures that you’ve made. You need a substitute—a scape goat—so that the sin of the guilty can be passed on to someone who is innocent.

The trouble is, that scapegoat needs to be someone special. It needs to be someone who can experience everything that the rest of your creation has to face; someone who can live with the same limitations of any other human being. But someone who is free from sin and corruption themselves; someone who is able to have a perfect relationship and can live life totally devoted to you, the creator; someone who is prepared to give up everything for the cause, even his own life; and someone who will take the whole punishment, for the creatures that you’ve made.

And so, we ask the question ‘was Jesus’s birth really necessary?’ To which the answer is: Absolutely! He did it for our benefit. Because without exception, we are all guilty of not putting our creator first. And even if we were guilty of only doing that once, we would still be deserving of the same punishment as if we were a continuing offender. As a consequence, we all need the solution that God offered, that began with the birth of Jesus on that first Christmas day.

2. What Actually Happened When Jesus Was Born?
Now the second question, ‘What actually happened when Jesus was born?’ perhaps brings us into more familiar territory.

Of course the birth of Jesus didn’t just happen in isolation. It was foretold throughout history.
And in particular there are prophecies dating up to six hundred years before the birth of Jesus by the prophets Isaiah, Micah, and others foretelling the birth, life, and death of the Messiah.

Of the event itself, Nazareth in the time of the Emperor Augustus was a small and unimportant town in the district of Galilee. It was the home of Joseph and Mary—engaged to be married—and to whom each (separately) had been visited by an angel, telling them that Mary would become the mother of the long-awaited Messiah.

And, of course, while they were waiting for the baby to be born, Emperor Augustus ordered that a census to be taken. A census it appears which occurred every fourteen years—and was held so that the government could work out what taxes were due from the people. However, because of this census, Joseph had to return to the place from which his ancestors came. So he had to travel to Bethlehem, one hundred and thirty-five kilometres to the south, taking Mary with him.

Now, Bethlehem, for such an event, would have been a very crowded place. And as a consequence, finding accommodation was a problem. And so, Joseph and Mary had to stay in a cave, an outhouse, or a room in a private house. And while they were there, Mary gave birth to a son and she used an animal’s feeding trough as a makeshift bed for the baby. And he was given the name Jesus, which means ‘God saves’.

And although the importance of the birth passed unnoticed by most people, shepherds were alerted to his birth by some angels. So they went to see him. Seven days later on a visit to the Temple—and without being introduced—Simeon and Anna who worked there, recognised him and rejoiced at the birth of the Messiah too. And sometime later, even up to two years, Jesus was visited by some ‘wise men’ from the east—probably astrologers from Persia who studied the stars and believed that unusual events in the heavens were signs of important events on earth. And on arrival in Jerusalem, the astrologers were informed that according to Old Testament prophecy, God’s promised Messiah was to be born in Bethlehem ten kilometres to the south. And following the star, again, they found Jesus, and gave him gifts fit for a king.

But like all good stories, there is always someone nasty lurking in the wings. And King Herod, always fearful that someone might threaten his throne, heard about Jesus’s birth. And being determined to make sure that this new ‘king’ would not become a rival, he ordered that all boys less than two years of age in the Bethlehem area to be killed. As a consequence, Joseph and Mary fled with Jesus, south to Egypt, where they waited for Herod to die. Which he did in due course.

Unfortunately, Herod’s son Archelaus, was just as bad as his father. But despite that, Mary, Joseph, and Jesus returned to the family home at Nazareth. They just took a more roundabout route to avoid unwanted attention.

3. Why Did the Church Begin to Celebrate Christmas?
The third question is ‘Why did the church begin to celebrate Christmas?’

Now, that may seem like an odd question. But we need to remember that for the first three hundred and forty years after the birth of Jesus, Christmas was not celebrated by the church. It was not considered an important festival. And even today Christmas is not the most important festival on the church’s calendar.

So, why did the Church begin to celebrate Christmas?

Well, the celebration of Christmas really came about through an accident of history—and has its origins in Rome about 336 AD. Now even today we don’t know when Jesus was born, but it was most likely to have been in September, not December. And it was probably about 4 or 5 BC and not 1 AD. However, on 25th December each year, in Rome, a festival was held to worship the sun in the sky. And it was celebrated on 25th December, because that was the day in winter when the days stopped getting shorter, and started to lengthen. As a consequence, it was believed that the sun had conquered, yet again, the long nights of winter.

The problem for the Christian church was that the festival went against everything the church stood for. People were supposed to worship God, not the sun in the sky. And people were supposed to depend upon God, not on the apparent gods who controlled nature. And for the Christian church, what was worse, is that no matter how hard they tried, they just couldn’t stamp out the festival. The celebrations were just too popular.

So ever inventive, in the end they stopped trying. And instead, they gave the festival a Christian twist. And so it became known as the ‘Feast of the Nativity of the Sun of Righteousness’. (In other words Christmas as it is known in the western world.) And they changed the meaning of many of the practices to conform to the Christian faith.

Then, from small beginnings in Rome, the new festival grew in popularity. From Rome in the fourth century, it spread to Southern Turkey and North Africa. And in the fifth century, it finally arrived in Jerusalem, where one would have expected any celebration of Christmas to have begun.

The consequent customs of Christmas have derived from a number of sources—and they are mostly of non-Christian origin. Merrymaking and the exchange of presents find their origin in the Roman Saturnalia festival, in honour of the Roman God Saturn. The greenery and lights come from the Roman New Year celebrations, and have all sorts of pagan implications. And the tradition of feasting and fellowship comes from a German-Celtic background.

For a long time, in the US (and England) Christmas celebrations were objected to by the Puritans because of their pagan origins. And so it was only in the 19th century that the celebration of Christmas became really popular, and began to look anything like what we know it today.

4. How Should We Celebrate Christmas Today?
Which leads us into the fourth and last question: ‘How should we celebrate Christmas today?’

Well, Christmas means different things to different people. For some, it is a time of giving and receiving of presents; for others, it’s a time of catching up with relatives and old friends. For some, it’s nice food and drink—and even a time when it’s OK to over indulge; and for others, it’s a time to sing carols and to recall a pleasant story (that is, if you gloss over the poverty and the need for the holy family to be on the run).

C. APPLICATION

Yes, Christmas means different things to different people. However, what it should mean, and how it should be celebrated, should be wrapped up in the three questions (and answers) that I’ve just outlined today.

1. Why Was Jesus’s Birth Really Necessary?
Because to the question of ‘Why was Jesus’s birth really necessary?’ we have an image of our creator God, who was prepared to go to any lengths to save his creation. That’s the point of Christmas. It’s about a plan by God, so that you and I can be rescued from the wrong choices we’ve made—and continue to make—which includes our inability to treat God as we were created to do.

Without God’s plan, we would be lost. With God’s plan, we have the opportunity to be saved from ourselves.

The way we celebrate Christmas, then, should reflect, more than anything else, the choice that God has given us all: to accept God’s plan and spend eternity with God, or to remain outside God’s plan with all that that implies.

2. What Actually Happened When Jesus Was Born?
To the question ‘What actually happened when Jesus was born?’ we have an image of the creator God who not only gave us a plan, but who put it into practice too. As a consequence, we have something concrete to respond to. And that’s also what Christmas should be all about.

That means that the story of the nativity—the story of the birth of Jesus—is not just a nice story and one we should think of once a year. But rather, it is a story we are called to respond to. It’s about a saviour we need to accept deep in our hearts. And if we do that, then the birth of Jesus isn’t something we would want to celebrate once a year, but would be something that has meaning every day of the year.

3. Why Did the Church Begin to Celebrate Christmas?
And to the third question ‘Why did the church begin to celebrate Christmas?’ Well, even if we consider that the church was misguided in thinking that they could totally and permanently transform a pagan festival, at least we should acknowledge that their motivation was in the right place. They wanted to rescue people from themselves; they wanted to save souls.

4. How Should We Celebrate Christmas Today?
And that’s what Christmas should be about for us too. Because if we have accepted God’s plan and our need for rescue, and if we have accepted Jesus as our saviour, then the only step that really matters is our responsibility to give others the opportunity to accept God’s plan too.

However, we must always remember that God values free will, and people may not always do what is best for themselves.

D. CONCLUSION

Now there are many other questions that we could ask about Christmas. And these are only four that I’ve touched on briefly today. However, even these four raise some interesting questions in regard to what we believe, and how we respond to the Christmas story.

Not least of which is: ‘Have we accepted and adopted God’s plan for ourselves?’ ‘Has the birth of Jesus really made a difference to our lives?’ ‘Do we live our lives with a focus on sharing Jesus, and God’s plan with everyone that we can?’ And ‘Are all these things the central focus of our Christmas celebrations today?’

Something to think about in our approach to the Christmas season this year.

Posted: 30th April 2021
© 2021, Brian A Curtis
www.brianacurtis.com.au

One of the things we seem to be inundated with these days is trivia nights or quiz shows on television. Indeed, there are many quiz shows that seem to have been around for years (and they probably have), and there are many new shows too. And when one of those shows fails … Well, it seems like that there is always another to take its place.

So, because trivia nights and quiz shows have become so popular, what I thought I’d do today is to give you a quiz. And today it’s a quiz based on the trivia surrounding the biblical version of the Christmas story. So here goes:

Question 1: What sort of building was Jesus born in? Was it an inn, a stable, a house, or we don’t know?

Answer: We don’t know. We know it wasn’t an inn because there wasn’t any room there (Luke 2:7). And the tradition about a stable relates to the fact that Jesus was placed in an animals’ feeding trough (Luke2:7), which could just as well have been put in a room in a house for something to put the baby in. So the answer is we really don’t know. Although a cave or a room in someone’s house are considered the most likely options.

Question 2: How many types of animals are mentioned in the biblical version of the Christmas story, and what were they? Was there one type: sheep? Were there two types: sheep and donkeys? Were there three types: sheep, donkeys and camels; or are no animals mentioned in the story at all?

Answer: Only one type of animal is mentioned: sheep. There is no mention of a donkey on which Mary may have ridden to get to Bethlehem. There is no mention of any animals surrounding the actual birth of Jesus, unlike what you see in nativity scenes. And there’s no mention of any camels that the wise men may have travelled with. Of course, that doesn’t mean that there weren’t any other animals there. But the only animals mentioned in the bible are sheep. And they were in the fields being looked after by the shepherds.

So, how are you doing so far?

Question 3: How many wise men were there? Were there 2, 3, 4, or we don’t know?

Answer: We don’t know. All we’re told is that there were some Magi, Wise Men or Kings depending upon the translation you’re reading (Matthew 2:1). The traditional number of three is a guess based on the fact that there were three types of gifts given—gold, frankincense and myrrh (Matthew 2:12). However, in reality we really don’t know how many there were.

And one last question:

Question 4: Where did the wise men find Jesus? Was it in Bethlehem (at the place Jesus was born), Bethlehem (at a house somewhere else), Nazareth, or we don’t know?

Answer: we don’t know. What we do know is that the star that the wise men followed led them to Jerusalem (Matthew 2:1), and that King Herod told them that the Messiah was expected to be born in Bethlehem (Matthew 2:5). But even though Herod sent them off in the direction of Bethlehem (Matthew 2:8), it was the star that led them to where the child was located (Matthew 2:9). If indeed it was Bethlehem, it is an indication that, by the time the wise men appeared, Mary & Joseph may have settled in Bethlehem. But it’s very unlikely that it would have been at the same place where Jesus was born.

So, how many got all four right? How many got three right? Two? What about one? And who’s brave enough to say they got none right? Well, however many you got right in a sense it doesn’t matter, because, as I said at the beginning, these questions are all about trivia. And sometimes we can be so keen on getting the little details right, that we miss the bigger picture.

Because the real Christmas story isn’t about where the baby was born, how many types of animals there were, or the number of people who came to see the baby and where the baby was at the time. The real story of Christmas is about the fact that Jesus was born, and the reason why he needed to be born at all.

And the reason that Jesus was born? It was because God had a problem, and still has a problem, with the people he created—you and me. And the problem is that we like to go our own way. We like to put ourselves before God, and before other people. As a consequence none of us are fit to live with God when we die.

It was for this reason that Jesus was sent into the world, so a baby could be born, grow up, live a perfect life and pay the price that we should rightly pay for all the times that we ignore God, and for all the other things we do wrong, or don’t do as we should.

The crunch point of the Christmas story, then, is not whether we remember the trivia, but whether we have put our faith and trust in Jesus for what he has done. Because only by doing that are we able to have our slates wiped clean. Only then can we be treated by God as though we are perfect. And only then can we live with God in eternity. So we need to remember that that is really what the Christmas story is all about.

So, how did you go with the quiz? Good, OK, not so good? Well don’t worry, it’s not the trivia that counts. What counts is what we have done with the reason behind it all. It’s what we do with the baby that matters.

Posted: 23rd December 2017
© 2017, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

One of the major concerns in the church today is one of survival.

In many places, the congregations are getting older, there is a lack of younger people coming along, and young couples with children are conspicuous by their absence.

In many churches, church attendance has been dwindling for some time. So much so, that many churches have closed, and many that are left are struggling to survive—having trouble just making ends meet.

Having said that, it’s not all bad news. The church worldwide is actually growing. And the church in Africa and places like China are growing at a rate of knots. And even in our own country some of the city churches, no longer bound by tradition, are strong, and vibrant, and thriving too.

So, the question is, ‘What can we do to make our church grow? What can we do to make our church strong and vibrant? Just how do we do that?’

Well, I’m going to suggest that we look at the bible for some clues.

B. CONCEPTS OF THE CHURCH

1. Old Testament Idea:
And our first port of call is the Old Testament.

Now in the Old Testament the belief was that the people of God were to attract others like a magnet. The people’s beliefs, their relationship with their creator, and their lifestyle was intended to attract others to them, without anyone actually needing to go out and share their faith with others. As a consequence, with the exception of the odd story like that of Jonah, the expectation was that people would come to them. And, indeed, that their worship would always be full of people because of the attractiveness of what they believed and how they behaved.

Indeed, Moses often appealed to the unique calling of Israel as a people. (Deuteronomy 4:6). God had chosen them as ‘a kingdom of priests’ and ‘a treasured possession’. And the idea was that if they kept God’s laws, their distinctiveness and their purity would serve as an example to the nations around them. And, in this way, others would thus be attracted to the true God.

In practical terms, while all the other nations served more than one god, Israel had only one. While other nations made human sacrifices to their gods, the Israelites did not. While other nations ate anything they liked, the Jews kept to their special diet. While the surrounding nations had kings, Israel depended upon God to see them through. And to distinguish themselves further, the Hebrews practiced circumcision as a sign of the covenant between God and Abraham. A practice that was not used by the Babylonians, Assyrians, Canaanites, or the Philistines.

The Jewish faith was supposed to be unique. Generally, there was no need of people to go out as missionaries. With their distinctive faith, and lifestyle—with their relationship to their creator—people were expected to come to them.

And if the Hebrews had kept their part of the bargain, they would have. Yes, there were many successes—people who were attracted because of their faith and distinctiveness—but over the years, bit by bit, they lost much of what was unique. They adopted a king, the same as everyone else. They adopted other gods from time to time. They paid less and less regard to their unique relationship with their creator. And they abandoned all the rules had been given to them for their own physical, mental, and spiritual protection.

2. The Visit of the Magi (Matthew 2:13-23)
Despite that, one shining example of how it was supposed to work, is illustrated in the visit of the Magi after the birth of Jesus. Now contrary to common belief, we don’t know how many there were—we only know that they brought three gifts. But what we do know is that they knew enough about the Jewish faith to know that they weren’t just looking for someone special at the end of their journey, but they were looking for ‘The King of the Jews’.

And, indeed, he wasn’t just an ordinary king. If he was that, they probably wouldn’t have bothered to follow the star. No! What they had come to find was a king—and a king they could bow down and worship.

So, you see, in a sense, the Magi were attracted in some way to the Jewish nation, in the same way that all people were supposed to be attracted (because of their unique relationship with their creator). Unfortunately, in the history of Israel, this was an only too rare example of how things should have worked.

But then, by New Testament times, Israel had lost much of its distinctiveness. Indeed, in many ways, the people were indistinguishable from all the surrounding nations. And that was exasperated by the fact that in an increasingly multicultural world, the language of the day was Greek, the occupation was Roman, and Israel was no longer the distinctly Jewish world it was intended to be.

Indeed, the Samaritans had long ago compromised their faith. And even if some Israelites were keen to showing their continuing uniqueness, they really weren’t very good at it at all.

3. New Testament Idea:
It is not surprising then, that in the New Testament, the expectations of the people took a dramatic change. No longer was it expected for people to come to them. But rather the expectation was it was that the faithful that would have to go to others.

And as a consequence, Jesus told his disciples to be much more proactive—to actually go out and make disciples (Matthew 28:19).

The problem is that the New Testament church really struggled with this idea. The began to physically go out, but they tended to take a lot of the baggage of the past with them as well. They effectively tied the people they wanted to reach up in knots. As a consequence, it was time to think again. And the result of that rethink was that they decided to dispense with much of the baggage. They abolished all the man-made interpretations of God’s rules. And they abolished all the food restrictions (Acts 10:14) and the need for circumcision (Acts 15:1).

One concern, however, was paramount—and that was that in their liberation from the past, there was a need not to be a stumbling block to other people having faith (1 Corinthians 8:9). As a consequence, there’s quite a sharp distinction between the attitudes of the faithful between the Old Testament and the New.

4. The Early Church
And what was the New Testament church like? Well, using the seven churches described in Revelation as examples (and these are far from perfect examples), we get a good picture of what the Christian Church was like.

The church at Ephesus (2:1-7) was noted for its hard work. It persevered under great hardships. Not least of all, because they were inundated with false prophets. As a consequence, they were noted for testing all that they were told.

The church at Smyrna (2:8-11) struggled financially. But they stood fast against open hostility from those outside the church.

The church at Pergamum (2:12-17) was noted for remaining steadfast in the faith.

The church at Thyatira (2:18-29) was known for its deeds. They were actively involved in doing many good works.

The church at Sardis (3:1-6) was kept afloat by a very small group of faithful people. But really weren’t good at finishing what they’d started.

The church at Philadelphia (3:7-13) was noted for being faithful to God and the scriptures.

And there was only one church that nothing good could be said about at all. And that was the church at Laodicea (3:14-21). And the reason for that was that they were just lukewarm Christians—neither hot not cold.

But while some very positive things were able to be said about most of the churches, there was one thing that was common to most. They had taken their liberation too far. Their faith had been compromised; the gospel had been watered down.

Roman authorities had begun to enforce the cult of emperor worship, and as Christians were facing increasing hostility, some within the churches had advocated a policy of compromise. It was a policy which John, the writer of Revelation, realised needed to be corrected, and it needed to be corrected before its influence could undermine the whole of the Christian faith.

C. IMPLICATIONS

So, the Old Testament approach was to be a beacon of light—to be a godly people and to attract people to the faith. And because that didn’t work, by New Testament times, the approach was to send people out to be witnesses to the faith. And in some sense that didn’t work either because the two methods became terrible confused.

So how does this help us today? How does it help us with our closing churches, and our dwindling numbers?

Well, let’s pull a few things together.

Because firstly, the Old Testament example of being a distinctive and faithful people of God, who wait for people to come to them, is not relevant to our current situation. Yes, we should be a distinctive and faithful people, but if that approached was superseded in New Testament times, then we can hardly expect today to simply wait for people to come to us.

We do not have the distinctive nature that the early Jews were supposed to have. And we live in a far more multicultural society, today, than the early church found itself in, even in New Testament times.

Secondly, the New Testament model of going out to people, is not only culturally more relevant, but it is what Jesus instructed his disciples to do. We therefore need to embrace evangelism, not just on an overseas missionary level, but on a local church level as well. We need to include reaching out to the local community as part of our expression of faith, both as a congregation and as individuals.

Thirdly, just as the New Testament churches removed the non-essential features of religion, so we should be prepared to change some of our customs and traditions too. The example of the early church is that they did not want stumbling blocks of tradition, custom, or even internal rules to get in the way of faith. Indeed, the Council of Jerusalem quite clearly came to the conclusion that it’s what is in the heart that matters, not outward observances (Acts 15:1-11). And that’s something we need to take seriously too.

Fourthly, the cameos of the seven churches highlight some very positive features: hard work, perseverance, testing all teaching, being faithful, and being noted for love and faith. And even though not one church demonstrated them all, they are things we would do well to embrace.

And fifthly, and most importantly, that in all of this, our faith should not be watered down. Liberation of the rules is one thing, losing our faith is another. And, like the church in Roman times, we do face the constant pressure to compromise our faith.

Indeed, there are pressures to compromise our faith in the common belief that there are many ways to get to God and that Christianity. There are pressures to teach a gospel of good deeds, rather than a gospel of faith. There are pressures to equate western culture with Christian beliefs. There are pressures to embrace new age thinking, particularly where the emphasis is on what we can do for ourselves, rather than relying on God. And there are pressures to adopt some Eastern practices, when they are heavily influenced and inseparably tied to Eastern religions.

And, if we give in to pressure, as a consequence, we will lose our faith in the one true God, and we will lose Jesus as the one and only way for salvation.

And in those circumstances, dying church or not, we might just as well close our churches ourselves, because there will be no longer any point in keeping them open.

D. CONCLUSION

Throughout church history, there have been periods of decline and growth. Currently in Australia, and here in Tasmania, many churches are struggling to survive. Obviously, we can’t do anything about it without God’s help. But equally, the bible teaches, sitting back and doing nothing is not an option either.

In the bible there are some very clear guidelines of what church should look like. It should be outward looking; it should be able to compromise on the non-essentials of tradition and culture. But on the other hand, it should be uncompromising in regard to the basics of the faith.

Principals, which if kept, would not equate with a congregation in decline, but ones which would bode well for a good and bright future.

But now it’s up to us. The question is, ‘Which way do we want to go? How serious are we about our faith? And how serious are we about growing this congregation to which we belong?’

Posted: 16th February 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Without a doubt, apart from the issues of global warming and living with a pandemic, the biggest issue in the world today remains the issue of safety and security.

1. The World
In a world gone mad, we are constantly being reminded of the violence and threats that many people face daily. We’ve witnessed wars, organised violence of the state, and seen terrorist groups in action.

2. Locally
More locally, in the developed world, life might be a lot easier. But even we faced our share of murders, violence, armed robberies, physical and sexual abuse, and the list goes on . . .

3. The Church
And the church . . . Well, the church isn’t that squeaky clean either. Indeed, there’s the continuing issue of the abuse of children (most, however, hopefully historical). And there is the abuse of church workers, which statistics tell us, that at the end of the nineties, in England, 70% suffered from some sort of abuse.

4. Summary
When you sum it all up, then, there are a lot of negatives.

Now I’m sure that a lot of positive things have happened too, but it sometimes seems that all the negatives are at the forefront.

However, if that’s true, then maybe this is a good opportunity not only to reflect on what has happened, but to ask ourselves, ‘How can things improve?’ After all, what sort of things can we do to make a difference?

Of course, we could all throw up our hands in despair, and say it’s all too big, all too much. And we could sit down and pass the blame on someone else. But what would be the point of doing that?

Surely what’s important is, not what’s been done or not done. But rather what can we do to make a difference from now on.

B. JOSEPH

And with that in mind what I’d like to do is to pick one example of someone who was a nobody. He had no power, no position, and no authority. But boy did he make a difference.

And the person I’m referring to is Joseph (husband of Mary).

1. The Escape to Egypt (13-18)
Now Mary and Joseph were in Bethlehem. It was after the birth of Jesus, the shepherds had come and gone, and the Magi had just visited. Indeed, the Magi were hardly out the door when an angel appeared to Joseph in a dream. Jesus’s life was in danger, and Herod was out to get him. And Joseph was told to immediately get up, grab Mary and baby, and flee to Egypt.

And what did Joseph do? Well, without a moment’s hesitation, Joseph got up and fled with his family—and not a moment too soon. Because when Herod realised that the Magi would not be reporting back, he ordered that all boys two years and under, in the vicinity of Bethlehem, were to be killed.

Faced with the safety of the baby Jesus, Joseph didn’t hesitate to do what God asked of him. And as a consequence, the baby’s life was spared.

2. The Return to Nazareth (19-23)
Now. of course, we’re not told how long the family stayed in Egypt. However, the next thing we’re told is that Herod died (which we know happened in 4 BC). And, after that, an angel appeared again to Joseph telling him to go back to Israel.

Now at this point there was not the urgency as there was before. There were no safety issues as far as the family were concerned, only the matter of Joseph’s obedience. But Joseph did as he was told anyway, and they left to return home.

However, as they travelled, Joseph got some bad news. He heard that Bethlehem was still not safe. Herod’s son Archelaus ruled instead of Herod. (And he was noted for being particularly cruel and tyrannical). So, Joseph hesitated, he was concerned for the safety of Jesus. But he was then directed by an angel to go to Galilee where they settled at Nazareth.

3. Summary
Now whatever way you look at it, Joseph made a difference.

He had made a difference when he was engaged to Mary and found she that was pregnant. Indeed, he had decided to divorce her quietly rather than risk getting her stoned to death. But God had sent an angel to tell him to marry her anyway. And Joseph did what he had asked. That was the first time.

The second time was when he was told to collect up Mary and baby Jesus and escape to Egypt.

The third time was when he was told to go back to Israel.

And the fourth time was he was told in a dream to go to Nazareth.

So, what was it about Joseph? What made him so special? Was that it that he was just a caring sort of person, who was concerned for the welfare of first Mary and then the baby? Or was there something more?

Well, I would suggest that there was much more. Indeed, his actions and his willingness to obey the voice of the angel suggests that he was a man of faith and that his mindset was steeped in the Jewish religion.

4. The Jewish Faith
Indeed, he would have been aware of the creation story and God’s command to care for all of his creation (Geneses 1). He would have been familiar with the story of Cain and Abel, and Cain’s response to God (after having killed Abel) ‘Am I my brother’s keeper?’ (Genesis 4:9). To which the answer should have been ‘yes’. He would have known the story of Ruth and her care for her mother-in-law Naomi (Ruth). He would have been familiar with the story of Elijah, and Elijah’s part in the care of the poverty-stricken widow of Zarephath (1 Kings 17:7-24). How he had helped her (with God’s help) come back from the brink of starvation, and with the restoration of her only son. And he would have been aware of the story of Jonah: a prophet who refused to go to help the Ninevites, but who in the end was given no option by God, and the people were consequently saved.

Joseph made a difference—because he cared. And that caring was a fundamental part of the faith that was part and parcel of who he was. It wouldn’t have mattered to Joseph whether God asked him to do a big thing or a little thing. What mattered to Joseph was the need to care, and the need to be obedient to his God.

C. IMPLICATIONS

1. Our Responsibility
And that’s the way it should be with us too. And, should we want any evidence of what we should be doing, then not only have we got all the Old Testament stories that Joseph would have been familiar with, but we have all the stories and instruction from the New Testament as well.

We’ve got stories of Jesus, as an adult, demonstrating by his behaviour and example that he cared. We’ve got the example of Jesus trying to protect the woman caught in adultery and saving her from being stoned (John 8:3). We’ve got the parable of the Good Samaritan, demonstrating the responsibility to care for our neighbours. And following the resurrection, we have the instructions given to Simon Peter to ‘look after the sheep’ (Jn 21:16).

So, just as Joseph who was a nobody, with no power, no position, and no authority, but who was able to make a difference, so the expectation is that we should make a difference too.

2. Some Issues
But how do we do that? How can we make a difference? Well maybe we could start by looking at some of the issues and asking ourselves some simple questions:

For example, if we are the people of God, with the welfare of others very much in our care, is it good enough to only look at the world from the perspective of how it impacts ourselves and our culture? Shouldn’t we also be concerned about others who live with whatever they are going through, day after day? Shouldn’t we be actively involved in trying to ease the suffering and hardship? Shouldn’t we be trying to deal with the issues behind the desperation of those involved in such terrible acts?

Shouldn’t we do more to involve ourselves in law-and-order issues? Shouldn’t we be more active in the issues of poverty, discrimination, and injustice. And regarding children, shouldn’t we be more vigilant and more active in keeping up the fight against the abuse of children, and pursue whatever means we can to ensure the safety of those at risk?

Now these are some big questions, but not too many answers. But they are questions we should be asking—and answers we should be seeking—if we are to make a difference.

3. A Common Criticism
Now over the years some people have been very critical about the church’s involvement in political and social issues. Some people believe that the church should restrict itself to purely religious issues.

However, the bible is quite clear—and Jesus himself stands as an example—as Christians we cannot stand by passively while poverty and injustice continue. The gospel demands that we get involved. And, as a consequence, we need to develop a mindset of care and safety that is consistent with our faith too.

4. A Practical Plan
Some big questions, then. But how do we even begin to deal with some of these current issues of life? Well, I’m going to suggest three simple steps we can take so that we too can make a difference.

And the first step is that we should steep ourselves in the Christian faith. We need to study what kind of God that we have, and what his expectations of us are. That’s the kind of example we can get out of people like Joseph. Joseph wasn’t an important man. But everything he did and believed was based on the firm formation of a good knowledge of God, and a good knowledge of his own position relative to his creator.

The second step is that we can pray. We can seek guidance from God to the direction that he wants us to take. Communication between God and Joseph was a very important aspect of the nativity story. God is recorded to have intervened directly at least four times in the space of a few years. And it doesn’t take much of an imagination to believe that the habit of prayer for Joseph was integral to his whole way of life.

And the third step is that we can do what God asks. Now this third step is very important. Because it’s easy to study and pray if we haven’t got the intention of doing anything. That’s a temptation we all face. The hard thing is the doing—the stepping out in faith to do the things that God wants us to do. But Joseph is a good example of someone who didn’t hesitate to help.

He didn’t stand and debate God over time—about what he was being asked to do. There are no words recorded of Joseph arguing with God, that he was asking too much. Whether Joseph was being asked to do things—big or small—wasn’t the issue. Joseph just did what he was asked, and he did make a difference. And that should be our way too.

D. CONCLUSION

Living in today’s world is very difficult for many people. Global warming and a pandemic aside, many face the problems of war, oppression, and violence.

Now for most of us, here, a lot of what we see is on the television or in the papers. Despite that, we are not immune from the problems of the world.

As Christians, however, we cannot sit idly back and do nothing. The Bible, through the good examples of Ruth, Elijah, Joseph, and Jesus, and through the bad examples of Cain and Jonah, show us quite clearly, we all have a role to play.

Now we may not all be asked to do big things, but we are all asked to do something. We all have a part to play in making a difference, and it all begins with our need to be steeped in the faith.

Posted: 2nd March 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

If you go to a concert to see a band, there is often another band there, who plays first, to warm up the crowd. If you go to the theatre to see an act or go to the television studios to be part of an audience, there’ll often be another act there to warm the audience before the main act begins.

Of course, sometimes you can go to these sorts of things and only see the act or performer that you’ve gone to see. But often a warm-up act or artist is used to get the audience into the right mood, for all that’s about to follows

But having someone to warm the audience up before the main event, is not a new idea. It’s an idea that is as old as time itself. And it is an idea that is not restricted to the entertainment industry, but relates to more serious occasions, including religious events, as well.

As a consequence, in events like the large tent-style evangelism crusades that you see, it is not uncommon to start with singing and some sort of entertainment before the main message of the gospel is presented. And, having said that, a warm-up act is precisely what God used himself to make people ready for the Messiah to come on the scene. And, of course, the warm-up artist I’m referring to was John the Baptist himself.

B. JOHN THE BAPTIST

1. John – The Warm-up Artist
Now, John the Baptist was an unusual a man:

He didn’t look the part of a religious leader. He didn’t dress respectably so that he would be easily accepted. Instead, he wore clothes made of camel’s hair and had a leather belt around his waist.

He didn’t act the part either. Because he didn’t go into the towns, and the villages, and in the marketplaces where he would normally have had a captive audience. No! He stayed out in the wilderness and expected people to come to him.

John’s hospitality was also something to be desired. Because he didn’t sit around eating meals that everyone could enjoy. Rather he had a diet of locusts and wild honey. Not an unknown diet in those times, but certainly one that wasn’t usual and one that wasn’t necessarily socially acceptable.

And what’s more, he didn’t tell jokes or try to get people in good humour. Rather, he was very serious about what he did. Indeed, he was more a prophet of doom and gloom, telling people that they’d neglected God for too long, and that the judgement of God was near. Indeed, he said, the Messiah that would bring all that about was very close at hand.

Now neither the messenger nor the message you would think would have people flocking to his side, waiting for the big act to follow. But they did. And when John called on people everywhere to turn away from their sins and turn to God, people flocked to him eager to hear his message, and eager to meet the Messiah who was about to appear. And, as a sign of their sincerity to the appeals of John, the people responded by committing themselves to turn away from their past ways and to live more godly lives. They submitted themselves to baptism—a form of symbolic washing away of past sins and failures.

So despite John being a rather oddball character and not fitting at all the standard model of a religious leader, despite his rather odd manner, he attracted quite a following. And he certainly fulfilled his role as a warm-up artist for the Messiah.

2. John – Not Accepted By All
Nevertheless, as you would expect, John was not popular with everybody. He was popular with the masses, but he wasn’t popular with people in positions of authority. And in particular he wasn’t popular with the religious leaders of his time. He didn’t fit the mould that they found acceptable at all.

But then, the leaders were noted at the time for their snobbery, their exclusiveness, and their hypocrisy. And they were particularly noted for putting real barriers between the people and God.

As a consequence, while the masses loved John, because he talked their language and he made God accessible to them, the authorities were not impressed with him at all. But then John had shown them up to be shallow, not genuine, and concerned only with the prestige of their positions. They didn’t like to be shown up. And they particularly didn’t like to be shown up by someone who didn’t fit the mould of who or what they thought a prophet should be.

C. IMPLICATIONS

Now, of course, this is all very interesting, but what does it have to do with us?

1. The Meaning of Baptism
Well, John’s baptism may be only part of what Christian baptism is all about, but what a starting point it was . . . and still is. Because the judgement of God is still near. Indeed, we are now waiting for Jesus to come a second, and final time, and this time to judge the world.

John’s message then, is just as relevant now as it’s always been. His call is for us to all admit that we don’t always put God first. And it is still for us to face the challenge of turning our lives around to the become focused on God. And the challenge is still to stand up publicly and affirm those two things.

And that is what John’s baptism was all about. A symbolic way of saying that all of that is true, and that we have accepted it whole-heartedly. And if we do that, then we can go on to the Christian idea of baptism, that also sees the need to respond to the challenge of the Messiah. To accept Jesus (the Messiah that followed) for ourselves. Not only in an intellectual way, but as the solution to our reconciliation with God as well.

Combine John’s baptism with the idea of needing divine help to be saved from our sins, and that is what Christian baptism is really all about—acknowledging not only the need to repent and turn our lives towards God but accepting the need for Jesus to provide our salvation too.

2. The Place of Baptism
Baptism then has a very important place in the life of every believer. Having said that, baptism should also play a very significant role in the life of the church as well.

Because it is not enough to say you believe, you also have to do something to show that you believe too. And that includes the need to publicly demonstrate one’s need for repentance, and to publicly admit one’s need for God’s salvation.

When John ministered to the people of his time, yes, he may have spent much of his time in the wilderness, but he probably had very little time when he was alone. Indeed, we know he had his own disciples, and we know he was often surrounded by followers and people flocking to hear what he had to say.

When people were called to respond to his message, then, it was in a public arena—not private. And people were called on not to mumble a few words, but to actually demonstrate how serious they were by publicly submitting to baptism.

And that’s one of the main reasons why baptism should take place within the context of others who claim to be believers. And the advantage of having other like-minded people around is therefore not only to be witnesses to that person’s commitment, but to provide ongoing support too.

3. Life After Baptism
And that support is very necessary. Because baptism isn’t the end of a journey, but only the start.

The whole of John’s life was not just to call people to repent and turn from their selfish wicked ways, it was to point people to Jesus. John had disciples, but even them he pointed not to himself but to the Messiah. As a consequence, when Jesus came on the scene, John began to wind his ministry down so that Jesus could take over.

In other words, there was a transition from the ministry of John to the ministry of Jesus. And, as a consequence, Jesus’s comment about John to his disciples is very telling. Because his comment was that there had never been any greater person than John the Baptist.

John, his life and his ministry, then, is a role model, that we all could well to look at. He was a down to earth character. He mixed with the masses and wasn’t frightened of not fitting in with the establishment. He pointed out people’s failings. He showed them the way to go and talked in terms of doing and not just saying. He also understood his role as a warm-up artist. He pointed people to Jesus. And he knew when to back out and let Jesus take over. He knew not to get carried away with his own position.

And that is a role model we too would do well to employ. A starting point for all who have said they believe and who have followed that up by engaging in the public rite of Christian baptism.

D. CONCLUSION

Whenever we go to a concert, or theatre, or TV show. The chances are, before the main event, we will be presented with a warm-up act. And if they do their job properly, they will prepare us for the act or show that follows. However, as we’ve just seen, Jesus had a warm-up act too—and his name was John the Baptist.

John’s ministry was simple. His role was to prepare people for the coming Messiah. And he believed that part of that preparation was for people to not only say they had repented and turned to God, but they demonstrated it too.

Of course, with the advent of Jesus, the meaning of baptism now includes the idea of responding to Jesus’s salvation work. But if we leave baptism even there, then we’ve only got half the story. And that is because Baptism is not the end of the Christian walk, but only the beginning.

So just as John had the task of pointing people to Jesus, so it is our task to not only embrace the Christian faith, as it affects us every day, but to point others to Jesus too.

Of course, that doesn’t mean we all need to eat that special diet of locusts and wild honey. But it may help if some of us are bit oddball, and not seen as socially acceptable too.

Posted: 16th March 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Every now again someone special comes along, and grabs our attention. It might be someone with a bright personality. It might be someone whose character is a little bit quirky. It might be someone who is particularly good at sport. It might be someone with good leadership skills. It might be someone that has been motivated by a particular issue, and has decided that they need to make a stand. Or it might be someone who has worked tirelessly for the community for many years, without fuss, who doesn’t want to be the limelight, and would prefer to simply carry on doing what they enjoy and do best – helping others. But whoever that person may be, whatever the attraction, it’s someone who comes across as genuine, and just that little bit special.

Now, of course, some we might class as heroes. Others… well they might not have reached hero status, but they are people we can look up to and admire. Some may have received public recognition, whether through a pat on the back, a certificate of appreciation or even a nomination for the citizen of the year award, or other such honour. And some… well, we may just wish that they had.

Now as I sat and thought about these kind of people, I couldn’t help think, “just who are my heroes?” Is there any one I could think of that I could really say that I admire?

And I came up with someone. Someone who was not involved in Australian history. He wasn’t even born in the last 500 years. But he is someone for whom I have the utmost respect. Because his courage to stand up for what he believed in, in the face of adversity, I believe, is something to be admired. And he is of course, a character from the bible.

B. JOHN THE BAPTIST

1. Who Am I?
Now the person I thought of had his life mapped out before him before he was even born. He was born a little over 2000 years ago. And his birth was a miracle in itself. He was surrounded by disciples in later life, and some continued on well after his death. And he was put to death when he was probably little more than 30 years old.

He spoke out against corruption in the world. He got up the noses of the Pharisees and the Sadducees, and even a king. And he called people to repent of their old ways, and return to a relationship with God.

Worked out who it is yet? Because I’m not talking about Jesus. I’m talking about John the Baptist.

2. John’s Birth Foretold (Luke 1:5-25)
Now John’s story began, as I’ve indicated, before his birth. His parents Zechariah and Elizabeth were both of the priestly line, and they were godly people. However, they were getting on in years, and had not been blessed with any children. Indeed, in one sense they had given up on the idea.

The stigma on them, at the time, for not having any children, would have been tremendous. Not having any children was seen as a sign of divine displeasure, and a public disgrace. And it may have been because of that stigma that Zechariah was motivated to pray earnestly to God for a child.

Can you imagine his shock, then, when an angel appeared to him, whilst he was at work serving in the temple, and declaring that his prayers were about to be answered. That Elizabeth would have the son that they had desperately desired.

Now Zechariah might have thought at that point that everything was done. Mission accomplished. But, as it happens, that was not the end of the story. Because the angel then proceeded to map out John’s future. Zechariah was told what his son’s name was to be. He was told the kind of upbringing to provide, including special dietary requirements. And the angel even told him what John’s task was to do (and remember John hadn’t even been conceived at this point).

John’s task was to prepare the people for the Messiah. He was to function like an Old Testament preacher – calling the people to repentance, in the same way that Elijah had. And he was to be filled with Holy Spirit (like Elijah) to carry out the task.

John was going to be someone very special. Very special indeed. And sure enough after the angel’s visit, a miracle occurred: Elizabeth became pregnant.

3. Mary Visits Elizabeth (Luke 1:39-45)
Now we are not told much about John’s upbringing – what he was like, the sort of things that he did, or even how his parents actually brought him up. However, we do have two cameos which give us insights into the background of his early childhood.

And the first, was before he was even born. Because when Elizabeth was visited by one of her relatives – the young Mary (who at the time herself was carrying the baby Jesus), we’re told that as soon as the unborn John heard Mary’s voice, John leapt for joy in the womb. The unborn John recognised just how important Jesus was, and the role that Mary had to play.

4. Birth of John (Luke 1:57-66)
And the second was, seven days after John was born, at the ceremony of circumcision, when there were all sorts of pressures on Zechariah and Elizabeth by neighbours and relatives to name the baby after his father, Zechariah and Elizabeth stuck to their guns, and insisted on calling him John.

This was indeed an indication of the joy that Zechariah and Elizabeth had of the birth of their son, and their determination to bring him up according to the instructions that they had been given.

5. John’s Ministry (Mt 3:1-12)
And every indication is that they did a good job. Because the next time we see John, he is fully grown, about 30 years of age, and is preaching in the wilderness in Judea. And looking every bit the part that was mapped out for him.

He was doing his odd quirky things – wearing clothes made of camel’s hair, with a leather belt. And his diet? Locusts and wild honey. Perhaps all intended to be a visual protest against self-indulgence.

And the role that he was playing? Well he was doing exactly the task he had been called to do. Being an Old Testament style preacher, calling people to repentance, and preparing the people for the coming Messiah.

And using his upbringing, with his father working in the temple, he called on the people to repent of their old ways, and to be baptised. He called the Pharisees and the Sadducees to account. And as we find out later in his story, he also upset at a king in the process.

6. The Baptism of Jesus (Mt 3:13-17))
And when the Messiah approached him… when Jesus came up to him as he ministered to the people in the wilderness…. Well, for the second time he recognised him straight away. And even though he knew that Jesus was the one person who did not need to be baptised. On Jesus’ insistence he baptised him anyway.

And what a baptism it was – as evidenced by the divine signs: the Spirit of God descended like a dove on Jesus, and God’s voice calling out from heaven expressing his pleasure at his son.

7. Arrest (Matthew 4:12, 14:3-5)
Of course, shortly after that, John was arrested and thrown into prison. He’d upset just one too many people. He’d upset King Herod, by telling him that it wasn’t kosher to be living with his brother’s wife. Well, not whilst his brother was still alive, anyway.

8. A Moment of Doubt (Matthew 11:1-6)
And as he languished in prison, he had what most of us have from time to time – a moment of doubt. Was Jesus really the Messiah?

You see like others, Jesus had not turned out to be the kind of Messiah that he had expected. His disappointment was natural. And I guess being locked up for several months, his doubt lay heavily on his mind. But he had his disciples, and he wanted reassurance. So he sent some to Jesus to check. And what he got back was not just reassurance of who Jesus was, but confirmation by Jesus of his own role in the salvation of the world.

9. Execution (Mt 14:6-12)
Now whilst John was reassured, he was never released from that prison. He was executed by King Herod on the prompting of Salome and Herodias, and his head was delivered on a platter.

10. Summary
What an amazing man. John – a man who had had his future mapped out for him, even before he was born. A man who was faithful to his calling. He was a man of courage who spoke out against the abuses of power. But he was a man too with an active concern for the spiritual welfare of his people. For sure he had a moment of doubt – but that only shows that he was human. Despite that John was truly an amazing man.

11. Compared To Elijah (Mt 11:7-18)
And indeed, Jesus agreed. Because Jesus compared him to the prophet Elijah. John was a messenger, and not just any messenger, but one who was to prepare the way for the Messiah. And in a culture steeped in expectation that Elijah would come again for that very purpose, Jesus indicated that indeed John was that man. And he fulfilled his role, even down to the dietary requirements. Exactly as God had planned.

C. APPLICATION

John, an amazing man? Yes! A hero? Well in a sense, yes! But one of a kind? No! And do you know why I say no? Because I believe, in many ways, the story of John the Baptist, is the story of everyone who believes in Jesus Christ. And I’d like to pick out five things about John that can be equally applied to anyone who is a Christian.

And the first relates to God’s knowledge of us before we were born: Because just as God knew John right from the start, so too did he know all of us. Indeed we can read in Psalm 139 how God searches us and knows us; he even knows how we think (Psalm 139:1-2). But more than that, he created us in our mother’s wombs as well (Psalm 139:13-14).

The second relates to us being chosen by God. Because just as John who was chosen to serve God, so all of Jesus’s disciples have been chosen – us too. Jesus told his disciples (as recorded in John 15, that we did not choose him, but he chose us (John 15:16a). Further, that we do not belong to this world, but have been chosen out of the world…” (John 15:19b).

Thirdly, we haven’t just been chosen, but we’re part of God’s plan. Paul wrote to the church at Ephesus telling them that he have not only been chosen, but we have been predestined to take part in God’s plan for the world (Ephesians 1:11).

Fourthly, just as John was filled with the Holy Spirit, so too are all believers. Indeed John, himself, told his converts that whilst he baptised them with water, the one who followed him would baptise with the Holy Spirit and with fire. (Matthew 3:11)

And fifthly, just as John was called to be an evangelist, so too are we. Jesus said to his disciples. Indeed Jesus charged his disciples to go everywhere in the world, with the purpose of making disciples, baptising them, and teaching them as he had taught them (Matthew 28:19-20a).

So in a sense, what’s the difference between us and John the Baptist? Absolutely nothing. Now doesn’t that make you feel humble? We are no different from one of the great heroes of the Bible – John the Baptist himself.

D. CONCLUSION

Now, we started off thinking of people we admire. Some who are bright, some who are a bit quirky, some who are good at sport, others leadership. And others… well their claim to fame is that they just quietly work away, making no fuss, just getting on with the job.

Now some of these have received recognition, and others… well maybe we wish they had. Some are heroes, and others … well we can’t help but admire them.

John the Baptist was created by God. He was chosen by God. He was part of God’s predetermined plan. He was filled with the Holy Spirit. And he was charged with the role of an evangelist. And that’s exactly the same for all Christians who have ever lived, or are still living today.

Now, we may not all be heroes in other people’s eyes, We may not all be about to receive a reward – whether as a pat on the back, or a recommendation for an honour. But in the end it doesn’t matter. What matter is that we are faithful to God.

For each and every one of us, our roles were set out before we were born. What we have to do, then, is identify the tasks that God has given us to do. And to live our roles no matter where they may lead.

Posted: 25th July 2015
© 2015, Brian A Curtis
www.21stcenturybible.com.au

From time to time, we may all get the feeling that things aren’t quite right; that things should be different to the way they are. And that is something that John the Baptist felt when Jesus presented himself for baptism. But then John’s baptism was about repenting of one’s sins, and committing one’s life to God.

So, when Jesus, God’s son, approached John and asked for baptism, is it any wonder that he asked whether Jesus had got the whole thing the wrong way around. Because according to John, it wasn’t Jesus who needed to be baptised, but John himself.

But Jesus didn’t ask for baptism because he was a sinful man. He asked for baptism so he could identify with the people, and so that God could reveal him as his son to the people.

Now that should tell us something about God, and about how he works. Indeed, the story is an object lesson of how God thinks.

For God’s needs and priorities may not always be what we might think. And God’s ways may be very different to what we might expect. So, we shouldn’t be surprised when he asks us to do things, which we might have reservations about, and that we might think need to be done another way around.

When God asks us to do things that we are not comfortable with—things that don’t seem quite right—then this is a good story to remember. Because despite John having reservations about baptising Jesus, he did it anyway. And the result was truly spectacular.

And if that was the case with John, then imagine how God could use us, if only we put aside our own expectations too. Indeed, imagine what it would be like if we simply did what we were asked. Not because it seems right to us, but because it is something that God has asked us to do.

Posted: 22nd April 2017
© 2017, Brian A Curtis
www.21stcenturybible.com.au

Three little words—come, follow, me.

“Come!” Jesus expects his followers to be active, not static. And regarding the disciples, that meant not only physically following Jesus around the countryside—meeting and interacting with all sorts of people—but it meant growing in terms of their spiritual lives too. Yes, Jesus taught large crowds, but he also had times with his disciples, where the more intimate discussions and teaching could take place too.

Responding to Jesus, then, involves being an active, not passive, participant in the Christian faith.

“Follow!” Jesus expects his followers not to dictate terms to him—in terms of what they will or won’t do—but rather to be led by him. And again, that has both physical and spiritual characteristics.

For example, Jesus called the Apostle Paul to go on a number of journeys, most of which were not very comfortable for Paul at all. And in this story, he challenged Peter and Andrew to put aside their jobs, their family lives, and their traditions, and follow him, no matter where it took them.

And when it comes to our choice between following Jesus and following the things that we love, we face a similar challenge.

“Me!” Jesus expects us to come and follow one person only—and that is him. Of course, the temptation will always be to do what we think best, the things that we know work, and the things that we like. But then that is the trap that the Pharisees and the Sadducees fell in.

For us there is only one Saviour; there is only one Lord. And it’s his church and not ours. So even though “coming” and “following” may be painful, at all times, even now, we need to have our eyes on only one person—the person of Jesus Christ.

Now in the story, Peter and Andrew responded to the command, “Come, follow me.” The question for us today is, “Are we willing to do the same?”

Posted: 29th April 2017
© 2017, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

One of the things considered by many to be the curse of the age is the concept of the list. Some people like lists, and write lists for anything and everything, because it helps them to remember—to make sure nothing gets forgotten. And others . . . Well, the fewer lists they see the better.

Inevitably, however, it seems that none of us are exempt from having a list from time to time, whether they are handwritten notes or are ones that we have etched in our minds. They can be shopping lists, with the list of groceries that we need. They can be check lists, where we detail the jobs that we need to do. They can be lists, where we prioritise the things that are important from the things that are not so important. And we can have lists of people we need to contact or see—people we need to catch up with for one reason or another.

Lists, like time, for some, can seem to control what we do, and hence become a burden. However, for others, lists can actually be of benefit. Because they can be used to release them to do other things, while important things don’t get forgotten.

In other words, lists can be positive or negative. Unfortunately, with all the lists that we can have, one list—a most positive and helpful list—is one that often gets forgotten. And that’s a list of what we should she be aiming to be as Christians. In other words, a spiritual list—one that gives us goals to strive for, one that gives us something to measure our progress against. And that is the list that Jesus’s words present us with in this passage.

Because for any serious believer, we have a list with a challenge. And the challenge is that we should pursue every item on that list.

B. THE BEATITUDES

1. A Need to be Poor in Spirit (3)
And the first thing on any Christian’s list, Jesus said, should be the need to be poor in spirit
After all, Jesus said: ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.’

Of course, what Jesus meant wasn’t necessarily a direct comment on whether living in poverty is better than having abundant riches. But rather it is the acknowledgement that in terms of a person’s relationship with God, a believer should think of themselves as poor in comparison.

What Jesus was pursuing was the argument that God is so great, and we are so insignificant in comparison, as a consequence, we are not good enough for God and we can’t meet God’s standards on our own. Therefore, we are utterly dependent upon God for our salvation. Being poor in spirit is an attitude which is at the very heart of the Christian faith—our total dependence upon God. And that should be reflected in our being willing and able to live a life of humble obedience to God.

However, having said that it’s not really an issue of poverty versus material wealth. Even Jesus acknowledged that it wouldn’t be easy for the rich to inherit eternal life. After all, the rich and the powerful have a tendency to rely on their own resources and consequently find it very hard to devote themselves to God at all.

Nevertheless, the first mark of any true believer is the ability to acknowledge their own inadequacy. To accept that they are but sinners in God’s sight.

2. A Need to Mourn (4)
The second item on any Christian’s list relates to the need to mourn. As Jesus said: ‘Blessed are those who mourn, for they will be comforted.’

Now what is meant here, is not that believers are required to have sad lives, because they will be comforted every time they lose someone close. But rather that the idea is that, in a world filled with sin and corruption, that the believer will mourn the loss of their innocence, they will mourn the loss of their righteousness, and they will mourn the loss of their self-respect. It is not the sorrow of bereavement that Jesus was talking about, but rather the sorrow of repentance.

In other words, it is one thing to be spiritually poor and acknowledge it. But Jesus also said that the true believer should also bewail not only their own sins, but the sins of the whole world.

As a consequence, for a Christian, life is not intended to be all joy and laughter, because there are also such things as Christian tears. And just as Jesus wept over the sins of others, so believers are also required to weep—not only over their own sins and failings, but over the evil in the world as well.

3. A Need to be Meek (5)
The third item on a Christian’s list is the idea of being meek. As Jesus said: ‘Blessed are those who are gentle, for they will inherit the earth.’

Now, sometimes being ‘gentle’ or ‘meek’ get a bit of bad press—it gives the idea of being weak and ineffectual. But regardless of that, what Jesus had in mind was an attitude of acceptance of dependence upon God and the ability to mourn, expressed in an attitude and conduct with respect to others.

In other words, the appropriate response for believers who have accepted Jesus as their saviour and bemoan all evil, is that they should be gentle, humble, considerate, and courteous to others. And that is despite the fact that these attributes are not necessarily seen in a favourable light by others.

But then, the condition on which we enter our spiritual inheritance in Christ is not might but meekness. We have nothing of value, except that to which Christ may give. As a consequence, the godless may boast and throw their weight around, but only the meek will inherit the earth.

4. A Need to Hunger and Thirst for Righteousness (6)
And the fourth item on our list is the need for a hunger and thirst for all things righteous. As Jesus said: ‘Blessed are those who hunger and thirst for justice, for they will be satisfied.’

Now spiritual hunger should be a characteristic of God’s people. Christians are not supposed to be engrossed in the pursuit of material possessions. Rather they are meant to have the primary goal of pursing God’s kingdom and righteousness.

The pursuit is primarily of a right relationship with God. That’s where the Christian should be heading. However, as a response to that, there should also be an earnestness for moral dealings—an attitude which should put God in good light with all people. And the end result of those moral dealings, should see us in being active in social reform, in the promotion of civil rights, of justice, integrity, and honour.

And a Christian should be involved in all of these things because they are things which reflect well on God; they are pleasing to a righteous God too.

5. Comment
Now these first four items on the list, that Jesus gave, are not optional extras to the Christian faith, but rather are attributes that reveal where a true Christian should be. Furthermore, each attribute follows the next in some kind of spiritual progression. Each step presupposes the one before and leads on to the next.

As a consequence, what a Christian is—and the goals any Christian should be pursuing should have—is the need to recognise the lack of ability to save oneself and that they are totally dependent upon God; is the need to mourn not only their own failings but the sins of the world; is the need to conduct oneself in a godly manner because that reflects well on God and the fact that we need to please God and no one else; and it is the need to pursue righteousness at all levels and most especially in learning about God and ourselves and to actively help bring justice to the world.

Now, as I said, these are not optional extra for a Christian to pursue. But, rather, they are the basics of what it means to be a true Christian. They are goals which any true believer should be pursuing.

However, that is not the end of it, because Jesus wasn’t afraid to add a few more items on the Christian’s ‘to do’ list. And this time the emphasis is not on the Christian’s attitude to God, but rather on a correct attitude to one’s fellow man.

6. A Need to be Merciful (7)
So, the fifth item on our list should be to be merciful. As Jesus said: ‘Blessed are those who are merciful, for they will be shown mercy.’

Compassion for people in need should be a basic response to the gospel. The results of sin are often pain, misery, and distress. And that sin can be in terms of either an individual’s personal sin, the sin of another, or even the sin of a community or nation. Regardless of the cause, however, a Christian is expected to offer the kind of relief which can either cure, heal, or help those who are suffering.

On the basis that God is a merciful God, all citizens of his kingdom are called on to show mercy. And while the world is often unmerciful, and while parts of it may often try to insulate itself against the pains and calamities of men elsewhere, the people of God are required not to cover their eyes or live comfortably or pretend bad things don’t exist. Rather they are to show mercy, in the same way they are dependent upon God for him to show his mercy too.

7. A Need to be Pure in Heart (8)
The sixth item on the list is the need to pure in heart. As Jesus said: ‘Blessed are those whose hearts are clean, for they will see God.’

Being pure in heart, being sincere, should be a major trait of anyone who calls themselves a true believer. A Christian’s whole life—public and private—should be transparent, not only before God but before their fellow man. Nothing devious, ulterior, or basic should be seen in a believer’s life at all.

Wearing masks and playing different roles should not be part of any Christian’s armoury. Because hypocrisy and deceit should be abhorrent to any true believer.

8. A Need to be a Peacemaker (9)
The seventh item on the list should be the need to be a peacemaker. As Jesus said: ‘Blessed are those who work for peace, for they will be called sons of God.’

It is the role of every Christian to be a peacemaker, both in the church and in the community. We are called to peace, and we are actively called to pursue peace and to strive for peace with all men.

The intention of a believer should be to copy what the Father has done in sending Jesus into the world. It is God who is the peacemaker, the devil who is the troublemaker. And just as God is bent on reconciliation, so should his children be bent on making peace too.

Having said that, however, the role of the Christian is not to make peace any price. Peace is not to be gained, at the price of losing the faith.

We may need to apologize for the things that we’ve done wrong—we may need to forgive those who have done us wrong—but even in the church, while the visible unity of the church should be a Christian quest, it should not be sought at the expense of the fundamentals of the faith.

9. A Need to Accept Persecution (10-12)
And the eighth item on the list should be the need to accept that our labours for the gospel may result in persecution. As Jesus said: ‘Blessed are those who are persecuted on account of their righteousness, for theirs is the kingdom of heaven. Blessed are you when people revile and persecute you, when they speak all kinds of evil against you, and when they lie because of me. Rejoice and be glad, for great is your reward in heaven. Remember that they persecuted the prophets before you.’

Even Jesus recognised that—peacemakers or not—some people will just not accept peace. Not all attempts at reconciliation, either within the church or outside it will succeed. Indeed, people may sometimes take the initiative and oppose us because they find distasteful what the Christian stands for.

However, while persecution is probably inevitable for any serious believer, the way we are to respond is very important too. Because Jesus didn’t say that Christians should retaliate or that they should sulk like a child or that they should lick their wounds like a dog or that they should grin and bear it or, even, that they should pretend that they enjoyed it. Rather Jesus said that Christians facing persecution were simply to ‘rejoice and be glad’.

And why? Because, firstly, Jesus said that their reward in heaven was really great. That they should concentrate on their reward rather than retaliation or making a big thing about it. And, secondly, because if they are persecuted, they could take comfort in knowing that they belong to a noble succession of others who had been persecuted before.

10. Comment
So just as the first four items on any Christian’s list are not optional extras to the Christian faith, and that each attribute follows the next in a spiritual progression, so is that true regarding the last four items too. Because in the last four items, we can again, see that each step presupposes the one before and leads on to the next.

As a consequence, what a Christian is—and the goals any Christian should be pursuing to their fellow man—should include: the need to be merciful; the need for compassion to those in pain, misery or distress, regardless of whether it was self-inflicted or not; the need to be pure in heart, to live transparent lives where nothing is devious, ulterior, or basic; the need to be a peacemaker, which one can only truly do if one is merciful and pure in heart; and the need to accept persecution, because no matter what one does there will always be people who will not be prepared for peace at any price.

C. COMMENT

Now the eight items on the list that Jesus talked about are all part of a check list of what it means to be a Christian. Jesus was not trying to describe characteristics which would be found in a group of believers, that is, some who are meek, while others are merciful etc. Rather, what he was trying to describe was eight qualities required of every believer.

As a consequence, the test of a true believer, and the goals to which all believers should aspire to, is whether they meet or whether they are actively pursuing the eight goals that he presented.

D. CONCLUSION

So, in the world today we seem to be inundated with lists. Some people like lists and write lists for everything, and others . . . Well, the fewer they see the better. Unfortunately, with all the lists that we often use, one list—this one, a most helpful list—is the one that often gets forgotten. Despite that, however, it is a spiritual list, and the one we are presented with today.

For any serious believer, this is a list with a challenge.

Now obviously we don’t live in an ideal world, and no-one can seriously claim to live a perfect life and meet all the criteria, nevertheless, we still have a list of things that any true believer should aspire to. They are not easy things, but things that need to be worked at. The challenge is, then: Where do we see ourselves in that list. And are we prepared to pursue Jesus’s goals, nonetheless?

Posted: 30th March 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

There have been some great Christian witnesses throughout history—people who have stood up for what they believed, whatever the consequences, and despite the risks to their own safety, and their own quality of life.

There have been people like Martin Luther, who in the 16th century had his own struggles with faith, but then had the audacity to stand up against the abuses of the Church of Rome. There have been people like David Livingstone, who in the 19th century was known for being a great African explorer, but among other things was influential in stamping out the slave trade in Africa. And there have been people like Corrie ten Boom, who during the Second World War, lived in war-torn Holland, but risked her life, by hiding Jews from the Germans.

Now I guess we all have our own favourites in history. But without a doubt, none of these three set out to be heroes. Yes, they were people of faith, but it was the circumstances they found themselves in, together with the leading of God, that made all the difference in their lives.

But of course, all of that is in the past—that’s history—and it’s good to look back at others. But what about us? And what role should we play in making difference in the world today?

B. SALT AND LIGHT

1. General
Well today I want to look at some of the basics of the Christian faith, and in particular the expectation of Jesus of his followers. Because when Jesus talked to his disciples—as we read today—about being “salt” and “light,” Jesus was talking about the essential character that he expected of all of his disciples—and their influence for good in the world.

So today we have two basic statements to look at—statements that Jesus made to his disciples. We have “You are the salt of the earth.” and we have “You are the light of the world.”

2. Salt (5:13)
a). Purification
And with the first, “You are the salt of the earth,” his emphasis was principally on the negative.

Now salt has a variety of uses. Indeed it is often used as an agent of seasoning, purification, preservation, and fertilization. As a consequence in a world corrupted by greed, self-interest, hatred, prejudice—need I go on—the idea is that Christians are to be cleansers in the world. Now God may have set up certain institutions for the benefit of the whole world—institutions to curb man’s selfish tendencies, and to prevent society from slipping into anarchy. Institutions like “the state” and “the home.” But Jesus’s point was that the most powerful of all restraints within sinful society, was none other than his own redeemed, regenerate and righteous people. Christians. You and me.

b). Being Salty
And lest we begin to think what can I—one person—do. Then this is where a second idea of salt comes in. Because you don’t need much salt to affect what it’s mixed with.

You know, these days, there’s a tendency to think that as individuals we can’t make a difference. “Life’s too complicated.” “It isn’t that easy anymore.” And even amongst older people we can hear, “We’re beyond that. That’s for younger people.” And of course the excuses go on. Yes, in our society we have heroes—people that are admired—and even put on pedestals. But the general attitude is more, “I can’t make a difference, I’m only one person.” “I haven’t got any authority, influence or power” “What can I do, I’m a nobody?” People feel useless, and ineffectual, and maybe even a little afraid. They feel they can’t or won’t make a difference. And, sometimes, people just don’t want to get involved. And, sadly, that’s an attitude that seems to have permeated through into the church today.

And yet, Martin Luther became a novice monk, because of a rash vow he made in a moment of terror, after being thrown to the ground by a bolt of lightning. David Livingstone left school at 10 years of age, and worked incredibly long hours at a mill, before becoming a Christian at the age of seventeen. And Corrie ten Boom helped her father run a watchmaking and watch repair business. Three great Christians, who were just normal people. But who ended up making a difference.

Being the salt of the earth, then is a powerful image, and clearly illustrates the effect that even a faithful few would have on the world, to purify, to preserve, and to flavour the world, with Christian values. To make this world a better place.

c). Losing our Saltiness
Being salt in the world, then, is quite a responsibility. But it is not an optional extra.

But being “salt” does come with a warning. Because Jesus continued to say, that if we lose our saltiness—if we become contaminated with worldly ways—we effectively become useless.

In other words, Jesus’ point was that as Christians, we must retain our Christlikeness. We must not become assimilated to non-Christian thinking, or contaminated by the impurities of the world. Because if we do, we will make ourselves indistinguishable from non-Christians, and therefore useless for his purposes. Indeed, failure to persevere in good works, will effectively falsify whatever profession of faith that we might have.

d). Summary
The function of being salt, then, is largely negative—it is our role to help prevent decay in the world. And if we refuse that role … then what does that say about our faith, let alone the damage that will continue on unchecked?

3. Light (5:14-16)
But that’s “salt.” However, Jesus’s second statement “You are the light of the world,” is much more positive.

Because the function of light—for the believer—is a means to illuminate the darkness. What Jesus is getting at, then, is that as Christians we have the responsibility to share the light we have received with others. So if we have received the saving love of Jesus Christ, then that is what we are to share. If we have received the light of Christ, then we are not to conceal the truth that we know. Rather we are to share it with the world, no matter where that takes us, and no matter what the consequences will be.

Now, of course, for many that may all sounds a little scary. As a consequence over the years there have been many attempts to redefine “being the light of the word” and “doing good works” in terms of what people are comfortable with. Some have even suggested it simply means immersing ourselves in teaching, and encouraging and building ourselves up in the faith, rather than getting our hands dirty.

However this is a very narrow way of looking at what Jesus said. And if it sounds like it’s a way of trying to avoid contact with non-believers, you would be perfectly correct. But God’s works are not just works of faith, but works of love too. So Jesus’s expectation of his followers is that we will not only express our loyalty to God, but we will care for our fellows as well.

So “good works,” in this context, is a general expression to cover everything a Christian says or does—every outward and visible manifestation of his or her Christian faith. And again it’s not an optional extra. It’s the expectation of Jesus of all of his followers.

4. Summary
Salt and Light then: “You are the salt of the earth” and “You are the light of the world.” That’s quite a responsibility we have. From the negative side of being salt, part of our role is to be active in trying to prevent decay, to help preserve, season, purify and fertilize the world. And from the positive side of being light, part of our role is to share what we have received for ourselves, and bring light to the world.

C. APPLICATION

1. The Basic Issues
Two very powerful images. But images that tell us that reflect two great truths:

Firstly, that there is something terrible wrong with the world in which we live. It has become contaminated and corrupt. In general terms, people either reject God, or they twist everything he stands for so that it becomes unrecognisable. And secondly, even though we are not perfect, Christians have a role in showing the way, restoring God’s values, and being the messengers of hope to the world.

Now that’s quite a contrast. And yet how easily we confuse the two. Because when we refuse to be salt, and when we refuse to be light—when we don’t do what Jesus says we must do—it becomes so difficult to distinguish between the two.

2. Examples of being Salt and Light
After all, how often do we hear of people being dehumanised; people who are being treated as second class citizens—or not even human—because they are different? People who come from a different culture, a different race, a different religion; people who are not valued as highly as others might be. And how often do we shake our heads thinking there is nothing we can do about it?

And yet, David Livingstone went to Africa as a missionary taking both salt and light. He wanted to do something about the slave trade, and he wanted to share the gospel. And he tried.

How often do we hear of people being persecuted because they are different? Again, people who are from different cultures, different races, and different religions? And how often again do we recognise the problem, but feel helpless to help them?

Yet, Corrie ten Boom responded to the call to be salt and light. She provided sanctuary for Jews being persecuted by the Germans during the Second World War—at the risk of her own life—but within the context of a very openly Christian family.

And how often do we hear of people being taken advantage of and abused? And I guess the recent history of the church is one such example. It also demonstrates how much easier it is to turn a blind eye, than to stand up and deal with the problem.

And yet, Martin Luther stood up to the abuses of the church. He was the salt and light. He pointed out how the church was using the people to gain revenue, whilst at the same time he corrected the beliefs of the church. The sad thing, of course, was that he was kicked out of the church for his pains.

3. Salt and Light
Now I’m hoping that at this point that you can see that each of the people I have chosen—Martin Luther, David Livingstone and Corrie ten Boon—each of them, I have described as being both salt and light. In other words they haven’t just done good deeds, and they haven’t just told people about Jesus. And that’s for good reason. Because Jesus didn’t tell his disciples that they could be one or the other, but that they needed to be both.

The implication for us, then, is that there is a problem with having a charity mentality, if the Christian faith is not part and parcel of the whole thing. As a consequence whilst non-Christian charities have their value, they are substantially deficient. Similarly there is a problem with telling someone about Jesus, without taking into account their situation. We are supposed to be salt and light. Not salt or light.

But we don’t all have to go to Africa, we don’t all have to deal with the problem of a war, and we don’t all have to get into deep theological debates with the leaders of the church. Even though some of us do. Nevertheless we are still expected to be both salt and light to the world.

4. Challenge
So where does all this leave us? Are we salt? Are we light? Are we one of them, or are we both? Or are we struggling with the whole idea? Indeed, have we become so contaminated with the world that we have become useless to God?

Being salt and light is not always easy, and in sense, some contamination with the world is unavoidable—after all, we are only human. Nevertheless we do need to try hard to see the distinction between the world and the ways of God, and to play our role, regardless of where it takes us.

D. CONCLUSION

So, today, are we God’s “salt”? And are we God’s “light,”? What are we doing, and how are we making a difference?

Now we’re not all going to be Martin Luther’s, David Livingstone’s or even Corrie ten Boom’s. In a hundred years’ time, our names may not even be in the history books. But that shouldn’t stop us making a difference.

Remember that Jesus’s words were spoken to a group of nobodies. And he not only expected them to take their part, but he expected them to make a difference. And it’s no different for us today.

So are we being the salt of the earth? Are we being the light of the world? What difference are we making today?

Posted: 4th February 2017
© 2017, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

These days we seem to be inundated with legal issues. On our televisions and in our newspapers we hear and read stories of people taking others to court. Not that many years ago we had a Public Liability crisis, which crippled community events and put the future of many small businesses at risk. And whereas in the past, it seemed like this was all the stuff of the Americas, these days we could easily comment, “Haven’t we got to the point where we are just the same?”

However, whilst it’s all very well for us to lament the current situation, couldn’t it also be said that the mess that we find ourselves in today, is simply the result of the way we view the law in our society.

After all, as a country, don’t we have a reputation of looking for loopholes in legislation in order to gain an advantage? And don’t we have to increasingly create new legislation to fill the gaps? Aren’t people increasingly seeking financial compensation when they feel they have been wronged, rather than take a more gentle approach? And aren’t we increasingly being encouraged to do so? And as a consequence haven’t we become a society that puts more value on the letter of the law, rather than the spirit of the law?

Now you’re probably wondering where all this is going. And I can understand that. Except for the fact that what I’ve described is not a new phenomenon. Indeed, even in Jesus’s time there were experts who knew the law, but who also knew how to manipulate it to their own advantage. What is interesting, then, is Jesus’s response to that situation—one of which we find In Matthew chapter five. Because what Jesus had to say has serious implications for the way Christians should view the law today.

B. THE CHRISTIAN APPLICATION OF THE LAW

1. The Background (20)
Now the background to the passage is that Jesus had a group of people in mind—the Pharisees. Now they claimed to keep the commandments. But what they meant by that was they kept the strict letter of the law—and in particular God’s law. And in keeping the letter of the law they may well have been right. Except for the fact that Jesus was concerned that they really didn’t understand God’s laws at all. Indeed he implied that those who professed the faith, but were looking for loopholes, and manipulating the rules to suit their purposes, were living lives well short of the mark. And people who purported to have faith, needed to consider that they were accountable to God for their responses to his laws. Indeed more accountable than those who didn’t profess the faith at all.

So that’s the background. As a consequence Jesus’s remarks were directed fairly and squarely towards believers.

2. You Shall Not Kill
a). The Letter versus the Spirit (21-22)
And the first point that Jesus made was, that far from just keeping the letter of the law, believers were expected to uphold the spirit of the law too.

Indeed, using the sixth commandment, “You shall not kill,” Jesus equated anger towards a fellow believer as the equivalent of murder itself. As a consequence it deserved the same punishment. And treating a fellow believer with contempt was a crime that required an even harsher penalty still. Furthermore, making a negative judgement against a brother’s membership of the kingdom was a crime worthy of nothing less than condemnation by God himself.

The importance of the sanctity of human life to Jesus, then, was not simply a matter of not committing murder, but it went much further than that. Indeed, he expected all believers, not only to be non-judgemental, but to treat all fellow believers with respect.

b). The Implication for Believers (23)
Of course why Jesus took such a stand is not implicitly stated in the passage. The implication, however, is that the behaviour of one Christian to another is of vital importance. Because how we behave reflects on our attitude to God, on his principles for living, and on whether we care for our fellow believers or not. It also reflects on how others see God and his church too.

So if we only keep the letter of the law, and not the spirit of the law, our spiritual welfare is at stake. If we are angry with a fellow believer, we may not have physically killed them, nevertheless we are just as guilty as breaking the Spirit of God’s law as if we had. And failure to make things right with a brother in the church effectively falsifies any profession of faith.

c). Two Choices (24-26)
So if a worshipper is it odds with another, Jesus said they need to pursue reconciliation. And as far as Jesus was concerned it needed to be pursued speedily and urgently. The worshipper was to get his or her priorities right. The believer was to take whatever steps necessary to restore harmony. And only when that was achieved were they to come back and resume worship. Because the act of worship was not as important as the spirit in which it was done.

And if someone refused to be reconciled … That then meant that they must bear the penalty for not being reconciled. And what Jesus describes, was not just the continuing disharmony between two believers. No! He was talking about the rejection of the person by God, and all of the eternal consequences that that entailed.

3. Summary
Now do you feel that you’ve been suddenly hit with hammer? Because I do. Indeed, Jesus could not have been more explicit. It’s not the letter of the law that’s important, but the spirit of the law. And in a country that looks up to people who play on the edge that can be very difficult to accept.

But by using the sixth commandment, “You shall not kill,” Jesus has reminded us that God’s laws are serious, and that the whole welfare of society depends on having the correct attitude to the law. That is why the spirit of the law is so much more important than the letter of the law, particularly among people who profess to be believers.

So in the case of the Pharisees, by only keeping the letter of the law, they had demonstrated an unwillingness to obey God’s commands. And as a consequence it not only put them off-side with God, but it gave them plenty of scope for a good deal of ungodly behaviour.

4. You shall not Commit Adultery (27-30)
Now, as far as I am concerned, Jesus had made his point, and could quite easily have left the matter there. But he didn’t. He continued on with a second example to illustrate his point. This time with the seventh commandment, “You shall not commit adultery.”

And whereas the strict letter of the law related to the act itself, Jesus expanded it out to include looking lustfully at someone else. He then provided an extraordinary suggestion of plucking one’s eyes out, and chopping off parts of one’s body in order to prevent a believer from sinning.

Nevertheless, the point is clear. The law is about the sanctity of marriage, not just adultery. And it is the principle behind the law, not the letter, that is important.

5. A Certificate of Divorce (31-32)
Then having said that, he did it all over again. But this time with the topic of divorce.

Now nowhere in the bible is there any law from God commanding people to get divorced. But there is a regulation which is intended to protect the wife from being driven from her home without good reason—and that was the point of the bill of divorce. And that was what Jesus was speaking to. People were not taking seriously the principle behind law (the safeguards for the woman), rather they were using the strict letter of the law (and simply issuing a piece of paper). They were not considering the greater consequences for the woman at all.

So again, the principle that the spirit of the law, not the letter, is made explicit.

6. Oaths
And then, Jesus did it all over again. And this time the issue was swearing oaths. That is, the solemn declaration that appeals to God in confirmation of what has been said.

Now this is at the heart of the principles of the spirit and the letter of the law. After all, in those days, it was not expected for people to be truthful all the time. So, when someone wanted to be taken seriously, they would follow up their statement by swearing a solemn oath in God’s name, to back up what they had said. Which, of course, in many instances, brought God’s name into disrepute.

And that is why Jesus’s expectation of his followers was that when they promised to do something they would fulfil that promise. That they were to restrict the use of solemn oaths to only promises made to God himself. And at all other times …. Well, they were to simply speak truthfully at all times.

In other words, the spirit of the law—being truthful at all times, was far more important than the letter of the law—swearing oaths. Because all swearing oaths did was to get oneself into trouble, and it didn’t reflect well on God either.

7. Summary
Now I think, with me, that you will agree that Jesus has made his point. But, had we read on, we would have found two further illustrations that Jesus made to illustrate his point—one on “Retaliation” (38-42) and the other on “Loving One’s Enemies” (43-48). Nevertheless Jesus is quite clear that keeping the spirit of the law is far more important for Christians than simply sticking to the strict letter of the law.

C. APPLICATION

So how do we apply Jesus’s teaching for us today?

Well, firstly, as Christians, we should not be skirting the line between what is legal and not legal. Indeed we should not be engaged at all in looking for loopholes or ways around any law at all. Rather, whether it is God’s law or the State’s law, we should be looking for the principle behind the law. We should then uphold the principles of God’s laws, and we should uphold the principles of the State’s laws (in so far as they do not contradict God’s laws).

Secondly, we should understand that our motivation should not be what’s good for me, but rather what’s good for God and for the upkeep of a healthy community. Because it’s when we put ourselves first … That’s when we start to skirt the line between what is legal and what is not.

And, thirdly, we need to address, and to respond to the issues that Jesus raised:

In regards to the sixth commandment, “You shall not kill,” we need to take on board the principle of the sanctity of life. We need to care for others, and be actively involved in ensuring the quality of life for all people.

In regards to the seventh commandment, “You shall not commit adultery,” we need to uphold the principle of the sanctity of marriage and the family. We need to recognise that the family is at the heart of the community. And if we tamper with that in anyway, the whole community will eventually come crashing down.

In regards to “Certificates of Divorce,” the lesson is that whatever we do, our actions have consequences—and often consequences for other people. So we need to think very carefully about the things that we do, and about how what we do affects others.

And in regards to oaths, we need to remember the importance of being truthful at all times, and that swearing oaths tend to reflect badly upon God. And, in any event, unless we are making a solemn promise to God, they should be totally unnecessary.

And if we can learn those lessons, we would be well on the way to applying Jesus’s principle of keeping to the spirit of the law, not just the letter.

D. CONCLUSION

Now, as I said at the beginning, in our country we see a lot of legal issues. We see them on the news and read them in the paper. We even see adverts encouraging us to pursue our rights. And much of this has been created because of the way we treat our laws—preferring the letter of the law rather than the spirit of the law. As a consequence we shouldn’t be surprised when we see people seeking legal remedies, rather than pursuing one of the many alternatives.

The letter of the law puts the individual before the community. It also puts the individual before God. As a consequence it doesn’t work. Because all it does is build distrust and broken relationships with other people, and with God. And it creates an environment where more laws are required to deal with the gaps and loopholes, in an ever increasing cycle. Only the spirit of the law takes seriously our relationship with God, God’s laws, and our relationship with other people.

In this passage from scripture we have just looked at, Jesus demonstrates the far better way. But is it one we are willing to embrace? After all, it does go against the grain of much of what our society admires.

Posted: 11th February 2017
© 2017, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

1. Strange Ideas
The term ‘Lent’ is one that many people know well. However, it is also something which many people today have some very strange ideas about.

For example, in recent years, Lent has been a time where some people have given up things, like chocolate, only to start again when Easter has arrived. Lent has been a time when some people have ceased to decorate their churches with flowers. And Lent has been a time where the emphasis on eating fish on Fridays, and particularly Good Friday, has prevailed.

Unfortunately, none of those things are either biblical or Christian, Because while the bible talks about the need to fast periodically, giving up chocolate for forty days is not fasting. Removing flowers from churches or removing any thing that God has created from around us, also does not fit well with the original purpose of reflecting on our relationship with God. And while the eating of fish on Fridays does have some origins in other cultures. It was in 1548 under the reign of Edward VI that the British Parliament ordered abstention from eating meat on Fridays. And why? In order that the fishing trade be boosted, which would in turn strengthen the British navy.

So, as I said the term ‘Lent’ may be known to many people, but, unfortunately, many people have some very strange ideas about what Lent is supposed to be all about.

2. The Purpose of Lent
So what is Lent about? Well, its origins begin in the third century AD. And its purpose was to encourage the faithful to reflect on the death and resurrection of Jesus, and to reflect where they were in their relationship with God. And in the third century Lent—at the time, only two days—to be days of fasting.

Of course, later, Lent was extended to the week we now know as Holy Week. However, by the fourth century Lent had developed into the forty days, which is the current practice. However, the principal reason for it being extended to a period of forty days reflects the fact that this was not an easy time for the church. And there was much opposition to its existence and teachings.

Indeed, not everyone seeking baptism was genuine. And the church needed a way to distinguish between those who were and those who weren’t. As a consequence, the focus of Lent, became the need to teach the faith, so that every candidate was properly prepared for baptism. The forty days, then, became a time of rigorous examination to eliminate those who were not genuine at all. And for those who were seen to be genuine, their baptism would then take place on Easter Day in the evening.

Now, since then, the concept of Lent has gone through a number of changes. Beginning with a period where the emphasis was on sorrow and repentance for the things we do wrong, to today, where we have returned once again to its original purpose: to encourage the faithful to reflect on the death and resurrection of Jesus. And to reflect on where we are in our relationship with God.

3. Ash Wednesday (Imposition of Ashes)
Now where Ash Wednesday fits in, is in the more sorrowful and repentant emphasis of the seventh and eighth centuries.

Indeed, the name Ash Wednesday, which is now the name given to the first day of Lent, got its name from the custom, in the ancient church, of marking the foreheads of worshippers with ashes which had been previously blessed. Unfortunately, at the time, the church was encouraging people to believe that they could buy their way into the kingdom, through either buying bits of religious memorabilia—like bits of Jesus’s cross—or, in terms of Ash Wednesday, having ashes ‘imposed’ upon their heads.

The significance of the rite was based on the Old Testament practice, where the imposition of ashes was a sign of penitence and mourning. Unfortunately, the church took the whole thing way too far.

The ashes were initially imposed primarily on those who had fallen into grave sin, in the hope that they could buy God’s favour so they would be able to join in the Easter Communion. But later, as this form of public penance declined, the ceremony associated with it was extended to be ‘imposed’ on the whole congregation.

So, come the reformation in the 16th century, and the re-awakening of the fact that people could not buy their way into God’s good books, the practice was recognised as being contrary to the Christian faith. And the protestant reformers abolished the practice.

In the Anglican Church at least, it was replaced with a service of scriptures and prayers known as a Commination service. And it was included in the 1662 Book of Common Prayer. The theme of which is indicated in its subtitle: ‘The denouncing of God’s anger and judgements against sinners’, and it is a very depressing service.

4. Summary
So, where does that leave us now, here in the 21st Century? Well, it leaves us back where it all began. And that is the third century idea of encouraging the faithful to reflect on the death and resurrection of Jesus. And in particular to reflect on our relationship with God.

B. RELIGIOUS RIGHTEOUSNESS (Mt 6:1-21)

So where does this leave us now?

Well, whether you’re an Anglican, a Catholic, a member of the Uniting Church, or whatever, we are all faced with this teaching from Matthew’s gospel. It is a passage which challenges us to where we are in the Christian faith. It is a passage that assumes that we have adopted certain religious practices. But it also challenges our motivation for participation in them.

And in the context of the season of ‘Lent’ or any other part of the Christian calendar, it makes for very interesting reading. Because it talks about three different types of religious righteousness, and, most importantly, the motivation behind each practice.

1. Giving to the Needy (1-4)
And the first example is about giving to the needy

Now the need to give—time, money, care, compassion, or whatever—is not the issue. Jesus expected all his disciples to be generous givers. But what the issue for Jesus was, was the motivation for giving. Because Jesus illustrated his point by contrasting two very different motivations.

In the first, and Jesus exaggerated the case for emphasis, Jesus described a giver as someone who organised a fanfare of trumpets, and here he was parading through the streets, with the trumpeters surrounding him, so that everyone would know what a good job he’d done. And then, in contrast, Jesus described a person who just quietly went around doing good deeds, without making a song and dance about it at all.

Of course, the natural assumption for Jesus’s listeners would have been that the attention seekers that Jesus was describing were none other than the Pharisees. And in one sense they would have been right. However, in reality he could have been talking about anyone. Anyone who was motivated by going out of their way to be given a pat on the back.

Sound familiar? Well, it’s interesting to note that in our society, today, people still do things to blow their own trumpet. Some like to have buildings named after them, and there is a growing tendency for subscribers to charities and supporters of good causes to see their name in print.

For Jesus, though, generosity is an important virtue of the Christian life. But generosity on its own is not enough, The motivation of the giver, also needs to be taken into account. There’s a saying: ‘It’s not what the hand is doing, but what the heart is thinking while the hand is doing it’

2. Prayer (5-6)
The second example is about prayer.

Now the need to pray, again, is not the issue. Jesus expected all this disciples to be in avid pray-ers. No! What the issue for Jesus was, was the motivation for prayer. And again, Jesus illustrated what he meant by contrasting two different motivations.

In the first, Jesus illustrated his point by describing someone praying in the synagogues and on street corners, with the specific purpose of being seen by others, so that everyone would know what a pious person they were. And in contrast to that he described someone who hid away and prayed in secret where no one knew what they were doing.

Now Jesus’s listeners would have understood some facts of what Jesus was describing, which may not instantly seem clear to us. And that is, firstly, that the discipline of regular prayer was good. Secondly, that there was nothing wrong in standing to pray. In fact, it was the usual posture for prayer for Jews. And thirdly, there was nothing wrong with praying on street corners as well as in synagogues either.

However, it’s the person’s motivation that was the issue for Jesus. And whether one is motivated from the need to simply to get points for a public display.

For Jesus, regular prayer was an important part of daily life for all believers. But prayer on its own was not enough, not without taking into account the motivation of the pray-er.

3. Fasting (16-18)
And the third example – is about fasting.

And, again, the need to fast is not an issue. Jesus expected all his disciples to fast from time to time. No! What the issue for Jesus was, was the motivation for fasting. So, again Jesus illustrated what he meant by describing two different motivations.

And the first was the situation where people fasted, and then pulled faces, and made it obvious by their appearance that they were fasting, so that everyone would know what they were doing. And in contrast to that he described others who were fasting, who washed, dressed properly, and kept their hair tidy, so that no one would know what they were doing.

Now, just by way of a sideline for a moment, because the idea of fasting seems to be largely ignored in today’s church, particularly among evangelical Christians. Most Christians lay stress on prayer and sacrificial giving, but few lay stress on fasting. And yet the bible teaches the importance of fasting.

The Pharisees fasted twice a week. John the Baptist and his disciples fasted regularly, but the disciples of Jesus did not. Jesus fasted for forty days and nights in the wilderness. And in these verses from the Sermon on the Mount, Jesus not only expected his followers to fast, but gave them instructions on how to do it. And that should mean that it is something that many of us should think and pray about.

For Jesus then, fasting was an important part of the Christian life. But again, fasting on its own was not enough, not without taking into account the motivation of the one who was fasting.

4. Comment
Three little cameos, then, giving to the needy, prayer, and fasting, with a very repetitive theme threaded through them all. All three, Jesus put up as important aspects of the Christian life. But equally, with all three, he stressed, it was the motivation for doing them that really counted.

C. THREE TYPES OF MOTIVATION

It’s not so much what we do, then, but our motivation for doing it that’s important. And that means as we reflect on the death and resurrection of Jesus, and we reflect on where we are in our Christian lives, we need to examine our motivation in everything that we do.

And that means we need to test the things that we do to see that our motivation is pure. And to do that we could ask ourselves three questions:

The first question is: ‘Are we motivated to seek praise from others? Do we go out of our way to show others what we are doing in the hope that we will be rewarded by others?’

Now this is an easy trap to get into. We all like to be encouraged. We all like to be told ‘Well done.’ But from a Christian perspective, if this is the goal we seek, the motivation for our righteousness, we may get the applause of our fellow man, but it does nothing for God to whom the giving, prayers, or fasting should be directed. Indeed, the bible tells us elsewhere, that if this our motivation, then the applause of others will be our only reward.

The second question is: ‘Are we not motivated into seeking other’s praise, but are happy to quietly congratulate ourselves for doing the right thing?’

An agreeable compromise, some would think. But again, this is another trap that is easy to get into. Because it leads to feelings of superiority, smugness, and even self-righteousness. And the underlying problem with it is that the giving, praying, or fasting are still not truly directed to God.

Alternatively, thirdly, the question is, ‘Are we motivated purely in order to seek approval of God himself? Is our motivation limited to the goal of pleasing God and not towards seeking any reward for ourselves?’

Now this is the only motivation that is acceptable to God. As a consequence, in our reflections this is the one that we need to measure ourselves against.

Giving, prayer, and fasting are all extremely important aspects of the Christian life. But as Jesus pointed out, it’s not so much the practice that is important, but it is the motivation behind the practice that really counts.

D. CONCLUSION

And that brings us back to Ash Wednesday and Lent. Because over the years Lent has had different emphasises—some good and some helpful, and some unhelpful and some downright misleading and wrong practices too.

What we should remember, then, is that Lent was and is now a time of reflection on the death and resurrection of Jesus. It is also a time on reflecting on just where we are in our walk with God.

As a consequence, a major part of that has to be an examination of our motivations for doing things. Because among the practices, Jesus assumed that all his disciples would practice giving to the needy, prayer, and fasting. But more important than the practices themselves, was the motivation behind doing them. And that is a challenge for all of us to look at as we reflect on Lent, on Jesus, and where we stand in the faith.

Posted: 10th April 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. General
Some people are great worriers. They worry about whether their needs will be met. And if those needs are met today, they then worry about whether they will be met tomorrow.

Some people worry about possessions. They worry about the fact they haven’t got certain things. And, when they have them, they worry that someone will steal them or take them away. Some people worry about money, about not having enough. And those that do have money, worry about the risk of losing it and the need to keep it safe.

Some people worry about their health. The unhealthy, because it always seems to be one thing after another. While those who are healthy, worry about getting sick. And some people worry about their family lives and relationships, and about what people think of them. And whether they’ve said the right thing, or the wrong thing. Indeed, it seems, sometimes, that there is nothing in the world that some people don’t worry about.

Now, of course, I’ve exaggerated, because sometimes there can seem to be good reasons to worry. And political instability of certain parts of the world does give reason for concern. So too, the financial markets, which from time to time, gives good reason for people to be concerned about their savings, and their future income.

2. Perspective
But, despite that, one of the things that the Bible is very good at teaching, is the need for perspective. Because, whether we’re the kind of people who worry about absolutely everything, or whether we’re the kind who only worry on occasions, the Bible quite clearly teaches that there is no need for worry at all. It gives advice which would seem to go against the grain of everything we know and experience. And it contrasts greatly with much of what many of us put ourselves through.

B. FIVE REASONS NOT TO WORRY (25-34)

And in one passage in particular, Jesus taught about worry. And he taught it from a background of a society where there was often a shortage of food. In other words, he knew what he was talking about. He knew what people faced day after day.

And yet, he taught that there was no reason for any believer to be anxious. And he gave five reasons why.

1. There’s More to Life than Possessions (25)
And the first reason Jesus made why we should not be anxious was that we should not act as though possessions were the be-all and end-all of life. Not even food, drink, or clothes. Because there is so much more to life than these worldly things.

Now that is radical thinking in most people’s language. Jesus was indicating that there was something far more important than what we might consider to be the basics of life, let alone the possessions we might love to hang on to. As a consequence, we need to get our priorities right. And if we did that there would be no need to worry.

The challenge of Jesus’s words, then, is the need for us to bring perspective in our lives. To work out what is important and what isn’t.

The challenge is to view the material—the here and now—into the greater perspective of our relationship with God. And if we did that, it should discourage the poor and the uncomfortable from worrying about how they will cope, while at the same time discourage the rich and the comfortably off from worrying about how they will hold on to the things that they own.

2. God Will Provide Our Needs (26)
The second reason that Jesus made why we should not be anxious was that, rather than worry, we should learn to rely on God for our physical needs. Now in this, Jesus was not indicating that we should be idle—sit around all day and do nothing. Rather that we should rely on God to provide for our needs.

And Jesus gave an example from nature regarding the care God that gives to even small birds. And his argument was that if God provided the necessities of life even for little birds, then how much more would he provide for our needs?

The challenge of Jesus’s words, then, is the need for us to be totally dependent upon God for all our needs. For him to provide our food, shelter and clothing. (All the things we need to survive. All the things we need to build up a relationship with him.)

And, of course, for those of us who like to be self-sufficient, that’s a difficult thing to accept. But God has promised to provide for our essential needs. We can rely on him. And we don’t need to worry about how we can get them for ourselves.

3. Worry is Pointless (27)
The third reason that Jesus made why we should not be anxious was the simple observation that worrying was pointless. It doesn’t actually get anyone anywhere. It’s a waste of time and effort. It produces very little in the way of achievement. And if worrying is such a futile endeavour, then why engage in it?

And he has a point. Indeed, the worriers of this life achieve little or nothing by worrying about one thing or another. Simply worrying gets one nowhere. Problems need solutions. And while some thinking about problems is necessary, to continue going over and over the same ground, without resolution, usually means an overactive brain going nowhere and a very glum face.

Worrying about lack of food, will not produce food. And worrying about one’s possessions, will not change the situation.

4. God Will Provide in Abundance (28-30)
The fourth reason that Jesus made why we should not be anxious was that God doesn’t just want to provide for his people’s needs, he doesn’t want to just provide for the essentials—the basics of life—he wants to provide for our needs, in abundance.

In other words, if we can get our lives into perspective (which was Jesus’s first point), if we can see that our relationship with God is far more important than the things of this world, then not only is there no need to worry about the basics of life (which was Jesus’s second point), because all our basic needs will be met. But God will then go on and lavish us with things beyond our basic needs. A relationship with God, where God comes first in our lives, means that God can be relied upon to be a generous giver, and our needs will be well and truly satisfied.

And Jesus illustrated his point, by pointing to God’s work in nature. And if God could clothe the grass with splendour far superior to even Solomon in all his finery, and if he does that for such things as plants which come and go, how much more can he be relied upon to do so much more for us too?

Now, I guess this is the one that many people have difficulty with. And the difficulty is that many people want God to bless them, despite the fact they have no relationship with him, and they are not prepared to rely on God for their needs in the first place. And yet they still believe that God should abundantly bless them.

People forget the covenant relationship that God wants to have with his people. And in times of drought the Old Testament covenant gives us a good example of the two-way relationship that is required in order for God to bless his people. From Leviticus (26:3-5) we read: ‘If you keep my laws and are careful to obey my commands, I will reward you. I will send you rain at the appropriate times. The land will yield its produce; the trees of the field will bear their fruit. Indeed, your threshing season will continue until the grape harvest, and the grape harvest will last until planting time. You will eat your fill and live securely in your land.’ Etc etc.

‘But if you do not listen to me and do not keep all my commands, you will violate my covenant. If you reject my decrees, treat my laws with contempt, and fail to carry out all my commandments, I will punish you’ (Leviticus 26:14-16). So, in order to protect the faithful, and to limit contamination of the faith, there are certain repercussions on those who reject him too.

O, yes God wants to provide our basic needs, and he wants to bless us abundantly. Indeed, he doesn’t want us to worry about anything in life. However, to be true to himself and to be true to everything he stands for, he has placed limitations on himself—to people and circumstances—where people cannot expect to be blessed.

5. The Christian Priorities (31-33)
And the fifth reason that Jesus made why we should not be anxious was that our priority should not be on ourselves. Rather our focus should be on God’s kingdom and his righteousness.

In other words, our thinking should not be on what we’ve got and what we’d like. Rather it should be on being right with God and living life fitting for a follower of Jesus. The reward of which is that God will provide for our needs and even add to whatever it is we already have.

Jesus said people outside the heavenly family may indeed have reason to be anxious, but worry should not be a character of any of God’s children. God’s followers should expect their needs to be met. And rather than worry, they should be concentrating on more spiritual concerns.

6. Conclusion (34)
As a consequence, in the light of his previous five points, Jesus concluded, that for God’s people, there was no point in worrying about tomorrow, let alone the days ahead. Each day had enough problems of its own, without anticipating tomorrow’s quota of troubles today.

C. APPLICATION

Now, of course it’s all very well to read or hear Jesus’s points – and say, ‘it’s easy for you to say’, ‘It’s not that easy’. And that may be true. But remember Jesus was talking from the point of view of a society where food was often short, and he was well aware of the struggles of daily life that the people he mixed with faced. And he knew that, for many of them, the struggles tomorrow and the next day would be exactly the same as the struggles of yesterday and the day before.

He was not offering the people an impossible dream. He was trying to give them hope. And, most importantly, he was trying to teach people something of what a relationship with God would bring. And that would include not only all the joy of a direct relationship with God, but a new perspective on life itself.

Now I don’t believe for a minute that Jesus meant that the change from being anxious or worrying about things would come about overnight. Rather, as the relationship grew and got stronger, people’s lives would become more in balance with the important things in life—the spiritual things—which in turn would reduce a person’s focus on all things worldly.

D. CONCLUSION

So, are you a worrier, in a world where there are many people who are worriers? And if you are not worried about something, are you then worrying about something else?

Well, if that’s you, Jesus’s advice is very pertinent.

Indeed, he gave five reasons why worrying was unnecessary. Firstly, because there’s more to life than possessions, and we need to get our priorities right. Secondly, because we can rely on God to provide all our needs. Thirdly, because worry is pointless and gets us nowhere. Fourthly, because we can rely on God to provide, and not just our basic needs but our needs in abundance, because he is a generous giver. And, fifthly, because there is no room for worry, as our priorities should be focussed on a much more spiritual plain.

It’s important, however, to realise that all of what Jesus said, related to the need to have a personal relationship with God. And for those who don’t, they may well have a reason to be anxious.

Of course, it’s very easy to say, ‘Don’t worry. Trust in God’, when so many of us are good at worrying. After all, we’re experts at it. Some of us have had plenty of practice. And for many people, take away one worry and there are half a dozen other worries waiting to come to the surface.

However, Jesus’s argument is that we need to take heed. The priority of the spiritual over the material is one we need take very seriously indeed.

Posted: 2nd May 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

One of the things about life is that it can seem to be smoothly rolling along—like we haven’t a care in the world—when all of a sudden it comes to a screeching halt, and we are forced to take a change in direction.

It can happen when we are young, when our parents move (and we have to move too). It can happen in the decisions that we make about our education, and the kind of work that we want to do. It can be about our decision to have a partner, and the many compromises that are needed to be made to join two lives together. And it can happen with the decision to retire, and with a whole new set of circumstances to face. Etc., etc.

There are numerous events which can cause us to re-evaluate, and find our lives pointing in a different direction. But it isn’t just the more “secular” events that can change our lives, an encounter with God can see us change too.

Indeed, imagine we have a map, and on it we have marked our life’s journey. We begin at Point A and our goal is Point B. And if we did that, we could see the path we can take for our journey. We would also a number of distractions that can divert us too. But, imagine, all of a sudden, we have an encounter with Jesus. And what that means is that we need refocus our goals and change our destination.

Now the problem is, that to be Christians we don’t have a choice of the journey. We all start at Point A—being sinners—and we all need to change direction from Point B (where we were headed), to Point C (where we can enjoy eternal life). And how we do that, in Biblical terms, is that we need to “Enter through the narrow gate. For the gate that is wide and the road that is broad leads to destruction—and many enter through it. But even though few find it, the small gate and the narrow road leads to life.” (Matthew 7:13-14). Furthermore, in the words of Jesus himself, “I am the way, the truth, and the life. No one can come to the Father except through me.” (John 14:6).

When we consider the list of life changing events, then, an encounter with Jesus would have to be far more dramatic.

But having said that, however, we may all be sinners, buy your starting point (Point A) will not necessarily be the same as mine. We all come from different backgrounds. Furthermore our experiences from Point A to Point C may be very different too.

Indeed, even the early disciples came from very different backgrounds. Many were fishermen—uneducated men looking for the coming of the Messiah. Matthew was a tax collector—one of the most hated occupations in the land. And the Apostle Paul was a Pharisee—out to protect the Pharisaic version of the Jewish faith no matter what the cost. All their faith journeys were different. Their starting points were different, and so were their spiritual experiences.

Yes, they were all on the same road together, well eleven of them at least. But their journeys and the speed at which they arrived at their destination was different, one from another.

As a consequence, when it comes to the Christian journey, the task may be to go from Point A to Point C, but not everyone will start at the same place; people will travel at different speeds; not everyone will get to the same destination without stopping; and some will get very distracted on the way. Indeed, you may know some people who have been in the church for years, but who are quite happily plodding along at their own pace. You may also know others who are keen to reach the end goal as fast as they can.

We’re all different. And, as a consequence, God’s calls us to exercise the different gifts that he gives us, which are all designed to help, encourage, build each other up, and keep as all on track as we continue our common journey. And because of the constantly changing dynamics of the church, those different gifts and abilities will be required to be used at different stages on the journey.

And that should suggest that it’s not just once that we should expect an encounter with Jesus. But that it will happen again and again, as he tweaks our paths on the journey.

As I indicated at the beginning, it may be very nice to live a life where everything goes smoothly along. Indeed, it may be what most of us desire. But we all know that life’s not like that—that there are stages in life, that require us to re-evaluate our goals and reassess our journeys.

And just as that’s true for the more “secular” events, it’s also true in regard to our relationship with God. At some time or another, God calls all people to change direction, from Point B (where we want to go) to Point C (the way to eternal life). But where we start from, and how we travel along that path, will be very different for us all.

Prop – Map

Posted 14th March 2019
© 2019, Brian A Curtis
www.brianacurtis.com.au

If you’re anything like me, when I read the bible, I sometimes find a passage that makes me very uncomfortable. Perhaps I don’t like what it says, or I don’t agree with it. And it’s like there’s a temptation to tear the page out; to edit the bible to make it more palatable.

Of course, it’s quite normal for Christians to find things that makes them uncomfortable—even in the bible. But the idea is that we should use these experiences, not to edit our bibles, but so that we can grow in the faith.

Unfortunately, that is not always the case. Indeed there are some people who don’t just find the odd thing with which they are uncomfortable, they find whole sections. And the end result is that they are tempted to not just tear the odd page out, but to virtually demolish the book.

And something like that situation is what is described in this gospel passage. Because Jesus describes a group of people, who have no problem making a profession of faith. Indeed, they make all the appearance of being faithful followers, even to the point of leading and teaching others. But in reality, it’s all a show. They’ve either not made any commitment, or they’ve torn out so many pages, that by their actions, they show no commitment to Jesus whatsoever.

As a consequence, what we have is some advice from Jesus: “Steer clear of these sorts of people. Do not be taken in.”

Because the first thing he suggests is that we should look out for such people, because they are false teachers (15). The only thing they can be relied upon is to lead us astray. They present themselves as harmless, but their real interest is their own profit. And they will try to further their own interests at the expense of others within the church. And we don’t have to go far to find them, because they will come to us. They are wolves (ravenous wolves), in sheep’s clothing. They may claim divine inspiration, but they do not speak on behalf of God at all.

Secondly, he suggests, they can easily be recognised. Not by their outward appearance or what they say, but by the things they do (16-18). Their lifestyle will not match up to their profession of faith. Their quality of thinking, and the manner in which they live their lives, will betray them for who they really are. So if we take note of what these people do, and refuse to be charmed by their false words, we will recognise the people for what they really are.

And, thirdly, he says that the fate of these people has already been sealed (19-21). Discipleship means more than just religious activity. And if all they have is a profession of faith, which cannot be backed up by being productive members of God’s kingdom, then they face condemnation by God.

In other words, a profession of faith is not enough on its own. And in the terminology of Jesus, these bad trees will be cut down and thrown into the fire. They will not inherit eternal life with him in heaven.

Now just by way of a comment here. Jesus was not advocating a salvation by works, i.e. having to do things in order be saved. But he was advocating the need for a profession of faith with an appropriate way of life. Jesus’s argument is that if someone really trusts in him for their salvation, then that will have an inevitable effect on their lives. Indeed, their lives will become less self-centred and will increasingly reflect Jesus’s teaching. But those who simply profess a faith, and who continue to be arrogant and live self-centred lives . . . Well, all they really demonstrate is that they have no real commitment of faith. And consequently their words or just a mockery.

So what’s in this all for us today?

Well, firstly, we need to heed the warning of Jesus to be on our toes. It’s not just the New Testament church that had problems with false teachers and false prophets. Indeed, the same situation is (sadly) alive and well and in the church today.

Secondly, we shouldn’t be naïve. No matter how presentable or charismatic a person can appear to be—regarding matters of faith at least—we should not allow their personality to cloud our judgement. Indeed, we should try to see if what they say is consistent with the way they live. In other words we should test to see if people claiming to be teachers are genuine or not.

And thirdly, we should take comfort in the fact that God already knows who these people are. It’s not up to us to judge them, that is already in hand. We may want to distance ourselves from them, particularly from their teaching, but their fate has already been decided and we need do no more.

As a consequence, within our churches and without we will find a variety of responses to Jesus. From those who have a problem with one page of the bible, to those who want to tear most, if not all of it out. But Jesus’s warning, is to take heed of those who profess the faith but by their actions show that they really aren’t believers at all. People who use their profession of faith to deceive others, thus gaining some benefit from themselves.

Some sound advice. But maybe also a reality check. After all, how many pages have we torn out to make the bible more palatable for ourselves?

Posted 21st November 2019
© 2019, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

From time to time, most of us have felt the need for forgiveness. Indeed, not only the need to be forgiven for what we’ve done, but that our relationship with the person we’ve hurt can be restored. Of course, what we’ve done (or failed to do) could be either of major or minor. But we may still feel the need to put past mistakes behind us and make sure that there is no ongoing impediment to our continuing relationship.

Having sad that, while many of us find that forgiveness is of major importance, there are some that struggle with the idea. They don’t necessarily see the need to be forgiven. They don’t see the need to be reconciled with the person they’ve hurt. And some, have given up on the whole idea of being forgiven because they believe that what they’ve done was so terrible that no one could possibly forgive them.

People’s attitudes to forgiveness varies. Some see it as important, while others simply accept it as impossible. However, it is also true that even among those who hold forgiveness dear, many still have a problem with the issue of forgiveness in their relationship with God.

It’s interesting to note, therefore, that in the story of the healing of a paralytic, the topic of forgiveness not only is included but it plays a significant role.

B. THE HEALING OF A PARALYTIC

And the story begins with Jesus having returned to his home base—the city of Capernaum (1)—after having visited the country of the Gadarenes, where he had healed two people who had been demon possessed and was responsible for a herd of pigs rushing down a steep bank into the sea, where they drowned.

Now we’re not told where in the city he was (but both Mark and Luke record that he was in someone’s house). But wherever he was, a man—who was paralysed and was being carried on his portable bed—was brought to Jesus’s attention (2). And straight away we’re told that Jesus saw the faith in at least his friends.

So, speaking to man, Jesus gave some words of encouragement. ‘Take courage’ he said. And then he followed it up with the words ‘Your sins are forgiven.’

Well, you can imagine the response of the crowd. Here was a sick man—he couldn’t walk. And yet Jesus began, apparently, by ignoring the man’s physical needs by giving him forgiveness.

This, of course, upset some of the scribes who were present (3). They were experts at the law—both in terms of religious law and civil law. They were astounded. They knew that part of their role, as God’s representatives, was to decide on any question of forgiveness. And yet, here they were, faced with someone they considered to be an ordinary Galilean claiming the same divine prerogative. This was nothing other than blasphemy. But, for the moment, they kept their thoughts to themselves (4).

But, knowing their thoughts, Jesus confronted them in terms of their motivation and in terms of their thoughts. And he asked them this question: ‘What is easier to say, “Your sins are forgiven” or “Get up and walk”?’ (5).

Now, of course, the answer is obvious. It is easier to say that someone’s sins are forgiven because it is impossible for bystanders to confirm or refute whether someone has sinned or not. But it takes a healer to say. ‘Get up and walk.’ But only God can forgive sins, and only God can heal people. As a consequence, it was a question that was left unanswered by the scribes.

Jesus, however, having already pronounced the man’s sins forgiven, then went on to show he could do both. Because he then went on and healed the man (6). Jesus may have been a man from Nazareth, but he was also the Son of Man. And so, the man got up, and did as he was told (7).

Indeed, the man who had been carried to Jesus because he was unable to walk, got up, picked up his portable bed, and did what was, for him, previously impossible.

Now, we’re not told what affect that had on the scribes (8). But we can imagine. However, the crowds . . . well, the effect of the miracle on them was that they were awe-struck. And they reacted as though they were in the presence of none other than God himself.

C. IMPLICATIONS

Now it is an intriguing story, not least of all because of its emphasis of forgiveness, in what would otherwise could have been a ‘normal’ healing miracle.

The question for us then is, ‘What is the significance of the man being forgiven in the story? And what difference should that make in our daily lives today?’

Well, I’m going to suggest three things.

1. Unforgiven Sin – The Cause of Illness
Because, firstly, although Jesus doesn’t explicitly state here—or anywhere else—that the man’s illness was the result of sin, there appears to be a strong correlation.

The implication is that the sin, which caused the illness, needed to be dealt with before the cure could proceed. And that’s why in this particular instance Jesus forgave the man his sins before telling him to get up and walk.

And that may be similar to the situations that many of us have witnessed—people who have done something wrong and not received forgiveness. And the lack of forgiveness has allowed their sin to eat away at them, sometimes making them quite ill.

As a consequence, the need for forgiveness—and divine forgiveness in particular—maybe a very important part of the healing process.

2. Partial Salvation Not Enough
Secondly, it demonstrates that Jesus was not interested in only bestowing partial healing to the people.

Jesus’s ministry was centred on his teaching, which called on men to repent and believe in the Gospel. And he would have not been satisfied with healing people’s physical ailments, while leaving their spiritual welfare untouched.

Jesus was concerned about the whole person—physical, mental and spiritual. And while he could easily have healed the man’s physical and mental needs, he demonstrated he was concerned about the man’s spiritual wellbeing too. As a consequence, he provided forgiveness as well as physical healing.

So, when we are caring for those who are physically and mentally unwell, we should not ignore people’s spiritual wellbeing either. We too should be concerned with the total wellbeing of those around us.

3. Jesus – The Forgiver
And thirdly, this passage reminds us of something of the nature of Jesus himself.

The more visible act of physical healing, after he had pronounced divine forgiveness, should give us proof of the authority that Jesus had been given by God the Father. It is Jesus who has been given the authority to forgive sins. As a consequence, it is to Jesus we can go in confidence for our forgiveness too.

D. CONCLUSION

So, forgiveness has a very important role in the matter of healing. Because not all physical ailments have a physical disability at their base.

Indeed, Jesus demonstrated, in the healing of the paralytic, that sin and lack of forgiveness can also be the cause of physical ailments. As a consequence, a more holistic approach to healing is required.

But the story also illustrates that Jesus was (and is) interested in the whole person, and that he when we are in need, he has the authority from God to forgive our sins too.

Posted: 1st June 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

In recent years, there’s been a lot of publicity about the rate of suicide in this country. Indeed, the examination of it—particularly youth suicide—and the reasons for people taking their own lives, has been of increasing concern. As a consequence, there have been moves into reducing, if not combating suicide, and in many cases the causes have been identified.

Some can’t cope with life. It is too stressful and suicide is an easy way out. Others feel that everyone is against them, and no matter how others try to help they can find no one who can give them support. Some have problems with living with a mistake that they have made in the past. It makes life intolerable because it just won’t go away. Others . . . Well there seems to be no identifiable reason at all; the cause is just a mystery. And the list goes on . . .

Yet whilst some people see suicide as a way out of whatever they are going through, it’s also true that many times that number, facing similar problems, cannot consider such an extreme solution. Because there are many who seem to have few friends; who have feelings of very little worth; who find life hard to cope with; and have a very low self-esteem.

As a consequence, how many people have you heard saying, “I’m not good enough;” “I made a silly mistake, and I can’t forgive myself;” “I’m not important;” “I have no talents or abilities;” “So and so is better than me;” “I’m just a waste of space;” and “I’ve got nothing to offer”?

Sound familiar? Well if it does, and if even you can identify with some of those sentiments yourselves, then this message is for you. Because far from being useless and of little worth, these kinds of people—even you and I—may be “Jesus’s kind of people.”

Let me explain what I mean.

B. THE CALLING OF MATTHEW

1. Background
Now the background to the story is that Jesus had just spent time with some of the so-called “undesirables” of society. And what is meant by that, is people who, in the Pharisees, eyes were of dubious moral background, people who would make them ceremonially unclean, or people whose jobs, or whose place in society, was not highly rated.

Indeed, Jesus had been confronted by two men, both possessed by demons. And Jesus had responded to their needs by casting out the demons. He had then been presented with a man who was paralysed because of the sins that he had committed. Yet again he responded to his needs by telling him that his sins were forgiven, and by telling him to get up and walk.

Now, interestingly, in neither case are any objections to Jesus having dealings with these people recorded. But then in each case the men, or their friends, had approached him. However, as the gospel story continues, it is Jesus who then takes the initiative, and it is then that the Pharisees became very vocal in their opposition.

2. The Calling of Matthew (9)
And so the story opens with Jesus seeing Matthew sitting at his booth.

Now Matthew was a tax collector, and consequently considered as the lowest of the low in Jewish society. Because not only did he collect revenue on behalf of the Roman rulers, but he made sure that he padded the accounts, to line his own pockets too.

Matthew, then, was not a total nobody. And although he was probably only a subordinate in his role of collecting customs dues, he was undoubtedly rich and had much power. But he probably didn’t have much to be proud of. Socially he was an outcast. He was a traitor to his own kind, and a thief. And, as the story goes on… he was Jesus’s kind of person.

Indeed, Jesus called him to follow him. That is, not just to abandon his post, but to formally settle up his business, make a decisive break with his old lifestyle, and begin a lifestyle of discipleship following him. In other words he was called to give up his lucrative trade, to live a life of faith with Jesus. And that’s exactly what he did.

3. The Business Meal (10)
And so the next thing we’re told is that Jesus was not only invited into Matthew’s house, but on top of that, a lot of other undesirables—tax collectors and sinners—were invited to eat with them too. Matthew arranged a feast for his former business associates, with the clear intention of introducing them to Jesus.

And Jesus, far from backing away from mixing with this group, who had lived either immoral lives or had low occupations, was happily joining in the occasion. Jesus had accepted his role in spending time with the outcasts, and those considered least important, and he was not going to shy away from his role, no matter what he knew he would face from the Pharisees.

4. The Criticism of the Religious Leaders (11)
So when the Pharisees arrived on the scene—presumably after the meal, because they wouldn’t have wanted to have been there or to have seen to been there at the meal—the challenge to Jesus would not have been unexpected.

By mixing with those whose pasts were doubtful, with those who jobs were not considered nice, Jesus had made himself “unclean.” However rather than face Jesus directly, the Pharisees took the cowards way out and confronted the disciples for an explanation. They asked, “Why does you teacher eat with tax collectors and sinners?” They said, “Your teacher,” as though they were wiping their hands of all responsibility.

5. The Defence of Jesus (12-13)
But Jesus, knowing the question was really aimed at him, responded in two ways.

Firstly, he stated the obvious: “It is not the healthy who need a doctor, but the sick.” Indeed, Jesus not only justified his concern for the outcasts and the neglected but challenged the Pharisees to self-examination regarding their own spiritual life. He verbalised his role as needing to be with sinners, rather than the righteous. Because as the Pharisees considered themselves to be “righteous,” there was no need for him to spend time with them.

However, secondly, Jesus responded, by telling the Pharisees that they really didn’t understand the scriptures that they claimed to know so well. And in a pointed barb, he quoted a passage from Hosea: “For I desire mercy, not sacrifice” (Hosea 6:6a), and then told them to go and learn what it meant.

6. Summary
From a background of concern for those who some considered less important in life, who had come to him, Jesus clearly illustrated that these kinds of people were precisely the type that he needed to be concerned with. Which is why, when the time came to use his own initiative, he picked out the outcasts of society—the people the elite wanted nothing to do with.

The story of Matthew and his tax collector friends, then, clearly illustrates the kinds of people to whom Jesus was called. And despite criticism from the Pharisees, he did not waiver from being with those who were of his primary concern.

But more than that, Jesus saw something in them that was special, that perhaps no-one else could see. For he had this uncanny knack of picking people, who appeared to be totally unskilled and unsuitable for the tasks that he was to give them. And yet, with the help of the Holy Spirit, they turned out to be some of the greatest leaders and contributors to the mission of the church.

So Matthew, hated by the general populace, was chosen not just to be any follower, but to be one of the twelve disciples. And, if we consider the other eleven disciples too, who were uneducated fishermen and the like, mostly unskilled . . . Who would ever thought that they would become the nucleus of God’s church?

Jesus could see someone’s potential, that no one else could see. He could see talents and abilities, that with the support of the Holy Spirit, that would make his followers, including the disciples, into great men and women of God. And yet to the rest of the world they may indeed have been “a waste of space”.

C. IMPLICATIONS

Now the implications of this story are many.

Firstly, for those who feel useless, of no value, who feel they are not good enough, who are not seen in the best light in the community, who have made mistakes in the past which continue to haunt them, who believe they have no talents or abilities and nothing to offer, the message is that you are probably Jesus’s kind of people. If Jesus were here today, you would be the kind of people that Jesus would be mixing with. You would be the kind of people that he would care for and spent time with.

Now that doesn’t mean we all have to be tax collectors and sinners, or even have a dim dark past. But just as in the past, Jesus chose not to mix openly with those who considered themselves righteous or worthy, so the same would be true today.

Secondly, for those who feel they have no talents and nothing to offer, then the fact that Jesus was able to identify hidden talents and hidden qualities, not only in Matthew and the disciples but in many others too, should be of great encouragement. Because no matter what other people tell you, Jesus saw something special in all of his followers. And that applies to all of us today too.

Thirdly, for those who consider themselves righteous or worthy, this story is also a reminder to check to see whether that is true.

The Pharisees saw themselves as righteous and yet they couldn’t have been more wrong, otherwise Jesus would not have had to send them away to learn what the bible meant. The Pharisees were righteous only in their own eyes. And we need to make sure that we are not only righteous in our own eyes too.

And fourthly, this story has much to say about the church and its mission. Because if Jesus spent his time with the undesirable people, the uneducated, those whose jobs were looked down on by society, with the ordinary people that the Pharisees had no time for, where does that imply that, as a church, our mission should be?

Yes, the church has welfare agencies, and they probably do a great job in providing emergency housing, bond assistance, marriage preparation, budgeting, and a number of areas where largely government funding is available. But that does not excuse us as a church in our role as a congregation, or even as individuals, in continuing Jesus’s ministry to those around us as well.

D. CONCLUSION

So today, do you feel that you’re not good enough? Do you feel as though you’ve made a silly mistake in life and can’t forgive yourself for it? Do you feel as though you are not important, that you have no special talents or abilities, and that others are so much better than you are? Do you even feel that you are a waste of space, with nothing to offer?

If any of that’s true, then this story is for you. Because rest assured you are Jesus’s kind of person. You’re not only the kind of person that he would spend time with, if he were around today, but he would also be able to identify some hidden talents and abilities that even you don’t know that you have. And in a world where sometimes there is little encouragement, there can be no greater message of hope.

Today, you are important in his eyes. You have reason to keep living and for life to have meaning. And, today, you should be important in the eyes of the church too.

Posted: 12th May 2020
© 2020, Brian A Curtis
www.brianacurtis.com.au

As I was reading this gospel passage, I couldn’t help be reminded of my own mortality – and I began to reflect on the kind of legacy that I would leave for future generations. Not the kind of legacy (e.g. money, property) that we typically leave to our family, friends, etc.., but the spiritual legacy that comes from being one of God’s witnesses in the world.

Now I’ve never been a great one for wanting my name up in lights, but the reality is that whatever I do has an impact on others, and any influence I have may well continue beyond my lifetime. So I need to make sure (as much as I can, and with God’s help) that my legacy is worthwhile, uplifting, and points others to Jesus.

But to do that, I need to be alert to the dangers – and doing what I think best is perhaps the biggest trap of all. Indeed the man-made traditions so lovingly upheld by the Pharisees and Sadducees began with the principle of applying God’s laws to everyday life – all well and good. But they were so rigidly applied that they lost God in the process. As a consequence, I need to make sure that everything I do is God-centred, and not me-centred. Indeed there may be things that I like, and ways that I like things done, but I need to make sure that God, and God’s ways are at the focal point of everything I do.

This means that leaving a meaningful legacy is not just something that will happen when I die, but it is something that I need to nurture now. And that is a sobering thought as I reflect on my own mortality.

Posted: 7th November 2015
© 2015, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

If I were to ask you to paint a picture depicting the state of the people of the world, what would you do? Of course, some of you might laugh, and say, ‘Me! Paint a picture?’ But leaving aside any inability to paint for the moment, what would you come up with?

Would you paint a picture of people fighting one another? Or people going hungry? Would you paint a picture of people abandoning their homes? Or people trying to escape to somewhere they might feel safe, wherever that may be? Would you paint a picture of people harassed and dejected, with no hope, with no real leader they can trust, and very little to look forward to? Or would you paint something completely different?

And if I were to ask you to paint a picture depicting the spiritual state of the people of the world, would you come up with a picture that was any different? Of course, you might include a plethora of religions: from Christianity, to Islam, to Buddhism, to Hinduism, or to any one of the many New Age religions. But would your picture also include people who were lost, needing hope, and searching for the right answers—only to find that most were wandering aimlessly, seeking the answers to the questions of life, and just unable to find them?

It’s all doom and gloom today, isn’t it? And I probably sound like a Jehovah’s Witnesses who’s just knocked on your front door. But, despite that, it’s very difficult to disguise the fact that the world we live in, is in a mess. And even if something can be done, it can seem that the problem is just too big to do anything meaningful about it.

So, today we are faced with a challenge. Because even if the problem seems too big, is that an excuse not to try? And I ask that, because if we were to think our situation is unique in history, and that the problems we face in the world today are quite new—and quite unique—we would be very much mistaken. And I say that confidently because the same images that I’ve just painted this morning, are exactly the same as the ones that Jesus alluded to two thousand years ago.

B. THE PROBLEM (Matthew 9:36, Mark 6:34)

Because Jesus too was an observer of mankind. And as he went about the villages and cities of his homeland, he observed a harassed and dejected people—people with little or no hope.

And he knew the depths of their despair. Because caught up in his sentiment and his words is a pretty powerful Old Testament image—an image that would have been easily understood by Matthew’s early readers:

Image 1: The Wilderness (Numbers 27:17)
‘Like sheep without a shepherd’. It’s an image from the time of Moses. An image of the people of God wandering in the wilderness. Only this time, not wandering with a leader like Moses. But people aimlessly wandering, going around in circles, with no home, and not knowing where they were going or what would happen to them next. Wandering in the wilderness, but this time without any lights to follow or a God in whom to have faith. Spiritually dead with no one to guide them.

Image 2: Exile and Dispersion (Ezekiel 34:5)
‘Like sheep without a shepherd’. It’s also an image also from the time of Ezekiel. Of a people scattered, as if being attacked and scattered by wild beasts. And, as the result of war, evicted from their homes, and scattered across the globe. Living lives as foreigners in a strange country, with no hope of ever going home, and having lost all faith in the God they had left behind.

C. THE SOLUTION (Matthew 9:37, Luke 10:2)

Does it sound familiar? Well, the basic problem hasn’t changed. It’s still the same; the pictures and images are identical. And the problem is still too big now; the same as it’s ever been.

However, whereas it may seem to us to be a problem too big to do anything meaningful about it, Jesus was not fazed with the size of the problem. He knew the answer to the problem was that people needed hope. He knew that people needed leadership, and they needed something to believe in. However, he also knew that he wasn’t physically capable of doing the job all by himself. And that he would need much help.

And the hope that he suggested that people needed? Well again it was couched in another powerful Old Testament image—this time of the harvest. And an image that, again, would have been easily understood by Matthew’s early readers.

Image 3: The Final Gathering (Isaiah 27:12; Joel 3:13)
Because the image is of the end days: the final gathering of God’s people. A time when the faithful would be gathered up by God to receive their just reward. A time when all wrongs would be righted. A time when all wounds would be healed; when the world would be made right; and a time when eternal life would begin for those who were true to God.

It was a picture, Jesus knew, that would give people hope and meaning. A picture that would give purpose to those who were lost and alone. And a picture that would give people direction, something to live for, and a God to believe in.

Image 4: Judgement Day
However, side by side with the image of the harvest was the other side of the coin: Judgement Day. The end of the line for those who reject God; the end of the line for those who have no time for him or have replaced him with other beliefs.

Because, as far as Jesus was concerned, the people he had witnessed to were not necessarily ‘bad’ people. Rather, they were the objects of Jesus’s compassion. But what they needed was hope. The people needed faith in the one true God. But they also needed to be told the consequences of rejecting God too.

D. PUTTING THE SOLUTION INTO PRACTICE

So having worked out the problem and having devised the solution—the need for hope—he then took the next step of putting that solution into practice.

Jesus was not intimidated by a problem that appeared too big. And neither should we. And far from taking a complicated way to carry out his plan, Jesus devised a plan that came in five simple stages:

Stage 1: Prayer (9:38)
Stage 1, was prayer. Jesus knew how important it was to ask God to provide suitable helpers. Jesus prayed, and he asked the disciples to pray too. Now he didn’t just ask the twelve apostles to pray, he asked all of his followers. The problem was pressing—something needed to be done urgently. But still, the right people needed to be selected, and God’s guidance needed to be urgently sought.

Stages 2 & 3: Selection/Commissioning (10:1-4) (Mk 3:14-19, Luke 6:14-16)
Stage 2, was the selection of twelve helpers—and presumably after receiving the response from God. Jesus called twelve suitable disciples to his side. He then grouped them in pairs, reflecting the manner in which they were to be sent out.

Stage 3, was the commissioning of the apostles. And they were given specific tasks and powers: to preach, to heal, and to exorcise evil spirits.

Stage 4 & 5: Teaching/Sending Out the Labourers (10:5-8)
Stage 4, they were given specific instructions. They were told where to go, what to do, and even what not to do. Instructions that initially, at least, sent them to their own people—the Jewish population in the area of Galilee. But instructions which held them in great stead for future missions elsewhere.

And, by application, stage 5: He sent them on their way.

E. SUMMARY

The practical application of Jesus’s solution was almost too simple. But it was very effective in combating the malaise that he had witnessed.

In terms of images, Jesus had identified the problem in terms of: people wandering aimlessly like sheep without a shepherd and like people scattered by wild beasts. And he had identified the solution in terms of giving people an image of hope—of the gathering up by God of his faithful people, but with a warning about Judgement Day for unbelievers. And he had provided a practical, working solution in order for his plan to be realised.

Image 5: The Restoration of God’s People
And, of course, the significance of sending out ‘twelve’ disciples, to a nation that was set up by God based on ‘twelve’ tribes, would not have been lost on the people either. The imagery of God restoring God’s people to their original design would also have been part of the plan to give people hope.

As a consequence, there are some very powerful images alluded to in this gospel passage. And ones that should give us much hope in the task that lays before us too.

F. IMPLICATIONS

So, when we consider the world in which we live—the dreadful pictures that we could paint with the aimless wandering of the people and feelings of helplessness and lack of hope, yes, we can get lost in despair—particularly when the problem seems just too big. Alternatively, we can learn the message of hope.

Jesus has given us a solution. And he has also given us the perfect model to follow. As a consequence, it is our turn to put it into practice.

1. Prayer
So, firstly, we need to pray. We need to pray to God that more people will be provided to work in the harvest. And just as Jesus told all the disciples—not just the twelve apostles—to pray, so it is something that all believers should be involved in. The matter is urgent, and the task is far from finished.

2 & 3. Selection and commissioning
Secondly, we need to involve ourselves in the selection of workers: people appropriate to the task.

Thirdly, we need to commission those workers for the work ahead.

Now Jesus commissioned the twelve apostles in the ministries of preaching, healing and exorcism, because they fitted the requirements of the day. However, they are not the only areas of ministry that are relevant today. Indeed, the areas of ministry we require may include other aspects of ministry as well. However, we do need to be involved.

4 & 5. Teaching and being sent
Fourthly, we need to teach and equip the workers. We need to give clear directions on what is required.

And then, and only then, fifthly, we need to send them out into the harvest.

Having said that, we need to remember something particular about this story from Jesus’s ministry. Because when we think about missionaries and sending out workers, we often think in terms of missionary organizations sending people far away and overseas. As a consequence, we need to remind ourselves that the apostles were not in this instance being sent overseas, they were required to be missionaries in their own land and to exercise their commission among their own people. So, likewise, our area of mission should begin in our own local area too.

G. CONCLUSION

So today, we are faced with a world which has gone crazy. People are lost, confused, and the rest of it. And sometimes we might think, ‘Where do we go from here?’

But it’s not a new problem as we’ve just discovered. And there is a temptation, because of the size of the problem, to do nothing—to leave it in the too hard basket and leave it alone.

However, the example of Jesus demonstrates that there is a solution. People need hope. They need something to believe in. And what better hope is there, than the hope in the truth of the one true God and the picture of the final gathering of God’s people?

Today, then, we’ve been faced with some very powerful images. But let’s make sure that that’s not all they are—just images. Let’s do something about it.

Let’s pray for more workers. Let’s prepare ourselves for both the selection and commissioning of workers. And let’s get ready for the preparation, so we too can send workers out into the harvest.

Posted: 11th June 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. General
Events around the world, in the last few years, continue to remind me of how lucky we are in this country.

After all, tensions are pretty high in many countries, particularly in places that are hostile to the Christian faith. There are many countries where Christians are persecuted for their faith. There are also countries where trying to share the faith can result in the death penalty. And most of this sort of persecution does not feature in our daily news.

In contrast, in most parts of Australia, we have it so easy. Yes, even here, Christians may be persecuted. But most people simply think that Christians are a bit odd—because they don’t always conform. And many may feel they should act differently around Christians because of religious sensibilities. However, in contrast to what others face in the world, we are relatively free to come and go; free to exercise our faith. And at the same time, for the most part, feel safe in what we are doing.

2. Jesus’s Teaching
As Christians, and as Christians who live in Australia, then, Jesus’s teachings on standing firm in the face of persecution may not seem relevant to us today. After all, we don’t face the same kind of persecution as elsewhere. It’s much easier for us to stand up for what we believe.

However, what I’m going to suggest is, that Jesus’s teaching is just as relevant for us, as to those facing physical persecution. Because although in Australia Christians don’t usually face death for their faith, we do face attacks on our faith nonetheless. Attacks which may be more subtle, but still put pressure on us to deny God and to reject what we believe.

B. JESUS’S TEACHING ON PERSECUTION

Now, today’s passage stresses the importance of whole-hearted allegiance to Christ. And the passage features Jesus, who faced physical persecution himself, telling his disciples—three times—not to be afraid.

1. Solidarity with Jesus (26-27)
a) Text
The first “do not be afraid,” centres around the thought that Jesus was not respected by the Jewish authorities. And if Jesus was not respected, and the disciples were true followers of Jesus, then they could hardly expect to be respected either. Just as Jesus was persecuted, so his disciples would be persecuted too.

Jesus’s message was one of solidarity, of the need to stand together with him, and to resist any pressure to give in to the ways of other men. He warned them that they would be plotted against. Indeed, that people would meet in secret to plot their downfall, and would do anything to divert them from their task. But regardless of that, Jesus said, they were to keep on proclaiming the things that he had shown them and taught them. They were to be true to their beliefs.

Yes, others might plot in secret. But eventually their plots would be revealed for exactly what they are. In contrast, they were to stand up and openly speak of their faith in Jesus and the message of salvation, no matter what the consequences.

b) Application
Now can you imagine the problems that being a Christian means to those in countries where people are persecuted simply for being Christians, let alone standing up and proclaiming the faith. But the fact that Jesus said two thousand years ago to his disciples to expect persecution, means that we should not be surprised when we hear of it now.

But what about us, in our own society, in Australia? Well we may not face the same problems, but as Christian’s, don’t we face pressures of our own?

After all, what about family pressures? Pressures to conform with family life, and not to be the religious nut of the family? What about pressures to skip church, just this week, because there’s something more important on? What about the temptations to indulge ourselves, to stretch the rules, when we really should know better? And what about the pressures to conform to community attitudes, that it’s OK to do certain things, even things that are “legal” or are “not illegal,” even if our faith teaches us not to do them? And what about the pressure to keep quiet about the things that we see and hear, when we know we really should be standing up and speaking out?

Yes, physical persecution may be one way that Christian’s can be persecuted for having faith, but there are far more subtle ways. Indeed, any pressure to reduce a whole-hearted allegiance to Christ, is just as bad as any other.

A lack of physical persecution may sometimes mean that we become too lazy in our faith, too relaxed, take God too much for granted. And yet the temptations we face to deny Christ, in many ways are just as real as if we were facing physical persecution ourselves.

2. Limitations of Human Abilities (28),
a) Text
The second “do not be afraid” centres around the mistaken belief that we will be safe if we don’t stand up for our faith. And it poses the question, “Is it better to upset men, or upset God?”

Indeed, Jesus taught his followers that the worst that their enemies could do was to kill them. They could do no more. On the other hand, God could do so much more. It is the future of our souls which is to be our primary concern, not the physical harm that any enemy may inflict.

And on this basis, Jesus taught, that the disciples had little to fear from standing up and being counted. Because if their eternal wellbeing was the most important, then that was in the hands of God.

b) Application
When we consider this “do not fear” then, it makes little difference to whether we are being physically persecuted, or are facing our own subtle brand of persecution. The issue is the same. That is, what is more important: our family, friends, society and culture or our relationship with God? Which is the one that can give (or deny) us eternal life?

If we resist the temptations of our family, or friends, what is the most that we have to lose? Oh, sure, life might not necessarily be pleasant. But isn’t it preferable to upset family and friends, than to risk facing the wrath of God? When it comes right down to it, is it this life that is more important, or is it eternal life with God?

3. God’s Followers are Valuable (29-31)
a) Text
And the third “do not be afraid” … Well, it’s a reminder of how important Jesus’s followers are to God. And in a sense, it’s a comparison between how much God cares, and how much anyone else can care.

Jesus told his followers, that if the heavenly father cares for the humblest of his creation—for even the most insignificant of his creatures—then how much more would he care for them.

Jesus gave an example of a sparrow. Now, sparrows were sold in the market place for food. They were small birds and could command only a small price. Yet, even though they ranked low in the scheme of things—they were of little importance—Jesus said that God takes notice of every individual little sparrow. And nothing happens to any of them without the involvement of God.

The point is, that God cares very much for his people. That he knows absolutely everything about us, even the number of hairs on our head (which must change several times daily). And if he cares that much, how can anyone compete with the attention that he gives us.

b) Application
Of course, that doesn’t mean we will get an easy ride. But it does mean that we should consider our options. So, if we are tempted to conform to other people’s expectations—to buckle under the pressure to please our family, friends, workmates, or whoever—then we should first consider who it is that really cares, and who really has our best interests at heart.

Of course, that might mean that we miss out on some things which seem fun, or rewarding. And some people may get the strange idea that Christians have no fun. But that isn’t what this is about. Christians should have fun, but only fun that is wholesome and spiritually rewarding. But what it does mean, though, is that given the alternatives we should always consider who really has our best interests at heart.

4. Reward for Allegiance (32-33)
Then after Jesus had said three times “do not be afraid,” encouraging his disciples not to buckle under but to remain faithful to the faith, it’s not surprising that he concludes his advice with a warning.

Anyone who openly declares allegiance to him, he will acknowledge before God. But anyone who disowns him on earth, he will disown before the heavenly Father.

There are permanent consequences of rejecting Jesus. Hence Jesus’s final comment is, that those who reject him will suffer. But not some slight and temporary inconvenience, rather the eternal consequences of rejection by God himself.

4. Comment
Jesus’s teaching on persecution, then, is a very powerful message, and one we need to take very seriously indeed. It’s a dramatic message, and one that couldn’t, perhaps, be put in terms more black and white. Because whilst we may usually think of persecution in terms of physical harm, we shouldn’t ignore the fact that in many ways the subtle influences to conform to this world, are just as real, and just as dangerous to our eternal wellbeing.

C. CONCLUSION

So, events around the globe, only some of which are widely reported, should serve as a reminder of how lucky we are in this country. We enjoy a relatively peaceful kind of life. Christians in Australia do not face physical persecution on anything like the scale that many face around the world. But that doesn’t mean that Christian’s don’t face pressures, which have the same consequences. The danger for us is that we can become lazy, relaxed, and take God too much for granted, with the result that we can fail to stand up and be counted.

Now Jesus taught his disciples, that they needed to have whole-hearted allegiance to him. That they needed to focus on a place in eternal life with God, rather than get wrapped up in living in the present. He taught them that only God could really care; that no one else could care like he did. That only God had their best interests at heart. And he taught them that if they were faithful to him, then he would be faithful to them before God.

And that poses a challenge for all of us in our faith. After all, how do we cope with persecution? Not necessarily the physical persecution that we hear about with others. But how do we cope with the many subtle pressures to our faith, that we face in living in a country called Australia?”

Posted: 18th June 2017
© 2017, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

1. Competition for Attention
We live in a society where many things compete for our attention. We have family and friends, work, and home life. We have clubs and organizations for just about anything—from service clubs, sporting clubs, and clubs where you can just go and meet people. There are help groups and charities, and … Well the list goes on. And if you are young with children, much time is probably also spent in being a taxi service for many of the things and events competing for your children’s attention.

In fact, there are so many things competing for our time, and our money, that it really shouldn’t come as any surprise when we hear of organizations collapsing around us—and some that do very valuable work indeed.

After all, how many organizations have you heard about that used to be financial viable, but are now on the point of collapse—because of lack of financial support? How many organizations have you heard about, that used to have plenty of members, but are now about to close their doors because of lack of interest? They just can’t get the numbers to maintain their existence. And how many organizations have you heard about that people even claim to support, but when it comes down to it—when a special event is put on or money needs to be raised—those members are conspicuous by their absence?

2. The Place of the Church
Now one of the organizations that seems to suffer from all of these, in different ways, is the church. Some churches have found themselves in financial difficulty; some have closed, and some are teetering on the edge. And that is even though more than half of the population of Australia identify themselves as being affiliated in some way with the Christian Church.

3. Comment
In our growingly complex world things are not always what they seem. Yes, there are many things that seek our attention. And yes, we are all limited to the amount of time, and resources we can offer. But the fact is that we can’t do everything and be everywhere. Somewhere along the line we have to choose what is important to us; what it is that’s going to hold our attention. And unfortunately, that often means we have to let other things go.

So today, what should our level of commitment be to God and to his church? Should I response be different to any other organization? And how deep does one really need to be to be committed to God, and the Christian faith?

4. Introduction to the Gospel
Well, in our passage, Jesus talks to the disciples about this very thing. And Jesus draws a cameo of what it means to be a follower. And although the picture is not intended to be a comprehensive view of discipleship, nevertheless the ideas raised, and the three points he makes are very telling:

B. THE DEPTHS OF DEVOTION (37)

1. Text
And the first point that Jesus makes is in regard to the depths of devotion needed to be his follower.

Now, at the heart of his point was a cultural understanding that nothing was more important than the relationship between a parent and a child. In fact, the Jews found it abhorrent that anyone should claim a higher relationship. And yet, Jesus categorically told his disciples that whoever placed more importance on family relationships than on a relationship with him had missed the whole point, and could have no part of him at all.

Now this might seem a bit rough, particularly regarding the strong belief of the importance of the family, and family relationships. But Jesus’s claim on the lives of his disciples was on the basis that he was more than a mere human teacher and leader. He was the Son of God. Therefore, being a follower of Jesus was not something that could be done on a superficial level, mixed up with all the other activities of life.

Indeed, the depth of devotion he required was total. Which meant not only putting him first before father, mother, son or daughter. But it required a loyalty that went beyond mere family relationships.

2. Implication
To the disciples at the time this would have been radical thinking, and it probably still is. But the implication for us is not that we should not hold family relations dearly, but rather that we should not allow family, or anything else competing for our attention, to get in the way of us and God.

Yes, we may have family pressures, we may have work pressures, we may have pressures from friends or from our club mates, or from one of a number of other sources—all that require our urgent attention. However, the message from Jesus is clear. If we allow anything or anyone to get between us and putting him first, then we really have no relationship with him at all.

C. THE DEPTHS OF COMMITMENT (38-39)

1. Text
The second point that Jesus made was in regard to the depths of personal commitment.

In other words, how much does a follower need to give in order to be a follower of Jesus? And at the heart at his point, Jesus likened what he was saying to his disciples having to take up their own crosses and following him.

Now crucifixion, at that time, was commonplace. People were aware that anyone who was condemned to be crucified was on a one-way journey to death. So, having to carry your own cross to the place of execution was tantamount to giving up any claim on life.

So, in Jesus’s illustration, we find again that his demand on his followers was total. It was not good enough even to place him above their families in their affections. He needed to be placed first before themselves. His disciples were told that unless they were prepared to face persecution, even to the point of martyrdom, for his sake, they could have no part of him.

The life that mattered, was life for the sake of Christ—the life that took the same road of self-denial that Jesus took. And what was important, was not any benefit that they could secure on the way. What was important was the need to serve God and to serve one’s fellow man.

2. Implication
So, if putting Jesus before family was radical, then this was even more so. The implication for us on this second point, then, is that we are called not only to put Jesus before any other call on our time and resources, but we are to put our lives on the line for him too. We have to risk death for him—in the service of God, and for the benefit of others.

The things we like to do in life, our hobbies, our interests, the things we belong to, and the things that we support, may be important to us, and may give us much pleasure. However, they may also be the things we have to give up, or modify our involvement, to stop them getting in the way of our relationship with God.

In short Jesus says we have a choice. We can live for now and face the eternal consequences. Or we can live for him now and live with him in eternity.

D. THE DEPTHS OF CARE (40-42)

1. Text
And the third point that Jesus made, is in regard to the commitment to care for our fellow believers.

And at the heart of this point is the idea that amongst all believers, the people who are likely to have the hardest time are those in leadership positions. And in New Testament terms this meant Apostles, Christian prophets and teachers.

It was the leaders of the church that faced an uncertain reception, as they went about declaring the message of the kingdom. It was the leaders of the church that were more likely to face persecution, and hostility. And it was the leaders of the church, because of their greater exposure to the public, who would sometimes need protection and a safe haven.

Indeed, Jesus taught his disciples, that whether it was the Apostles, the Christian prophets and teachers, or even ordinary church members, only false disciples would refuse help.

Jesus’s demand on his followers, then, was that they would help one another—from providing shelter from persecution, to providing a simple cool refreshing drink. If one was a true disciple, that sort of level of care needed to be given.

2. Implication
And the implications for this third point of Jesus? Well, even leaving the shelter of physically persecuted Christian’s aside, it raises the issue of needing to encourage one another in the battles of life and faith. To build up and encourage those in leadership roles, and to be always willing to give our fellow Christians the support that’s needed. Indeed, anything from our physical support to the provision of a refreshing drink.

Being a disciple, then, is not something that one can do in isolation to the church. The words of Jesus here makes that very clear. Because the faith that is demanded not only covers a commitment to put Jesus first, but it involves a commitment to provide for our fellow believers as well.

E. SUMMARY

So, what Jesus describes in this passage from Matthew’s gospel, is a commitment that no other organization or person should demand of us.

He described a depth of devotion, where nothing and no one should get in the way between us and God. He described a depth of commitment that risks putting our own life on the line in order to carry out his will. And he described a depth of care, of hospitality and of willingness to provide encouragement and support towards our fellow believer. And that puts the kind of commitment required for God and the church, well beyond that of any other organization or being. With Jesus, there are no half measures. He expects, and demands total commitment.

Now in one sense, you could describe what Jesus stated as being impossible. How could we possibly meet all three criteria? We make mistakes; we could never be like he described. And you’re right, in this world we can’t, and Jesus knows that. But they are goals we need to take seriously. And ones, if we have any faith, we should strive, with God’s help, to attain.

D. CONCLUSION

So, yes, we do live in a world where there are so many things that compete for our attention. There are many things that compete with both our time and resources. As a consequence we need to spend time to work out our priorities.

Because whilst there are import things, good fun things, and some very worthwhile things that we enjoy doing, we also need to get our faith, and our church responsibilities into perspective.

The number of people in this country, who affiliate themselves in some way with the Christian church, is more than half. Yet the number who attend church, in contrast, is only very small. This then would suggest that most people, have very little idea about what it means to be a Christian, and what the demands are for those who claim to have a Christian faith.

But do we?

After all, none of us is perfect; none of us have got everything right. And in a world where so much is vying for attention, it’s very easy to be distracted from the demands that Jesus makes on our lives.

Posted: 1st July 2017
© 2017, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

1. General
Every now and again—on the TV, in the newspaper, and elsewhere—an item is advertised of a list of the most respected occupations (and otherwise) in our society. And it makes some very interesting reading. Of course, there are a range of occupations at the top—people who society holds in the highest esteem. But at the bottom . . . Well, it seems that there are always the same few. And car salesmen and politicians seem to be at the bottom every time.

What’s more interesting however, is the amount of publicity given to the different groups on the list. The ones at the top hardly get a mention. However, the ones at the bottom . . . Well, the details are dragged up time after time. Indeed, we’re reminded that people don’t consider used car salesmen to be honest, trustworthy, or even to be able to sell a car in good working order and at a fair price. And politicians? Well, we’re reminded, that they seem more concerned about self-interest, and self-preservation, than actually doing what they have promised.

Of course, whether all this is true, or not, is a matter of opinion. Because in any group of people there are bound to be both good and bad. However, what the surveys, or rather the responses and publicity to them indicate, is that perhaps we are a nation of cynics. And that we’d far rather grumble about our pet hates, than pat people on the back for a job well done.

And as I thought about that, I couldn’t help thinking, ‘If I’d been surveyed, what would I have put on the list?’ And to my surprise the very first occupations I thought of were not occupations at the top of the list, but were those that were somewhere down the bottom of the list too. And for me, that would include delivery men and repair men. The people that when you arrange to be at home—even take time out of your schedule to be there—just don’t turn up when they say they will. And, what’s more, they don’t even bother to tell you that they have been delayed or are not coming.

Cynicism and doubt . . . It seems to be part of day-to-day living. It’s certainly well entrenched in our culture. Because most of us have pet hates, and most of us have a lack of faith in something or someone.

2. Faith
Is it any wonder, then, that being negative, being sceptical, and living with doubt are also features when it comes to the issue of faith?

Because it’s no secret that many people struggle with God, putting him low on their list of priorities and placing more tangible things above. And many people go through the nightmare of questioning their beliefs: ‘Can God be real? Is this faith thing really true?’ And often finding it all too hard. And, as a consequence, finding it hard to be committed at all.

However, if that’s you . . . If you can identify in some way as being a cynic, a sceptic, or a doubter regarding your faith; and if at times you find it hard to commit yourself to the faith—and to the church—then let me give you what may seem to be some very helpful words of advice.

2. THE BIBLE, SCEPTICISM AND DOUBT

1. We Are in Good Company
Because, the first word of advice I would give you, is to reassure you that you are not alone. Indeed, even in the Bible we have an impressive list of sceptics and doubters:

Abraham, at one hundred years old, and on being told by God that he would have a son, laughed at God (Genesis 17:17). Sarah, his wife, at age ninety, overhearing a second conversation between Abraham and God, where Abraham was reassured that they would have a son, also laughed (Genesis 18:12). Both Abraham and Sarah believed they were too old to have children. And both were sceptical that even God could give them what they desired the most.

Moses, when he was called by God to lead the Israelites out of Egypt, doubted his ability to be a leader. And he came up with every excuse under the sun why he wouldn’t be able to do it. He was a nobody (Exodus 3:11); he wasn’t a leader, and he wasn’t a speaker (Exodus 4:10). He did not have any confidence in his own abilities, and he didn’t have any faith that God could help him either.

Gideon too, one of the judges, had a similar problem. He told God he couldn’t be a leader. He was a nobody, and he didn’t trust God to help him either (Judges 6:15).

The prophet Elijah—perhaps one of the greatest prophets of the Old Testament—having run away from Jezebel for fear of his life . . . Well, even after being visited by God—who gave him a sign of his strength and power—continued to trust in his own abilities (or lack of them), and hid in a cave for safety (1 Kings 19:14).

John the Baptist, in prison, in a moment of doubt, sent his disciples to double check who Jesus really was (Matthew 11:2-3).

Peter, one of the disciples, crossing a lake in a boat, saw Jesus walking on the water. Yes, in a moment of faith, he got out of the boat and began walking towards him. However, a moment later, he took his eyes of Jesus, lost faith, and began to sink (Matthew 14:30).

And, of course, the most well-known doubter of all: Thomas, one of the disciples, who after the resurrection—when everyone else had seen the risen Christ—said that he wouldn’t believe that Jesus had risen from the dead, unless he was face to face with Jesus and he could feel the marks in his hands and his side (John 20:25). Indeed, no matter what all the other followers had seen, unless he saw the risen Lord, himself, he wouldn’t believe.

You see, being a sceptic, being cynical, and being a doubter is very common—even among the most faithful of believers. All the great men and women of the Bible—people who have been noted for their great faith—have all had their moments of being negative, moments of scepticism and doubt. Doubting not only what God had done and was able to do, but doubting their abilities that God was calling them to use.

So, when we have one of those moments—when we realise that we are emphasising the negative rather than the positive—we can be assured that we are in good company. Some of the greats of the Bible have had their negative moments too.

2. We are Meant to Question and Think
The second thing that we can do, however, is to understand that a bit of healthy scepticism and doubt is part and parcel of the Christian faith. In other words, we are meant to question and to think through issues, particularly when it comes to the faith.

Now many religions and philosophies are not like that. There are even some that encourage learning by rote or by indoctrination. (And I have to say that there have been times, sadly, when that has been a method used for teaching the Christian faith too.) However, the Christian faith is not like that. Rather it is a faith which encourages the issues to be examined closely. And it encourages people to come to their own conclusions in regard to matters of faith.

Jesus, himself, challenged many people to count the cost, before committing themselves to be his disciples. And he told parables about counting the cost to illustrate his point (Luke 14:28-32). In other words, he encouraged people to think, question, analyse, weigh up—whatever term you want to use—to think through the different issues before committing to a life of commitment, to a life of discipleship.

The Apostle Paul, concerned about false teaching in the church at Thessalonica told the people there to “Test everything and hold fast to what is good” (1 Thessalonians 5:21).

Peter, in his second letter, advised his readers, that one of the purposes of his letters was to “Stimulate your sincere mind” (2 Peter 3:1).

And the Apostle Paul, this time writing to the church at Philippi, stated that: “If there is anything that is virtuous or praiseworthy—anything that is true, honourable, just, pure, pleasing, or of good repute—consider these things.” (Philippians 4:8).

So, in regard to the Christian faith, it’s not sinful to be sceptical or to question things. Indeed, Jesus, and the Apostles Peter and Paul encouraged it. So it can actually be a very healthy thing. It’s only when we get stuck, when we can’t progress forward, that it becomes a real problem.

The Christian faith, then, encourages us to think through the issues—to question and doubt things, and then, to decide for ourselves what we should think.

3. Resolving the Scepticism and Doubt
But how do we progress past the negative? How do we get beyond the scepticism and doubt?

Well, how we progress forward, brings us to the third word of advice. Because we can ask God for guidance. We can ask other Christians for help (and that’s one of the primary reasons we meet together). And even in in the sanctity of our own homes, we can examine the evidence for ourselves: the evidence of the salvation plan of God; the evidence that Jesus is the Son of God; and the evidence of our place within God’s plan.

And the evidence?

a). The Old Testament Prophecies
Well, there are the Old Testament prophecies:

There are Isaiah’s words spoken to king Ahaz, about 735BC: prophesying of a virgin giving birth to a son and calling him Immanuel (God is with us) (Isaiah 7:14).

There’s God’s message to Isaiah: the prophecy that the Messiah would be a descendant of King David; that he would be filled with the Spirit of the Lord; and that he would be filled with great wisdom and knowledge (Isaiah 11:2-3a).

There are the words of God to the prophet Micah, probably just a few years later: prophesying that the Messiah would be born in Bethlehem; and that in many ways he would have his origins in ancient times (Micah 5:2).

There are the words that God spoke to Jeremiah, a century later (about 600 BC): prophesying, again, that a descendant of King David would return to the throne; that he would be a great man of God; that he would be instrumental in the salvation of God’s people; and that he would be identified with God himself (Jeremiah 23:5-6).

All prophecies, that by the time of Jesus were well known and were accepted by the people. Indeed, the crowd in Jerusalem faced with Jesus said, ‘Doesn’t the scripture say that the Messiah is to come from the seed of David and from Bethlehem, the village from which David came?’ (John 7:42).

b). Life of Jesus/Miracles
And in addition to the prophecies, there is the life of Jesus himself: his birth, and his ministry. And for our purpose today, we probably need to go no further than this passage from Matthew’s gospel. Because what we have is the story of John the Baptist sending his disciples to Jesus, to double check just who Jesus really was.

And what was Jesus’s reply? But ‘Go and report to John what you hear and see: the blind receive their sight, the lame walk, leapers are cleansed, the deaf hear, the dead are raised up, and the poor are given the Good News.’ (Matthew 11:4-5).

c). Jesus’s Death and Resurrection
And if all that wasn’t enough, then there is the evidence of the death and resurrection of Jesus. Particularly with the empty tomb and Jesus appearing on separate occasions: to Mary Magdalene and the other Mary, who were first to see Jesus alive (Mathew 28:1-10); to the two disciples on the Emmaus road, as they despondently walked along (Luke 24:13-35); to ten disciples as they gathered together in a locked room for fear of the Jews (John 20:19-23); to Thomas, who hadn’t been there at the previous meeting, and had since declared himself a doubter (John 20:24-31); and according to Paul, separately to Peter, James, and himself, and at one time to five hundred people (1 Cor 15:5-8). And the list is not exhaustive.

d). Our Place
And the evidence of our place in God’s scheme . . .

Well, in very first book of the bible we’re told that we were made in God’s image (Genesis 1:27). Two chapters later we are told that Adam and Eve mucked it all up (Genesis 3:1-24). And the rest of the bible tells and illustrates, that we all fall short of God’s standards (Romans 3:23). In others we need God’s plan. We desperately need God’s plan.

However, the other side to our place in God’s scheme is the need for God to have foot soldiers to tell God’s plan to the world. Jesus called people to him to be disciples (Matthew 4:18-22). And after his resurrection he called his disciples to make more disciples (Matthew 28:19)—us. So we in turn, like all those who have gone before, have the responsibility to go out and make more disciples too.

C. COMMENT

Is that scary? Of course it is. But think for a minute . . .

Are we alone in our scepticism and doubt? No! Would we be happier if God sent someone else? Yes! Yet, as we read in the pages of the bible, God has been able to do wonders using people who were negative, full of scepticism and doubt.

And if he could use people like that—people like Moses and Gideon who denied their abilities, people like Elijah who hid in a cave—imagine the difference that we could do, if only we could get beyond our scepticism and doubt and be willing to be used by God too.

D. CONCLUSION

So today, do you feel more on the negative side than on the positive? Does doubt and scepticism describe your feelings, rather than faith and hope?

Well, if we were talking about this world—and about the list of respected occupations (and otherwise)—I could well understand. But what about in regard to the matter of faith?

Well, if that’s true of our faith, then I suggest remembering the three words of advice: firstly, we can take comfort in fact that we are not alone—and that we are in some very impressive company. Secondly, we can be assured that as Christians we are meant to question and to think. Christianity is a thinking religion, and we are actually encouraged to think through the issues for ourselves. And that may mean the need for a healthy dose of scepticism from time to time. And, thirdly, we have been given the tools to move on, and we should be encouraged to use them.

And I’m certain that if we each took those three steps, then we would not only be much stronger because of it, but we would be more willing to offer our services to God (and his church) as well.

Posted: 1st July 2022
© 2022, Brian A Curtis
www.briancurtis.com.au

A. INTRODUCTION

How often have you heard the words: ‘Come to me, all who are weary and carry heavy burdens, and I will refresh you. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest in your inner being. For my yoke is good and my burden is easy to bear’? In its various translations, many times, no doubt. There’s an expression: familiarity breeds contempt. And that can be definitely stated about this verse.

Because apart from in the Bible in Matthew’s Gospel, in the Anglican church, at least, people have been used to hearing the expression on a regular basis—through the various prayer books authorised for use.

For example, in the Book of Common Prayer published in 1662, the first verse was required reading for every Communion service. In Australia, in An Australian Prayer Book published in 1979—it was expanded to include the two verses that followed (although its use was made optional). And in the publication of A Prayer Book for Australia in 1995, it not only remained optional, but it was shrunk back to its original length.

For several centuries in the Anglican church, therefore, the words of Jesus have been repeated almost every time there has been a communion service. So it’s no wonder that for many Anglicans they have become so familiar. Or, may be, too familiar. Because of the danger of being too familiar could mean that they have lost much of their meaning.

So, today, with all their familiarity, just what do those words mean? What was Jesus’s sentiment behind the words? And why are they considered to be (in the language of the old prayer book) ‘Comfortable Words’?

B. THE FIVE THINGS OF NOTE

Well, I’d like, today, to use all three verses. Because there are five things of which we should take particular note.

1. An Invitation from Jesus (28a)
Because firstly, the words of Jesus are an invitation. ‘Come to me…’ he said. In other words, Jesus’s invitation is that we should go to him—and not to anybody else. There are implications in the words of Jesus.

There is the implication that Jesus is the only one who has access to the Father. There is the implication that Jesus is the only one who has access to the resources of the Father. And as a consequence, there is the implication that it is only through Jesus that we can know the Father.

Indeed, we cannot know God, apart from what Jesus reveals to us. And that gives us sufficient reason why we should take his invitation seriously.

Yes, other things may call out for our attention. Other people may claim to have an alternative way (or even that there are many ways to the Father). And some religions actually teach that. But Jesus’s invitation implies there is only one way, and that is through him. That’s why his invitation is so important.

2. Who It Is That Jesus Is Inviting (28b)
The second thing to note is just who it is that Jesus is calling to. ‘Come to me, all who are weary and carry heavy burdens.’

Now Jesus is not inviting people who have done a hard day’s work, and are physically or mentally tired. No! This invitation is to all men and women—everyone, without exception, who is wearied with life’s burdens. In other words, he is calling out to those who find life difficult and those who face many hardships. His call is to those who are weighed down by the pressures and expectations of life; those who are weighed down by the pressures and expectations of other people—as well as the pressures they put on themselves. His calls is to those whose lives have little joy, whose life has become meaningless, and those who find life very difficult indeed.

Now it must be said that this invitation is not compulsory. There is no compunction on the weary and heavy laden to accept his offer at all.

3. The Reward That Jesus Is Offering (28c)
But for those who do accept, there is a third point to note. There is a reward. And, in the words of Jesus: ‘and I will refresh you.’

Now that doesn’t mean putting one’s feet up and being idle. What Jesus is offering is refreshment rather than idleness. Being put back on one’s feet so that life can be continued with renewed vigour, and new meaning.

And a good example of what Jesus meant can be found in the example of Moses (Exodus 33:14). Because these same words ‘I will refresh you’ were spoken to Moses by God at a very difficult part in his life.

Moses, at the time, was feeling under all sorts of pressure, leading the Israelites through the wilderness. It was not an easy task. The people had complained about lack of food; they’d complained about lack of water; they’d even complained they would have been better off staying in Egypt. And at the point that these words were said to Moses, he had just come down off the mountain—with two tablets of stone on which were recorded the ten commandments—only to find the people had made a golden calf and were worshipping it.

Needless to say, Moses was at the point where he’d had enough. So, he smashed the tablets on the ground. And in turn he began complaining to God about the lack of support, the lack of an assistant, and about all the burdens he was carrying.

And then those words of God came. And rest, or refreshment, is exactly what God provided him. Because almost the very next thing, we find Moses preparing two new tablets and was going back up the mountain, armed with the new tablets on which the commandments could be written. He had a renewed sense of purpose; a renewed sense of direction.

So, the rest that Jesus promises is the restoration of a healthy mind; it’s the restoring of one’s sanity; and it’s the enabling of people to return to life with new vigour, keen and eager to face whatever lies ahead.

4. What We Have To Do To Get The Reward (29)
The fourth thing to note is what it is that we have to do in order to get the reward. ‘Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest in your inner being.’ There’s a catch in everything we do. And, in this case, Jesus says we have to take on his yoke.

Now there’s an implication behind these words. The implication is that we all carry someone’s yoke, even sometimes our own. It’s an idea that even in modern times is still popular. In a Bob Dylan song, released in 1979, he talked about the many things that pull us one way or another. The things that compete for our attention. And he concluded with a chorus which some might find familiar: ‘It may be the devil or it may be the Lord, But you gotta serve somebody’.

The point that Jesus was making, though, was not only that people should come to him, rather anyone else. But that they should take on his yoke, rather than bear the burden of another.

Jesus was saying that his way is a better way. It involves the need to follow him, to serve him, and to learn from him. In other words, all the things needed to be a disciple.

But accepting his way should not be scary. Because unlike others who compete for our attention, he doesn’t have to prove himself; he doesn’t need any fancy gimmicks; he doesn’t need to lord it over others. What you see, is exactly what you get.

5. Why Jesus Is A Better Alternative (30)
As a consequence, the fifth thing to note is that the way of Jesus is better than any alternative. ‘For my yoke is good and my burden is easy to bear’.

At the back of Jesus’s mind, as he made this statement, was undoubtedly his experience of the religious leaders of the time. The rabbi’s of the time, spoke loving of the yoke of the law. But they tended to put heavy burdens on people’s backs, with their legalism and the way they insisted that other people treat them.

They insisted that not only should people keep the law, but that people should keep their many intricate and complex interpretations of it too. Not only that, but that the people should have a fawning respect for their religious leaders. But then they loved to be noticed as pious and righteous men; there was a strict hierarchy of places of honour; and there was a proper way to address them and to do them honour.

But while Jesus would have had the religious leaders at the back of his mind, he would not have been restricting his comments only to them. Indeed, he would include any other group or pressures that were making unreasonable and unwarranted demands.

Jesus claimed to be better than all the alternatives. His yoke was easy; it was not a difficult and burdensome affair. His yoke represented a way that was good and pleasant. He may not have been calling people to a life of careless ease, but the service to which they were called would be a delight, not a painful drudgery.

6. Summary
So, those very familiar words—those too familiar words—then, can be summarised by those five things: they are an invitation from Jesus. An invitation to all men and women—anyone who is wearied with life’s burdens. The reward is refreshment, being put back on one’s feet so that life can be continued with renewed vigour. And it involves the need to follow him, to serve him, and to learn from him. But in comparison to whatever else is on offer, what Jesus is offering is second to none. In comparison with all others, his yoke is easy, and should not be a difficult or burdensome affair at all. No wonder the Book of Common Prayer called them ‘Comfortable Words’.

C. IMPLICATIONS

And so they should be, because for us they should be comfortable. And they should be comfortable at two different levels:

1. As An Initial Response To Jesus
Firstly, for those who have never responded to Jesus in a positive way, the words should be comfortable because he is offering a better way. A way from a life controlled by the burdens and expectations of others and even ourselves. And a way which includes the restoration and refreshment of his people. A way that gives new purpose in life.

Jesus is offering a real alternative. An alternative which is not burdensome but a delight. It’s not compulsory but one in which he wants people to come willingly, and after considering carefully all their options.

2. As A Reminder Of What Jesus Provides
And, secondly, for those who have already made a commitment to Jesus, the words should be comfortable because they act as a reminder of what we should be experiencing. Because none of us are perfect, and it’s so easy to take our eyes off Jesus.

Now, in the story of Moses, Moses was already a man of faith. But he had taken his eyes off God and had allowed himself to become tied down by other pressures. And just as he was restored by God to new life, and new vigour, the same can be true of us too.

Jesus’s words, then, can bring great comfort, as we seek to have those extra and unnecessary burdens removed, and to be restored to be the people of God, that we know we should be.

D. CONCLUSION

‘Come to me, all who are weary and carry heavy burdens, and I will refresh you. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest in your inner being. For my yoke is good and my burden is easy to bear.’

They may be familiar words—perhaps too familiar—nevertheless they are words of great meaning and comfort. And, leaving familiarity aside, they are words we would do well to repeat for many more hundreds of years to come.

Posted: 15th July 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Living outside of a big city, can seem a bit remote from the evangelistic crusades. Crusades like Billy Graham, Bill Newman, and Franklin Graham. But if we lived closer, we might be aware of all the preparations: The months, if not years, of work involving different churches working together; the huge tent to be erected for the whole city to see; the advertising of some big-name evangelist; and the personal invitations to family and friends to come and hear the message of the gospel.

Yes, if we lived closer, we might be aware of the meetings themselves: Night after night for a week—the singers, the music, and the messages of hope; the altar calls—the challenges for a commitment to God; and each night great numbers of people going forward giving themselves to the Lord.

And then the aftermath: the names and addresses of people given to the local churches of people who had made some sort of commitment at one or more of the meetings, so they could be followed up.

And of course, even with all of the positives that the crusades stand for, we might also be aware of the detractors. After all, wasn’t it the same people who got up night after night and gave themselves to the Lord? Wasn’t it a fact that many of the people who went forward were already regular worshipers at a church somewhere? And, when the final wash up comes, weren’t there many churches who just didn’t benefit from any change in their membership at all. As a consequence, some wonder whether it was all worth the effort, and whether the time and money spent would not have been better used elsewhere.

Crusades! Well, I don’t know if that all sounds familiar, but whether you are into large scale evangelism or not, I’m going to suggest that the basics of all that they stand for—warts and all—is the subject of this passage from Matthew’s gospel. Because in this gospel passage, we find Jesus doing much the same things as we can experience in those local crusades, gathering huge crowds to listen to the message of the gospel.

And there are four points of which I think we need to take particular note:

B. A PORTRAIT OF AN EVANGELIST

1. A Change of Venue (1-2)
And the first point relates to the location of Jesus. Because in our gospel we find that he had not only set up shop on the beach, but he was among the common people.

Now significantly, up to this point in Matthew’s gospel, Jesus’s main place of teaching had been in the synagogue. As a consequence, teaching on the beach, and among the common people, would have been a major shift in emphasis in the ministry of Jesus.

However, without a doubt, this was a deliberate shift. Because we’re told that when Jesus got to the beach, he sat down. In other words, Jesus adopted the traditional posture of a teacher and indicated he was ready to teach. And so, the crowds gathered around to listen. And then, because the size of the crowd was so big, he retreated into a boat—indicating that not only was his ministry on the beach deliberate, but that he had much to teach and that people needed to be comfortable to listen, further demonstrating the deliberate policy of Jesus to get away from the synagogue and mix with the common people. A trend that Jesus increasingly continued to practice for the remainder of his ministry.

2. A Change of Approach (3-9)
The second point is that with the change in venue, and with the consequent different background of his audience, his whole approach to teaching changed. Yes, Jesus had told a parable or two before, but, according to Matthew’s gospel, nothing like what he started to do from then on. And even the disciples noticed the difference.

The disciples themselves would have been used to the religious talk. However, Jesus was now mixing with people who may not have been used to going to a synagogue. So, his whole approach changed. He adopted an approach, which conveyed vividly his teaching, with the clear intention of stimulating his hearers to think. He recognised the need to appeal to people using things they knew from ordinary life.

As a consequence, the Parable of the Sower is a good example of using a process in the agriculture of the day to illustrate his message. A process which would have been very well known to his hearers.

3. The Message (11,19a)
But while the venue and the style of his message changed, the third point is that his message remained the same. The content of the message was still the kingdom of God and Jesus’s place within it. It was a mystery, he knew, that people couldn’t work out for themselves. They needed the revelation of God. And it was his role to help bring the message and the revelation of God to the people. They needed to put their faith in him to secure any kind of relationship with God.

4. Being Realistic About The Response (10-23)
But Jesus wasn’t naive about the response he would get. And, as a consequence, the fourth point is that Jesus was realistic about the response he would get from his hearers.

a) Discussion with the Disciples (10-17)
He discussed with the disciples, in private, his expectations of his listeners And in that discussion, he told them in no uncertain terms that he did not expect the crowd to commit themselves to his cause He appreciated the fact that while parables were a good way of teaching, any approach required some sort of commitment by its hearers if they were really to understand what he was saying. And if people rejected him and set themselves in opposition to God, how could they possibly understand the teaching that came from God through the Messiah?

b) Interpretation of the Parable (18-23)
But he wasn’t just realistic about those who would reject his message outright, he was also realistic about those who in some way actually made a profession of faith. And in his interpretation of the Parable of the Sower, he indicated to the disciples some of the expected outcomes:

There would be the careless hearers (4, 19)—people who heard the message but were unable to perceive the spiritual truth it conveyed. People who would not be hostile to the message and would know that there was something in it for them, but they would be people who wouldn’t act on it—and as a consequence whatever was heard would be lost.

There would be the shallow hearers (5-6, 20-21)—people who were attracted by the gospel, but with no depth of commitment. So that when a difficult time came—as it comes to all—the profession of loyalty would be exposed to be a sham.

There would be the preoccupied hearers (7, 22)—those who were so caught up with the affairs of life, that they couldn’t take the gospel any further.

And that would leave only a small group of healthy listeners (8, 23)—people who would receive the word with an intelligent appreciation of it and would act on it.

5. The Persistence of Jesus
The response that Jesus expected from the crowd was therefore pretty negative. And in many ways, it may well reflect, our own observations in terms of those crusades.

But there is one more factor, I believe, that is most significant about this story. And that is that although Jesus knew what to do, and he knew what sort of response he would get—and this is where the crunch comes—he went out and did it anyway. He knew it was important to share the message, whether people responded or not. He knew it was important to at least give them the opportunity to respond in a positive way to his message.

And that is a significant factor that we should bear in mind when we consider the success or failure of those large tent-style crusades.

C. COMMENT

And it is this point that is surely what the story is all about. Because even though this story of Jesus and the Parable of the Sower can teach us much about how to run large tent-style crusades, that was not the original intention of this story.

No! Remember Jesus told this story for the benefit of his disciples who were not educated men. They were not great orators (who you would expect to gather large crowds around them). And, after all, the disciples would have been well used to seeing the reactions of the crowds for themselves.

No! The purpose of the parable, and the circumstances behind it, would have been important for the disciples, for two reasons: The first, to let the disciples know that Jesus was well aware of what he was doing and the responses he was getting. He had to demonstrate to the disciples the importance to carry on the mission anyway.

And the second is because Jesus knew that when it was time to send the disciples out, they needed to be prepared for the same responses too.

Any negative responses, then, were not necessarily to be seen as a reflection on their ministry, because they needed to be encouraged to continue to share the message of the kingdom anyway.

D. IMPLICATIONS

And that means, whether we see the message of today’s gospel in terms of large-scale tent evangelism, or in terms of our own need to share the faith, we have some very important implications to apply.

1. Changing The Venue
Because, firstly, Jesus made the deliberate step to remove himself from his normal place of worship in order to share his message with the people. And that raises the question about our involvement with the world outside the four walls of our churches.

And the question is, ‘Do we simply expect people to come to us? Or are we a much more missionary orientated people, prepared to leave the relative safety and security of this church in order to take the gospel to the people?’

2. Adapting the Message
Secondly, Jesus adapted the style of his message, into a way that the people could understand, using the common things and common images of the day.

Now I know some churches where you really need to have a degree in religious gobbledygook. But when we are talking to others about religious matters, do we confuse them with language that’s incomprehensible, or do we use the language and images of the day?

3. The Message Itself
Thirdly, despite that, Jesus didn’t change the content of the message. He didn’t water it down to make it more palatable. And neither should we. The message is the same—the kingdom of God and the place of Jesus within it, and the need to have faith and what having faith means.

4. Being Realistic About The Response
Fourthly, Jesus was only too aware of the response that he would get. He knew for some he would get flat out rejection. He knew that others would profess faith but bit by bit fall away. And he knew that a few, a small number, would respond, but even then their response would be varied.

And if Jesus acknowledged the responses he was going to get, then it would be silly for us to think that we could expect anything different.

5. The Persistence of Jesus
And fifthly, despite expecting a poor response, Jesus wasn’t about to get discouraged and give up. And neither should we. For sure it can be difficult, frustrating, and there are a number of other adjectives you could use to describe what it feels like hitting your head against a brick wall. But the message from Jesus is that we shouldn’t take it personally. It is God who is ultimately being rejected (or not). All God is asking us to do is to continue the task of at least giving others the opportunity to respond to Jesus anyway.

E. CONCLUSION

Now, as I said at the beginning, not living in a big city can seem to be a bit remote when it comes to big evangelistic crusades. And some might say, ‘That’s a good thing.’ And people often say that because of unrealistic expectations of the end result. However, in the Parable of the Sower we have a powerful image of Jesus, who (effectively) put up a tent on the beach and conducted something like a crusade, knowing full well, what sort of response he would get.

Today’s gospel story, then, is not an instruction on how to run a crusade—although the principles are sound—it’s the story of Jesus, giving an example to his followers of what to do and what to expect in the work he has given us all to do.

Now, in order to share the faith, we too need to have times away from our normal place of worship, where we can share with people where they live. We too need to use images and language with which people are familiar, and not use language that is incomprehensible. At the same time, we too need to stick firmly to the message of the kingdom, and not change it in any way at all.

However, we also need to be realistic about the response—expecting mostly rejection with even those who accept the gospel to be varied in their response. And we should not be easily put off or get discouraged but stick to the task anyway.

And if we do that, then we truly will have learnt the lesson that Jesus tried to teach—the message directed to his faithful followers—about not being discouraged by the results, but to continue to go out and share the good news of the gospel anyway.

Posted: 16th August 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

One of the frustrating things about the bible, is that it is not always good at answering all the questions we would like to ask. But then people are naturally curious, and questions like ‘What does God look like?’ and ‘What will heaven look like?’ just don’t seem to have been important to the biblical writers at all.

For sure there are images—shadows or likenesses if you like—and there are plenty of descriptions about God’s character. But there are no clear pictures that truly satisfy the sort of questions that people want to ask.

For example, regarding the description of God himself, there are a number of narratives we can consider—of situations where people witnessed God—where they described what they had seen. But the descriptions are so vague that they really don’t help much at all.

1. Moses (Exodus 3:2-4:17)
So, when Moses recalled his confrontation with God, Moses described an angel somehow appearing to him from a burning bush. But he made absolutely no attempt to describe what he saw of God, except to make the simple statement that God called to him from within the bush.

2. Elijah (1 Kings 19:9b-18)
The prophet Elijah, on the other hand, on fleeing for his life from Jezebel, encountered God. But again, we have no description—only that God revealed himself to him in a gentle whisper.

3. Ezekiel (Ezekiel 1:4-28)
Ezekiel, on the other hand, had a fair stab at describing his encounter with God. He described a fire, with strange creatures in it. And he described wheels, and wheels within wheels. And he made a big deal about the creatures and the chariot. But as far as the figure on the throne was concerned . . . Well, all he could say was that it was a figure ‘like’ that of a man: from the waist up, he was like glowing metal, and radiating around was a brilliant light and a rainbow.

4. John (Revelation 4&5)
And even the Apostle John—taken up from the island of Patmos—experienced someone sitting on a throne who had the appearance of jasper and carnelian. But again, like Ezekiel, John spent more time describing what was around the throne rather than on the person who was on it.

Yes, he described someone who had a right hand, and that somehow, at some stage, that person became a lamb. But apart from that his description remains totally inadequate.

5. Comment
Now, of course, in one sense you can understand the inability of people to describe accurately the physical presence of God. After all, God’s appearance was outside their experience. And as a consequence, they were trying to describe an image they hadn’t experienced before. Furthermore, they were hampered by an inability to understand what they were seeing and experiencing. They were also hampered—through the inadequacy of language—to describe what they had witnessed. And, as consequence of those things, we are left with only images—and vague images of that.

6. Jesus
It might be surprising then to realise that the one person who could have described God (and heaven), the one person who would have understood, the one person who did know God intimately, and the one person who would have been best placed to describe God (or heaven) accurately—Jesus—didn’t really try. It’s as if he wasn’t interested; it wasn’t relevant.

However, that’s not to say that Jesus wasn’t interested in either God or his kingdom. He was. Indeed, in Matthew’s gospel alone there are no less than thirty-seven instances where the topic of conversation is the kingdom of God or the kingdom of heaven. (And God and heaven were the topics most dear to his heart.) But describing what they looked like just wasn’t one of his priorities.

B. PARABLES OF THE KINGDOM

So, if describing accurately what God and what heaven looks like were not his priorities, just what was the emphasis of his teaching? Well, using the three parables of Jesus in this passage from Matthew’s Gospel, I believe we can build up a picture of the kingdom of God

1. The Parable of the Weeds (24-30, 36-43)
And, in the first parable—the parables of the weeds—we have Jesus looking forward to the end times, to the end of the age. And he makes a number of points that are worth noting.

a). It Will Be Occupied Only By the Faithful (38)
The first point is that the kingdom will only be occupied by the faithful—the ‘good seed’—the people of God. And that the unfaithful—the ‘weeds’—the people who belong to the evil one, will have no part of it. It’s a black and white issue: you’re either in or you’re out.

b). The End of The World (39-40)
The second point is that this sorting out of the ‘good seeds’ from the ‘weeds’, will happen at the end of this world. Life as we know it will end, and at that stage ‘the weeds’ will be gathered up and burned.

c). The Place of Jesus (41)
The third point is that Jesus’s own place in the kingdom is paramount. It is Jesus who will take centre stage in the kingdom, and it is he who will have the supreme place of honour.

d). The Absence of Temptation (41-42)
The fourth point is that just as those without faith will be noticeable by their absence in the kingdom, so too all things that cause sin will be absent too. All the traps of life will be removed for all time, having been cast into the blazing furnace with the wicked.

e). The Punishment Of The Wicked (42)
The fifth point revolves around the punishment of the wicked—and with the description of weeping and grinding of teeth. As a consequence, Jesus leaves us in no doubt about not only the unhappiness of the final state of those without faith, but that such unhappiness, for them, will be an ongoing and continuing experience.

f). The People Will Be Radiant (43)
In contrast, the sixth point is that that who make it to the kingdom will be noted for their radiance. They will shine like the sun.

g). The Rule of the Father (43)
And the seventh point is that the kingdom will be ruled throughout eternity by the Father. But it won’t be a harsh authority—more like the rule of fatherly love.

h). Comment
Now, this parable was addressed to a crowd—and a large crowd at that—but a crowd from whom Jesus did not expect much response. As a consequence, Jesus’s priority was not to draw pictures of what God and heaven looked like, but rather to challenge the crowd, in no uncertain terms, to what their options in life were—and to let them know what the consequences of their responses would be. Those who put their faith in him could expect eternal life with God, and those who rejected him faced eternal damnation

In other words, Jesus wasn’t about to draw pictures of God or heaven, in terms of what they looked like, when there was a much more important issue at stake.

2. The Link
Of course, that was the first parable: the parable of the weeds. However, in the middle of telling that parable and giving its interpretation, Jesus told two other parables—parables designed to encourage those who were followers. And both were designed to put a slightly different, but nevertheless important, perspective on the kingdom of God.

3. The Parable of the Mustard Seed (31-32)
And the parable of the mustard seed has two main thoughts:

a). It Is A Current Event (31-32)
Firstly, it talks about the kingdom not just being a future event, but in some way being a current event too. That in some way Jesus’s disciples are already considered to be members of the kingdom. Yes, they might be small in number and dwarfed by those who are not members, but for all believers, in some way, the kingdom should be a present-day event.

b). The kingdom is dynamic (32)
The second point however is that the kingdom is not static. It isn’t something you can sit down and describe, and it will forever stay that way. No! The kingdom of God is dynamic. From its small origins, Jesus expected the kingdom to grow, and that growth was expected to be extensive.

4. The Parable of the Yeast (33)
And in the parable of the yeast, Jesus reiterated those two points—to reinforce his meaning—but then went on to make a third:

a). The Source of Growth (33)
And that is, that even though the followers of Jesus were (and are) already members of the kingdom, the dynamics and the growth upon which believers need to depend, derive not from themselves, but from God.

5. Summary
So, we may not have any clear pictures of what God looks like, or what heaven looks like. Indeed, all we may have is some vague images. But while that is understandable in terms of Moses and the Prophets and even the Apostle John, the fact that Jesus wasn’t interested in giving any descriptions of that kind either, should tell us something about the priority of the faith and the priority of the biblical writers.

So, then, when we consider what God is like and what heaven is like, therefore, we need to consider the basics:

a). Future And Current Events
There’s a sense in which the kingdom of heaven is a future event when the ‘weeds’ will be sorted out from the ‘good seed’. A time when the faithful will live eternally with God, and all others will be removed and face much unhappiness. But at the same time, there’s a sense that the kingdom is about the here and now. That we’re living in it.

b). God’s Rule
There’s a sense that in the future there will be a place—a realm—where God will rule. But equally there’s a sense that God’s rule is also active now.

c). Dynamic Not Static
There’s a sense that, yes, believers have much to look forward to. But at the same time, God’s kingdom is dynamic not static. There’s a sense that God’s kingdom is something that happens rather than a specific place where it exists.

d). Choices
And, while Jesus may not have been hopeful about the responses to his parables, nevertheless, there’s a sense that he wanted all people to be aware of their options: either faith in him leading to eternal life in the kingdom, or rejection of him leading to be cast into the furnace, not to die but to face eternal damnation.

6. Comment
And if that is Jesus’s teaching on the kingdom of heaven, you can begin to see, not only the reluctance of Jesus to describe God and heaven, but the difficulty that arises for anyone trying to do so. From Jesus’s perspective, there were (and still are) more important issues at stake than what God or heaven look like. But then, how can anyone describe something like heaven in bricks and mortar terms, which is part present, part future and which is dynamic and not static?

C. IMPLICATIONS

So today, where does all that leave us? Of course, it’s always nice to use our imaginations, and we can feed it with images—and the book of Revelation is full of them. But do the concepts of the kingdom of God that Jesus described have a greater priority in our lives, than our curiosity over what God and heaven actually look like?

a). Future And Current Events
After, all do we experience the kingdom of heaven: as both a future event—something to look forward to and give us hope—while at the same time being something that is alive and active that should be part of our experience today?

b). God’s Rule
Do we experience God’s rule as both a hope for the future—looking forward to God’s uncontested reign—while at the same time witnessing his activity and rule in the here and now?

c). Dynamic Not Static
Do we experience the kingdom as a place we yearn to go to at the end of time, while still keeping hold of the fact that it is something that is dynamic—growing and changing—in the here and now?

d). Choices
And, have we taken on, in full, the options that are available to us now: to accept Jesus, now, and take on the promise that eternal life will be ours? Or do we reject Jesus, and live with the future of eternal punishment? Unfortunately, there is no middle ground, and making no decision is the same as rejecting him.

D. CONCLUSION

Without a doubt many people in life would like to know what God looks like, and what heaven will look like too. And that’s part of human curiosity. And there have been a fortunate few who have seen glimpses of God and of heaven, Unfortunately, they have only left us vague images for us to consider.

And the one person who could have described God and heaven, to our satisfaction, didn’t try. And why? Because there was something far more pressing that he had to say. As a consequence, the response of Jesus to God and heaven should get us thinking. For he has given us a challenge: a challenge that not only gives us a choice regarding the afterlife but a choice on how we should live our lives now.

The question today, then, is how have we responded to his challenge? Do we believe and have we embraced eternal life? Or have we rejected Jesus and face eternal damnation? There are no third options. There is no middle ground. Which one is it to be?

Posted: 1st September 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. Us
As time goes by, we are inevitably faced with a number of problems, hurdles, and other issues that we need to resolve. Sometimes the answers are simple—and the problems quickly go away—but at other times the solutions are far more complex.

And, after a while, some of those problems tend to repeat themselves, and they can fall into a pattern. As a consequence, the solutions become easier because we’ve been down that road before. Experience can be a wonderful thing. And it can certainly get us to the point, not where all problems cease but, where we can almost resolve certain problems before they occur. And that’s great.

Having said that, however, every now and again, things can happen that can dramatically challenge our whole way of thinking. Where we suddenly are confronted with the realisation that our solutions—even the tried-and-true ones—are really not solutions at all. Every now and again our whole world—our whole way of thinking—can suddenly be turned upside down. And we are then challenged to think through the problems, hurdles, and other issues from a whole different perspective.

2. The Disciples
And something like that is described in this passage from Matthew’s Gospel. Because even though it’s the story of the feeding of the five thousand—and the great miracle that it was—it is also a story of a group of people who had been used to resolving issues on what they would have considered to have been a sensible and logical way. But who suddenly had their whole frame of reference turned upside down.

B. THE FEEDING OF THE FIVE THOUSAND

1. The Compassion of Jesus (Matthew 14:13-14)
And the gospel story begins with some bad news. Herod Antipas, who had executed John the Baptist, had come to the opinion that Jesus was John risen from the dead (Matthew 14:2). As a consequence, when Jesus heard this, he realised that his life was in danger, and, as a result, he decided that he needed to get away for a while. So, he (with his disciples) withdrew in a boat to a lonely place.

However, if Jesus thought that he would be left alone with his disciples, he was very much mistaken. News travelled quickly in those parts. And as soon as Jesus stepped ashore at his destination—in what would normally have been a deserted place—it wasn’t solitude that he got but a large crowd instead. And among the crowd were a lot of people in need.

And yet, despite the situation, and despite the continuing risk to his own life, Jesus didn’t hurry away. Instead, filled with compassion, he spent much time with the crowd. And not least of all, he healed many who were sick.

2. The Compassion of The Disciples (Matthew 14:15)
Now, the story up to this point is focussed very much on Jesus. Initially the threat to his life, but subsequently, and more importantly, the compassion he had for the crowd. But now the disciples enter into the equation.

Because it was late in the afternoon, and neither Jesus nor the crowd were bringing things to an end. Jesus, presumably, was still healing the sick that were being brought to him. So, the disciples decided that they need to take the initiative. They thought it would be prudent to bring the proceedings to an end. So, they pointed out the time and the location to Jesus, and they told him to send the crowd away so that the crowd could go into the surrounding villages and get some food. Their motives were good—they knew the crowd would be hungry and they were probably hungry themselves—and on the surface it all seems quite innocent.

Except for the fact that firstly, from the spiritual heights of Jesus’s ministry, the disciples had brought the whole situation crashing back to an earthly reality. It’s as though the expression of Jesus’s compassion—the miracles—had gone totally over their heads. They could only see a solution to the problem of the crowd’s hunger in human terms; they couldn’t see things in the heavenly terms that Jesus had been expressing.

But, secondly, even though we don’t know where this ‘deserted place’ was, it is very doubtful, that with a crowd that size, that the surrounding villages would have had sufficient supplies to meet their needs anyway. So, in a sense it probably wasn’t a real solution at all.

3. Jesus’s Request for an Alternative Solution (Matthew 14:16)
From Jesus’s perspective, therefore, the motivation of the disciples may have been good but they had learnt nothing, even after all the time that they had spent with him.

The disciples may have pinpointed a practical down to earth issue—and full marks to them for that—but regarding the solution, as far as Jesus was concerned, they had got the completely wrong end of the stick. But then, if only they had been able to stand back from the situation they were in and realise what had been going on. Then the solution the disciples offered, may have been completely different. Which is why Jesus’s response to the disciples was to ask them to think again.

Jesus acknowledged the problem of the hungry people, but he expressed dissatisfaction with their solution of sending the people away. And he put the onus back on the disciples to come up with a different solution.

Now Jesus gave no hint about what that solution should be. He only indicated that there was an alternative and it did not involve sending the people away. But the responsibility to finding that solution . . . Well, he put it back fairly and squarely back on the shoulders of the disciples themselves. After all, they’d been with him a long time now, and they should have been able to work it out for themselves.

4. Request Denied (Matthew 14:17)
But, as the story goes, the disciples were having none of it. They just couldn’t see that there was any alternative. Despite the time that they’d spent with Jesus, they just couldn’t see beyond their normal way of thinking. As a consequence, they pointed to the slenderness of their resources, and they told Jesus that there was no way that they could feed the crowd. Indeed, with only five loaves and two fish—resources sufficient to feed one person only—they tried to neatly handball the problem back into Jesus’s court. In other words, they still didn’t get it, and they still argued their case based on their normal way of thinking.

5. Jesus’ Demonstration of Faith (Matthew 14:18-19)
And so finally Jesus—no doubt despairing at the limited vision of his disciples—ended up showing the solution to the problem. He told them to bring the limited resources to him. He then looked up to heaven, gave thanks, broke the bread, and gave it to the disciples to distribute.

6. The End Result (Matthew 14:20-21)
And this is where the story comes full circle. Because it started with Jesus showing the way: how he had compassion on the crowd and started to look after their needs, including the miracles to heal the sick And the story ends the same way: showing compassion on the crowd and looking after their needs, but this time through the miracle of the feeding of five thousand people.

Because, of course, the end result was that with those five loaves and two fish the crowd’s hunger was satisfied. They had had a full and satisfying meal—not just a token affair—and there were twelve baskets of food left over to prove it.

7. Comment
Now, unfortunately, the story doesn’t tell us then what the subsequent reaction of the disciples was. As a consequence, I wonder what they thought later as they considered what they had said.

Because all they had seen was a group people who were hungry. And their solution to the problem was to send them off so they could get something to eat. A solution, on the surface at least, which seemed quite sensible and perfectly logical. And yet Jesus challenged them, that from a Christian perspective, that wasn’t the right answer and they needed to think through the whole issue all over again.

C. APPLICATION

And that means, of course, that we can smile at the lack of faith of the disciples—at their two-dimensional answer to a three-dimensional problem—but, as modern-day disciples, if we were honest with ourselves, wouldn’t we have the tendency to think that way too?

As a consequence, I think there are quite a few lessons that we can learn from this story. Challenges to our own way of thinking. And there are five things of which I’d like to take particular note:

1. Looking at The World through God’s Eyes
Because, firstly, the disciples, although moved (correctly) by compassion, were only able to see the world through their own eyes. Their solution was two-dimensional, it was worldly, and they were unable to think any other way.

The lesson however that Jesus tried to teach—not only by example but by pressing the disciples to think of an alternative solution—was to get them to think, not just in worldly terms, but in spiritual terms too. To start looking at solutions to problems from a different perspective. To look at them through God’s eyes—through the way that God sees things. To think in terms of making the impossible possible, and where faith in God plays a major role.

So, similarly for us, then, the lesson is the same. For sure it’s all very well to think in worldly terms—in the bricks and mortar of this world, in the things that we can touch and see. After all, that’s the way we’ve been brought up, and that’s the way that most people operate in the world today. But part of our growth in the Christian faith, and part of the solution to everyday issues, for us, is to look at the world through God’s eyes. As a consequence, we should not limit God by the things that we know and by our reliance on the material things around us.

2. Taking on our Responsibilities
Secondly, quite clearly, Jesus tried to teach the disciples a lesson in responsibility. They needed to accept the responsibility that was theirs by nature of them being followers.

They may have rightly shown compassion for the crowd, but, as far as Jesus was concerned, they couldn’t just then wipe their hands of the problem and handball the problem back to someone else. They needed to stand up and be counted, no matter how difficult, or impossible, the problem may have seemed. And that’s the same for us today too.

Now among us all, we may have a number of issues that are of concern. And we can pray about things and even ask God for his help. But we are not called on to pass the buck like the disciples did with Jesus. We are not called on to simply express concern and then leave it for someone else to fix. We need to recognise that we are part of the solution too.

God uses people, and the people he uses (although not exclusively) are people who profess their faith in him—you and me. And, as a consequence, we need to accept the responsibility that comes with having faith. We need to stand up and be counted.

3. Using the Resources That Are Available
Thirdly, just as all the resources the disciples had were five small loaves and three fish—a meal for one person—so Jesus expected his disciples to use the resources with which they were entrusted, whether they seemed adequate or not. And that same expectation is true for us today too.

As a consequence, a good starting point for us, in the resolution to any problem, is to examine what resources we have: time, finances, property, influence. In other words, absolutely anything with which we have been entrusted and can be used in God’s service. And no matter how small or how silly it may seem we then need to put them to good use.

4. Expecting the Assistance of God
And this is where the fourth point comes in. Because the disciples should not have discounted the intervention of God as a solution to the problem. And neither should we. God blessed those five loaves and two fish, and five thousand people were more than sufficiently fed.

We should always remember that God is able to do great things. And we should learn to expect the unexpected.

Of course, God can and does do great things independently of his followers. But he seems to have a habit of involving his people. We should not therefore dismiss the idea that God may want to use us to bring blessing and encouragement, not only in a normal way but in a supernatural way as well.

5. Receiving Blessings in Abundance
And fifthly, just as the disciples witnessed the abundance of God’s grace—in not only feeding all those people but in there being twelve basketfuls of scraps left over—so too should our minds be set on the fact that God is an abundant giver. That he not only cares for us but he wants to embarrass us with his generosity too. And the more so, as we begin to think and act, more and more like him.

6. Summary
Five things then we can learn from the story of the feeding of the five thousand, and of the disciples’ reactions in particular, that we should take into account when faced with the problems in life: We should try to look at the world from God’s perspective and not just through our own eyes. We should take on the responsibilities that come through faith and not just try to pass the buck onto someone else. We should use the resources that are available to us no matter how limited they may seem to be. We should expect the unexpected; we should expect the miraculous as we receive the blessings of God. And we should expect to have our prayers and needs met and met in abundance.

Because if the disciples had learnt their lesson well, from Jesus’s previous teaching and example, they would not have made the mistakes that they did. And they certainly wouldn’t have stood there arguing with Jesus over what was and was not possible. And neither should we.

D. CONCLUSION

Now, of course changing one’s outlook—from being limited to what has worked before to widening our vision and our thinking to expect alternatives by adding in a spiritual dimension—does not come easy. It’s much easier to have faith in the things that you can see and touch—the bricks and mortar of life. The things of which we are familiar.

But, as disciples of Jesus, we are called on to widen our vision: to learn to think in heavenly terms; to learn to see things through God’s eyes, and to have faith in a God who wants to look after all our needs by using whatever means he chooses—the normal and the miraculous. Anything less than that, not only limits our solutions to two dimensions, but, like the disciples, risks us telling the Son of God no less what can and cannot be done.

Posted: 16th September 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. Confidence in Sport
I don’t know about you, but one of the things I’ve noticed in sport—and professional athletes and sports people in particular—is that whenever one of them is interviewed on TV—even before the game or event—is that they seem to exude confidence.

Now, obviously, not all of them believe that they are going to win. But with all the time and effort in practicing for their particular events, and with the psychology of winning firmly in their minds, they have persuaded (or tied to persuade) themselves about their own abilities. As a consequence, they come across as being confident that they will do their best; that their minds are focussed on the job in hand.

Of course, that doesn’t mean, necessarily, that they won’t get a bit nervous before their event (that’s only natural). But it’s just that they have rehearsed what they have to do—they are focussed—and so any (natural) nervousness becomes secondary to the whole experience.

2. Confidence in Life
And that snapshot of athletes and sports people, that we see with a regular occurrence, has made me think about life, and people in general.

Because, similarly, in ordinary life, there are those who appear to be confident. They know what they’re doing; they know where they are going. And it takes a lot to rock them—to make them waiver in their self-confidence. And they are people who are well equipped to solve a problem when faced with a dilemma.

However, there are also some who don’t seem to be confident at all—about anything. And when a new situation occurs, or something comes up, some don’t know how to cope at all.

And, then, in the middle, there are perhaps the majority: those who have moments in both camps—sometimes full of confidence and other times not very confident at all.

Of course, we can’t all be confident about everything in life. And sometimes the appearance of confidence can be misleading. But it does seem that we are mixed bunch when it comes to having confidence in our abilities. But then there’s nothing new about that, as this passage from Matthew’s gospel attests.

B. JESUS WALKS ON THE WATER

1. The Background to the story (Matthew 14:22-23)
Now the story follows on from the story of the feeding of the five thousand. Indeed, Jesus had not only fed five thousand men plus women and children with five loaves and two fish, but he’d healed many who were sick as well.

However, Jesus was concerned that, as a consequence to what he had just done, the crowd were about to do something silly—like trying to force him into being a political leader (and particularly at a time when his life was being threatened).

As a consequence, this section of his story begins with Jesus, firstly, compelling the disciples to leave the crowd. In other words, the disciples were given no choice. Jesus couldn’t risk the disciples being caught up with any popular enthusiasm of people wanting him to be their king. And then, secondly, after his disciples had gone, Jesus dismisses the crowd. And after that, he was finally able to get away and spend some time alone. The day had been wearing, and Jesus needed to spent time with his Father.

2. The Confident Disciples (Matthew 14:24-27)
Now that’s the background to the story. However, the real action begins with the disciples.

Because the disciples had left the crowd by boat sometime after tea. And it was now sometime between three and six in the morning. And they were making slow progress crossing the lake.

Now in that boat would have been the owners of the boat, possibly a few passengers, plus the disciples themselves. So a fair proportion of the boat’s occupants would have been used to being on the lake, including many of the disciples. And most would have been confident of their ability to survive, even in a storm.

However, between three and six in the morning they were far from shore, and they encountered a storm like they had never encountered before. A strong wind was blowing; they were being tossed by the waves; and they were facing a head wind to boot. And having been battling the elements for most of the night they were very tired.

Now, even among some of the more experienced sailors the storm was particularly rough. And torrid enough for even them to lose confidence in their ability to survive. The disciples themselves (many of whom were fisherman) were also agitated and scared.

So, when they saw Jesus coming towards them, walking on the lake, yes, in one sense, they recognised him. But in another sense, what they saw was a physical impossibility. And after a mind stretching evening and a gruelling and sleepless night, is it any wonder they thought he was a ‘ghost’.

However, as Jesus approached, he recognised that they were scared and took immediate steps to calm them. ‘Take courage,’ he said—words of assurance for those who have good reason to fear. Jesus recognised that the crisis for those in the boat was very real; that the disciples and other occupants of the boat (excuse the pun) were out their depth. However, words also to bring great comfort, that now he was there they had nothing to fear.

The once confident sailors had been well and truly shaken out of their comfort zones. They’d had reason to fear. Jesus words, then, were words of assurance. But his presence was also a guarantee of their survival.

3. The Impetuous Peter (Matthew 14:28-30)
Now remember at this stage Jesus was not in the boat; he was still some distance off, and the storm was still raging. And now in contrast with what would normally have been some very confident sailors who were out of their depth, despite their sailing experience, we have a very impetuous Peter.

Because Peter was impulsive; he didn’t think things through before he either said or did things. And when he saw Jesus—even though Jesus was walking on water—he was intent on getting out of the boat and going to meet him. Which was fine, except that he wasn’t sure it was Jesus in the first place. ‘Lord, if it’s you’ he called out ‘command me to come to you on the water.’

Peter then confidently got out of the boat and began to walk across the lake.

Unfortunately, at this point, his confidence quickly began to wane. The fact of the storm began to weigh more heavily on the mind than the power and presence of Jesus. And Peter’s attention moved from Jesus to the storm.

Indeed, Peter began more and more to focus on the effects of the wind, the movement of the waves and the boat, the spray and the feel of the wind. And it came home to him that to be on the water in a storm like he was experiencing—and to be outside the boat—was to have put himself in a position of grave danger.

So Peter became afraid once more; his concentration shifted away from Jesus and he began to sink. And then he did what anyone else would have done in his position—he cried for help. The impetuous Peter—no longer having any confidence in either his own abilities or in those of Jesus—began to be swallowed up by the storm.

4. The Climax to the Story (Matthew 14: 31-33)
But then Jesus came to his aid. He stretched out his hand, took hold of Peter, and amazingly—while the storm continued to rage around them—they both walked on the water back to the boat, while Jesus asked him why he had doubted. And it was only when they got back to the boat that the storm subsided.

Now, the whole experience obviously left quite a mark on everyone in the boat. They worshipped Jesus with the kind of worship that should be offered only to a deity. And, there and then, they acknowledged that indeed Jesus was the Son of God.

5. Summary
Now, Jesus’s walking on the water, and calming of the storm, is one of those dramatic stories that tends to leave a lasting impression. Not least of which is because it’s a story of a group of people who would normally have been confident because of their experiences on the lake. But because of the nature of the storm, even they found that they were desperate for help.

In contrast though, is the story of an impetuous Peter who didn’t really think. He began confidently, he had the courage to get out of the boat and walk some distance, but his confidence was only fleeting. So, in no time at all his confidence failed.

All, in the end, needed to rely on the one person for their rescue: Jesus himself.

C. IMPLICATIONS

It’s a dramatic story, and one that can bring a smile to the face as it’s read. But is that all it is: a dramatic story? Or are there things that we can learn from it too? Well, I’m going to suggest that there are a number of things that come out from this story of which we would do well to note:

1. Being Out of Our Depth
And the first is, that no matter what preparation or how confident we are in life, there will always be situations that are beyond our control.

The experience of the sailors in the boat (and the disciples, included) gives us a vivid demonstration that, no matter how confident we are about things in life, we will all face situations that are not only beyond our control but will be ones where we will be out of our depth as well.

The disciples were not exempt from the stresses of life, as our story graphically shows. Indeed, Jesus acknowledged that they genuinely did indeed have reason to fear. And for us it will be no different.

2. God Wants to be With Us
Secondly, that despite what the world throws at us, God not only wants to be with us but he wants to help us too.

In terms of what nature has to offer (or indeed what other people have to offer), this story illustrates that Jesus wanted (and still wants) to be with his people. And although we do not see him in person—in the same way that the disciples did—in times of difficulty (as well as in times of comfort) we should be assured of his presence and help.

Indeed, Jesus made the following promises to his disciples. Before his crucifixion he said: ‘Do not let your hearts be troubled. Believe in God. Believe also in me.’ (John 14:1). After his resurrection he said: ‘Remember, I will be with you every day until the end of the age.’ (Matthew 28:20b). And regarding the Holy Spirit, Jesus said: ‘And I will ask the Father to give you another helper to be with you forever. He is the Spirit of truth’ (John 14:16-17a).

Jesus wasn’t about to abandon his disciples when he sent them away in a boat, or at any other time. And he has promised not to abandon us either.

3. The Need for Faith
And, thirdly, the example of the impetuous Peter demonstrates the importance of having a good solid grounding to our faith. Indeed, so solid that even if we lose confidence in ourselves, our confidence in our Lord and Saviour remains the same.

Impetuosity is one thing—and Peter has to be admired for the courage it took to get out of the boat—but without depth to his faith Peter quickly faltered. So, Peter’s example for us illustrates our need not to just have a casual acquaintance with our Saviour—where when things gets tough our faith falters—but rather to have a relationship built on strong foundations; a relationship based on really knowing our Saviour and being confident in him.

And that depth of faith can easily be made possible through, among other things, regular prayer, through the study of the bible, through public and private worship, and through meeting together and encouraging one other on a regular basis.

D. CONCLUSION

Athletes and sports people may exude confidence—and some of us may exude confidence too—but none of us can be confident all of the time. And some of us may not be confident much of the time at all.

Yes, there may be some who seem very confident, and there may be others who are far from confident, and there may be the majority trying hard not swing from one extreme to the other. But the experience of the seasoned sailors (including the disciples) illustrates that Jesus accepted that there would be situations that everyone faces which will give even the most confident person to fear.

Despite that, however, the words and the presence of Jesus in the story, illustrates for us that those with a sound faith in Jesus, have no longer any need to fear. Because despite what we do, and will go through, he will be there with us..

As a consequence, we may have good reason not to be confident about our own abilities in every circumstance, but we should be able to live life confident that Jesus will be with us, walking with us—side by side—even through the most harrowing of experiences.

Posted: 1st October 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. Us
There may be many things that we enjoy doing—and there are things that we do, that we look forward to with expectation. And the familiarity of the things that we do—that we surround ourselves with—may not only fill us with expectation but may give us great comfort too. Because they’re based on things that we know and hold dear. And they are things that are important to our everyday living.

And these things can include family traditions: from meeting together regularly, to sharing family heirlooms. They can include the bricks and mortars of life. They can include a reliance on a way of life, with its order and predictability. They can include the valuing of a set of rules that have been proven to be tried and true. And they can include our own personal traditions: from simple things like a Sunday roast, to all the other things that we personally value.

Of course, that doesn’t mean that we may not appreciate some variety and flexibility as well. But generally, for many people, the familiar, the things that bring joy and comfort, is what they hold near and dear.

2. The Problem with Tradition
Unfortunately, holding on to those things—those traditions—may not always be the most healthy way of living. For they can bring expectations that may do more harm than good. Indeed, they can have the habit of tying people up in knots. And the passage from Matthew’s Gospel is very good at illustrating that very point.

3. The Pharisees – A Case in Point
Because what we have in this story, is a picture of a group of Pharisees—a group of people who held on to their great religious traditions. But in doing so, it cost them their own souls and the souls of the people around them.

And the reason for this: is that little by little, bit by bit, the meaning behind their traditions became shifted. And in the process, the Pharisees lost the point of their rituals, and they consequently lost God in the process.

Now the Pharisees loved their traditions, and they looked forward to their practices. They held on to their rules and regulations. And they held them up as being tried and true. They enjoyed the order and reliability in life, and they enjoyed their place within it. But in doing so they became too engrossed in the rituals themselves. They took extended the meaning of the rituals just that little bit too far.

B. JESUS AT WORK

1. Background
And, in the particular example described, the Pharisees got uptight with the disciples. As far as the Pharisees were concerned there were rules about mealtimes, and it was imperative to wash one’s hands before eating a meal. The Pharisees had come to believe that the ritual of washing one’s hands would make one spiritually clean before God. And as the disciples didn’t wash their hands before eating, there was reason for them to get very upset.

2. Jesus’s Dilemma
Now this may seem to us to be a petty dispute. But, in reality, the argument was on in deadly seriousness. It wasn’t just the issue of washing one’s hands before a meal that was at stake, it was the whole thing about keeping tradition—and particularly the traditions that the Pharisees embraced.

The dilemma that Jesus faced, then, at the beginning of the story was: should he uphold tradition, and should he insist his disciples concede to the Pharisees’ expectations? Or should he break with tradition—to get behind the tradition—and regain the original point that the Pharisees had lost?

And, of course, for Jesus there was no competition. His love of God, and his keenness for people to be reconciled with God, was the whole point of him being born on Earth in the first place. And so, he sided with the disciples in the abandoning of the practice too.

Indeed, Jesus called a crowd around him. And presumably this was a crowd that had been there all the time that the Pharisees had been arguing with him, but had stayed back, as a mark of respect for the Pharisees. Or maybe they felt that questions of ceremonial uncleanness were not for the likes of them. And Jesus used then used the opportunity to correct the teaching of the Pharisees, and to teach the point behind the practice: the need at all times to be clean before God.

3. A Radical New Way
Now for any pious Jew the traditions that the Pharisees held dear were held in very high esteem. For them, careful ritual washing as a preliminary to eating was part of life. How else could one avoid being defiled by eating with unclean hands?

So, when Jesus said that nothing that went into a mouth would defile a man, he would have cut across all the rules of defilement to which they had been accustomed. It would have challenged the accepted religious practices, not only on hand washing but for other practices too. And it would have got Jesus immediately offside from those who loved tradition.

Jesus’s response, then, was to look at religious practices from a completely different perspective. He didn’t just suggest a minor modification to the practices, but he advocated something that was radically different. And at the same time, he dismissed the accepted practices as being unhelpful and wrong.

Far from being of value, Jesus suggested, the tradition that the Pharisees upheld had become totally unhelpful. Because washing one’s hands before a meal could not make a person clean before God. Because uncleanliness was not about dirty hands, but rather what was going on in the heart. Being unclean was something that affected a person from the very root of their being, and no ritual washing of hands could possibly change that.

Effectively, therefore, Jesus took the traditions held dear by the Pharisees, tore them up, and tossed them away. Because not only were they not right, but they were totally unhelpful—not only to the masses but to the Pharisees themselves. They taught the wrong thing; they took people down the wrong path. And rather than help people get closer to God, they actually pushed people further away.

C. IMPLICATIONS

1. Restoring God’s Laws and Values
What Jesus had to offer, therefore, was radically different to the traditions of the Pharisees. As a consequence, he engaged the people in a whole new way of thinking. (And is it any wonder that he made himself so unpopular with the authorities that they ended up killing him.)

However, the reality is that Jesus was not advocating anything new. He was simply trying to restore God’s laws and values, which long before had been taken over and forgotten, through the promotion of man’s traditions.

And, of course, this story is just one example of Jesus’s efforts to restore God’s laws and values recorded in the pages of the New Testament.

2. Pharisees in the Church
And, of course, the implication of that is that if it was important for Jesus to restore God’s values and laws in the face of some very unhelpful and damaging tradition, then the challenge is for us to do exactly the same.

And the reason I say that, is because the problem of the Pharisees, and their upholding tradition at all costs, is not just an Old Testament or even a New Testament phenomenon, but it is very much a contemporary problem that affects the church today too.

And I say that, because some people associated with the church enjoy things done in a certain way, and woe betide anyone who thinks differently. Some people associated with the church insist on the use of specific rituals in the church, but in doing so they have lost their meaning. And some people associated with the church have gone too far in their interpretation of God’s laws and values, and have lost the plot of what God and the church are all about.

3. Examples
a). The Church
So, for example, despite the fact that the church is supposed to be about the people of God who come together as a community, to worship God, to build each other up in the faith, and to send each other out to share their beliefs with others, the reality is that many people—even amongst church goers—have accepted that religion is a private concern. Or they consider that church services are only important for what they, as individuals, can get out of them. Or they come at the last minute and go as soon as the service has ended, if they come at all. As a consequence, for many, meeting together, and telling others about Jesus, and encouraging one another, have ceased to be factors in the life of the church.

Far from the belief that the church is about a people being united—with the common goal of wanting to see God’s kingdom fulfilled—those unhealthy traditions strangle the gospel and strangle the church. Is any wonder, then, that the church is in such a mess today.

b). Holy Communion
Regarding Holy Communion . . . Communion is supposed to be about a group of faithful people gathering around a common table sharing a meal—sharing in the events of the day, upholding and encouraging one another, and celebrating the sacrifice that Jesus made on their behalf.

And yet how often is Communion seen today as a symbol rather than a meal. It’s something that people come to, as individuals, and have no real idea of what’s going on in the lives of the others who have congregated for a similar purpose. So, the common table remains some distance away from the people, and Communion remains a sacrament which for many is a symbol of their private devotion.

Now there’s nothing wrong with the symbol, in theory. But the tradition of emphasising the symbol rather the proper practice does rather devalue the point of the sacrament.

c). The Holy Spirit
Regarding the Holy Spirit . . . The Holy Spirit is a gift that was given to all believers. And it’s the Holy Spirit’s presence within us that makes us Christians; it’s the Holy Spirit that makes us acceptable to God. But yet how often do we see the custom (outside of Charismatic and Pentecostal churches) of totally ignoring all things related to the Holy Spirit. It’s the tradition of taboo—the practice of holding back—because it’s all a bit too scary.

And, what’s more, the spiritual gifts that the Spirit brings—that have been given to all believers to build each other up in the faith . . . Well, they tend to get discarded too. Because that is not the tradition that many people are comfortable with, neither is getting involved in the life of the church.

d). Giving
And regarding giving, whether it’s our time, resources, or money . . . God has called us all to give and give sacrificially—and how much we give should reflect the measure of our thankfulness, gratitude, and appreciation for what he has done—and still does for us.

And yet how often do we see the practice of only giving a token amount? Or the idea that giving is more about how we can get others to contribute, particularly those outside of the church?

When we ask others to give, therefore, what we are really telling God is how little we think of him.

Now, King David knew the point about giving. And he refused to give God anything that cost him less that its true value. David believed that if he gave God something that was donated by someone else, then that really was a sign that he was demeaning God. And, of course, the opposite is also true. Because Jesus commended the widow who gave what she could ill-afford, while he looked sadly on those who gave what they wouldn’t really miss out of their abundance.

4. The Way Forward
Now, over time, traditions have been built up and inevitably have changed their meaning. The Pharisees’ traditions would have begun with the laws and values of God and developed into practices that were either unhealthy or just plain wrong. And many of the things that people love today no longer mean what they did when the practices first began. And that is particularly true in the church.

But this process of change didn’t happen suddenly, and it probably didn’t happen deliberately. Nevertheless, the end result is that tradition—the ways people have got used to and the ways people love—are often some distance from the original truths of God’s laws and values.

As a consequence, when Jesus was faced with the traditions and loves of the Pharisees, he immediately made steps to correct the things that were unhelpful and just plain wrong. And that’s exactly what we are called to do today too. We need to re-evaluate where we stand regarding our practices and traditions. And we need to restore God’s laws and values to the meaning that God intended.

The way forward is not to embrace tradition, but to re-evaluate it in the light of spiritual truths. After all, the focus of Jesus’s words, that we have looked at today, effectively ripped away years of tradition which had bound the people in knots, and he helped the people to go forward again in faith. And that means, if we do the same, then many of our treasured practices will not survive. Well, at least, not in the form that we currently practice them now.

5. Popularity Stakes
Of course, the end result of this process, for Jesus, was that he made himself very unpopular. But then that is a natural result of taking things which people hold near and dear and turning them upside down. But realistically, if Jesus had come to restore the relationship between God and his people, then how could Jesus have done anything different?

And if we do the same thing today, we will make ourselves very unpopular too. But what’s at stake isn’t just people’s pride and their values and the things they hold dear. What’s at stake is the restoring of God’s laws and values, and that is far more important.

D. CONCLUSION

The Pharisees in Jesus’s day were very good at holding on to human traditions. And in doing so the Pharisees lost the perspective of who God was, and they tied the people up in knots. And, sadly, the people who hold the church back today because of their emphasis on tradition do exactly the same thing.

Today’s gospel story is a story of people who upheld their own traditions—supposedly based on God’s laws. However, the reality is that their traditions had become unhelpful, and some of them were just plain wrong. But then, unless you are very careful, that’s what traditions tend to do. Traditions tend to lose their original meaning, and they then take on a whole new life of their own.

What we have to make sure of, then, is that we learn from Jesus’s example. Indeed, we too need to challenge the unhelpful and misleading traditions of today. After all, God and his Gospel are at stake, and we need to make sure that nothing gets in the way between God and his people.

Posted: 17th October 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

It’s a story of prejudice of race, culture, and gender. It’s a story of a man who was single minded in the pursuit of his task; and it’s the story of a woman who held strong beliefs and showed great determination. No! It’s not the latest film released for the cinema. Neither is it a blockbuster about to appear on our TV screens. This is the story of Jesus and the Canaanite woman that can be read about in Matthew’s gospel.

B. THE FAITH OF A CANAANITE WOMAN

1. A Story of Prejudice
It’s a story of prejudice . . . Because underlying the story is a Jewish attitude towards gentiles. Being a Canaanite, the woman was a member of a race that had a history dating back to about 3,000 BC. They were a cultured race, and Tyre and Sidon were noted for being great trading centres. From there the Canaanites travelled far and wide. But from a Jewish perspective they were still gentiles and they were to be treated with contempt.

The disciples, for example, very quickly picked up that the woman was not a Jew. She was a gentile; she was female; and her daughter may have been demon-possessed but, as far as they were concerned, she was just a nuisance. If she’d been a Jew, they would have been far more sympathetic. However, all they wanted to do, was to get rid of her. But they didn’t tell her to go away themselves. No! They asked Jesus to do that. In fact, they told Jesus to do anything, even grant her wish, just so that she would go away.

Jesus, on the other hand, was not ignorant of her background or of Jewish attitudes either. Because when the woman finally came close enough for him to talk to, he used the derogatory term ‘dogs’, used by Jews to describe gentiles. A term, which the woman acknowledged, and used, in her argument for help.

2. A Story of a Man on a Mission
It’s a story of a man on a mission . . . Because in the story we see that Jesus had his mind very much set on his task. Yes! He may have withdrawn into gentile territory—presumably to have time to think, and pray, and be alone with his disciples. But when faced with the woman, shouting from a distance, he refused to be diverted from his task. And when confronted by the disciples to get rid of her at any cost, he reminded them of his mission: being sent by God, only to the lost sheep of the house of Israel.

Indeed, it was only when confronted, face to face, with the Canaanite woman—who argued her case well, that even the dogs have a place in the house—that Jesus was persuaded to help.

3. A Story of a Woman of Great Faith & Determination
And it’s a story of a woman of faith . . . Because even though she was not a Jew, she knew who Jesus was. Her daughter was sick, possessed by a demon, and as soon as she had become aware of Jesus’s presence she came running (and screaming) towards him.

She called him, ‘Lord’, a sign of, at least, great respect. She identified him as the Jewish Messiah: ‘Have mercy on me, Son of David!’ And she was not going to be easily fobbed off by either the dismissive disciples or a silent Jesus.

When she came close, she knelt at Jesus’s feet—an expression of deep reverence. She even acknowledged her position as a gentile. However, she also accepted that she still had a place in the plans of God, even if it was only to eat the scraps that fell from the table.

4. Summary
The story of the faith of a Canaanite woman, then, providing all the ingredients of a modern-day film: a story of prejudice; a story of a man on a mission; and a story of a woman of great faith and determination.

C. THE ATTITUDE OF JESUS

However, from a Christian point of view, this story has provided many a Christian with a problem. After all, how could Jesus possibly treat anyone like that? How could he, of all people, get so tied up in the prejudices of the day? How could he be so uncaring?

And, I think, to answer these criticisms we need to dig a bit deeper.

1. Regarding Prejudice
Because regarding prejudice . . . Even though Jesus implied that the woman was a ‘dog’, I don’t get the impression of any prejudice in Jesus’s bones.

After all, didn’t Jesus (with the disciples) deliberately enter the land of Tyre and Sidon, knowing who the occupants were—Canaanites—but with the hope of spending time alone? Wasn’t Jesus’s initial refusal to help the woman out of concern for his mission, rather than the result of any prejudice towards the gentile peoples? And, isn’t it just possible that we haven’t been given all the facts that are relevant to this story? Because we are not given any description of the expressions on Jesus’s face. Nor are we told the manner in which he made his remarks.

However, we do have a clue. Because when Jesus implied that she was a ‘dog’, the woman gave back as good as she got. And she would not have done that if she had thought that it would harm her chances of a cure for her daughter.

What it seems to me, then, is what we have here is a piece of harmless banter. Jesus would have had a smile on his face, and the woman was obviously happy to respond in like manner.

The kind of picture we get then is far from showing any prejudice. We have an instance of the same kind of acceptance that Jesus gave others, regardless of the person being either a Jew or a gentile. Indeed, his acceptance is consistent with what he have recorded elsewhere in the four gospels.

After all, doesn’t John’s gospel (4:1-38) describe another incident, this time in Samaria, where Jesus did not only stopped on his way through, but he actually initiated a conversation with a Samaritan woman. And, more than that, in asking her to get some water for him to drink, he even went to the extent of making himself (in Jewish eyes) ceremonially unclean.

2. Regarding His Mission
And regarding his mission . . . Is it any wonder that he was concerned to keep it on track. God had given him a specific task: to bring the kingdom of God to his people. His whole life had been given to its fulfilment. It was why he was born, and why he would die.

In his short period of ministry, he had been tempted to divert from his purpose many times. And perhaps the two most notable events being: at the start of his ministry, with the temptation by the devil in the wilderness (Luke 4:1-13); and then, later, the suggestion of Peter that maybe he could take a different path, one that didn’t lead to death (Matthew 16:22).

Jesus, therefore, knew that he could not afford to be diverted from his task. And that is why he was so focussed on his ministry.

In general terms, however, Jesus’s contact with gentiles was limited—most of his time he spent in Galilee and Judea. And even when he sent his own disciples off, his preachers were only sent to the people of Israel. No wonder he seemed like a man on a mission. He took his task very seriously indeed.

3. Regarding Her Faith
And regarding the Canaanite woman’s faith . . . Well, in the end, it was the depth of faith that the Canaanite woman showed that eventuated in her request being fulfilled.

As far as Jesus was concerned, she might not have been a Jew, but she had acknowledged who he was. At the same time, she indicated that she had no intention to divert him from his mission. Furthermore, she showed great insight—insight that had understood that even the had a place within God’s scheme. A place that Jesus could hardly deny.

As a consequence, in the end, Jesus was able to give her one of the highest accolades he gave anyone recorded in the Gospels: ‘Woman, great is your faith’. An accolade he gave, second only to that of another gentile: a Centurion.

And regarding her persistence? Well, there’s no comment on this specific angle to her faith in this story. But wasn’t it Jesus who encouraged his disciples that, when praying, to keep on asking, seeking, and knocking? (Luke 11:9). A practice the Canaanite woman was persistent in doing.

4. Summary
So, Jesus wasn’t subject to the prejudices of his day. He wasn’t about to be diverted from his task. But he wasn’t uncaring either. Indeed, he was happy to reward a gentile woman of great faith.

D. IMPLICATIONS

So where does all this leave us? Well, there are a number of things that we would do well to note.

1. Prejudice
Because, firstly, just as in Jesus’s day we live in a world of prejudice. Now prejudice, these days comes in terms of race, religion, politics, gender, disability, economic circumstance, and a number of other things besides.

But the example of Jesus is that he did not accept any barriers—not even the social attitudes of his day—to affect the way that he treated people. And neither should we. Jesus’s example was, in fact, that he went out of his way to help those who were at the receiving end of the prejudices in his society. And as a consequence, he has given us a perfect example to copy.

The implication is therefore, that we should not only steer clear of the prejudices of our day, but by the way we live, we should be actively involved in supporting those who take the brunt of such community attitudes.

2. Devotion to Mission
Secondly, just as Jesus was very focussed on the job in hand, so we should be too. Now Jesus, after his death, gave all his disciples a job to carry out: to tell the world about him, to make disciples, and to baptise in his name (Matthew 28:19-20). So now the onus is on us to carry out the task. And just as Jesus was determined not to be diverted from the path, so we should be determined not to be diverted too.

Of course, sometimes it’s easy to get distracted. There’s a lack of time, there are family distractions, there are so many other interesting things going on, and there are so many people influencing us (just like Peter tried to do with Jesus) to steer us on a different path. However, the message is, that we need to be strong and focussed; we need to constantly remind ourselves of what our mission is; and we need to make sure that (even in our own little way) we are doing our part.

3. Faith
And thirdly, the example of the Canaanite woman gives us quite a challenge. Because when we consider the faith of the disciples, in terms of the shallowness of their faith, the example of the Canaanite woman shines out like a beacon.

For example: in the story of the feeding of the five thousand, the disciples were seen to be thinking only in worldly terms. Because the only solution they could see to the people’s hunger was to send the crowd away to buy some food. They just couldn’t see there was any other way. And with the story of Jesus walking on the water, Peter demonstrated the shallowness of his faith, when he got out of the boat, took a few steps, and then began to sink.

In contrast to the disciples, then, the Canaanite woman’s faith was amazing. She showed such outstanding and unexpected trust that it put the attitude of the disciples to shame. She had faith, she was persistent, and she didn’t ask for anything for herself. (Only that her daughter be healed.) And how many of us can claim to have faith like that? And yet that is the kind of faith to which we should all aspire.

E. CONCLUSION

Today we have a story of prejudice, a story of a man on a mission, and a story of a woman of great faith and determination. But it’s not a new film, and it’s not a something about to be screened on TV either. It’s a story from the Bible. And although it can seem on the surface, at least, to be a rather odd story, it’s one that has much to teach us about ourselves, about how we treat others, and about the depth of our faith in Jesus Christ.

So where do we stand today? Well, we need to answer three questions.

Where do we stand regarding the prejudices of our society? Do we embrace them, or are we actively involved in breaking them down? Are we truly single minded in our mission to share the kingdom of God, or do we find ourselves constantly diverted on our way? And can we claim to have faith like that of the Canaanite woman, or is our faith as shallow as the disciple’s faith often appeared to be?

Posted: 2nd November 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

These days people seem to have opinions on just about everything. They may even have opinions of who Jesus was (and is)—and on who we are too—but then that’s nothing new.

In Biblical times people had opinions about Jesus. They were the results of what they had seen for themselves or what they‘d heard from others. And that included not only facts, but expectations of who they wanted him to be. And the same would be true for us today too. After all, some people could claim they know us personally, while others might say “I’ve been told all about you.” In either case people’s opinions will be based on reality or on the expectations of who they think we are.

But if we are told about someone by their history—by a series of events—it doesn’t necessarily tell us what kind of person that they really are. After all a Buddhist monk completed a three-year Christian theological degree yet remained a practicing Buddhist. And the attitude to Jesus in New Testament times was that the crowd often misunderstood who Jesus was; they didn’t have a clear understanding of who he was at all. And what makes it harder still, is that just because someone does certain things and says certain things, it doesn’t necessarily mean that they are who they say they are. So a description of a series of events may be interesting, and even may say something about a person, but it really doesn’t describe who a person is at all.

So how did people in biblical times know who Jesus was? Well at this point in his story, the disciples had begun to learn who Jesus was, even if at this stage it still wasn’t clear. Like the crowds, they had witnessed many things—his miracles, his teaching, and the way he cared for others. But as disciples they had also witnessed a man with emotions, feelings, concerns and an overwhelming desire to tell people about his Father. And he had given them plenty of opportunities to build a relationship with him.

So when Jesus asked that question, “Who do people say that I am?” he may have expected some sort of answer based on his history—on the historical events that people had seen or heard about. He may have even expected an answer based on people’s hopes and expectations. But when he asked Peter directly, he got a much more intimate insight. “You are the Messiah, the Son of the living God.”

Now today we know who Peter thought Jesus was—we have it in black and white. But who do people think that we are?

If people can only describe us by a string of historical events, or by their hopes and expectations of us, then they really don’t know us at all. But if they can describe who we are because of our emotions and feelings, our hopes and our dreams, and our enthusiasm for the gospel, then they may well have a better idea of who we really are.

After all, as Christians, how passionate are we in our faith? And is that passion something that people can clearly see as we go around sharing the good news of Jesus.

Posted 15th November 2019
© 2019, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

In all the busyness of the modern world, we need to have time out to think, time to be away from the hustle and bustle of the world, and time to be able to sit and reflect on where we are in life, how we got here, and where we are going.

Of course, for some people having time to reflect on the past doesn’t seem to be a problem, except for the fact that they seem to be stuck there. Because past events are continually dragged up and often not seen in a positive light.

On the other hand, there are some who seem very much on top of the situation. And if there were any skeletons in the cupboard, you’d never know it. Because they appear to be very much in control and getting on with life.

And for some . . . Well, having time to reflect is a problem, because it can seem that there are just not enough hours in the day. Furthermore, those good intentions of pencilling in time, so that it that can be spent in reflection, all come to naught. Simply because in no time that pencilled in space has been replaced by something that needs more urgent attention.

Now, if you can identify with either the first group—the people stuck in the past; the second group—those who appear to be getting on in life; or the last group—those struggling to have time to reflect, then this passage from Matthew’s gospel may well be for you. Because today’s story identifies one of those rare occasions where Jesus finally got his wish—for time away from the crowds, for a time of reflection, and for time to be with his disciples.

And Jesus had tried on many occasions to get away and spend time alone with his disciples, only to no avail. But on this occasion, they were on their own; there were no crowds; and there was no one coming to him for either teaching or healing. And, as a consequence, we see Jesus (with the disciples) taking full advantage of the time they had together, examining where they’d been, where they were, and where they were going.

B. A TIME OF REFLECTION

1. Background
Now up to this point in the Jesus’s life, Jesus had not made any explicit declaration of who he really was. Yes, he had implied who he was through his teaching and miracles. And this, of course, had led to speculation by the crowds that he was the Son of David. And this, in turn, no doubt, gave rise to the authorities repeated demands for a sign to authenticate his claims. However, Jesus had not made any explicit claims, himself.

John the Baptist, however, had pointed forward to a ‘coming one’, and he had tentatively identified Jesus in the messianic role. Furthermore, King Herod had confused Jesus with that of (the deceased) John the Baptist. But again, Jesus had not made any explicit claims.

2. Reflecting on how others saw him (13-14)
But now it was time for some clarification. And so, the first thing that Jesus did was to ask the disciples who did other people think that he was? With all the teaching, the miracles, the compassion to the outcasts of society, etc, etc., how was he regarded by people outside of his inner circle?

Of course, the disciples reported a variety of opinions. However, interestingly, they did not report any hostile views. The concentrated their answers only on people who in some sense approved of Jesus.

And as John the Baptist had obviously made a profound impression, and some of John’s followers had thought that his death had not meant the last of him, some, therefore, agreed with Herod that Jesus was John risen from the dead. Others, however, identified Jesus with Elijah (Malachi 4:5), fulfilling the prophecy that Elijah would indeed return again. And others still identified him with Jeremiah or one of the other prophets. In other words, Jesus was considered typical of the prophets by many of the Jewish people.

3. Reflecting on how the Disciples saw him (15-16)
An interesting selection of responses.

But Jesus was not prepared to leave it there. Because having heard what the general public’s opinion of him was, Jesus turned his attention away from the general public—with its casual contacts and its imperfect loyalty—and turned the question onto his closest and dearest followers: his disciples. The one’s who had left all and followed him, and had been with him some considerable time. And he asked them who they thought that he was.

And, at this point in the story, it’s like all eyes were turned towards Peter. And the reason for that was that Peter was a leader, one of the inner three, and spokesman of the twelve. So, when Peter answered he wasn’t just answering on his own behalf, he was answering on behalf of them all. And Peter’s response was ‘You are the Messiah, the Son of the living God’.

Now, it is unlikely this was the first time the disciples had thought in these terms. Some such idea must have been with them from the start, as a reason to follow him in the first place. But as they had lived and worked with Jesus their understanding of ‘Messiah’ had enlarged. And although it is not clear what Peter thought the ‘Anointed One’ would be and do, he certainly gave voice to a very exalted view of Jesus.

4. Reflecting on who he actually was (17 & 20)
Which in turn led Jesus to pronounce his blessing on Peter. And, indeed, Jesus, for the first time, acknowledged that indeed he was the Messiah, and he congratulated Peter on his wisdom and insight. However, with a proviso. And that was that Peter’s understanding was no mere accident of human effort. On the contrary, it was the product of God’s divine revelation. A revelation which, a little later, Jesus told them to keep to themselves.

So, yes, it was a fact, he was the Messiah. But apart from his small group of devout followers, it was a term that could be so easily translated into political terms by the general populace. And advertising that fact to the world, at that stage, would have been tantamount to disaster.

5. Comment
Now, it’s quite a time of reflection that we have recorded here, both for Jesus—who needed to establish who he was in the eyes of the public—and for the disciples themselves, who were asked to think back and reflect on what they’d been through together.

6. A Time to Look Forward (18-19)
But interestingly, Jesus didn’t leave it there. Because having examined the past, and having established the present, Jesus wanted to move quickly on. Indeed, Jesus wasn’t content to finish the time of reflection simply with a statement of faith. No! He wanted to move on, and he wanted to consider the implications and where those implications would lead them in the future.

And in two short verses, which are perhaps noted more for the controversial way in which they have been interpreted rather than anything else, Jesus outlined some plans that presuppose not only his own death and resurrection but also the presence of the Holy Spirit with his people.

And the basis of those plans were three ideas. Firstly, that God’s church would be established. Secondly, that the church would be guided by the Spirit who would inspire and guide. And, thirdly, that Peter and the disciples would play a major role in the church’s establishment. The church, and its establishment, playing a major role in God’s plans for the future.

7. Comment
So, if we had thought that establishing explicitly who Jesus was, meant that Jesus and the disciples had quite a time of reflection—with the identification of who Jesus really was—then establishing the future, with the beginnings of the church and the role that the disciples would play, made it doubly so.

C. IMPLICATIONS

Which brings us to today. Because the importance of having and making time for reflection, I believe, is well and truly highlighted in this story. And although I would not expect everyone to reach the same spiritual highs as that of Jesus and the disciples (well, not every time anyway), I think that this story can be of great encouragement for us to have our own times of reflection. And I mean that in a number of ways:

1. The Importance of Making Time
Because, firstly, for those who find that there are just not enough hours in the day, and for those who find that those pencilled in times are quickly swallowed up by other things that need urgent attention, then the background to this story can be of great comfort. You’re not alone. Jesus had the same problem. Many times, he tried to get away, but was stopped by some other pressing matter.

However, despite that, the example of Jesus is that he knew the importance of times of reflection, as well as times of prayer, and despite the fact that he wasn’t always successful, he kept up his attempts to be alone with his disciples. And in the end, he was rewarded for his persistence.

And that should be an encouragement for us: not to give up on having times of reflection too.

2. The Purpose of Reflection
Secondly, for those who seem to have direction in life, it’s important to remember the purpose of times of reflection.

Now, Jesus evidently, wanted his disciples to reflect on him; to reflect on who they believed he truly was; and, in doing so, to reflect on their relationship with him. Because, yes, it was important for them to clarify their beliefs. But it was also important for them to grow spiritually. And as a result of this time of reflection the disciples not only grew in their faith but were given purpose and direction.

And the same can be true of us too. Because reflecting on life is one thing; seemingly having all things together is one thing. But what Jesus wants from all of us, is to stop on a regular basis and re-evaluate who we think he is and how our lives fit in to his plan.

3. The Importance of the Future
And thirdly, for those who seem to be forever stuck in the past by keep bringing up the same old issues or holding on to things which are no longer relevant, the fact is that Jesus did not allow the disciples to stay comfortable either in the past or in the present. On the contrary, he pressed them to go onwards to reflect on the future as well. And that is something of real significance.

Jesus used the past to get the disciples to evaluate the present. But only so that he could then go on and give them a glimpse of the future. The purpose behind the time of reflection, then, was to give the disciples something to work towards, something to give them direction and hope.

In other words, without that future the reflection process goes nowhere, except to raise the same old issues over and over again. A situation that is not only extremely unhealthy but as a consequence can be very negative, and destructive, as well.

D. CONCLUSION

The importance of times of reflection, therefore, cannot be understated. It is important in regard to our day to day living, but it is also important in regard to our religious faith—as Jesus and the disciples so ably demonstrated.

As a consequence, we need to remember three things. Firstly, we need to make time and we need to be persistent in making times for reflection. Secondly, our time of reflection should be aimed at bringing clarity and growth in our spiritual lives. And, thirdly, the whole exercise should not leave us in the past or even in the present. On the contrary is should leave us looking to the future and giving us direction and hope.

Posted: 14th November 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

If we were to examine our lives—look back on the past, and even draw a chart of the way our lives have progressed—we would probably all see points in our lives where our lives have taken a different direction. And if we thought about it, we may have been going comfortably along, when all of a sudden something happened to turn our lives completely upside down.

It may have been a change in family relationships, or an educational change. It may have been a move to another part of the country, or even another part of the world. It may have been a change in job, or it may have been a challenge to some of our long held accepted beliefs.

Whatever it was, that change in direction was the result of being faced (consciously or unconsciously), with something that required us to re-evaluate our lives—to think again. And the result was that our life was suddenly changed, facing a different direction.

B. TEACHING IN JESUS’S MISSION

1. Background
And something like that is what we see when we examine our gospel passage today. Because in our gospel, the first phase of Jesus’s ministry—the open preaching and exposure to the crowds of Galilee and Judea—had been completed. But now it was time for Jesus to enter a radical new phase in his ministry. From this point on, Jesus’s whole focus was to be centred on the private instruction of his disciples. And the content of his teaching? Well, it was to be based on the true nature of his mission. And this phase was to result in the disciples needing to seriously re-evaluate their own cultural and religious beliefs, so that they would never be the same again.

2. 1st Announcement of Jesus’s Suffering and Death (21-23)
And the story opens with Jesus telling the disciples some bad news: he would shortly be going to Jerusalem, and there he would die. But his death wasn’t to be of natural causes, or the result of an accident. Indeed, he would die as a result of an official execution. And it would be at the hands of the elders, the chief priests, and the scribes.

However, what he had to tell them wasn’t all bad news, there was some good news too. And the good news was that three days later he would be resurrected back to life. And all of this was part of his mission as the ‘Messiah’, and it was necessary in order for him to bring salvation to the world.

Well, you can imagine the response of Peter and the other disciples to news like that. They were horrified. They were horrified by Jesus’s understanding of what it meant to be the Messiah. After all, that wasn’t what they thought the Messiah was about. They were also horrified by what they considered to be the unacceptable fate of their master. Jesus’s view of ‘Messiah’ was obviously very different in character to what they’d imagined and believed.

Now we don’t know exactly what the disciples’ view of ‘Messiah’ was—we’re never told. But it probably wasn’t a lot different to that of the rest of the community. Because they were looking for a strong political leader who would kick out the Romans and restore their country to some sort of independence. And, presumably, at the same time, in response to the corrupt religious leaders of the day, they were looking for God to be more central and more accessible to the people.

So, the consequence of Jesus’s teaching was that they not only found it hard to grasp his new teaching, but they found it difficult to believe that such a disaster could be part of God’s purpose. And they found it so hard to believe, that Peter, cast in the role of Satan as tempter, took Jesus aside and tried to persuade him that what he proposed just couldn’t be. It must all be a silly mistake, there must be another alternative.

To which Jesus’s response was to tell Peter and the disciples—and in no uncertain terms—that they’d got it all wrong. The disciples may have been sincere in their beliefs that Jesus was the Messiah, but they were seriously wrong in their understanding of who he was and in the role that he had to play.

3. Comment
At this point, then, for the disciples, their whole concept of ‘Messiah’ was turned upside down. The views of Jesus and the views of the disciples were seen to be poles apart. And as a consequence, for the disciples to accept Jesus’s view of ‘Messiah’ would have meant discarding life-long beliefs and adopting something quite different. And that is not an easy task for anyone to do.

4. Discipleship Will Also Involve Suffering (24)
However, if the disciples thought that was the end of it—that they’d been exposed to enough radical teaching—then they would have been very much mistaken. Because Jesus continued to rock the boat by telling them that their understanding of discipleship needed to be radically altered too. If discipleship meant identification with the master, then they too needed to be prepared to share in the fate that Jesus had just outlined for himself.

For the disciples, the possibility of their own crucifixion, or execution for their faith, was to be a painfully reality. The possibility of loss of life would be as literal for the disciple as it was for the master. Radical thinking indeed.

5. Judgement Day (25-27)
So, from that point on. the disciples were faced with two fundamental challenges: What it meant to be the Messiah and what it meant to be a disciple.

In other words, they were faced with one of those points in time where they were challenged to change direction. But which way would they go? Would they go with God and with these new ideas that Jesus had just exposed them to, or would they stay with the world and with the time worn ways that they had grown up with and accepted?

And the seriousness of the choice between the two, Jesus indicated, would be that in the future they would be judged based on the decision they made.

6. Comment
You can imagine the shock then—the jolt to the disciples. Up until now they had thought that they had known what the Messiah was all about. And they had probably thought that they had discipleship all figured out as well. After all, they’d left their work and homes because of Jesus. They’d spent much time and energy following him around, listening and watching, and even helping to some degree.

And now their whole world, which had already been turned upside down in the decision to follow Jesus, was being radically challenged again.

The change in direction of the ministry of Jesus, then, had begun in earnest. From preaching and being exposed to the people of Galilee and Judea, he’d changed to a much more focussed approach—principally the teaching of his disciples. And at its very beginning was a challenge to the disciples on their view of ‘Messiah’ and discipleship.

C. IMPLICATIONS

Now it seems to me that there a number of issues that come out of this passage, not least of which is the divine nature of Jesus. Because the divine nature of Jesus is clearly illustrated throughout the passage through the fact that Jesus knew when and where he was going to die; he knew intimately the process that would be involved; he was aware that he would be resurrected from the dead and when it would be; and he was even able to predict his place of honour on Judgement Day.

But I don’t want to concentrate on Jesus today. Instead, I want to look at the lessons that can be learnt from the challenges to the disciples. Because I believe that there at least three things that we need to consider that the disciples faced at that time.

1. A Willingness to Admit When We Are Wrong
And the first thing is, that we need to admit that there may be times when we could be wrong about our faith.

The disciples were challenged in their beliefs about both what ‘Messiah’ and discipleship meant. And in both cases, they were shown that their views were quite wrong. And if the disciples were wrong about such major things, then we need to be open to the possibility that, at times, whether the issues are big or small, that we might be mistaken in our beliefs too.

When Jesus reinterpreted what ‘Messiah’ meant and what discipleship meant, he effectively unravelled the beliefs that the disciples had held their entire lives. For sure their beliefs had been modified during the time they had spent with Jesus, but nothing to the extent that Jesus tried to teach them from this point on. The disciples may have been sincere in their beliefs, but they were still sincerely wrong.

Of course, the disciples’ initial response was to deny reality. ‘No, it can’t be true’. However, as the remainder of the New Testament attests, the end result was (for eleven of them anyway) that they accepted the hard lesson of being mistaken, and that they pointed their lives in a different direction.

Now we can look back and we can smile at the disciples wanting to hold on to the things that they were comfortable with. But shouldn’t we acknowledge that, from time to time, there may be things that we believe, that we are comfortable with, that we want to hold on to, where we could be wrong too? Even practices where we need to have a change in direction.

Indeed, there may have already been times where we have been challenged to believe something else. But instead of looking closely at the particular issue, we have simply responded in the same way as the disciples did that day.

2. A Willingness to Learn
The second thing, which is closely linked to the first, is that despite the fact that the disciples were shown to be wrong, they still showed a willingness to learn. Because no matter what is said about the early disciples—with their misunderstandings and their lack of faith—their continued presence with Jesus meant they that they were open to being taught new things.

There was something special in Jesus, and the disciples remained keen to watch and listen to the things that he had to say. They were open to new ideas and the reinterpretation of old ones. And although in this instance it was all a bit too radical a change in one hit, they did not abandon Jesus there and then. They eventually accepted his new teaching, and they went on to be the founders of the church.

Now with us, none of us can possibly know it all. And even to our graves there will always be more to learn about God and about ourselves. But the example of the disciples’ keenness to learn, should teach us something about our own faith.

Of course, that doesn’t mean we should accept any old teaching that comes our way. We need to test what we are taught. But like the disciples we should always be eager to learn more and more about ourselves, and about God. And like the disciples, that may well involve reviewing not only the way we see things and our practices, but the way we’ve always seen things and the way we’ve always practised. Indeed, we may need to be prepared to shrug off some of our hard held cultural and religious beliefs in order for our understanding to grow.

3. A Willingness to Follow Jesus
And the third thing? Well, if we are prepared to admit we are wrong and we’re prepared to learn things which may be radically different, then anything that Jesus asks us to do is possible. Even to the point of following Jesus to our own crucifixion. And if that’s the case there is no limit to the things that he may ask us to do.

And if we do that, we can then face up to our commitment to follow Jesus, wherever that may lead us, no matter how inadequate we may feel, and no matter how unlikely it seems to us that we should be picked for the task.

This then is the ultimate challenge to any disciple. A challenge to have a depth of commitment. A commitment that is far from superficial or shallow, and one that places us on the same path that Jesus trod—to give our all for the glory of God.

Now that may not be easy. And it’s particularly not easy when other things vie for our attention: family, friends, work, culture, long held beliefs, etc. However, it’s not only what God demands but, after what he has done for us, it’s what God should expect of us too.

D. CONCLUSION

Now I said at the outset if we were each to examine our own lives, even draw a chart of the way our lives have progressed, then I would expect we would all see points in our lives where suddenly our lives have taken on a different direction.

Because that is certainly true of Jesus’s earliest disciples. And in at least a religious sense, I hope that is true of us today, too. Because today’s gospel narrative is a good reminder that not only did the closest of Jesus’s disciples get it wrong but that we can get it wrong too.

Today’s story reminds us that we need to continually rethink who we are, what we believe, and what we do. And no matter how long we’ve held certain beliefs, that we should at all times be open to new learning and be willing to go in a different direction.

The disciples rose to the challenge despite some deep seated and long held beliefs. Indeed, after the initial shock of being shown that they were wrong, they were prepared to follow Jesus wherever he would lead them. The question today, then, is: Despite our own deep seated and long held beliefs, are we prepared to rise to the challenge too?

Posted: 11th November 2022
© 2022, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Over the years we’ve all seen and heard of incidents where people have found themselves in trouble and have needed to be rescued.

We’ve heard stories of people being adrift at sea. We’ve heard stories of skiing incidents and people being covered in metres of snow. We’ve heard stories of buildings which have collapsed for one reason or another, with the desperate need to find survivors. We’ve also heard stories of people being caught up in hurricanes, earthquakes, tsunamis, and floods.

Now, of course these days, we have a mindset on preventing or limiting the effects of such disasters. As a consequence, sailors and bushwalkers are encouraged to carry a variety of equipment, including tracking and signalling devices. And early warning systems and improved building standards are two elements that are being implemented around the world. And at the same time the skills of professional rescuers are being honed. And the keenness of eager volunteers to join in and do their part has become a feature of modern life.

As a consequence, what we see is that, in the world at large, a variety of steps have been put in place, or have been considered, to prevent or limit different kinds of disaster. And rescuing skills are being constantly reviewed and updated.

But that’s OK for people who need physical help. But what do we do when someone needs spiritual help? When a fellow Christian falls away from the fold? How do we rescue them then?

B. THREE STEPS TO RESCUE A BROTHER (15-17)

1. Introduction
Well, what we should do is the topic of discussion between Jesus and the disciples, in this passage from Mathew’s gospel. Because the discussion is about: what we should do when a fellow believer offends by their behaviour—behaviour that is far from Christian—but where the person is putting their eternal life at risk by the things that they are choosing to do. And there perhaps can be no greater disaster than that.

Because contrary to suggestions in some circles that this story is about the appropriate punishment for an offence by a fellow Christian, the emphasis is rather on providing opportunities for them to face up to the issues concerned, with a view for them to return to the fold.

In other words, the passage is a practical guide on how someone who has been offended can imitate God’s concern for a lost sheep. And Jesus provides a number of steps that should be taken.

2. The First Step (15)
And, the first step, Jesus suggests, is that the person who is offended should confront the person who has caused the offence.

In other words, the believer is not to ignore the fault he sees in his fellow believer, but to confront him or her with it. And, of course, the hope is that following that, the matter need go no further. Ideally the offender would repent, and as a consequence be rescued from spiritual ruin. All very simple and straightforward—in theory at least. But there are a couple of issues of special note.

Firstly, the onus on taking the initiative is on the person who has been offended. They are not to wait for the sinner to come to them to say that they are sorry. The brotherly relationship has been disrupted and it needs to be resolved and resolved quickly.

And secondly, there is a pastoral concern that the situation could easily degenerate further. And therefore, it is far better for the issue to be resolved between the two people and God, than the issue being brought out into the open. If it can be resolved quickly and easily, and if the sinner can be persuaded to repent and seek forgiveness, then the whole affair can be considered to be over, and no one else need know.

3. The Second Step (16)
However, Jesus was not naïve and, as a consequence, he continued on with his advice.

So, he continued, if the offender doesn’t listen, then there is a second step that should be taken. And that is for the person who has been offended against to gather together two or three others and for them then to confront the person who has caused the offence.

Now, again, the onus is on the person offended to make the move, because the question of someone’s spiritual wellbeing is at stake. And again, the emphasis is still not to advertise the situation abroad, so that everyone knows what is going on. However, having failed in their lone attempt to make things right, a second attempt is to be made, with the support of one or two others.

Now, the idea behind this is not to beat the offender into submission. But that while he or she may not have been convinced of their error by one person, that maybe the multiple testimonies of a couple of people may be enough to turn them back to the Christian way.

4. The Third Step (17a)
So far so good. However, Jesus recognised that even that might not be enough.

And so, he suggested a third stage. And remember we’re not talking about the resolving of petty disputes here. We’re talking about a person’s spiritual welfare, and the danger of them missing out on eternal life.

And the third stage that Jesus suggested? Well, only if the first two stages failed, he suggested, there may be a need to take the matter further and inform the church.

But again, the object is not to bring disciplinary action. Rather the meeting of the church is for the purposes of pastoral appeal. And the idea is that if the offender sees the whole community is against his or her behaviour, then surely he or she will repent.

In this third step, the initiative is again placed at the feet of the person who has been offended. But the response regarding privacy and keeping things as quiet as possible has now disappeared. That approached has failed, and now it’s all stops open to do anything to get the person to repent.

5. And If All Fails? (17b)
But Jesus, ever the realist, noted that even this, his third stage, might not work.

And if it doesn’t? Well Jesus suggested that the offender has effectively cut themselves off from the community, and there is nothing left that can be done. The offender has made their choice to live outside of the community of faith, and there is absolutely nothing that can be done to persuade the person to live otherwise.

Of course, in one sense this final scenario seems rather heartless. It even seems to put Jesus in a bad light. But there are a couple of extra issues with this that need to be considered:

Because firstly, how can there be any real fellowship with someone who has so blatantly set themselves against the united judgement of his fellow believers? Secondly, the church needs to protect its other members from being contaminated by similar sinful beliefs and actions. And, thirdly, as one commentator has suggested, whereas attempts at persuasion had failed, maybe a cold shoulder might bring the offender to their senses.

6. Summary
There are three steps then, that Jesus taught all of his disciples to take. Steps that relate to situations where they find themselves at odds with a fellow believer, and where that fellow believer’s spiritual wellbeing is seriously at risk.

C. BY WHAT AUTHORITY? (18-20)

Of course, the obvious question that follows on from Jesus’s teaching is ‘Who decides what is right and what is wrong? Who has the authority to say whether my view is right and yours is wrong or vice versa?’

Good question! And that is why Jesus continued immediately on with some instruction regarding the authority of the church.

1. A United Conviction (18)
And Jesus said, that where the whole church was drawn into the appeal towards a sinner, it is to be based on a united conviction of the church of what is right and wrong.

Divine authority to make pronouncements of what was binding in heaven and on earth has been given to the church. It has been given so that Jesus’s work can continue on, even in his physical absence. And it is given—as the remainder of the New Testament attests—with the guidance of the Holy Spirit.

2. A Personal Conviction (19-20)
And in the case of where there are only two or three people, he continued, then the greater truth about the church will still apply. The same divine guidance is given, so that even in small groups the work of Jesus can continue in the here and now.

3. Comment
Now there are some important points that go with this authority that Jesus has given to decide what is right and wrong, what is acceptable and what is not acceptable.

And the first is: that the authority that has been given is not to condemn a sinner but to condemn sin.

The authority to pronounce what is or is not sin, therefore, does not give the church the right to condemn people. That is God’s role, and we are not to usurp his authority. The church’s role is, rather, to point out what is and isn’t sin, in order to show people the need for repentance, and to give them the opportunity to restore their relationship with God and to the members of his church.

The second is: that divine authority, which has been given to the church, must be used by the church with much care and compassion.

It was given, in the context of the passage, in the context of an individual sinner. The authority and power was not given so the church can laud it over others. But so that a person can be compassionately guided back to the ways of God. And we need to keep that in mind at all times.

However, the third is: there may be far reaching consequences of the authority that has been given, reaching well beyond that of an individual sinner.

Because if the church is to make pronouncements about what is sinful in a particular situation, then surely that pronouncement has a flow on effect to the rest of the community. Because if the church has been given the responsibility to decided what is right and wrong (with the guidance of the Holy Spirit), it is not something they can keep to themselves. The church has a responsibility that needs to be carried out, not just to the church but to the whole community. But, again, not to condemn but to show right from wrong, and in the hope that all people will turn from their wickedness and live.

D. CONCLUSION

In our society, then, we put in a lot of time, effort, and money into rescuing people from physical harm. Some, needing rescuing albeit, from their own making, while others are very much victims of circumstance. But in this gospel passage, we are challenged to think not just in terms of physical rescue but in terms of spiritual rescue too.

The emphasis, then, is on the steps that we can take to rescue our fellow believers—from going down the wrong track spiritually, so they end up alienating themselves from God.

And Jesus’s approach? Firstly, to use our initiative and confront the offender ourselves. Secondly, if that fails, to try again but with the support of one or two others. And if that fails, thirdly, to try again, but with the support of the whole church.

However, even then he acknowledged that all three steps might fail. And if that happens then the person who offended should be totally alienated from the church. And if that happens that may be something that we may have to learn to live with.

However, Jesus has urged us to use his method to try to avoid that situation. A method that is intended not of a means of punishing the person for their offence, but rather with the hope of allowing that person to repent, and for the relationship between that person and God, between that person and us, and between that person and the church, to be restored to what is should be.

Posted: 3rd January 2023
© 2022, Brian A Curtis
www.brianacurtis.com.au

1. Introduction
The topic of forgiveness is a subject that is raised continually in the bible—Old Testament and New Testament alike. So much so, that there is a danger of it being too familiar—an issue that can be easily glossed over. Despite that, the bible teaches that forgiveness is essential. Because without it we cannot be reconciled with God, and we cannot be reconciled with each other either. Forgiveness, then, is an essential part of our faith journey—not an optional extra.

Furthermore, whilst the topic of forgiveness runs throughout the whole bible, without a doubt, it culminates in the person of Jesus. Someone had to pay the price for sin. It was the reason for his existence, and forgiveness was central to his teaching. So, in this passage from Matthew’s gospel we have some words of Jesus that, perhaps, puts the whole issue of forgiveness into some sort of perspective. And I’d like to draw attention to three things:

2. God’s Forgiveness
The first is that it is God who has given us the gift of forgiveness (23-27). It is God’s initiative, and something that is completely undeserved.

Now as the story goes there was a king, and he had many servants who managed his affairs, and the king thought it was time to see how they were managing his money. So he initiated an interview with an official who was responsible for ten thousand talents of his money. Now whether the man could not account for the money through dishonesty or incompetence, we don’t know. But, whatever the reason, he was unable to give the king back his money. So the king issued a decree that the defaulter, and his wife and children, be sold into slavery. The man had run up a huge debt, and now he had to the penalty.

Of course, all this spelled disaster for the unfortunate servant. With such a huge debt, and with all his assets sold, there was no chance of him ever being free again. His only hope was to throw himself at the mercy of the king. So he wholeheartedly pleaded for mercy. He fell down and prostrated himself, even though he knew that he had no hope of paying back the debt. This was no half-hearted plea. His plight was desperate, and he was ready to promise anything.

And fortunately for him, the king was compassionate. His initial anger was replaced with compassion, and he did more than the man asked. He released the man, and he forgave him his debt.

This first part of this story, then, serves to illustrate God’s forgiveness. It illustrates that no matter what we do we can never repay God the debt we owe for the sins we have committed. We rely totally on his grace.

3. Our Forgiveness of Others
The second thing, however, is to understand the magnitude of what God has done, compared with the way he expects us to treat others (28-30).

Because in our story we find that the man who had been let off a debt of ten thousand talents then confronts a man who owes him a hundred denarii.

Now what we have to understand, here, is the magnitude of the amounts concerned. Ten thousand talents would have been the earnings of a farm labourer had he worked every day for 160,000 years. On the other hand, a hundred denarii would have taken only a hundred working days to earn. In other words the man who had been forgiven a debt that he could not possibly repay was being asked to forgive another man who owed him far far less.

But did the man forgive him? Did he let him off the debt, as the king had done to him? No! He had the man thrown into prison where he knew only too well that it would be impossible for the man to pay off the debt.

This second part of the story then, serves as a comparison between the magnitude of God’s forgiveness, and the relatively small debts that others owe us.

4. The Price for Failing to Forgive
And the third thing is that there are repercussions for failing to forgive others (31-34).

Now the king’s other servants were evidently disgusted with the man who had been forgiven much, so they told the king what had ensued. And, of course, when the king heard what his servant had done to the man who owed him so little in comparison, he had his servant brought to him and he confronted him about the injustice. The king had forgiven him a debt that would have been impossible to repay—he had received such striking generosity. So why couldn’t he have been generous in return. He had pleaded for mercy for himself, but where was the mercy he needed to show to the other man?

So, the king, angry with his official, took action. He handed the man over to be tortured. And there he was to remain in jail until his entire debt was discharged—which would never have happened.

This third part of the story, therefore, serves to illustrate how God views any lack of forgiveness on our part. After all, if God can forgive us so much, isn’t it only a small thing to expect us to forgive others, as a result.

5. Conclusion
Forgiveness then, is a very important aspect of our lives. It is a gift from God. It was his initiative in the beginning and is something that is totally undeserved—and without it we would have no hope of a relationship with him.

God’s forgiveness shows us the magnitude of what God has done, and we need to reciprocate by forgiving the relatively minor offences (in comparison) of those who do us wrong. However, we need to remember that forgiveness comes at a price—that there is a penalty for lack of forgiveness. Indeed, if we can’t forgive others, then we can hardly expect God to forgive us either.

Posted 11th April 2019
© 2019, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

When we think of all the terrible things that have happened in the world—the things that human beings have done to one another—is it any wonder that people have great difficulty in learning to forgive and forget?

For those who remember the Second World War—or any other war come to that—with the trauma and terror and the loss of loved ones, is it any wonder that people have difficulty in coming to grips with the past? And the lack of forgiveness, the inability to put the past behind . . . Well, even that, sometimes, is easy to understand.

Of course, that is not only true of wars, but it is true regarding other disputes too, including terrorist attacks. So, in a sense it is quite understandable that some people have sworn never to forgive or forget.

And, unfortunately, that attitude doesn’t just relate to the big worldwide events either. Because, for many, it relates to the small personal events too, including incidents where someone has done the wrong thing—sometimes deliberately, sometimes accidentally. But, again, incidents where the person offended has taken it so too heart, and they have found it impossible to forgive.

But then, forgiveness is not always easy. When we are hurt, the pain can take a long time to heal. And sometimes it is never healed. Indeed, sometimes people continue to dig up the past and keep opening old wounds. And of course, if the person is a serial offender, then how much harder is it to forgive and forget?

B. FORGIVENESS (Part 1) (21-22)

1. Background
And that brings us to the passage we have from Matthew’s gospel. Because in it we have the topic of forgiveness. And it records a discussion between Peter (the leader of the disciples) and Jesus about what it means to forgive. And the context of the discussion is about the need to forgive one’s fellow believers.

However, the ramifications of the discussion go much, much further.

2. The Question and Answer
And the story begins with the Apostle Peter showing that he (and the disciples) had learnt much from the time they’d spent with Jesus. They’d learnt that it was important to forgive. And they’d learnt that the accepted standards of the time were not enough (at least in Jesus’s eyes). However, they still reasoned that there must be a limit to forgiveness—a limit beyond what was reasonable to accept.

Now Peter would have been aware of the teaching of the time: that one needed to forgive someone up to three times. The first, second and third times – someone did something wrong could be forgiven, but the fourth time . . . Well, that was too much. So knowing what the current teaching was, and knowing that Jesus always went well beyond the currently accepted teaching, Peter would have probably felt very safe in more than doubling the norm.

So, when Jesus asked Peter how many times one should forgive someone, Peter suggested that one should forgive a fellow believer even up to 7 times. And after that, enough was enough. Peter (and the disciples) had obviously come to the understanding that retaliation was not the right path for a disciple. Rather that forgiveness was a quality to be prized. But they still saw forgiveness as something that should be practiced in moderation.

You can imagine Peter’s surprise, then, when Jesus gave his reply. And Jesus said that you shouldn’t just forgive a brother seven times, but seventy-seven times. Jesus was not concerned with petty forgiveness: the kind of forgiveness that calculated how many offences could be disregarded before retaliation became acceptable. For Jesus, forgiveness needed to be wholehearted and constant.

Jesus effectively indicated that it wasn’t satisfactory to calculate the numbers of offences before it was OK not to forgive. Forgiveness was to be unlimited. And forgiveness was to be a way of life.

C. ALLUSIONS TO GENESIS

Jesus’s reply, therefore, would have been quite sobering for Peter (and the other disciples). Yes, they’d learnt a lot from Jesus, but nowhere near as much as they needed to learn. And with Jesus’s reply, their minds would probably have gone back to a parallel in Old Testament times, to the book of Genesis where the first two murders were recorded. Because there the numbers seven and seventy-seven were of prime importance.

Cain, the first murderer, who killed Abel through jealousy, feared for his life. He believed that someone would not forgive him for what he had done. He believed that someone would seek revenge and demand a life for a life. To which God assured him that if anything happened to him, then he would be avenged seven times over (Genesis 4:15).

But Lamech, the second murderer, who murdered a man who had injured him . . . He too feared from a lack of forgiveness, and in particular a revenge attack. However, he intimated, if someone had done mischief to Cain who would have been avenged seven times, then in his case if someone did mischief to him, he would be avenged up to seventy-seven times (Genesis 4:24). In other words, without limit.

On reflection, therefore, the allusion that Jesus made to the disciples own Old Testament past, showed that not only was Peter’s second guessing of Jesus inadequate, but his understanding of his own religious background was grossly inadequate too. Because just as Lamech’s unlimited retribution contrasted with the limited retribution for Cain, so the unlimited forgiveness of Jesus contrasted with the limited forgiveness of the disciples.

D. FORGIVENESS (Part 2) (32-35)

1.Introduction
Of course, knowing we should forgive—particularly a brother in the church—is all very easy to say. However, like most things, it’s often a lot harder to put into practice.

As a consequence, you may be aware—like me—that there are some people who won’t come to church because so-and-so comes. Something happened that has made them bitter towards a member of the congregation, or to the church as a whole. Some event in the past (and often in the dim dark past) has happened, even to the extent that the original problem may have been forgotten. But, nevertheless, it is still the cause of unforgiveness, as well as the lack of attendance.

Likewise, you may be aware—like me—of others who go to church but won’t have a bar of someone else in the congregation. They avoid talking to each other like the plague—they won’t go anywhere near each other—with the result that they have find it impossible to have a proper Christian relationship with each other. And all through a lack of forgiveness.

And there are a number of other examples we could give.

However, regardless of the cause for the lack of forgiveness, and regardless of the situation, the lesson from Jesus today—to forgive a fellow believer without number—is one we cannot afford to ignore.

And the reason we can’t afford to ignore it? Well, Jesus continued in his discussion with the disciples by telling them a parable. And his story has three points to make:

2. We Are the Receivers of God’s Forgiveness (32)
And the first point is that we are not alone in being asked to forgive without limit. No! Because it’s what we need God to do for us. All Christians are the recipients of God’s extraordinary grace. And God is willing to forgive us, without limit, for all the sins, mistakes, whatever we do—or whatever we fail to do.

When we decide to go our own way—and not have God as the centre of our lives—each time we need forgiveness. When we carry on—and take all the credit for the things that we’ve done and not give God his due—we need his forgiveness. When we ignore the things he asks us to do—and when we fail in our duty to him—we need forgiveness. And when we deliberately disobey his commands—because it all seems too difficult or other ways seem more fun—we need forgiveness too.

In short, Jesus’s first point is that we owe our existence, our life, and our salvation to God. We are totally dependent upon him for his forgiveness. He doesn’t count our sins; he is willing to forgive us without number. And nothing we can do can possibly repay him for the magnitude for what he has done for us.

3. God expects us to respond in like manner (33)
The second point is that those who are recipients of this extraordinary grace, should act in accordance with the grace that they receive. In other words, God expects us to forgive in the same manner as he forgives us.

That doesn’t mean we will always understand the situation we find ourselves in, or that it will always be easy to forgive. Some people are just not easy to forgive. Particularly when they keep repeating the same offences time after time, or when we seem continually to be the victim of their conscious and subconscious attacks.

Nevertheless, Jesus taught that, we should have mercy on our fellow believers. Because just as we have been shown mercy by God—unlimited mercy—we should show mercy to others. And we should be generous in our forgiveness too.

4. The consequence for failure (34-35)
And the third point is that if we fail to forgive our fellow believer—while still expecting God to continue to forgive us—it should not come as any surprise to us if God should become angry and take action against us for refusing to forgive.

Anyone who refuses to forgive is inviting God to withhold his forgiveness from them. The message is quite clear: God will be our final judge, and he will do to those who refuse to forgive as they have done to others.

Pretty powerful stuff. Jesus taught that every believer must forgive—wholeheartedly (not grudgingly)—and without limit.

E. THE GREATER PERSPECTIVE

However, lest we think that we only need to forgive fellow believers (As could be easily concluded from today’s passage), we should remind ourselves that this wasn’t the only time that Jesus taught about forgiveness.

And in words that Jesus taught, that will be familiar to all, his teaching about forgiveness goes well beyond that of the need to forgive fellow believers. The words from the Lord’s Prayer: “Forgive us our debts in the same way we have forgiven our debtors” (Matthew 6:12).

As a consequence, in one line, we have a summary of the gospel passage: The acknowledgement of God’s infinite forgiveness; the call for us to forgive; and all wrapped up in the acknowledgement that our being forgiven by God is conditional on us forgiving others.

However, this time it is not just the need to forgive Christians, but to forgive anyone who in any way has done us any wrong, at any time. And that includes, no matter how difficult or impossible it may seem to some, needing to forgive the Hitler’s, the Pol Pot’s, the Osama bin Laden’s, the Putin’s and the terrorists of the world. And that is in addition to the person up the street or a member of our own family.

That doesn’t mean it will be easy. But it does mean that as Christians that we need to grow an attitude that is more in tune with the thinking of God, rather than this world—in what will seem in heavenly terms to be petty disputes in contrast.

F. CONCLUSION

And particularly so, as we live in a world where terrible things have happened and continue to happen, where people are hated and are treated with contempt. So much so that it is easy to see how people become bitter and find it hard to learn to forgive.

However, the teaching of Jesus is for us—for all Christians—to have an emphasis on the priority of forgiveness. Indeed, the unlimited application of forgiveness should be part of every believer’s life.

But if that seems too difficult—or too much—then let us remember that God is not asking us to do anything he isn’t doing himself. Indeed, we need God’s forgiveness too. And Jesus’s teaching simply reflects our own need for forgiveness, and the greater—and more frequent—forgiveness of us by God himself.

Posted: 13th January 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Over the years, our country has done much to improve conditions regarding paid employment.

Working conditions have come forward in leaps and bounds. The hours people work have, generally, reduced—taking more seriously the need for rest. And the tools that we work with have improved out of sight.

Work has become more efficient, and less taxing physically. And there are now standards to protect employees regarding a number of issues, including working in excessive heat, and extreme cold.

Work safety has become a vital consideration. Indeed, we now have a variety of protective equipment and clothing. And people receive training to protect themselves and their fellow colleagues from physical harm.

And the amount that people get paid is more in line with everyday expenses. And is subject to constant review.

Of course, all this hasn’t come easily. Some of these benefits have been the result of bitter disputes over the years: between employers, employees, governments, trade unions, and other concerned people. And, of course, we may be in for some more bitter disputes as employment and federal government’s laws continually change.

But generally, we now live in a society where the idea of a fair day’s pay, for a fair day’s work reigns.

B. PARABLE OF THE WORKERS IN THE VINEYARD

1. Introduction
Imagine what it was like in Jesus’s time then. Because in those days there was very high unemployment.

Of course, for those who belonged to a household—such as slaves and hired servants—they had the security of membership in a household unit. However, agricultural labourers—working for a daily wage—had nothing of the sort. If they wanted work, they had to be at the marketplace early to have a chance to be picked for a job. But they also knew that an employer could literally dictate the terms under which they worked, and they had no say in it whatsoever.

However generally, if they were picked for a job, they worked a twelve-hour day. The standard pay was a denarius a day. They worked in all conditions: through heat and cold. There was no trade union movement to protect them. And, what’s more there was no Social Security system to fall back on. And if you didn’t work, you simply didn’t have enough money to survive.

So, perhaps, there couldn’t be a greater contrast between today’s world and that of Jesus’s—between our culture and the culture of first century Palestine.

However, as the parable that Jesus told the disciples, shows, maybe we shouldn’t pat ourselves on the back just yet. Because regarding employment, we still have a long way to go.

2. The Initial Hire (1-2)
Now the story begins with a vineyard owner who needed some workers to work in his vines. The grapes were ripe, and, in that climate, he knew they wouldn’t last long on the vine. And so he went down to the marketplace to pick some workers.

And he went early, and probably for two reasons. Firstly, because he probably wasn’t going to be the only employer looking for workers, and he wanted to make sure that he got his fair pick of the bunch. But secondly, he probably wanted to make sure that he was going to get a full day’s work, a full twelve hours, out of those that he hired.

And as it happened, he had little difficulty in getting the men. They agreed on the standard rate of pay. And they were sent off to the vineyard to start work. All very normal practice for the time.

3. Additional Labourers (3-5)
Now whether he couldn’t get all the workers he needed or, more likely, as the day progressed, he recognised that he needed more workers, so the work could be completed more quickly, the vineyard owner went back to the marketplace about 9 am, midday, and even at 3pm to hire some more workers. And each time, at the market place, he saw potential workers standing in the market place looking for work. And each time he hired more. But he specified no specific wage to those who weren’t working the full twelve hours, only that he would pay them whatever was right.

4. The Last-Minute Rush (6-7)
Come, about 5 o’clock then—and with only an hour left before the end of the working day, and perhaps out of concern that he desperately wanted to complete his grape harvest even at that late stage—the vineyard owner returned one last time to the market place for more workers.

But this time there was no agreement on a set pay, unlike the first lot of workers. And there was no assurance given that they would get a proportion of a day’s pay, like he had with the second (and subsequent) lots. In fact, there was no discussion about pay at all. Only a questioning of why they had been idle all day. (Was there something wrong with them? Why hadn’t they been previously hired?) But the reason was simple: no one had hired them. And so he sent them off to the vineyard to work too.

5. Comment
Now up to this point there was nothing irregular in regard to the practice of hiring the workers. For sure the hiring of additional workers at 9 am, noon, 3pm, and even 5pm was a little unusual. But if the vineyard owner had been concerned to get the job done and completed in the day, the constant monitoring of the workers’ progress, and the realisation that more workers would be required, was a practice that would not have been unknown.

6. Pay Time (8-10)
What was highly unusual though, was what came next. Because when the working day came to an end, the owner summoned his manager and told him to pay the workers. And to pay the last to be put on first.

Now remember, that a denarius—one full day’s pay—would be enough to provide the basics—food and clothing—for each employee and his family. Anything less than that would not be enough for survival.

Can you imagine the surprise and delight of the workers who had waited at the market place for eleven hours for work and who only had worked one hour, and yet they were given a full day’s pay? They had made no bargain with the vineyard owner. They had been made to trust the owner to do what was right. And the owner had come up with the goods.

In fact, he came up with more than the goods. Because the fact that they were given a full day’s pay, probably says much about the compassion of the vineyard owner and his genuine concern for the needs of others. He would have known that a poor man and his dependants needed a full day’s pay if they were to have the necessities of life. And, out of compassion, he acted accordingly.

Now, nothing in the story is said about those who came at the intermediate times, 9 am, at noon, and at 3pm. But we are left to assume that the owner would have done the right thing by them too—that they too got a full day’s pay. Which would again see the vineyard owner as acknowledging that anything less than a full day’s pay was not enough.

However, the story then moves finally to the men who had worked all day.

Now up to this point, they would have been spectators of the vineyard owner’s generosity. And forgetting that they had made a formal agreement with the owner, they expected that they would receive more than those who had been paid before them. They had worked longer hours—they’d done more work—so logic told them that they deserved more pay. But it didn’t work out like that. They received the denarius that they’d agreed to—the same amount that everyone else got—and no more.

7. The Jealous Workers (11-12)
Of course, receiving their pay under those circumstances was not a matter of rejoicing. They felt they had not been treated fairly—and they complained. The latecomers had done far less work but had been paid the same. Some of the latecomers had not had to work in the heat of the day but they had. They were jealous of what had been given to the others. And they envied the generosity of the owner to those who had worked only part of the day.

8. No Injustice (13-16)
But their argument did not impress the owner. And addressing one of the members of the group in particular (and showing no malice or hard feeling towards that worker) he pointed out that indeed there had been no injustice. There had been a solemn agreement with the full day worker’s regarding pay and conditions. And the owner had kept his side of the bargain.

The fact that he chose to be generous to other people did not give these men any more rights. Their discontent was due to envy, not because their rights were overlooked. And he told them to take what they had earned and be off. If he chose to be generous to those without enough, it did not mean that he was compelled to give more to those who had sufficient.

9. Comment
As you can see, then, in addition to the contrast between the normal regular employment practices of today, and those in place in Palestine in Jesus’s time, there’s quite a contrast again between the current general practice of paying award rates of pay, and the generosity of the vineyard owner to those who don’t have enough. After all, can you imagine many employers today who would pay a full day’s pay to a poor person, because they need the money, even if they only do an hour or two’s work?

C. IMPLICATIONS

Now, while I don’t expect the practice of generosity to be taken up by many of today’s employers, there are a number of points regarding this story that I think are worth noting.

1. What We Should Be Like
First of all, it tells us what we should be like—people of compassion. And it gives us a goal to work towards.

Now, without doubt, the employer in the story is meant to denote the character of God. And it is God’s generosity that transcends all human ideas of fairness. No one receives less than they deserve, but some receive far, far more.

The employer’s action in taking on additional workers—whose productivity could not possibly match the wage they were paid—may be understood as the behaviour of a big-hearted man who was compassionate and full of sympathy with the poor. And that is a character we would do well to emulate. Indeed, Jesus himself spent much time with the poor, the downtrodden, those who were looked down on, and those who generally were living on the knife-edge of survival.

One of the lessons of this story therefore is that we should be more like God in our thinking. We should follow the example of God, the vineyard owner, and Jesus himself, by taking, as a priority, compassion to those who have very little, who struggle to survive, and who need help simply with day-to-day living.

2. What We Shouldn’t Be Like
The second point is that it also illustrates what we shouldn’t be like: self-centred. And it illustrates a way of life we need to ger rid of in our systems.

Now, the workers who worked all day represent normal everyday people. But people whose focus is not centred on compassion and understanding or the need to care for their fellow man, but, rather, with their own jealousy and greed—and with an emphasis on claiming what they expect is rightfully theirs.

If there is a natural tendency to be sympathetic to those in the story who complained—because they got only what they were due—the story of the parable illustrates that this is the result of a failure to share God’s values—and how greedy, loveless, and unmerciful people generally are.

The message of the parable is that instead of pointing to ourselves, we are to shrug off that self–centred approach, so that we can see the plight of others. We are not to focus on what we consider to be our rights and our expectations, the things that we want and expect for ourselves. Rather, our focus is to be on caring and providing for those worse off than us.

3. Being Recipients of God’s Grace
And the third point is the sobering reminder that, in a spiritual sense, we are all like those additional workers in the story. Because we are all recipients of God’s grace.

The part time workers, those who worked only part of the day—the ones who received the vineyard owner’s extraordinary generosity—are there to show that God gives not only what people merit but much, much more.

And isn’t that a good thing for us? Because whether we’ve been a Christian for a few years or all our lives, we are all dependent upon God to give us not just what we deserve but a whole lot more. Indeed, enough to give us a full and satisfying relationship with God, the benefit of having our sins wiped clean, and the gift of eternal life.

In God, none of us are better than anyone else, because of the things we have done. Because we all need to receive more than we deserve anyway.

Our approach to life, therefore, should be with humility. God’s standards are not those of strict reward for services rendered. But his standards are to give people what they need for eternal life, if they so choose, regardless of the fact that a person has been a Christian two years, twenty years or their whole lives.

D. CONCLUSION

Regarding employment in Australia, over the years our society has changed working conditions from a system where the employer dictated all the terms, to today’s idea of a fair days pay, for a fair day’s work. And in that, as a nation, we take some pride.

However, today’s gospel reminds us that even that is not good enough. It still doesn’t meet God’s standards. And it shows us that we need to raise the bar again: to show compassion and care for those who are well less off than ourselves, to provide the means to live regardless of the hours of work that are available.

This parable then has a physical and a spiritual component. It gives an example of God’s character to emulate. A character of generosity and care. It gives us a cameo of what to avoid—a cameo of selfishness and self-seeking. And it is a reminder of our own need of God’s generosity and grace. And our own need for God to give us more than we deserve or could possibly earn.

Posted: 2nd February 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

Who today considers Jesus to be their king? Who today considers Jesus to be the most important person in their life? Because it’s very easy to forget that Jesus is king.

As a consequence, one of the most encouraging and uplifting stories in the bible has to be about the events of Palm Sunday. Indeed, the triumphal entry into Jerusalem would have been a sight to see. There would have been all the colour, noise, and excitement. And it may well have been one of those events where many would say, “I wish I’d been there.” Because Jesus not only paraded into Jerusalem as a king, but he was accepted as king too. And there were a lot of people there.

Apart from the disciples, there was a large crowd who had gathered from the surrounding countryside. And they not only spread their cloaks on the road but cut down tree branches for the donkeys to walk on. It seemed that everyone was excited about their king coming to Jerusalem. And they weren’t afraid to let everyone know.

Then when they arrived at Jerusalem, the whole city came out to see Jesus. It must have been quite a spectacle.

That was the first Palm Sunday. And yet a little over four days later, Jesus was arrested, abandoned by his disciples . . . And where was the crowd? Well, bit by bit over the next four days they had all just turned away.

There was a series of incidents that had turned things sour. There was a confrontation with the religious leaders in the Temple that same Palm Sunday. The next day there were more problems with the leaders in the Temple. Later on, in the week, others had become involved, trying to trick Jesus with their questions, trying to get him to say something that would leave him open to accusation. And by the Thursday a plot had been organised to dispose of him, with one of his disciples agreeing to betray him.

So come Thursday night, when Judas and the large crowd had come to arrest Jesus, his closest disciples had fled, and he was alone. And obviously lots of other things also happened too. Because come early Friday morning when the crowd were given a choice of whom to save—Jesus or Barabbas—it was Jesus who was given the thumbs down. Jesus had to go.

In just over four days, then, the singing and the praising had gone. The triumphal entry had been forgotten, and even the most convinced believer had deserted. And that rather puts a different light on the events of the first Palm Sunday.

Now, of course, the motivation for abandoning Jesus would have been varied. Judas had probably been disappointed that Jesus wasn’t the kind of Messiah that he was looking for. The disciples had probably been in fear of their lives. Indeed, they may have thought that if they hung around, that they might be crucified too. And the crowd? Well, who knows what they thought? Maybe a bit of group pressure to conform? We’ll never know. But what we do know is that it took only four days for the people to turn from being followers of their king, to ones who willingly sanctioned his death.

And as I thought about that, it made me think, “What sort of believer am I? Am I a four-day believer only, or is my faith much more meaningful than that? If push comes to shove, and I was placed in a position where my faith was challenged, and my life was threatened, would I buckle under like those at the first Easter or would I remain standing tall and firm?”

Palm Sunday and the week before Easter, to me, then, is a challenge about how seriously I take my faith. It’s a reminder of those glorious days, when everyman and his dog seemed to sing Jesus’s praises (religious leaders excepted). But it’s also a reminder that only four days later, Jesus was completely abandoned.

But that’s me. What about you? Just where do you stand? How strong is your faith in Jesus our king?

Posted: 22nd March 2020
© 2020, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. The Royals
A major feature of the news headlines over a number of years, has been the marriages of the royal family, their royal visits (official and unofficial), the birth of their children, and the dysfunction particular within the British royal family. Now not that there’s anything new about that. Indeed, the history of royals everywhere is littered with a number of intrigues.

But one of the features of the royals today, has been the inclusion, and acceptance, of spouses outside of the royal family. People who have previously been divorced, and people who have lived lives away from the scrutiny of being a royal. In other words, people who have gone from relative obscurity to nationwide fame, and in a very short period of time.

2. Jesus the King
And the reason I mention that at all is because in many ways what is happening today is simply a story of history repeating itself.

Because one of the most encouraging and uplifting stories in the bible would have to be the story of the events of Palm Sunday. The triumphal entry of Jesus into Jerusalem, with all the colour and all the excitement of a royal visit. And yet Jesus too was noted at the time, by many, as being a nobody. He was brought up amongst the common people, and yet on Palm Sunday he was treated as if he were a king.

Now we may not have photographs or souvenirs of the day that Jesus rode into Jerusalem, but we do have the story. And I thought it would be appropriate if we revisited the events of that day.

B. PALM SUNDAY

1. The Preparation
And the events of that day all began, not innocently with a quiet visit to Jerusalem, but with Jesus planning and setting up a royal style of visit—a statement of who he was to the people in Jerusalem (who had come far and wide for the following weekend’s Passover Festival). Indeed, Jesus deliberately went out of his way to make the grand entrance of a king.

And, as a consequence, when Jesus and the disciples reached the Mount of Olives, on the way to Jerusalem, Jesus sent two disciples ahead to go into the village of Bethpage to get two donkeys, and to return them to him in order that he could sit on them and make his royal entrance.

And the disciples did exactly what he asked. The two disciples collected the donkeys, as they’d been told. Then the disciples put their cloaks on them, Jesus sat on them, and the royal journey into Jerusalem then began.

2. The Reaction
Now, the reaction of the crowd was immediate. Large crowds started to gather from the surrounding countryside, before they even got near the gates of Jerusalem. And the large crowds became so excited that not only did they spread their cloaks on the road, but they cut down tree branches for the donkeys to walk on too. The large crowd was excited about their king coming to Jerusalem. And, for once (despite the Roman occupation) they weren’t afraid to let everyone know.

Indeed, ‘They cried out saying, “Hosanna to the Son of David. Blessed is the one who comes in the name of the Lord!”’ (Matthew 21:9b).

Of course, by the time the royal procession got to Jerusalem, the city was in turmoil. Some in the city weren’t sure what the fuss was about—and in one sense you could understand that. People had gathered from all parts of the world for the Passover celebrations, so there were bound to be people who had little idea of who Jesus was. But the crowd that had followed Jesus on the donkeys put them right. “This is the prophet, Jesus, the one from Nazareth in Galilee” (Matthew 21:11).

3. Comment
It must have been quite a spectacle—just as any modern royal visit. Certain preparations had taken place in terms of where Jesus was going, what he was trying to do, and the method of transport he was going to take. But what was out of Jesus’s hands, though, was the size and reaction of the crowds.

And the response to Jesus’s grand entrance was overwhelming. Jesus may have had a very ordinary upbringing, but, on Palm Sunday, he was received by the people of Jerusalem (and the surrounding towns) with a tremendously warm welcome indeed.

But then, Jesus had been constantly in people’s minds in the previous two to three years. He’d challenged the authorities and sided with the poor. He’d told people all about God—and with an authority that people hadn’t heard before. He’d healed the sick and performed some wonderful miracles. As a consequence, on Palm Sunday, it could be said that he had earned the right to be treated like a king, whether his upbringing was lowly or not.

4. The Later Response
It is very puzzling, then that, a little over four days later, Jesus was arrested, abandoned even by his disciples, and then executed. And where were the crowds? Where were the people who had thrown down their cloaks, singing his praises? Where were the people who had welcomed him into Jerusalem? Well, in a little over four days they had dispersed and wanted nothing to do with their king.

And there was a series of incidents – that turned things sour.

There was a confrontation with the religious leaders in the Temple later that same Palm Sunday. The next day there were more problems with the leaders in the Temple. Later on in the week, people came trying to trick Jesus—trying to give cause which could legitimately lead to Jesus’s execution. And by Thursday night, a plot had been hatched to dispose of Jesus, to get him out of the way for good. So, come Thursday night, and when Judas led the officials and the large crowd to arrest him, even his closest disciples finally fled, leaving Jesus all alone. And that was in sharp contrast to the glorious royal procession only four days before.

Now obviously other things may have happened in those four days besides. But come early Friday morning when the Jerusalem crowd were given a choice of Jesus or Barabbas—one to be crucified and the other to be freed—it was Jesus who got the thumbs down from the crowd. In just over four days, then, the singing and the praising had gone, the triumphal entry had been forgotten, and even the most convinced believer had deserted him.

5. Comment
Of course the motivation for abandoning Jesus would have been varied. For example, Judas was probably disappointed that Jesus wasn’t the kind of Messiah he was looking for. The disciples were probably in fear of their lives, thinking that if they hung around, they might be crucified too. And the crowd? Well who knows what they thought. Maybe a bit of group pressure to conform? We’ll probably never know the details. But what we do know is that four days was all it took for people to turn from being followers of their king, to totally abandoning the one man who could give them real hope. And that is a real tragedy indeed.

C. IMPLICATIONS

And as I thought about the events of Palm Sunday, and the reactions of the various people over the following four days, I couldn’t help thinking of the depth of faith of the three different groups as they relate to the story. And how that depth relates to where the church is today.

1. The Religious Leaders
And the first group, I want to look at, is the religious leaders.

Now, Jesus’s actions on Palm Sunday in many ways were very provocative. He’d already got the religious leaders offside—particularly because he had pointed to their love of tradition and honour. A love that was reflected in their lack of true faith, and their lack of true caring for the people. As a consequence, when the events of Palm Sunday occurred, they were already looking for a way to dispose of him. And it would have been amazing if that crowd of enthusiastic welcomers had not included some representatives going through the motions of cheering, but really looking for the opportunity to strike.

Now, sadly, twenty centuries later, very little has changed. Because the reality is, that even in today’s church the issues of tradition and honour keep raising their ugly heads. Some people want to hold on to the positions they hold, because it gives them power and honour. And some people are prepared to hold on to the traditions they love, despite the fact that those traditions get in the way of their faith—and create obstacles from others having faith too.

The people who were responsible for plotting the death of Jesus were generally more interested in maintaining the things that they loved, rather than opening up the ways to include other people. The people who were responsible for plotting against Jesus were generally more concerned with maintaining their own positions of authority and power, rather than caring and sharing with those who were less off. And with people with that kind of commitment to tradition, honour, and power, it can be a real problem for a modern church which wants to outreach to the community and wants to show that it cares.

The events that followed as a direct result of Palm Sunday, then, warn us that the pursuit of tradition and honour—where it replaces faith and care—have no position in the church today. Because to pursue tradition and honour and power today—to the loss of faith and care—will not only effectively crucify Jesus a second time, but it will end up totally destroying the church as well.

2. The Crowd
The second group of people was the crowd.

Now, despite the fact that Jesus’s actions were highly provocative, the size of the crowd suggests that, even if there were a few people of dubious motives in the crowd, the majority would have been there for other reasons.

Some would have been curious. Some would have heard great things about Jesus. Some would have been genuinely convinced that Jesus was the Messiah, whatever that might mean to them. Some may have actually witnessed Jesus in action, teaching, showing compassion, or doing some great miracle or other. And many of those who weren’t totally convinced that Jesus was the Messiah, would have probably been drawn in to the enthusiasm and excitement of the crowd—the excitement of the moment. And that kind of mixture—that kind of variety of response—is a feature of the variety of responses that we can expect today too.

In churches today are not just believers, but enquirers, people who love tradition, people who are looking for comfort and hope, and people who have just always come to church.

Now on that basis is it any wonder that the crowd’s enthusiasm quickly waned after Palm Sunday. After all, there was no real depth of faith amongst the majority who were there.

As a consequence, in our churches today, if we have people like that, yes we may see bursts of enthusiasm—enthusiasm for the gospel, what it means, and the urgency in the need to share it. But those same people bit by bit will lose their enthusiasm and fade away.

3. The Disciples
Of course, only the third group, the disciples, were in any real position to appreciate what the triumphal entry into Jerusalem really meant. They were the ones who had witnessed more about Jesus than any other person or group. They were the ones who had heard his teaching, they’d seen the miracles, and they’d witnessed his compassion first hand on numerous occasions. And when Jesus hadn’t been speaking publicly, they were the ones to whom Jesus had made that special effort to teach them the things that no-one else was ready to hear.

And in our churches, there are people like the early disciples too. People who are prepared to leave everything behind, including family and home, to follow him. People who are willing to be faithful, no matter what. And people who are constantly out to learn, to encourage, to care and to share. People who are prepared to face ridicule, and pressures to conform, and even risk life itself, to remain faithful to their Lord and God.

4. The Hitch
Now obviously in the groups present on Palm Sunday, and in the groups which are present in most churches today, only one these types of groups reflect where the church should really be—and that group are the true disciples. The problem is that even in the story of Palm Sunday, even the disciples lasted only a further four days and then they fell apart. Put under pressure, they didn’t last long at all.

And this rather poses a challenge for us all. Because if we all like to think that we fit in to the category of faithful followers, if push comes to shove and we are placed in similar positions where our faith is challenged and even our lives are threatened—in the ways that the disciples’ lives were at risk—would we buckle under like they did or would we stand firm? And that I believe is the real challenge of Palm Sunday.

D. CONCLUSION

Now, as I said at the beginning, there has been a lot of publicity in recent years about the royal family—and not all of it good.

But one of the features of the royals today, has been the inclusion, and acceptance, of spouses outside of the royal family. People who have lived normal lives away from the scrutiny of being a royal. People who have gone from relative obscurity to nationwide fame, and in a very short period of time.

And in this passage from Matthew’s gospel, we have another royal visit to consider. Jesus’s visit—his final one—to the people of Jerusalem. Jesus . . . Someone who had moved from total obscurity to someone who had really made a name for himself.

In the crowd that greeted him there were the disciples, there would have been people with different levels of interest in what he stood for, and there would have been some who were looking for a way to maintain their own interests. And those three groups of people are still represented in our churches today.

And that means, as we consider this passage from the Bible today, there are two questions we need to ask ourselves: The first is, ‘To which group do we belong? Which of the three groups fits us best?’ (And that is a question we all need to answer).

And the second question (directed only to those who consider themselves to be true believers) is, ‘How seriously do we take our faith? Because given similar circumstances to the disciples would our faith survive intact for more than just four days?

Posted: 12th February 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. Our Enemies
Who here has enemies? Who here has ever had enemies?

You know it seems in life, that at some time or another we have all had enemies. We may have had enemies at school, at work, in our families, or at any number of other situations. It may have been someone who didn’t like something we had said or done. Or it could have been someone who just didn’t like us or what we stood for.

Nevertheless the reality is that at some time we probably have all had enemies. But have we always known what they look like? And have we always come face-to-face with them?

2. Jesus’s Enemies
Now someone who had plenty of enemies was Jesus. And if we follow his story, some of them are very obvious. But the one thing he doesn’t do is hide away from them. On the contrary, he faced up to them on a number of occasions. And no more so than in his last few days of his life on earth.

Because as we approach this week before Easter, and as we recall Jesus’s return to the city of Jerusalem, one last time, we are faced with the part of the story of Jesus, as he faces up to his enemies in a very intense way.

3. Holy Week
Let’s review the week at hand . . . And to do so we need to merge the four Gospels together, to get a complete list of the events in Jesus’s last days of life. And this is what we find . . .

B. THE EVENTS OF HOLY WEEK

1. Friday or Saturday
Starting on the Friday or Saturday, six days before the Passover, we find Jesus and his disciples arriving at Bethany—at the house of Lazarus, Mary and Martha. Now Jesus had been on the road for a while, headed to Jerusalem, knowing full well what was ahead. But here they are, Jesus and the disciples, only 3 kilometres from the city, setting up a home base—so they could go into Jerusalem during the day, and return to Bethany at night.

All innocent enough, except we’re told that the chief priest and Pharisees were expecting Jesus, and even then were looking for an opportunity to arrest him.

2. Sunday
Come Sunday, then, we see Jesus at Bethpage on the Mount of Olives, on his way to Jerusalem, preparing a grand entrance into the city. A huge crowd turns up and cheers Jesus on—which is good. But we’re told the Pharisees are there too—but just a little too afraid of the crowd to arrest him. We then see Jesus riding into the city on a donkey.

3. Monday
The next day, Monday, Jesus and his disciples return to Jerusalem, and on the way Jesus inexplicably curses a fig tree. He then goes into the Temple, where for a second time Jesus challenges those profiteering from people wanting to make sacrifices to God. So he overturns the tables—further exasperating the chief priests and the teachers of the law, let alone the owners of the tables.

Some Greeks come to Philip requesting to see Jesus. Then Jesus talks to the crowd about what it means to be the Messiah. He gets a mixed response, even from those who had witnessed his past miracles—suggesting that some of the crowd were already beginning to move away. And some of the leaders believe, but are too frightened of the Pharisees to express their faith.

4. Tuesday
Come Tuesday, and Jesus and his disciples return to Jerusalem. On the way they see the fig tree—now withered from the roots. And it is now that the disciples find out why Jesus cursed it. It is a teaching tool—to teach his disciples about the need to remain fruitful, to be constantly active in the faith. A commentary, if you like, against the religious leaders. They then continue on to the Temple.

But this time the chief priests and the teachers of the law challenge Jesus face-to-face. They try to trick him, so that he would lose popular support. In response Jesus challenges them about their own beliefs and behaviour. And he prophesies that their authority will be taken from them. Which, of course, then leads to more challenges and trick questions from the Pharisees, the Herodian’s and the Sadducees—each trying to undermine Jesus’s authority in the eyes of the crowd.

5. Wednesday
And this intensity of attack and response probably then continues in and around the Temple on the Wednesday too. But whether it does or not, each time the authorities ask him questions, Jesus comes up with some challenges of his own—mostly about their authority which Jesus claims is self-imposed. And he challenges them about how they have become stumbling blocks to normal everyday people, having a relationship with God.

Later we find Jesus weeping over Jerusalem. Then in a rare moment of quiet he watches as a poor widow puts two small copper coins into the Temple treasury.

Then on the way back to Bethany, they stop at the Mount of Olives. And there at the Mount Jesus has some time alone with his disciples. He talks about his death, his second coming, and the destruction of Jerusalem.

Whilst they are there, we learn that the chief priests and elders are now in earnest to get rid of Jesus. But they have to get their timing right. They need to totally discredit Jesus in the eyes of the people, and they have to avoid his arrest and death clashing with the celebration of Passover.

Jesus and the disciples, then move off back to Bethany, where Mary anoints Jesus’s body for burial. And in apparent disgust at the waste of money, Judas Iscariot goes off to the chief priests to help them in their plot.

6. Thursday
Thursday arrives, and Jesus gives instructions on where he wants to eat the Passover —at a certain man’s house in Jerusalem. Now there are no indications that on Thursday he went to Temple at all, and it is likely that Jesus may have remained in Bethany, using the time preparing for what lay ahead.

However come the evening Jesus and the disciples recline around the table; he washes the disciples’ feet: they start the meal; Judas leaves the room to prepare for his part of the betrayal; Jesus predicts Peter’s denial; and they conclude the meal—which includes the institution of the Last Supper. Jesus then spends a long time teaching the disciples, and praying, before going to the garden of Gethsemane on the Mount of Olives.

There Jesus prays some more, the disciples go to asleep, and Judas returns with a crowd—which includes people armed with swords and clubs, a detachment of soldiers, and officials from the chief priests and Pharisees.

C. THE ENEMIES OF JESUS

Now the rest of the story I hope is familiar to you all. I certainly don’t intend to talk about it today. Because we all should know that Jesus returned to Jerusalem so that he could be arrested and crucified, so that he could save the world of their sins.

But what we can so easily gloss over, in his final days on earth, was his need to come face-to-face with his enemies—and his need to confront the enemies of God. And in such an intense way too.

So who were Jesus’s enemies, and why did they show such an intense hatred of him?

Well firstly there were the chief priests, the teachers of the law—the Pharisees, and the Sadducees. And their claim to fame was that they were supposed to be steeped in the teaching of the Old Testament, and could be trusted to portray God’s word. Unfortunately they were far more interested in the positions they held in society, and they enjoyed all the extra bits and man-made traditions they had added to God’s word. As a consequence they were advocates of the status quo. And they didn’t care that they were stumbling blocks to others having faith in God.

Jesus’s lifestyle and teaching challenged their position. Jesus showed them up to be the phoneys that they were. He threatened their position in society—and so he had to go.

Secondly, there were the Herodians—a Jewish party who favoured the Herodian dynasty to the Roman occupation. They were probably very disappointed in a Messiah that had not come to dispose of the Roman invaders. And at the time they sided with the Pharisees.

Thirdly, there’s Judas Iscariot, one of the 12 disciples, who for some reason decided either that Jesus was not the kind of Messiah that he wanted him to be, or that Jesus needed to be forced to act in a different way.

Fourthly, there was the crowd, some of whom who had been very vocal in supporting Jesus on the Sunday, as he rode into the city on a donkey. But who even on the Tuesday at the Temple, had started to melt away.

And if we were to include the events on the Thursday night, when Jesus was arrested, we would probably include the rest of the disciples as well, who by that stage had abandoned Jesus too. Indeed the words of Jesus “Whoever is not with me, is against me” (Matthew 12:30) may well have come back to haunt them.

Now there’s a common theme amongst Jesus’ enemies: The religious leaders were part of the religious establishment. And Judas Iscariot, the rest of the disciples, the crowd, and even the Herodians would have been looking for the Messiah, and been steeped in the knowledge of Jewish faith.

Jesus’s enemies were not people outside of the Jewish faith, but people who claimed to be within. The faces of Jesus’s enemy were not complete strangers to the beliefs of the Jewish people, but rather were people who more naturally attended the Temple and the synagogues, or at least had a nodding acquaintance with the faith.

His enemies were people who should have given him support; they should have been able to be relied upon. But in the end they didn’t. The religious leaders saw him as a threat to the things that they loved. And so he had to go.

D. APPLICATION

Enemies! We all have them. But I’m not sure that any of us would want to face the number or intensity of the enemies that Jesus faced in his last week on earth.

But what does all this mean for us? Well it seems to me that there are two distinct lessons we can learn from Jesus’s story.

1. Identifying our Enemies
And the first is the need to identify who our real enemies are. Now in saying that, I think we need to take who our enemies really are seriously. Jesus’s enemies were not people he had made a table for, which had wobbly legs. No they were people who claimed to be on God’s side; they were people within the faith, but whose hearts were elsewhere. They were people who liked to be leaders, who behaved in such ways that they were stumbling blocks to others. And they were people who claimed to uphold God’s laws, but who were in love with the man-made rules with which they had replaced them.

And don’t we get in a tangle these days between faith, and the add-on’s that people love?

After all, does it really matter which candle is lit first? Does it matter if we have candles at all? Does it matter if the pews face a particular way, or even the style of the building in which we worship? Does it matter if the leaders wear robes? Does it even matter if we use a book for worship at all?

Now finding something that is helpful is fine, but when that “helpful” becomes a “must do”—that is when the gospel is changed, That is when we’ve lost the plot, and that is when we’ve become no different to the Pharisees and Sadducees of Jesus’s time.

Jesus’s enemies today remain those who begin with the gospel and add to it. Now what is added may seem quite innocuous—at least at first. But there is a tendency for these little things to be added to, and added to, until you get to the point where the gospel is unrecognisable. The moment something changes from something that is “helpful” to something that is a “must do” the gospel has been changed. And those who insist that the new tradition be upheld—the new Pharisees—effectively become the face of the enemy.

So who are our enemies? They are the same enemies that Jesus faced in his final week on earth. They are people who claim to be believers, but have added to the faith. They are the leaders, who by their behaviour place obstacles in the way of others. And they are people who claim to have faith, but then wander away.

2. Equipping ourselves to Face the Enemy
The second thing we can learn from the story, then, is the need to equip ourselves for a time when we may need to face or confront our enemies too. And how we can do this, is to look at the example of Jesus.

Because throughout Jesus’s life he did many things. He prayed; he participated in the life of the Temple and the various synagogues he visited on his journeys; he familiarised himself with the bible; he surrounded himself with supporters; and he practiced sharing his faith with those he met on his journeys.

Prayer, teaching, mixing with others, supporting and getting support from one another. Does that sound familiar? Well it should do, because that’s the whole point of God’s church.

And the trap is, if we fail to do those things, if we fail to prepare ourselves against our enemies, then we will be the ones responsible for letting God’s enemies in, because we won’t really know who they are. And we will be the ones standing idly by—letting things drift—when we should be standing up and being counted.

E. CONCLUSION

So do you have enemies? Have you ever had enemies? Well my hope is that if you said no to those questions at the start, that maybe by now you will have changed your mind. Because if Jesus had enemies, and had to face his enemies in his last week of life, then if we are followers of Jesus, then we will have enemies too. Indeed the same kind of enemies.

So, two questions:

Question one—do we know who our enemies really are? Do we recognise the same problems in the church today, as what Jesus faced in his last week on earth?

And question two—are we preparing ourselves for a confrontation? Because, like Jesus, one of the things we need to do is to be prepared to fight and confront our enemies too.

Posted: 19h March 2016
© 2016, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

1. Reminiscing
It used to be said that, as a child, you had to do what you were told. Indeed, your behaviour had to meet certain standards (like, being seen but not heard). Furthermore, your parents would give you jobs to do around the house, some of which, were your own special responsibilities. And woe betide you if you didn’t carry them out.

When I was a child, for example, it was expected that I would make a contribution to the household chores. I had to make my bed every day. I had to leave my bedroom tidy, and even vacuum it in my teenage years. I had to wash up when it was my turn (and it usually was my turn). And I had the special responsibility—which was mine alone—to bring the coal in and set the fire.

Now, I may not have always been happy to do those tasks. In fact, sometimes I may have put up some resistance—especially if it meant I had to stop doing something more enjoyable to carry them out. But the expectation was that I would do as I was told.

But then, in those days there was a sense that you didn’t think too much about it. Because those tasks and responsibilities were just part of the accepted way of life.

However, even when I was a child, the world was changing. Because there were other children at school who did nothing to help their parents around the home. In fact, their parents didn’t expect them to give them any help at all.

2. New Testament Times
Now, of course, when you come from a background like that, it may be surprising to discover a story in which Jesus describes two sons, and where both showed defiance to their father.

And it’s even more surprising because, in New Testament times, children were expected to take on a major role in the household. And not only around the house, but in regard to earning the family’s income too. As a consequence, a situation described by Jesus of two rebellious sons in the one family, although not impossible, would have been highly unusual. However, it was a story told by Jesus to a make a particular point.

B. THE PARABLE OF THE TWO SONS

1. Background
And the background to the story places Jesus in the Temple. And he was there teaching the people about the Kingdom of God. And as he taught, he was approached by some chief priests and elders, and they asked him in no uncertain terms just who he thought he was, and what he thought he was doing (21:23-27).

Now, already Jesus had noted publicly the failure of the religious leaders in terms of religious and moral sincerity. And he had also noted their failure to consider the warnings of both John the Baptist, and himself.

So the background to his story wasn’t really a description of any old family relationship. The story was designed, to point the finger in regard to the relationship of the religious leaders with their fellow man and to God.

2. The Parable (28-30)
And so the story begins with Jesus asking his audience to put on their thinking caps.

And he began the story by describing a vineyard owner and his two sons—with the vineyard owner requesting his sons to play their full part in the life of the family and the family business.

Indeed, he approached the first son (the eldest) and told him to go to the vineyard. Now he didn’t tell him what he wanted him to do there, he didn’t need to—that would have been plain to any son in that situation. However, most uncharacteristically for any son in first century Palestine, the son gave an unqualified refusal. However, later, after he’d thought better about it, he changed his mind, and went anyway.

But after getting the initial refusal from his eldest son, the father approached the second son. And the second son knew his duty, and readily agreed to go. However, uncharacteristically again, despite saying he would go, he changed his mind too and didn’t go.

3. The Question (31a)
And that is the end of the story—short, sweet and to the point. However, what was the point? Well Jesus concluded by asking his listeners to answer a question: Which of the two sons did what the father wanted? (31a). It was a question to which there could be only one answer—the first son. And the story’s message? What counts is not the promise but the performance. It doesn’t matter whether we say we agree to do something or not, it’s the actual doing of it that is important.

4. The Application (31b-32)
Now, whether the chief priests and the elders realised that the story was about them we’re not told. But lest they were left in any doubt Jesus interpreted the story for them. This wasn’t just a story of a man and his two sons; this was a story about God and his people.

The wicked people of the age—the tax collectors and prostitutes, all those who had cut themselves off from religious observances, the rejects of the world who often lived up to the worst their detractors expected of them—these were the people represented by the eldest son. These were the kind of people who would initially resist the message of the Kingdom of God. However, these were also the people who would be more likely to repent, to change their minds, and to end up doing exactly as their Father God wanted them to do.

On the other hand, the respectable people, which included the chief priests and elders—those of the more conventional mode who caused no scandals and who indeed were part of the religious establishment, and people through outward motions of religious observances—could easily respond with a yes to the message of the kingdom. These were the ones represented by the second son. However, equally, they were the ones, Jesus said, who were more likely to fail to respond to the demand for wholehearted repentance, and who would fail to give complete dedication to the service of God.

And lest the chief priests and elders still misunderstand, Jesus pointed explicitly to the reactions of people regarding the ministry of John the Baptist. Now, John’s message of repentance was not hidden, it was open to all. He may have conducted his ministry in the wilderness, but he had not hidden himself away. His message had been widely proclaimed. But yet those who would have seemed to have been the most resistant to his message—the outcasts, and those considered not respectable—had ended up believing and being followers. And yet those who should have naturally been more open, because of their existing religious beliefs with all their expectations and prophecies, had rejected his message utterly.

5. Summary
So, the mystery of the parable is solved. It’s not about normal household relationships at all. This story is about God, and about his creation. It’s about the observation by Jesus that the outcasts in society find it easier to respond to God than the respectable, and even the traditional leaders of religious faith.

This story, then, was a slap in the face to the chief priest and elders. And you can imagine the shock on their faces. However, it is also a slap we would do well to note of, lest we fall into the same trap too. Because the parable tells us much about having a proper relationship with God too.

C. IMPLICATIONS

1. Those Likely To say No!
When Jesus talked about the first son—and linked him to the outcasts of his society—he was not only describing the ‘rejected’ of the day, but any one of a number of people, who were adept at putting up barriers between themselves and God.

In today’s terms, therefore, this could include people who prefer the ways of the world; people who wish to pursue a more exciting lifestyle and not be bothered with the spiritual dimension; people who want to put themselves first and who often have little time for others; people who are happy, providing their own rights are satisfied and too bad about the rights of others.

It could mean people who blame God for the things that have gone wrong in their lives—when tragedy has struck, and there has been no apparent divine intervention to stop it.

It could mean people who think they are too bad, too rotten—where the things that they’ve done seem unforgivable, and that nothing, not even God, could rescue them from what they have done.

Or it could mean people who simply don’t want to be faced with religion and godly ways. That their faith decision is a decision for the future, for when they become more elderly, or should become terminally ill. A decision to be put off until after they’ve lived their lives. And has no relevance for today.

To these people, and this is not an exhaustive list by any means, there are a number of different barriers that can be put up between themselves and God. And as a consequence, they have answered Jesus’s invitation to share the kingdom with a resounding no!

And yet, these are the kind of people that Jesus was describing who are like the eldest son, who given an opportunity to repent may indeed change their minds and become members of God’s fold.

2. Those Likely to Say Yes!
Similarly, when Jesus talked about the second son, and likened him to the respectable leaders of the day, he was effectively not just describing the chief priests and the elders of his own day (although it was to them that the parable was addressed), but to anyone who at any time has claimed to have faith, but in reality whose faith was, and is, in lip service only, and has no real depth at all.

In today’s terms this could mean people who claim to have faith but continue to put obstacles in other people’s way. You have to do this… You have to do that… These are the kind of people who change faith into works.

It can mean people who claim to have an affiliation with the church. Well, they say they do. But when it comes to getting their hands dirty, when it’s time to share about God or helping others they are nowhere to be seen (after all, religion is a private matter, isn’t it?).

It can mean people who can talk the talk. In fact people who can talk religious gobbledy-gook until the cows come home. But they cannot back it up with the love and compassion for God and their fellow man.

And it can mean people who say they really believe but you never see them. Because, somehow, they’ve always got something more important to do, and always find ways to avoid their God given responsibilities.

To these people, and again it is not an exhaustive list, to all these people who have made a profession of faith Jesus has likened them to the second son, who when asked to go and work instantly said ‘yes’. However, in reality, words were all that they were, because they weren’t backed up with action at all.

Of course Jesus indicated it wasn’t too late for these kind of people either. Everyone has the opportunity to change. But he did warn that, indeed, it would be far harder for these people to change than for the first group who had made no profession of faith to start with.

3. Summary
Of course, as you’ve probably realised there’s a whole category of people who are not mentioned in the parable—and they were the people who genuinely had faith. But then, for Jesus, they weren’t a problem, so they didn’t get a mention.

The real problem, for Jesus, was those who professed faith but never went any further with it. Because they may get the words right, but they obviously don’t really know what those words mean, because they don’t put the words into practice.

They know who to look for in a Messiah, but they refuse to acknowledge the truth before their eyes. They know the importance of loving God, but yet they tie themselves up in knots regarding the legalism of it all. And they know that they are to love their neighbours as themselves, but they only practice that by redefining ‘neighbour’ so they only have to care for those that suit them.

On the other hand the outcasts, the sinners of the world, have none of those barriers. Only the barrier of coming to grips with the kind of life that they lead. And Jesus can enable them to take away those barriers. Which means that the outcasts are so much free-er to accept him and the Christian way of life, than those who proclaim to be religiously devout.

D. CONCLUSION

Now over the years family life has undoubtedly changed. And it has changed considerably since even I was a child. However, the Parable of the Two Sons illustrates the importance of family life. But not just in terms of earthly relationships, but in terms of our relationship with God our father.

Now, some of us are good at following directions, others not so good. But today’s parable illustrates the importance of being obedient to God, to make our ‘Yes’ mean ‘Yes’, and to make sure that even in our hesitations that our actions speak louder than our words.

Posted: 1st March 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

If you’ve ever watched any of the current affair television programmes, you would probably have seen stories about tenants from ‘hell’. People who have no regard for the property in which they are renting, and often leaving without paying the rent and leaving a clean-up bill of thousands of dollars because of the damage they have left in their wake.

Furthermore, some of you may know, personally, what it’s like to be a landlord. Some of you may know from firsthand experience the risks of leasing a property or a business to others.

Of course, it’s also probably true that in the majority of cases of leasing properties or businesses there are very few problems at all—and the problems there are, are of a very minor nature. But the rest . . . Well they discourage many people from investing in properties or businesses at all.

But of course, if you think that what we see and hear about on the TV and in newspapers, is bad. Then think of the parable that Jesus told. Because if you want to get a picture of the worst kind of tenants ever, then this is it.

B. THE PARABLE OF THE TENANTS

1. The Players:
And in the parable, there are a number of players:

The first is the owner of the property. Now, he’d set up the business, he’d planted the crop, and he’d provided for its security. But as far as he was concerned, this was an investment. It was not something in which he would take an ongoing part. He’d planned to live miles away from the business, letting it to others to actually run it. Yes, there would be some ongoing expenses, like his half share of the costs of the stakes to support the vines, but apart from that his interest was only to collect his share of the profits.

The second group of players in the parable were the tenants. They were the ones who were to run the business. And, after the initial protection of the property and the planting of the crop, it was the tenants that were going to do all the labour. Now these weren’t poor people—these were people who had the means to look after themselves while the crop was growing. And in addition, they would also have had the means to provide some of the ongoing costs before they started to receive any income from the business, for they were expected to pay at least the other half of the costs for stakes, and whatever else was necessary.

The third group of players were the servants of the owner. These were the ones who presented themselves to the tenants on the owner’s behalf. These were the ones who were to come and collect the owner’s share of the profits.

And lastly there was the owner’s son, who, if the servants failed in their duty (through no fault of their own), would be sent in their place.

2. The Significant Factors
Now in addition to the players themselves, this story also has two significant factors.

The first being that the vineyard was brand spanking new. There were no hang-ups from the past, and no old debts to repay. However, being a new vineyard, its viability was uncertain. After all, although vineyards were pretty common in those days—as a source of income—establishing a new one was no guarantee of success. It would also take at least four years before there was any significant yield, and would be five years before any real profit was realised.

The second factor, however, was a question of ownership. Under the law of the day, if the owner wanted to continue to own the property, he would need to show a continuing interest in the business. He couldn’t just leave it in the tenants’ hands and forget it. On the other hand, if the tenants could show that the owner had left them to their own devices—and he had shown no real interest at all for three consecutive years—then they could establish title to the land itself, and they would be rid of the landlord forever.

3. The Scenario
You can see where this is leading too, can’t you? It was in the tenants’ interests to discourage the owner into showing any interest in the property and business. It was in the tenants’ interest to disguise whatever contact they had, to make it look as though the property owner wasn’t interested or involved in any way.

4. The Parable (33-41)
And from that backdrop the story begins. And it starts with the owner setting up his business (33).

First, he planted his vineyard. Next, he fenced it off to protect it from wild animals and the like. Then he dug a winepress—two basins connected by a channel—so that the final produce could be thrown in the upper basin and trodden under foot, with the result that the juice flowed into the lower basin where it began the process of fermentation. And finally, he built a tower, which would enable a watchman to keep an eye on what was going on. The watchman could then take action against marauders—human or animal. And having done all that he went away.

Now we don’t know under what terms the vineyard was let (34), but it would have been natural to expect payment at least at the time the grapes were ripe. However, as we’ve discovered it was also important for the owner to keep in regular contact. So the owner sent his servants to the property on a regular basis.

Now it may well be that at the early stages there was no profit to be received. In fact, it may rather have been, that the owner had to pay the tenants his half share of the ongoing costs. But on legal grounds he still had to show that he was still interested in the property. But evidently the tenants had already decided that they were going to make this vineyard their own (35). And they may well have thought that if they gave the owner enough trouble, he might just let the vineyard go. So right from the outset they ill-treated the servants that were sent to them. They beat them, they stoned them, and even killed some of them. And they certainly didn’t give the owner what he was due. Indeed, they built up a sufficiently strong case, so that when they could process their claim for the property, they could explain away their treatment of the servants as simply repelling people they thought were trying to rob them.

However, the owner was not so easily put off (36). Not only did he send more servants to the vineyard, but he sent them in greater numbers. But the tenants treated the larger delegation in exactly the same way. The tenants were determined to own the property, and to demonstrate a lack of contact with the owner.

And then, finally, the owner sent his son (37). He knew that his servants had been rejected with force and his rights totally disregarded. He also knew that he’d been unsuccessful in demonstrating his continuing interest in the property. And he reasoned that although the tenants had treated his servants badly, they wouldn’t do the same to his son. However, the tenants, were not so easily put off either, and they persisted in their violent opposition to the owner’s just claims (38).

Now, the appearance of the son, may have got the tenants wondering: Had the owner died, and had the son come to claim his inheritance? Or with all the trouble that they’d caused, had the father simply transferred the title to his son? Or was the son just a spokesman for the owner in the same way that the servants were? Whatever their reasoning, they decided that they needed to kill him and take away his inheritance anyway. So they took the son, threw him out of the vineyard, and killed him (39).

From the tenants’ point of view, their title was now secure. They had never paid the vineyard owner anything. And they were sure that the owner, who had never been back in person, would not care to prosecute his claim. The vineyard was theirs, and they could claim that the dead man had come to make an unjust claim on their vineyard, and all that they had done had been to repel a robber.

And so the story ends. Except for the fact that Jesus’s audience are then left to finish the story for themselves (40-41). And as far as his audience were concerned, the vine growers in the story had reckoned without one thing. The owner would not be a man to let this final horror go unpunished And the listeners conclude that not only would the owner bring those bad men to a wretched end, but in addition, the owner would continue with his original plans for the vineyard. Indeed, he would find other tenants, who would not only respect his ownership, but would be willing to pay the owner his due.

5. The Application by Jesus (42-43)
It’s a dramatic story, and Jesus made sure its meaning was not lost on his audience. The story was about the Jewish hierarchy—the custodians of the faith in the one true God. And it was about how they had not responded, as they should have. And that was witnessed by the way they had treated the prophets—God’s servants—that had been sent to them in the past. And, further, it was being witnessed right there and then, by the way that they were treating God’s son. After all, they’d been opposed to Jesus throughout his ministry, and even at this point they were plotting to get rid of him.

The message for the hierarchy of the time was that just as the vineyard owner (in the story) would have to remove and deal with his tenants, so too the kingdom would be taken away from the religious leaders. They would then have to face the ultimate punishment. Meanwhile the kingdom would be given to those who could respond more favourably—to those who would be much more fruitful.

C. IMPLICATIONS

In other words, this isn’t just a dramatic story, it’s a rather damning one as well. A damning story of the Jewish hierarchy of the time. However, it’s not just a story of the past, it is also a story of today. And the reason I say that is because I believe it has three important ingredients that are worthy of note:

1. A Warning for Non-Believers
The first is that the parable serves as a warning for non-believers (and that includes church leaders who lead the people astray). The tenants wanted the property, but they didn’t want its creator and owner. They knew that he existed, but they wanted to live as though he didn’t. In fact, they made a concerted effort to rid him from their lives. And to rid anything to do with him out of their lives as well, even his servants.

Similarly, there are many people today who may want this world—or even their little part in it—but they don’t want anything to do with its creator, or his servants either. There are people who want to treat God as though he is so distant, so remote that he has no relevance to everyday life. There are people who deny his very existence. There are people who want nothing to do with God. And there are those who pay lip service to God but, in reality, God plays no real part in their lives whatsoever.

To these people the message of the parable is clear. These people may be enjoying life now—and may be clinging on to what they claim is theirs, whether by deceit or whatever means—but, in the end, their time will come. For them the end result will be that God will take everything that they have away from them, and he will deal with them as harshly as the owner of the vineyard would have dealt with his tenants.

2. A Reminder to Believers
The second thing is that the parable serves as a reminder to believers, that being a Christian is not always easy. For the tenants did not just reject the owner, but they mistreated the owner’s servants, killed some, and even killed his son.

Now you and I know that in this world, even today. dreadful things have happened and continue to happen to Christians around the globe. And often to Christians, simply because they are Christians. For many people persecution is part and parcel of everyday Christian life.

Now I would hope that that wouldn’t be true of any of us here. However, even here we face persecution even in a subtle sort of way. Even if it is simply the element of being looked on as being a bit ‘cuckoo’ from people who don’t understand.

So, the warning is that as Christian’s we are not immune from persecution. Indeed, it is something that we may all have to face. As a consequently we need to be prepared, and we need to stand up and do God’s will despite some tremendous opposition.

3. A Message of Hope
And the third thing is that this parable serves as a message of hope. Because not only will today’s tenants be dealt with—and whatever they have will be torn away from them—but that God’s world will then be handed lock stock and barrel to the faithful, and to the faithful alone.

In other words, we have something to work towards, and something to live for. God’s kingdom will be given to those who are not out to replace him. God’s kingdom will be given to the faithful, to those who have respect for the owner. And God’s people will be handed to those who give God his due—those who not only profess faith in Jesus Christ, but those who actively live their faith too.

Whatever we face in this world, and no matter what injustices we see, in the end all wrongs will be dealt with and justice, God’s justice, will prevail. And that is something to get excited about, and something that we really have to look forward to and to hold on to, particularly through the tough times of life.

D. CONCLUSION

Now, I have no doubt that all of us have heard and seen pictures of some tenants from ‘hell’. Some may have experienced these sorts of tenants first hand, but not many would have seen anything like the tenants in the parable of Jesus.

However, while the parable serves as a warning to those who want to reject God—and that is its obvious intent—it’s also a story of hope. Hope for Christians going through a tough time, particularly at the hands of people who have little or no time for God.

It’s a story of hope that in the end everything will be made right, and that as Christian’s we will inherit his kingdom as he intended us to do. But it will be a kingdom free from those who reject God, and free from those who treat him and his servants with contempt.

Posted: 10th March 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

One of the most frustrating things in life, for me at least, is when people say they will do something and they end up not doing it at all. For example:

Like when you’ve invited someone to a party, or other such occasion, and they accept the invitation, and then they simply just don’t turn up. And then later you find out that they had either forgotten or had decided to do something else, and they just didn’t bother to tell you.

Like when you’ve stayed at home and put off doing other things, waiting for a tradesmen or a delivery to come, and at the time that had been agreed upon. Only then to find that you’ve waited in vain, because they didn’t turn up. And, later, you find that they had no intention of turning up either. Because they had something else on, and just hadn’t bothered to let you know of a change of plan.

And from personal experience, like when people have wanted to come and see me, and have even booked an interview, for whatever reason, only to find, again, that they didn’t turn up. Indeed, something else came up or they decided that they didn’t need to see me anymore. And they simply didn’t have the courtesy to let me know.

People can be very unreliable and self-centred. And people don’t always think of others who are affected by their plans. And people can be a cause of much frustration.

But, you know, that isn’t just a modern-day phenomenon. It is something that has been true throughout time.

B. THE PARABLE OF THE WEDDING BANQUET

1. Story One (2-10)
And a good example of what I’m talking about is illustrated in this passage from Matthew’s gospel. Because the gospel story begins with the preparations for a wedding banquet (2). And not just any ordinary wedding banquet either. This was a royal wedding banquet, and for the king’s son. And the expectation would have been that the king would put on a magnificent feast. It would be expected that many important people would be invited, that they would be very glad to receive an invitation, and come. However, that was not to be.

Now it was normal in those days to receive not just one invitation, but two. In a time when there were no watches and when a feast took a long time to prepare, it was helpful to be notified not only that you were invited but also when it was time to go (3). Having said that, two invitations were also helpful in case someone was invited by mistake, because they weren’t likely to get the second invitation.

So, at the time the banquet was ready, the king would have sent his servants out not to give out the first invitation at all. But rather to tell those who had already accepted the first invitation that it was now time to come to the feast. Which is what we have here.

But in this instance we are told that those who were invited refused to go.

Now a royal invitation was not normally refused. People were usually glad to be invited to a royal banquet. And having now issued not one but two invitations, the king was concerned there may have been some mistake. So he sent his servants out again, this time with a third invitation (4). And this time he could not have been any more explicit in stating that the feast was ready.

But even the third invitation, was to no avail (5). Those invited, and who had already indicated that they would come, just didn’t care. Which was an incredible attitude to take in the face of a royal command.

Some of them didn’t even provide an excuse, they just went on with their normal work. They had no genuine reason for staying away from the banquet, they simply just didn’t care. And others treated the king’s messengers with scant respect.

Furthermore, in no society is it considered acceptable to lay hands on anyone who comes bearing a warm invitation, even if one does not intend to accept it. But these invited guests treated the king’s servants with contempt. They mistreated them, and then killed them. As a consequence, the rejection of the king was complete.

Unfortunately, they had not thought hard enough about the king (7). They had not taken into account that the king was not the type who would take the snub so lightly. So, not only did the king send a detachment of his soldiers to deal with the offending guests, but he put into place plans to replace the invited guests. After all, the banquet was still ready (8), and it was important that it wasn’t cancelled simply because some ill-mannered guests had refused his second and third invitations.

So the king instructed his servants to go to places where the other people lived—the poor (9), and invite those who would not normally be expected to be invited to a wedding feast, to join him in the feast. The king was determined for the feast to go ahead. So, the servants did as they were instructed (10), and the wedding hall was filled.

2. Story Two (11-13)
Now, the king, at this stage, would not have known whom his servants had brought in (11). He couldn’t rely on his invitation list because no-one on it had come. So he went in person and made his presence known; he mixed with those who had come, to see for himself those who had come to the feast

Now, at that time, it is likely that when a king took in all sorts of poor people from the streets into a banqueting hall, he would have provided suitable clothing for them to wear. And that obviously is what happened here. But what did the king find? One man in particular who was inappropriately dressed because he hadn’t made use of the clothing that the king had provided.

So the king approached him (12). And he asked the man why he had declined to wear the right clothing. To which the man had nothing to say.

So the king, who we’ve already seen, wasn’t prepared to put up with people’s nonsense (13), decided that if the man could not dress himself appropriately—given that the proper clothing had been provided—he had no business joining in the festivities. And, as a result, directed that the man be bundled up and cast outside. And that is where the story ends.

3. Comment
Now, of course the story is all very graphic, and it’s actually like having two stories in one: A story of the original invited guests who didn’t turn up, and then the poor man who did go but refused to wear the appropriate wedding garments that would have been provided.

But what does it all actually mean? And how can we apply Jesus’s teaching for ourselves?

C. IMPLICATIONS

Well, I’m going to suggest three things.

1. Religious Leaders
And the first thing is that not everyone whom God has invited to join in his marriage feast will join in with the celebrations.

The religious leaders of the day were given their first invitations, which they accepted. And as a consequence, were ‘seen’ to be people who had religious faith. However, when the second invitation came to actually ‘be’ the people of faith, to join in the feast, they refused to go.

Now Jesus, Paul, and the Apostle John all spoke of marriage and weddings in terms of describing the relationship between God and his church. The feast that the religious leaders were invited to, then, was the feast at the end of time—the feast that lies ahead, when God sits down with the faithful at the inauguration of his kingdom in all its fullness.

So what this parable means then is that not only will the religious leaders of Jesus’s day—who only accepted God in a superficial way—not be present at the feast and will be punished for their lack of any real response to God, but any other person who responds positively to God’s first invitation to join him in the kingdom but fails to go on with it, will be excluded from the feast as well.

Lip service to God’s invitation is not enough. As a consequence, if someone is to be a person of faith, and that includes people who seek or accept a position of responsibility in the church, then they must realise the significant responsibilities that go with that faith. Because there are penalties to be paid if our commitment to God is superficial only.

2. The Others
The second thing about this parable is that despite the lack of presence of the religious leaders of the day, God is determined that the feast at the end of time be filled with people joining in the celebrations.

And if the religious leaders—or the respectable people of the day—are to be largely excluded because of their lack of true commitment (and remember this parable talks in generalities), then God will find others to join in with him in the festivities and to share the rewards that go with true faith.

As a consequence, this parable serves as a warning of the kind of people we are likely to see at God’s table. Indeed, it may not include table after table of respectable people at all. But, more likely, there will be tables filled with people who have been or are currently looked down on and not considered worthy at all.

With the kingdom being torn away from the religious leaders of Jesus’s time—and their like—the kingdom of God will more likely be filled with normal everyday people—people who were—and are—excluded by the snobbery of the elite. Is it any wonder, then, that Jesus spent much of his time with the poor, the lonely, the prostitutes, and the tax collectors of the time.

And the implication of that is, that if we choose to concentrate on telling the poor the message of the kingdom, then we would probably expect a far greater response to the gospel than if we concentrated only on the more respectable people in society.

3. Not Half-hearted
And the third thing about this parable is the warning about being half-hearted.

Now, we’ve already seen what happened to the religious leaders, who said they believed but were more concerned about other things. They were not only absent from the feast but they were punished because of their lack of faith.

However, even amongst the poor it is still important to not only accept the invitation but to be prepared and to be dressed properly for the occasion too.

When the king came to the banquet to see who was actually there, he saw a man from the street who had shunned the special clothing that had been provided. And, as a consequence, the king had him kicked out of the feast and punished.

And that means that even amongst the poor there will be people who will accept the invitation of God, but their heart really won’t be in it either.

The need to be whole hearted and not half-hearted, then, is a warning for us all. Yes, the leaders will be excluded if they are only superficial in their faith, but so too will anyone else who has been given the opportunity to fill their place, if they are not serious about their faith either.

Faith isn’t just the acknowledgement of God being the creator. Faith isn’t just the intellectual belief that Jesus came to earth to die for us. Faith isn’t just going through the motions of Christian belief or being in a position of leadership within the church. Faith is the commitment to God and his church, 100%.

Being whole-hearted and accepting the right clothing—on top of accepting the invitation to the feast—then, is an essential factor if we are to join with God at the feast at the end of time.

D. CONCLUSION

As I indicated at the beginning, I’m sure we probably all know and have met many people who are very poor in the reliability stakes. People who say they will do something, but when it comes to it they are not very reliable at all. Well, that’s what this parable is all about.

It’s a parable that serves as a warning, for us to not only accept God’s gracious invitation to the feast, but for us to go on with our faith and to prepare ourselves—to dress ourselves—appropriately for the occasion.

The question is though, does what we do match what we say we believe? Have we really accepted the invitation to the heavenly banquet? Or do we find other things more important to do too? And if we have accepted the invitation, are we preparing ourselves> Have we put on the appropriate clothing?

Posted: 1st April 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

In life, there are a number of sayings, proverbs, or useful phrases that people hold in great store. Sayings like: “A bird in the hand is worth two in the bush”; “A stitch in time saves nine”; and “There are two things in life you can’t avoid, death and taxes”.

Of course, some of the sayings are very familiar. Others are less known. And if you’ve ever watched any of the quiz shows on TV you will have come across a number of them that are still held in great store, by people, even today.

The general idea behind the sayings, of course, is that they somehow encapsulate an element of the truth, and therefore can be of great assistance to everyday living. However, it is also true, that if they are taken too far—taken to be the ultimate statement on the subject concerned—then they can lose their generally intended meaning.

For example regarding nor being able to avoid death and taxes, the statement regarding taxes seems to be true, with income tax, GST, import duties, licence fees, stamp duty, and whatever else we pay today. Indeed, it would appear to be difficult to see how anyone could avoid paying taxes of some description. On the other hand, regarding death, we can only say that is generally true. Because there are two instances in the Bible alone that I can think of where someone didn’t die. Enoch, for example, was a man who walked with God, and when his time on earth was done, God simply took him away (Gen 5:18-24). And the prophet Elijah, was whisked away to heaven, in a whirlwind, (2 Kings 2:11-12), having been separated from Elisha by a chariot of fire.

Regardless of that minor glitch, however, the saying about death and taxes can be taken to be generally true.

But what about the saying, ‘Religion and politics don’t mix’? A phrase that often raises its head. How accurate is that saying? And how much should we be taking any notice of it?

Well, fortunately for us, the saying is in many ways encapsulated in the heart of this passage from Matthew’s gospel. As a consequence, we don’t have to go too far for the answer.

B. THE GOSPEL

1. Background
Now, the background to the gospel story revolves around a series of attempts, by the religious leaders of the day, to put Jesus in the bad books with either his followers or with the Roman authorities. And, in attempting to do so, the Pharisees and Sadducees came up with a number of traps. One of which is the one we are looking at today.

2. The Question (15-17)
The Pharisees, who led off the process (15), had learned enough about Jesus to respect him. So much so, that they had spent time doing their homework to make sure that they got it right. They went off, thought about how they could trap him, took advice. And then, in a move probably intended so they could deny all responsibility if the attempt backfired (16), they didn’t confront Jesus themselves, but sent some of their own disciples—some who were learning the Pharisaic way—together with members of a political party attached to the Herod’s, to bait the trap.

And in baiting the trap, the delegation, firstly, began with a bit of flattery. They stated their belief that Jesus was sincere, that he was a reliable teacher when he spoke the things of God. Not only that, but they said that he was faithful to the truth, and that what he said about the way of God was true. They also acknowledged that he was fearless, that he told the truth regardless of what people thought, and regardless of whether what he said pleased people or not.

And because he was like that, secondly, they were looking to him for an honest answer to a question that they said concerned them (17). And the question was, “Is it lawful to pay the poll tax to Caesar, or not?”

3. Comment – Politics and Religion Don’t Mix
Now this is where we see the truth behind the statement ‘Religion and politics don’t mix’. Because with this question, Jesus was faced with a dilemma. In the first century the poll tax was particularly unpopular. Customs duties were disliked, but at least when you paid them you got something. But with the poll tax there was no such benefit. It was a tax that simply removed money from the people, and transferred it to the emperor’s coffers.

And, if it were explained that the tax paid the expenses of the government, the people would have answered that no Jew wanted the Roman government anyway. Indeed, every religious Jew would have been happy to dispense with both the tax and the Roman government. As a consequence, the question, asked of Jesus, was a question that would appear to be one that Jesus couldn’t win.

The question was framed in such a way as to expect a yes or no answer. But if he said “Yes” you should pay a poll tax to Caesar, the supporters of the Herod’s would agree, but he would have alienated himself from the religious Jews. And if he said “No” you shouldn’t pay a poll tax to Caesar, he would satisfy the Pharisees, but be in trouble with the Roman authorities. Jesus was, consequently, in a dilemma which proved that, in one sense at least, religion and politics don’t mix.

4. The Answer (18-21a)
However, Jesus was not deceived for a moment (18). He perceived that despite the flattery, their motivation was from malice. They were not seeking information, but they were testing him. And, in view of this, he addressed them as hypocrites, because they were not really seeking an opinion from him at all. Rather, they had asked the question with the aim of destroying him. And that was not the action of honest men.

But Jesus continued to answer the question, anyway. Indeed, he asked them to provide a coin (19)—the same type used to pay the poll tax: a Roman denarius. A coin, he knew, was not usually carried by Jews because of their abhorrence to anything that carried a human likeness. And the Pharisees’ disciples, understandably, not carrying one themselves, consequently had to send away to get one.

However, when the denarius was finally presented, Jesus asked whose likeness and inscription it was that was on the coin (20-21). And, of course, with a Roman coin the answer was not difficult: Caesar’s.

Now the coin would have belonged to Jesus’s questioners. And even the questioners would have agreed that there were some things that were due to Caesar. So Jesus simply stated that one should give to Caesar that which is Caesar’s—to which they all would have agreed, religious leaders and political followers of the Herod’s alike.

5. Comment – The Tightrope Between Religion and Politics
Now perhaps, at this point, those who liked to maintain a deep division between politics and religion would have given a collective sigh of relief. Jesus had neatly walked the tightrope between the tensions of the day between religion and politics. He had neither upset the religious leaders, nor the political followers of Herod. He’d neatly kept the issues of religion and politics apart. So, to all present his answer was perfectly right. And the trap had consequently failed.

6. The Challenge (21b)
Except for the fact that Jesus didn’t leave it there. Because he then went on to remind his hearers that in addition to their obligations to the state, they also had obligations to God. And those too needed to be rendered. In other words he suggested that they lived in a world of tension. They were not only citizens of some earthly state, But they were also citizens of God. And their obligation to both should not be neglected.

And, from a superficial reading, that too may seem like Jesus was trying to keep both issues apart. And that he had managed to walk that tightrope between religion and politics to everyone’s satisfaction.

In doing so, though, he had effectively raised the bar regarding the tension between religion and politics. He wasn’t concerned with the petty squabbling and the opportunism between the religious leaders and the political followers of Herod. What he was concerned with, was peoples relationship to God.

And in his one phrase: ‘Return to Caesar the things that are Caesar’s, and return to God the things that are God’s’ Jesus effectively underpinned the different aspects of the conversation with the disciples of the Pharisees and the Herodians, which even they, despite their trickery, would have believed.

C. IMPLICATIONS

Except for the fact that the meaning of the phrase ‘Return to Caesar the things that are Caesar’s, and return to God the things that are God’s’ goes a whole lot deeper than any superficial understanding of the statement. Because there are three very important clues, wrapped up in this one statement.

1. The Motivation behind The Question
And the first clue relates to the motivation of the religious leaders. Because their motivation was not to get Jesus to answer a serious question about taxes, but it was designed to put Jesus offside with either his followers or the followers of the Herod’s.

Now the fact that the disciples of the Pharisees possessed Roman coins—and could agree to giving Caesar his due while still continuing to express their religious faith—says that they too believed that to some extent that there was a place for politics in their religious lives. They may not have been happy with the Roman occupation, but they could still agree to pay Caesar what was his due.

And this has implications for us. Because when someone tells us that religion and politics do not mix, it may be helpful, like Jesus, to seek out the motivation of the people making that statement. Are they politically motivated? Do they want to limit any opposition? Is there something that they are afraid of? Is there something they want to hide? Or why is it that they want to silence us from speaking on political issues?

2. The Importance of Politics for a Believer
The second clue is that in the first part of the saying of Jesus. ‘Return to Caesar the things that are Caesar’s’, even Jesus, the man of faith, did not try to deny the place of politics in life. Indeed he held it up to be something that was important, and something to which his hearers were obligated to respect.

Politics for Jesus, the Son of Man, the Son of David, the Son of God, was a very important part of life. But then part of his Jew heritage was that the state played a very important role in the order of creation. Indeed, it was part of God’s creation plan. Politics, and involvement in politics therefore is not something to be dismissed as irrelevant to Christian living. But rather something to which all of God’s people should play their part, to some degree.

3. Putting Politics Into Perspective
And the third clue is that the second half of Jesus’ phrase ‘Return to God the things that are God’s’ puts the whole thing in perspective. Indeed, that we need to give God his due in all things relating to God, and that we should not limit God to only certain aspects of life. Because, whereas Jesus has called on all of us to give to the state the things that belong to the state, his emphasise is much more on giving God his due.

a). Limitations on the things that are Caesar’s
As a consequence, this means that whereas we should uphold the importance of the state—and indeed play our role within it—the state is not to be an all-embracing body that can demand anything of anyone. Rather it is to be limited by the fact that people should never allow their obligations to the civil state to encroach on their payment of the things that are God’s.

b). No Limitations on the things that are God’s
On the other hand, according to Jesus’s teaching, there are no such limitations regarding our obligations to God. God should encompass every aspect of our lives (without restriction). And therefore if there are no parts of our lives where God is excluded, we cannot exclude God from anything, not even politics.

D. SUMMARY

As a consequence, if God is in charge of every aspect of our lives—including our obligations to the state—we can categorically state that religion and politics do mix. In fact we would be failing in our duty to God to exclude God from anything political at all.

The example of Jesus himself—the way he lived his life—for us, is an example to behold. In Jesus we perhaps have no better example of a religious man who was regularly involved in politics at a very basic, hands on, level. Jesus not only preached the message of the kingdom of God. But, as part of that, he actively spoke out about the abuses of the leaders of the time. And, in particular, in regard to the way they treated the poor, the outcast, and those who were being discriminated against.

Far from keeping the church and the state completely separate, for Jesus, part of his duty in proclaiming the gospel naturally included speaking out on political issues. As a consequence, if we’ve been called to speak out—to tell others about Jesus—then we’ve been called to speak out on political issues as well.

The overriding message however is that while we’ve been called to involve ourselves in politics, which should cover only part of our lives, religion—or our faith in God—should cover all of our lives. There should be no part of our lives of which God should not be a part. Because that is the meaning of those words of Jesus: ‘Give to Caesar what is Caesar’s, and to God what is God’s’.

E. CONCLUSION

Now, I began today by raising the issue in regard to the use of sayings, proverbs, and useful phrases, and the great store that some people have in their use.

And in regard to the saying ‘There are two things in life you can’t avoid, death and taxes’ we may consider that to be generally true. However in regard to the saying “Religion and politics don’t mix” for Christians, at least, nothing could be further from the truth.

According to Jesus, we have obligations where politics is concerned. We are expected to take our part. However not to the exclusion of God. And that makes nonsense of the whole saying ‘Religion and politics don’t mix’. Because, while politics may be limited in its scope, God’s influence should affect every aspect of our lives, including our relationship to the state, of which we are called upon to take our part.

Posted: 12th April 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

It seems that everywhere that you go there are people who like to be bullies. There are bullies at school, gangs in the streets, and there are political leaders who have the tendency to make the international headlines, but for all the wrong reasons.

And the one thing that all these people have in common is that they all like to be in positions of leadership and authority. And they are prepared to use any means to maintain their position and their power. They also surround themselves with others, who blindly go along with everything they say.

Bullies can be a real problem. And if you’re anything like me then you’ve probably met your fair share of them. Because I’ve met bullies at every stage of my life. Bullies at school—people who were determined to get on my nerves, to antagonise me, and to try to make my life as miserable as could be. Gangs around the streets—led by people who just liked to throw their weight around because it made them feel important. And people who have been upset with some of the decisions that I’ve needed to make in ministry (from both outside and within the church). And have consequently gone to extraordinary lengths to undermine decisions that were needed to help the church grow.

Now, being bullied, for some, is something they experience on a regular basis. As a consequence, if you can relate to that, it can be of great comfort to remember that not only is that what Jesus warned his followers that they would face, but it’s what Jesus faced himself in this passage from Matthew’s Gospel

B. RELIGIOUS BULLIES

1. The Pharisees Try to Trick Jesus (34-40)
Because the story begins with some very hostile Pharisees surrounding Jesus (34).

Now Jesus had just put the Sadducees in their place. And so the Pharisees decided it was their turn to go on the offensive. And the kind of bullying they tried was to try to trick Jesus into saying something that he really didn’t mean. And the method they used was to use an apparently innocent and legitimate question (35) ‘Teacher, which is the greatest commandment in the Law?’ (36).

Now I said ‘apparently’ innocent and legitimate question, because what we need to understand is that the Rabbis of the day frequently debated this sort of question. And as a matter of course, they made distinctions between the different commandments of God. And, in doing so, they concluded that some were more important than others.

However, at the same time they were also very careful in their discussions. Because they also had to hold together the idea that even if some commandments were more important than others, all of God’s commandments were equally binding.

What wasn’t innocent and legitimate about this question, however, was the trap that they were setting for Jesus. The hope that he would emphasise some commandments more than another. And in doing so, he would dismiss some of the less important commandments as being non-essential.

However Jesus wasn’t fooled for a moment. He answered their question ‘which is the greatest commandment?’ And he did so by quoting two passages from the Old Testament. The first about loving God (37): the need to love God in totality, with all our heart, soul, and mind. Three nouns which together indicate the essential nature of man. And then he followed it up with a second about loving one’s neighbour (39). To which, at this stage, the Pharisees would have all been nodding their heads in agreement.

But then Jesus put in the crunch. Because he concluded that the two commandments stood together. The two commandments were on a level of their own. Neither was to be raised above the other. Each was dependent upon the other for their true force. But what is more, he added, these two commandments were a guide to all the other commandments of God (40). The two great commandments did not dispense with the rest, but the rest depended upon them. All the other commandments were based on the overriding principle of the double commandment to love. And it is only from the perspective of these two great commandments, that an understanding and the application of God’s laws could be made.

The trap that the Pharisees had set had failed spectacularly. The trick to bully Jesus—to discredit him and fix him up for all time—without having to resort to more direct means, had come to a crashing halt. Jesus had answered their question, not only correctly but he hadn’t succumbed to their trickery in doing so.

2. Jesus’ Challenge on the Pharisees (41-46)
However the dialogue between Jesus and the Pharisees didn’t end there. Because rather than be intimidated further by the Pharisees, Jesus took the opportunity to get on the front foot. And he asked the Pharisees a question of his own. “What do you think about the Messiah? Whose son is he?”

Now the situation was that this was the week that began with triumphal entry of Jesus into Jerusalem on Palm Sunday. The Jerusalem crowd had just hailed Jesus as the Son of David. It was also a common Jewish expectation that the Messiah would come from the line of David.

So was this Jesus trying to respond to the Pharisees trick question with a trick question of his own? Well I don’t think so. I think all that Jesus wanted was for the Pharisees to face up to what was in front of them and say who they really knew him to be. Because despite all their bravado, despite them wanting to hold on to their positions and authority—and their willingness to bully others to maintain the status quo—the evidence of Jesus was all there. They just didn’t want to accept it.

But, for the Pharisees, this question was too much to ask. There was too much at stake and they weren’t going to risk their position. They knew that they too needed to be very careful about how they responded to the question. So, yes they admitted, the Messiah would come from the line of David. However, even despite Jesus quoting to them passages from their own scriptures (Psalm 110:1) (43-45), they refused point blank to admit that it was indeed Jesus who was the Messiah, the Son of David.

And at that the conversation ended. The Pharisees who wanted to bully Jesus—to trick him—had nothing more to say (46). Because to accept Jesus’s argument would have meant admitting that he was someone greater than David—that he was the Messiah, just as the crowd had said. But being the bullies that they were—preferring their own positions and authority—they just couldn’t risk making any such admission.

3. Summary
And so, Jesus’s problem with the Pharisees ended, at least in the short term. The fact that Jesus was able to see the intention of the Pharisees. meant that he had avoided their trap. And that would not have pleased the Pharisees. On the other hand, being faced with the only logical solution, that Jesus was the Messiah—a fact that they, point blank, refused to admit—would not have pleased the Pharisees either.

Jesus may have won this round from these religious bullies, but he knew they would be back.
And next time it wouldn’t just be an attempt to intimidate him or to trick him into discrediting himself, next time his life really would be at stake.

C. IMPLICATIONS

Bullies, then, not just people we experience and hear about in day-to-day life. Because it seems there have always been people who have been bullies. People who want to feel important—and want to be noted as being important—and who are prepared to go to any lengths to maintain their position. Even to the extent of ignoring what is plainly obvious right under their own noses.

So, this morning how do we combat bullies? Should we even try? Well if we follow Jesus’s example we can get some clues.

1. Standing Up To Bullies
And the first clue is that Jesus refused to allow himself to be intimidated.

Now in three years of ministry Jesus did many wonderful things. He cared for people, he cured people, and he taught people about God and themselves. And during all that time there was one thing that was constant, and that was the religious authorities trying to bully, and threaten, and trick, and do whatever they could to make him stop, or discredit him in some way.

And yet, at no time was Jesus put off from doing what God had asked him to do. Yes, in order to continue his ministry he had to be wise, and be constantly on his toes. And his lifestyle had to be open and honest. But Jesus knew that he needed to stand up to those bullies. Because if he didn’t, then they would be able to abuse their positions further, and to mislead others further still. Jesus knew he had to continue on regardless of what mud or muck was flung his way.

And doesn’t that say something about the need for us to stand up against bullies too? Because whether we look at the bullies we’ve faced in our own lives, or the bullies recorded in history, among the many things that we find are the abuses which should never have been allowed to happen. And they include school yard bullying, child abuse, murders, mass murders, and extermination camps.

Now stopping bullying at any level isn’t necessarily easy. And many people, have been imprisoned and died for speaking out about abuses of power. Nevertheless Jesus, on his visit to Jerusalem, was prepared to stand up even to the religious bullies of his day. And he was prepared to pay the price for doing so. Because only two or three days later, after the events in this story, he lost his life for doing so. And if we are true Christians then we should be prepared to stand up and do exactly the same.

2. What To Stand Up For
Of course having said that the issue is where do you draw the line between the things you are prepared to hang for and the things which you are prepared to let go and live for another day? Because there seems no point in losing one’s life for something that is trivial and is open to debate.

Well, I think the second clue is what the Pharisees and Jesus were debating about. And at the crunch of the issue was the basics of the Christian faith.

Now God’s son had been sent to earth by the Father in order that he could provide the one and only means by which God’s creation could be saved. Jesus’s place as the Messiah was paramount in the fight between good and evil. And that was principally what Jesus had to stand up and fight for. And it’s what we should be fighting for too.

Because anyone trying to discredit Jesus—and that can be done directly or through bringing his church into disrepute—must be the number one thing we should fight against.

And if Jesus is someone we should fight for, then so too are all of the commandments that Jesus held in the highest esteem. Of which, two in particular are mentioned in this story, and are the basis for all other commandments of God. To love God ‘with all your heart and with all your soul and with all your mind and with all your strength’. And, to ‘love your neighbour as yourself”.

The idea of worshipping God as an optional extra, or when one feels like it, or that it’s a private matter between a person and God, or that there can be more important things to do, is in direct contradiction to the first of those commandments. And it is an idea that should be rigorously fought. And the idea of standing idly by whilst one’s neighbours in the next street, the next country, or even the next continent is going through a rough time, is in direct contradiction of the second.

And consequently people who are prepared to roll up their sleeves and defend the faith, people who are prepared to risk life and limb for the injustices of the world—wherever they may be—need to be commended. Because people of faith who are prepared to stand up against bullies—whether bullies overseas, in our own country, or even in our own church—are precisely the kind of people that all Christians are meant to be.

3. Not Easy
Now, of course that won’t necessarily be easy. In one way it’s far easier to submit and conform to the bullies. But that’s not an option for the Christian. It wasn’t an option for Jesus, and it shouldn’t be for anyone who claims to be a person of faith either.

D. CONCLUSION

Bullying—people picking on others, people trying to trick others into saying things they don’t mean, people who try to make other people’s lives a misery, and people who are just out for anything for themselves and willingly ride roughshod over others, whether on a small local scale or on a large international scale—is very much a fact of life. And no matter how hard we try to stamp it out, I don’t think we will ever be totally successful. However, that does not mean that we should give up trying.

We can learn a lot about dealing with bullies from Jesus. From the need to stand up to them, to the kind of things that we need to stand up for. But it will not be a comfortable lesson to learn or an easy one to put into practice either.

Posted: 1st May 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

In life, there are things that we can be sure that will happen, and we can prepare for such events. Things like birthdays, Christmas, Easter, and anniversaries, Although sometimes not as spaced out as much as we’d like them, nevertheless, with their set dates, it makes them relatively easy to prepare for. As a consequence, we can make appointments, arrange things to suit our own needs, and make preparations—because we are in relative control.

However, there are also events that are not so certain, over which we have very little or no control. Anything from an unexpected visitor to a break in, to being caught by a speed camera. But even then there are people who manage to prepare well. Indeed, some keep a well-stocked larder in case of unexpected visitors, many people insure for events like break ins or other losses. And the speed camera? Well there’s nothing like driving within the speed limit, to avoid the otherwise inevitable consequences.

So, some things are more certain than others, some things need more preparation than others, and some things will come as a total surprise, no matter how much preparation is undertaken. Because there are things that get by us. And some people just don’t have the knack of being ready, no matter what the event or occasion.

Of course, some matters are so trivial, it doesn’t matter if they are forgotten or ignored. However, there are other matters that are so serious, that if we forget, we do so at our own peril. And one such event, that is deadly serious, is the one we usually remind of today. Ignore it, and we risk not only putting our relationship with God, in the here and now, in jeopardy, but our whole place in the afterlife too.

B. THE GOSPEL

And the event? The second coming of Christ: The time when Jesus will return to judge the whole world. And according to the Bible there is nothing more certain than this event. And there is nothing more important to prepared for.

1. Background (Matthew 25:31-34,46)
The second coming, according to Matthew, is the time when Jesus, the Son of man, will return in all his splendour. He will sit on his throne in heavenly glory, and all the nations will be gathered around him. And he will then separate the sheep from the goats—the faithful from the unfaithful. The faithful will then receive their inheritance, and the unfaithful will receive their eternal punishment.

Now can you think of anything more important to prepare for: the second coming. There’s nothing more certain. However, for those like me who like things orderly, and you want a date so that you can order your life, then you are going to be very disappointed. Because the second coming comes with a warning: no one (apart from God) knows when it’s going to occur. All we know is that we need to be ready.

2.Parallels with Noah (37-41)
However, as today’s gospel tells us, sadly people are not going to be ready. Because just as the people weren’t ready in Noah’s time for the flood, so they are not going to be ready for the second coming either.

In the time of Noah before the flood, people carried on with their normal lives despite the signs and warnings that the end was near. The normal routine of life continued. And so, we are told, it will be the same for the day that Jesus comes again.

And, just as the people in Noah’s day had their lives cut short, so history will repeat itself at the second coming, However, even though we don’t know exactly when it’s going to happen, we do have some signs to follow.

a) Noah (Genesis 6:5-7:10)
In the story of Noah, we are told the flood came only after a number of things had occurred.

Firstly, we are told that God looked at the world, and saw how evil mankind had become (6:5). Man had turned away from God (6:5), and the whole world was full of corruption and violence (6;11-12).

Secondly, as God looked at his creation, he regretted creating mankind. God grieved, and his heart was full of pain (6:6).

Thirdly, God then resolved to do something about it. He decided to wipe mankind from the face of the world. He decided to put an end to all the greed, suffering, and pain (6:7,13,17).

Fourthly, before God carried out his task, he looked around to see if there was anyone who was righteous. And he found, one man who was faithful to him: Noah (6:8-9), So he provided the means by which Noah and his family—together with a sample of all living creatures—could be saved from the holocaust. (6:14-16,18-7:9).

And only then, fifthly, did he carry out his judgement: the destruction of all other life.

b) Implications for the Second Coming
So, following that example, the implications for the Second Coming are clear.

Firstly, it’s not difficult to see how wicked mankind has become again. After all how many believe and are faithful in their worship of God their creator? You only have to watch the news to see how corrupt and full of violence our world is. We may not be able to make a direct comparison with how our world is compared with Noah’s, but even in Jesus’s day, Jesus despaired even at the wicked generation (Mt 12:39, 45).

Secondly, can you imagine the grief that God the Father felt, seeing Jesus being crucified on the cross. The crucifixion . . . It’s not just a story of a man dying, it’s also symbolic of the rejection of God by the world.

Thirdly, God’s solution: not another flood. He’d already promised he wouldn’t do that, and the presence of his rainbow is a continual reminder of his promise not to repeat that same solution (Gen 9:13). No, this time, the final solution, Jesus spelt out, is none other than the end of the world, and a final reckoning with people being made to account for their faithfulness (or otherwise) to God.

And fourth, and fifthly, the rescue of the faithful—being reward with eternal life with God. And the removal of the unfaithful—being given their reward too: eternal punishment.

Things couldn’t be much plainer or clearer. The second coming is a definite future event. One for which we all need to prepare. But yet how many, today, take it seriously? How many are really prepared?

3. Be Prepared (42-44)
Keep watch, be prepared, the gospel tells us. This is an event which is guaranteed to happen. But it will occur at a time that will surprise—when we least suspect it.

C. COMMENT

But just, how do you prepare for such an event? How can you prepare to face your maker and judge?

Well, let’s look at the example of Noah. After all, he was seen by God to be righteous, blameless, and found favour in his eyes. (Genesis 6:8-9). And although there aren’t too many words written about Noah’s faith prior to the flood, you do get the impression that Noah was a man of God; that he was faithful; and that he was deeply committed to his God and creator. He obviously had spent much time listening to God, and living his life as though God was the most important thing in his life. As a consequence, his relationship with God permeated everything that he did.

And how do we know that? Well how else did God pick out Noah as someone so special. Not only that, but after having been given all the instructions to build the ark, when everyone else was just carrying on their normal lives around him, Noah was the one who was building a hundred-and thirty-seven-metre-long boat, and gathering together all the animals, birds, and insects necessary to fill it.

Now can you imagine the sort of taunts that Noah would have received from all around? People who either thought he was a religious nut, or just plain loopy. After all you can’t build a huge boat, and gather lots of animals together without getting some attention.

And us? Well we need to become like Noah too. But I’m not suggesting that we should all start building arks in our back yards. (although I’m sure someone has worked out such plans). Nevertheless, if we’re going to be like Noah, we need to do certain things.

Firstly, we need to listen to God. We need to spend time with him on a regular basis. And we need to hear what he has to say, not just what we want him to say. And if Jesus says there is no other way to God but through him, we need to take it seriously. Indeed, no more: ‘I’ve led a good life’. No more: ‘I’ve done my bit’. That’s not what Jesus said. Instead, we need to put our total trust and faith in God for salvation. Get this one wrong, and we can forget about all the rest.

Secondly, we need to obey God. If we are to be good Christians then we need to care for one another. We need to practice meeting together not only to worship God, but, importantly, to encourage one another in the faith. And we need to be obedient to Jesus in sharing our faith with people who don’t know him.

Thirdly, if we’re to live as though God is the most important person in our lives, then everything we do we should bring to God. The decisions in life . . . everything. Everything that we do should be decided only after we have made consultations with God.

And fourthly, if God is to permeate our lives, we will have to stop doing things which are getting in the way. Things that are obstacle to our faith.

Religious nuts, or just plain kooky? That is the way that some will see us. But when the second coming comes—or if we die first and come to face our maker anyway—who is it that needs to be prepared?

D. CONCLUSION

As I said at the outset, in life there are some things that are certain (and not just death and taxes either). There are events that we know will take place, and we even know the exact day and time that they’re going to happen. And we would be wise to prepare for them.

And with the second coming we have a sure event. Only this time we don’t know when it will happen. Yet all the signs are there—and it could be soon. But whether it is soon or not, we need to be ready. We need to be ready to face our maker and our judge.

Now it always amazes me that we live in a society that to a great degree has ignored the basics of the Christian faith. Oh, yes, they may have adopted some of its ethics as making sense for good order, But by and large our society has missed the whole point of the Christian faith. And that’s a real shame. Because there are people who are good at organising themselves, and others who are hopeless. But the most important issue of the day—getting ready for the second coming—is usually the one that gets ignored. It’s as though it’s an optional extra. It’s like people only pay lip service to the message of Jesus and the Bible.

Now we may not be able to change people’s minds or their attitudes. But the least we can do is let them know the consequences. And if that means that we will be treated as religious nuts, then so be it. Because the reality is, that people will remain no more ready for judgement, than the people of Noah’s time were ready for the flood.

The second coming! There is nothing more certain, And nothing more important to prepare for. While the rest of the world yawns, and says ho-hum, we still need to make sure that we are ready ourselves.

So today, are we ready? Are we ready to meet our maker at the end of the world? The signs are all there, but whether it is today, tomorrow, or not even in our life time, are we ready? Because we won’t be given a second chance.

Posted: 11th May 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

One of the things about life is that the things that we see, and experience, are often far removed from the way things were intended to be. Even among Christians, we may believe that God created the world in a particular manner, and that it’s supposed to tick over in a particular way, but the reality is that over time we have changed God’s created world. Our priorities have changed, and as a consequence things are not always the way that they should be.

Now some might like to extol the wonders of this modern age. and others might like to praise days gone by. But the reality is that things are not quite that simple; it’s not that black and white.

So, what I’d like to do is to look at this passage from Matthew’s Gospel—the idea of a wedding. And I’d like to use it to show just how much we have moved away from the ways things were and the way things are meant to be.

B. LESSON 1: Changing Customs

And the first example relates to the passage of time.

1. Modern Customs
Because the customs of weddings have changed. Whereas, in days gone by, churches have been considered the place to be married, increasingly that is becoming less so. And it is not uncommon, these days, for couples to be married on a beach, in a garden, or in a lovely old home.

The customs regarding engagements have also changed. And many couples live together for years before even getting engaged. And getting engaged (and consequently married) often signals the point to which couples want to have children.

Now, for some, who see that the church has a role to play, and that couples aren’t really married unless they have been married in the church, yes, they might like to throw their hands up in horror regarding modern day practices. However, the reality is that people have not always been married in church. And, in fact, that the practice only began about the 4th century A.D. And it only really became common amongst the masses in the late Middle Ages.

2. First Century Palestine Customs
And contrast these traditional views of marriage with what we see in first century Palestine, and we see something different again.

Because the customs regarding a betrothal was that it was really the first stage of marriage. It did not allow couples to live together, and yet it a betrothal was taken so seriously that it took divorce proceedings to dissolve one.

Furthermore, if a woman got pregnant before her wedding day it was punishable by being stoned to death—and the father of the child was expected to be stoned to death too, even though most of the time the man was often let go.

And regarding the wedding itself . . . Regarding at least the wealthy, the marriage took place on a Wednesday if the bride was a virgin and on a Thursday if she were a widow. And the idea was that the bridegroom and his party would make their way to the home of the bride. After which, they would process to the home of the bridegroom for the wedding feast, where the feasting would go on for several days.

There was no ceremony conducted in any church, synagogue, or any other religious building. In fact, no ceremony at all—just a celebration.

3. Summary
The customs of today (and even the customs that some people yearn to return to), then, are very different and far removed from the customs of first century Palestine.

As a consequence, one of the things about this story, from Jesus, is that we are reminded that customs change. And while some might like to hold on to particular customs from the past, even those customs can be far removed from the way people did things before that. And, indeed, the modern trend of not being married in church—or simply living together—is actually a harking back to older days when it wasn’t the custom to having wedding ceremonies at all.

We need to be careful, then, of being too critical of our changing world. Some things may have been done better in the past—through the traditions that some people like to hang on to—but that is not true of all things.

C. LESSON 2: Appropriate Behaviour

1. The Story
The second thing about weddings, that can be far removed, relates to the attitude of the bride’s friends in Jesus’s story. There were ten of them, and they fell into two groups—some of them we’re told were wise, and some of them were foolish.

Now these ten girls had a very important part to play in the wedding. Receiving the groom into the bride’s house and then escorting the newlyweds to the grooms house for the feast were both very important parts of their wedding culture. And, as a consequence, it was important that they were all well prepared as they waited for the groom to arrive.

Unfortunately, as we’re told, the foolish girls had no spare oil with them at all. They would have had oily rags on the end of the torches which would burn brightly, but they had not bothered to bring any extra oil to use at all. Now, this wasn’t a lack of foresight that could be excused by the long delay of the bridegroom, this was an inexcusable sign of laziness and unwillingness to be prepared on their behalf. And particularly so, in a society where people put little store on punctuality, and where preparations for a wedding were extensive and time consuming.

Now, the sensible girls had reasoned that there was no way of knowing when the bridegroom would make his appearance. So they had prepared themselves with spare oil in flasks. But the foolish girls had made no such preparations.

And, of course, the inevitable happened. The bridegroom was late. But then in those days it was normal for the bridegroom, not the bride, to be late. The bridegroom would deliberately take his time, and everyone knew that, for no one would have expected him to be punctual. And because they knew that, the ten girls nodded off to sleep knowing that when the bridegroom arrived there would be plenty for them to do.

However, part of the way through the night, the time came; the groom was sighted as coming, and the command to go and meet him was given. So the girls lit their lamps, and they went out to give him the appropriate welcome. But as the groom came, the difference between the two groups of girls began to appear.

Now, a torch would only hold a small amount of oil. And it was all consumed between the time of the shout of the groom coming, and his actual arrival. So the foolish girls now found themselves in trouble. Their torches were going out, and there would be no place in a torchlight procession for girls whose torches gave out no light.

And, unfortunately for them, the wise girls didn’t have enough to not only provide for themselves but to give some give away too. Furthermore, there may have been even more delays. And so the foolish girls had to rush into town, somehow wake up the owner of some oil, and get some fresh supplies. And, while they were doing that, they missed the procession back to the groom’s house. And, as a consequence, with friends like that, is it any wonder that they were then excluded from the festivities at the groom’s house.

2. Summary
In this story, then, there is a marked contrast between the wise and the foolish girls. Because the foolish girls showed themselves up because their behaviour was far removed from what it should have been.

This story of Jesus, then, shows that there is correct behaviour and incorrect behaviour. And the one is far removed from the other.

The foolish girls were lazy and slack, they were not really committed to their friend, the bride. And, by their actions, they show scant respect for her future husband too. Their behaviour was not as it should be.

In contrast, however, the wise girls had a deep respect for both bride and groom. So much so, that they were prepared and ready—and probably had even over prepared themselves, providing more oil than necessary in case the groom would delay them further.

Jesus’s story, then, is a challenge for correct behaviour. It’s a challenge for us to do our bit, and to be prepared to even do more than our bit. It’s a story of the need to play our part in life, by doing all the preparations necessary. It’s also about the consequences of being lazy, and not being ready to play our part.

D. LESSON 3: COMMITMENT TO JESUS

1. The Purpose of the Parable
Which then leads us to the third example of how things are often far removed. And that relates to the purpose of this parable.

Because this story is not just about any wedding, it’s the story of the wedding of Christ to his bride. It’s about the banquet for the faithful at the end of the age. This is a story about how Jesus (the groom) will come again, but we don’t know when, and we can expect long delays. But he will come, and he will come when people are not expecting him.

As a consequence, it’s a story about the need for people everywhere to be ready and waiting, and not get caught short when he unexpectedly arrives. Because those who are not ready, those who have not accepted Jesus as their Lord and Saviour, and those who are not making themselves ready for his arrival, will be caught short and not given a second chance.

When he arrives, it doesn’t matter how much rushing around those who are unprepared for his arrival will do, it will be too late. They will then be excluded; the door will be shut on them entering heaven, and they will be excluded from the heavenly feast.

2. Comment
The contrast between the foolish girls and the wise girls, then, is the story of the difference between what will happen to those who have faith and what will happen to those who have no faith. And the difference is how far removed one is from the other.

When Jesus, the Son of Man comes, there is a dreadful fate awaiting those who should be watching out for his arrival, but fail to do so. And therefore this story tells that such people effectively exclude themselves from being among the people of God. As a consequence, the Saviour will not recognise them among the saved.

Having effectively shut themselves off from him while he was away, means that there will be no way by which he can accept them at the end.

E. CONCLUSION

Now, as I said at the beginning, one of the features of life is that the things that we see, and experience, are often far removed from the way things were intended to be. Some may believe that God created the world in a particular manner—or that it’s supposed to tick over in a particular way—but the reality is that, over time, we have changed God’s created world. Our priorities have changed too.

So whether we want to extol the wonders of this modern age, or even praise days gone by, the reality is, that things just aren’t that simple.

Because the Gospel story—the story of the wise and foolish girls—is a reminder that customs change. And even the ones we like to hold on to—and hold high—have changed from the one’s people practiced before. Customs don’t always change for the better, sometimes they are an improvement, and sometimes the old ones, which people hold dear, have much to be desired.

This Gospel story, then, reminds us that it is important to get things right. It’s important to play our part, to be ready and involved and not get caught short. There is appropriate behaviour and there is inappropriate behaviour. And the price of being caught short is that we can miss out on things and be excluded from other things altogether.

For this Gospel story reminds us that the most important thing in life is the need to prepare ourselves for the next one.

After all, when Jesus comes again—to judge the world and to sit down with the faithful at his wedding feast—where will you and I be? Will we be inside joining in the festivities? Or will we be excluded, and excluded from heaven forever?

What we need to do, then, is to consider whether we are truly ready. Because we need to make sure that we don’t get caught out when the bridegroom—Jesus—suddenly appears.

Posted: 1st June 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

DEVOTION 1: JESUS ARRESTED
Matthew 26:47-56

Like a lot of good mystery or detective stories the story of the death of Jesus begins with a list of people as long as your arm. Some of whom have dubious motives, and others you have to wait for the story to pan out to find out where they stand.

There’s Judas, the man who was set to betray a friend. There’s the crowd, who came armed with swords and clubs to arrest Jesus—the henchmen of supposedly respectable men of society. There’s the companion of Jesus, who struck out with his dagger. And there were the disciples, who deserted Jesus and fled.

And amidst the turmoil, the violence, and the desertion, one man remains calm and steady—Jesus. A man on a mission, who willingly gives himself up for a purpose.

Now I don’t know about you, but if I’d been in that situation, I don’t think I would have coped very well at all. In fact, if I’d been there, I would have led the disciples in running away. But Jesus… Well, he knew what was coming. And despite that, he was at peace. So, to Judas he said, “Friend, do what you came to do.” To the companion he said, “Return your dagger to its place.” And to the crowd he said, “All this has come to pass so that the prophetic scriptures might be fulfilled.”

Jesus knew in advance what was going to happen. Indeed, he had spoken to his disciples many times about it. And now the time had come. He knew God’s will, and he knew that the Messiah had to suffer. And he knew that he should not be diverted from the task in hand, even at this late hour.

And just as Jesus wasn’t to be diverted from his task, we shouldn’t be diverted from our God given tasks either. Because, like Jesus, some of us have a lot of odd characters appearing in our stories. And, sometimes we are encouraged to divert from the path that God has set for us.

But despite that, doing God’s will should be as important for us as it was for Jesus. And even though that may take us, like Jesus, to places we don’t want to go, that shouldn’t stop us from following God, and walking in his ways.

The story of Jesus is a shining example of what it means to be a person of faith—to follow God wherever he leads, despite the temptation to do otherwise. It’s an example we would all do well to follow.

DEVOTION 2: BEFORE THE SANHEDRIN
Matthew 26:57-68

I guess one of the things that most of us want is to be liked, loved, and appreciated. Can you imagine, therefore, being faced with people who have been plotting to kill you; facing people who are prepared to trot out all sorts of false things about you; and basically just manipulating the situation so they have an excuse to execute you? Because that was what Jesus faced at the Sanhedrin.

Oh yes, they asked him if he was the Messiah, to which Jesus replied in the affirmative. But in reality, the chief priests and elders had already decided his fate—before he was even dragged before them. They were simply looking for an excuse to kill him, and they didn’t care from where it came.

But Jesus was not dishonest. He did not lie in the hope of saving his own skin. He gave them the excuse they were after. And as a consequence, they slapped him, punched him, and spat on him.

Now that’s not the sort of behaviour you’d expect from men of God. And yet, it’s exactly the punishment meted out to Jesus, for the “crime” of being the Messiah, the saviour of the World.

And just as the path that God led Jesus on was not easy, so the path that God leads us on is not easy either. We may well prefer to be liked, loved and appreciated, but that is not necessarily what you or I will receive if we go on our journey with God.

Jesus was abused by people who should have known better—whose morals and beliefs should have been so much higher. And we can expect to face the same reactions from the people that we meet too.

But then this world is full of hostility. Some people prefer living in the dark. It hides their faults, and their failings. And for us to live in the light, shows people up for the kind of people they really are. So, no wonder we can expect hostility.

Indeed, at times, like Jesus, we may be sworn at, spat on, or abused for our faith. But like Jesus, that shouldn’t stop us from standing up, and being counted, for what we believe.

DEVOTION 3: PETER DISOWNS JESUS
Matthew 26:69-75

I have every sympathy for Peter. Because, it’s all very well pointing the finger at him—Peter, whose claim to fame was that the denied any connection with Jesus three times. But, I wonder, if we’d been placed in exactly the same situation, whether we wouldn’t have done the same thing.

But, then, where were the other disciples at this point? They had effectively denied Jesus by running away. In Peter’s case, however, his life was on the line. And it has to be said that even Peter still didn’t really understand who Jesus was. So you can perhaps understand Peter’s predicament.

But then, standing up and professing one’s faith to strangers—or even family members who don’t share your beliefs—would have to be one of the most difficult things to do. It can involve embarrassment, ridicule, or worse. Added to that, a lot of people are really not sure what they believe. They find difficulty in articulating it; they just don’t know how to explain their faith. As a consequence, many people like to keep their faith “private.”

And yet, one of the things about the Christian faith, is that Jesus doesn’t allow secret followers. The woman who had suffered from bleeding for twelve years, may have sneaked up to Jesus to touch his cloak—believing that in doing so she would be healed—but she was not allowed to remain a secret disciple. And, in the end, neither was Peter or any of the other disciples. Because, just as Peter denied Jesus three times, so too was he required, later, to stand up and profess his faith three times as well.

Now we all face the same dilemma as Peter. We can face it with our family and our friends. We can face it when the Jehovah’s Witnesses knock at the door. But, when it comes to the crunch, do we profess that we know Jesus—that he is our personal friend and saviour. Or, like Peter, do we deny him, and live with whatever the consequences of that denial may be.

DEVOTION 4: JESUS BEFORE PILATE
Matthew 27:11-26

Now this is, perhaps, the most important trial in human history.

In one sense, Pilate could not see that Jesus was guilty of doing anything wrong. But Pilate was not naïve, he was only too aware of the motivation of the religious leaders, in bringing Jesus to him.

However, Pilate, had another agenda—he was keen to keep the peace. And the last thing he wanted was a public riot. And even though he knew the religious leaders were motivated by jealousy—and had stirred up the crowd to get the desired result—Pilate did nothing to save Jesus, whom he knew to be an innocent man.

Of course that’s Pilate’s motivation. But, what about the religious leaders? Well, it’s not that they weren’t happy to see the Messiah. It’s just that Jesus wasn’t the kind of Messiah that they wanted. What they wanted was someone like Barabbas. Someone who would go out and spill some Roman blood; someone who would give them independence from the Romans. But Jesus wasn’t that kind of Messiah at all.

Jesus was an innocent man, proved to be innocent in court, and yet still sentenced to death, because he wasn’t the kind of person that some people expected or wanted him to be.

It’s a pretty poor excuse isn’t it? But it’s also a warning we would do well to heed. After all, even now, not everything ends as well as it should, even for us. People misunderstand where the church is coming from. They have expectations of what the church is about. And this colours their view of its purpose, particularly regarding the rites of passage—baptisms, weddings and funerals—and in regard to the church’s involvement in political affairs.

So, when the church does get involved, in terms of sharing the gospel and in speaking out on social issues, hostility can and does arise—because the church is not seen to be the organisation that many people want it to be.

As a consequence, we might try hard to do the right thing, to help others, to share our faith. But people will not always appreciative what we do. No matter how hard we try, we will not always please everybody. There will always be someone who wants us to be something that we’re not. And there will always be someone who cannot accept us for what we are supposed to be.

DEVOTION 5: THE SOLDIERS MOCK JESUS
Matthew 27:27-31

Much has been made of the jealousy, beliefs and prejudices of the religious leaders—people who should have known better. Indeed, we have already seen that they manipulated the evidence to find Jesus guilty; that they treated him disgracefully. That they arrested him at night; that they spat on him, punched and slapped him; and that they manipulated the crowd so that they could get their own way.

But there is this little incident where there are no religious leaders, no crowd, and no Jews.

Now the auxiliary troops were recruited from among the non-Jewish inhabitants of Palestine. As a consequence, a condemned man would have been a welcome diversion from the tension that mounted in Jerusalem prior to one of the major religious festivals. As a consequence, they made the most of the situation. They stripped Jesus, dressed him up, mocked him, spat on him, and struck him. They then returned him to his original state of dress, so he could be taken out and executed.

Even without the usual nastiness of the religious leaders, Jesus was regarded as an object of ridicule. And this time, the excuse was because he dared to rival the sovereignty of their emperor, who claimed to be divine.

In a sense, this part of the story shows that the rejection of Jesus was complete. His disciples had abandoned him. The Jewish religious leaders had rejected him. The Jewish people had chosen to side with Barabbas. Pilate, who had found him innocent of the charges, had decided for the quiet life—and consequently condemned him to death. And representatives of the Roman authorities had rejected him too.

Who else was left? No one, except God. And yet did Jesus waiver from the task in hand? No! What he had to do was far too important.

And, in that is a great message of encouragement for us.

Because how often do we feel down and without a friend in the world? How often do we feel that nothing is going right, and that we have the whole weight of the world on our shoulders? Probably more times than we would like to think. But, even so, when everyone else has deserted us, or is against us, we still have God. A God who is faithful at all times. A God who walked step by step with Jesus all the way to the cross—even when everyone else had abandoned him. And a God who is willing to be with us too, even in our darkest hour.

DEVOTION 6: THE CRUCIFIXION
Matthew 27:32-44

Now, the story of the crucifixion is all too familiar. There are the two robbers, one on either side—neither of which (at least in Matthew’s version) were very much help at all. And there are the religious leaders still spitting out their venom.

But there are two more positive aspects to this story. Because Jesus did get some help, and from two surprising sources.

The first was from Simon of Cyrene. Now he wasn’t a willing helper, but he did help just the same. Jesus would have been far too weak to carry the cross on his own. And, so, Simon was co-opted into helping carry the cross through the narrow roads of Jerusalem to Golgotha—where the execution was to take place.

The second area of help was from those who provided the wine mixed with gall for Jesus to drink. Now tradition says that the women of Jerusalem customarily furnished this pain-killing narcotic to prisoners who were being crucified. And even though this assistance would not have been specifically provided for Jesus—and even though in this instance Jesus rejected their help—nevertheless, help was offered.

An unwilling helper, and a group who provided assistance to all—an interesting combination. However, it does suggest that when we are down, and have very little hope, help might just come from unusual and unexpected sources. Indeed, God isn’t restricted to only using the people that we know to help us, he is quite willing to use sources that we don’t know, or don’t expect, as well.

And what this means is that when we are in need (and even at other times), we need to be open to help from even the most unusual or unexpected sources. Because God wants and is willing to help us in every way that he can. Because, like the story of the crucifixion, we can get so wound up about the negative—about where help isn’t coming from—that we fail to see the help that God is providing for our needs.

DEVOTION 7: THE DEATH OF JESUS
Matthew 27:45-56

One of the most dramatic pictures of all time. It’s like something out of a horror story.

It became dark from midday until 3pm, and at the point of Jesus’ death: the curtain in the temple was split in two from top to bottom; there was an earthquake; and tombs broke open and many of the faithful dead were raised to life. Now, is it any wonder that those guarding Jesus stood by terrified? If there was any doubt about who Jesus was, then it was well and truly dispelled for many who were near. And perhaps so too were the consequences of what they had done.

But, almost like a footnote, we’re told that standing by, seemingly unaffected by nature’s fury, were a group of women, whose only desire was to care for the needs of Jesus. Now obviously the women had been there for a while. But in the context of the story, these are the first friendly faces that Jesus would have seen since his arrest in the garden. Because there in the garden, the last he had seen of his friends would have been the backs of their heads, as they had run for their lives.

It’s like Matthew puts the comment here to say that Jesus did have friends, willing friends. It’s just that they were ineffectual, and that they arrived too late. Far too late to make any difference.

And that should be a warning we would do well to heed. Because when it comes to the spreading of the gospel, are we willing friends and supporters, or are we ineffectual, or always too late to make a difference?

In our Christian lives, God places us all in a number of situations, requiring us to stand up and be counted, and to minister to others in his name. But what sort of friends and supporters are we?

Now Jesus died in order that we might be saved. That’s clear. And he always had time for others, even when it was the least convenient. But is that a pattern we associate with our own lives? How much can we say we are his willing friends and effective in his service?

DEVOTION 8: THE BURIAL OF JESUS
Matthew 27:57-61

It is said that Jesus was wrapped in a borrowed cloth and buried in a borrowed tomb.

Now Joseph of Arimathea, may have been a recent convert, but he knew what it meant to give. He wasn’t a poor man—in fact he had his own grave, especially carved out from a rock for his own benefit—and yet despite his riches, he knew what it was to be generous. In fact his faith in Jesus was so strong, his gratitude to Jesus was so great, that he donated his own tomb in which Jesus could be buried.

And for that he should be commended. But how grateful are we, with all the things that God has given us?

What do we give back in return? Do we give our time? Do we give our talents and abilities? Do we give our possessions? And do we give our money?

Now Jesus was born into a poor family. And at the point of his crucifixion the only thing he probably owned were the clothes that he wore—for which we are told the soldiers at the foot of the cross gambled. And yet despite that, Jesus had everything he needed. God, the Father, made sure of that. And Jesus was certainly generous with everything he had, including his time.

And yet, despite Jesus’ example, how often do we find ourselves hanging on to the things that we’ve got? Hanging on to our time, because there are just not enough hours in the day. Hanging on to our talents and abilities, preferring to do other things rather than use our gifts in God’s service. Hanging on to our possessions, because they are too precious to share. And even hanging on to our finances, because we need to make sure that we have enough, before we can consider giving to others.

And yet the example of Jesus was that although he was materially poor, he was spiritually rich. All his spiritual and material needs were met by God. A sobering thought as we recall his body, wrapped in a borrowed cloth and buried in a borrowed tomb.

Posted 6th April 2019
© 2019, Brian A Curtis
www.brianacurtis.com.au

1. THE FIRST WORD:
“Father, forgive them, for they don’t know what they are doing.” (Luke 23:34)

a). The Issue of Forgiveness
Forgiving others is not always an easy thing to do. Nevertheless it is a vital part of the Christian faith. We need to forgive others, just as we depend upon God to forgive us. And the importance of our need to forgive is reflected in the words of the Lord’s Prayer: “Forgive us our sins, as we have forgiven those who have sinned against us” (Mathew 6). And the example of Jesus, is a very good illustration on how that should work.

b). The Example of Jesus
After all, sometimes the people were with him, and other times they were against. Sometimes there were huge crowds, and other times even his own friends wanted nothing to do with him. As a consequence, after three years of public ministry, Jesus had many people to forgive.

Indeed when he finally got to be too big of a nuisance for the religious authorities, because he upset the status quo, Jesus was finally arrested, tried, flogged, abused, and crucified. But did Jesus’ own words of the Lord’s Prayer come back and haunt him, because in the end he found he just couldn’t forgive? No! Because no matter what was dished up to him Jesus took it. No matter what any individual had done to him, no matter how horrible they had been, Jesus was able to forgive all those involved.

c). The Problem Of Forgiveness
Now one of the things that we hear from time to time, is some people referring to others as people they just can’t forgive. They could be family members, old friends, or even people responsible for war crimes like Hitler, Sadam Hussein and members of Islamic State. And yet Jesus quite clearly not only taught that we need to forgive, but he demonstrated it too. And for very good reason. Because in our case no matter what others have done to us, that’s nothing in comparison in what we have done to God. And if we expect God to forgive our greater sin, then we should at least play our part in forgiving others their lesser sin.

So, yes, some people in this world may have done some terrible things. And, yes, some of those things may have been done to us personally. But one of the things we need to remember, is that we need the forgiveness of God. After all, we ignore him, we put our own preferences first, we relegate him to second place, and we don’t do the things that he asks us to do. And if we need God’s forgiveness, shouldn’t we forgive others, all others, for the things that they have done to us?

d). The Challenge Of Forgiveness
Jesus on the cross had borne many things, and he was about to go through a very agonizing death. And yet despite that, he was able to forgive all those who had been involved, all who had ever done him wrong.
So the question that these first words on the cross should bring, then, is: Are we prepared to forgive others no matter what they’ve done? Are we prepared to do the same?

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2. THE SECOND WORD:
“Truly I tell you, today you will be with me in paradise.” (Luke 23:43)

a). The Issue of the Afterlife
The idea of an afterlife is a very contentious issue in today’s world. Some believe that you live this life, and when you die that’s it, that’s the end, there is no more. Others believe that when you die you are reincarnated. You come back as an animal or as another person and given another go. And only when you’ve lived a perfect life, will the cycle be broken and you’ll reach Nirvana. And of course there are many other variations on the theme too.

Of course some of the interest on this subject, in more recent times, has been influenced by people who have had near-death experiences. Where they have seen images of the afterlife, or felt themselves going down a tunnel and entering a kind of Nirvana. But the reality is that the concept of life after death has occupied the minds of people for tens of thousands of years. And was even one of the hot topics of debate in Jesus’ time. Particularly between the Pharisees (who believed in the afterlife) and the Sadducees (who didn’t).

b). The Example of Jesus
Of particular interest in the debate about the afterlife, then, are Jesus’ second words on the cross. Words of Jesus spoken directly to one of the criminal’s crucified with him: “Truly I tell you, today you will be with me in paradise.”

Now, for those people who think that after death there is nothing, that once you have lived your life that’s it, then these words of Jesus show that that is nothing further from the truth. And for those who believe that you have to keep being reincarnated until you reach perfection. Well, that certainly wasn’t what Jesus was saying either. Rather the point behind Jesus’s words was that the criminal, even in his last hour, was able to admit his mistakes and put his total trust in Jesus. And because of that, that very day he was rewarded with a place in Paradise.

The repentant criminal’s sins were forgiven by God. His slate was wiped clean. And, consequently, this made him eligible for a place in heaven. This wasn’t the end, and it wasn’t a reincarnation. It wasn’t even a second chance. This was a resurrection. And because his sins were forgiven, this was a resurrection to eternal life. And importantly this resurrection to eternal life was not given to the other criminal who remained unrepentant.

c). The Problem of the Afterlife
Now one of things that should concern every believer, Is the number of people who live their lives as though God, Jesus, and eternal life just don’t exist. Yes, some may pay lip service to God, but God and godly ways are not the things that they live for. Instead they enjoy life, with the pleasures that it brings, without making any provision for their eternal wellbeing.

Now, obviously, a last minute change of heart can work, because it worked for one of the criminals. But the reality is, that very few people will know when their time is up, in order to correct their standing with God.

d). The Challenge of the Afterlife
When those criminals were nailed to their crosses, they knew what they had done in life. And chances are they knew what to expect in the afterlife too – eternal damnation. Neither had prepared for or were ready for what happened next.

So, the next question we need to ask ourselves is: Are we ready? Have we made our peace with God? Or are we living our lives, planning to make a last minute change of heart too?

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3. THE THIRD WORD:
“Woman, behold, your son.” “Behold, your mother” (John 19:26-27)

a). The Issue of a New Family
“Family” is a very important aspect of most people’s lives. Friends are important too. However, what the Christian faith introduces is a whole new dynamic to family life.

b). The Example of Jesus
Because when Jesus was on the cross, he looked down to the ground, and he saw two people in particular. He saw his mother Mary, and he saw his disciple John. And, at that time, two things would have been going through his mind.

Firstly, in the absence of his father, as the eldest son of Mary, he would have had the responsibility to care for his mother. (And by the time of the crucifixion Joseph’s absence from the family is notable). In the normal course of events the responsibility to look after Mary was his. Except for the fact that he was no longer in any position to care for her. And so he had to make alternative arrangements.

And, secondly, in his ministry, Jesus had taught his followers about family life. And that being followers, they were now members of a new family, a family of believers. And they had responsibilities to care for each other, just as if they were blood relatives.

Consequently, when Jesus was on the cross, what we see in Jesus’ third words, is a mixture of those two ideas: Jesus, as the eldest son, was making sure that there was someone to look after his mother after his death. Whilst at the same time linking two people (who were not related to each other) but who were part of a “new family”, because they shared a common faith.

c). The Problem of a New Family
Now, sadly, in these times, the need to care for one another (in the Christian family) is one that often gets overlooked. The aspect of coming together on a regular basis to worship, but with the particular intention of supporting and encouraging one another, frequently falls by the wayside for other priorities, including the excuse of needing to spend time with our blood relatives.

Indeed, ministry itself, including visiting the lonely, the sick and those in hospital, is often something which is relegated to a paid minister. Rather than being seen as every members responsibility, as part of their “new family” life. The consequent result, of course, is that people in the church feel uncared for. People drop out, and fade away, because of that lack of support and encouragement, that one would normally hope to receive from normal everyday family life.

d). The Challenge of a New Family
Despite that, however, we are still faced with Jesus, and his third words from the cross. Because they show that even in his desperate hour, and even with all the agonies that he was going through,
he still had time to care for his family, And he still had time to care for his Christian family too.
Indeed he knew that his responsibilities to his “new family” were just as important, and maybe more important, than his old.

So, the third question is: How important is our own church family to us? And do we really care for the people who minister up front, and those who sit with us on these pews?

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4. THE FOURTH WORD:
“My God, my God, why have you abandoned me?” (Matthew 27:46)

a). The Issue Of Sin
Sometimes, as we go through life, we can have moments where we seem to be all alone. We can feel deserted by family and friends, and we can feel as though God isn’t listening either. Of course sometimes we might wonder why God has apparently abandoned us. But others times we may feel as though we don’t deserve God’s attention anyway. Nevertheless that feeling of abandonment can be very devastating.

b). The Example Of Jesus
Of course something of this nature occurred to Jesus on the cross. And although in Jesus’ case he had done nothing to deserve being abandoned by God, nevertheless for a moment as he hung there taking in all the sin of the world, he felt the righteous judgment of God, judging him as though he had committed all of those sins. And as a result Jesus hung there, not only abandoned by his friends and followers, but abandoned by his Father too.

c). The Problem Of Sin
Now there are three things that this particular part of the story illustrates well.

The first thing is the seriousness to which God takes sin. Because it shows that sin really is a block between us and God. And yet in our world, how often do we find sin trivialized? When we slip, it can be easy to dismiss our fault in terms of, “It really doesn’t matter, not this once,” “What does it matter if I put myself first for a change?” or “It was only a little thing, it’s not as if it really matters?”

The second thing, of course, is that Jesus took on our sins for a reason: so that God could take away our eternal punishment from us. Consequently, we have the choice of whether to accept what Jesus has done, or to face up to God on our own. If we accept what Jesus has done, then we will not be punished in the afterlife for the things that we’ve done wrong, because our sins have already been dealt with. However, if we want to face God on our own terms, then we won’t have Jesus’ sacrifice in our favour at all. And we’ve just seen how seriously God judges sin.

And the third thing is, that once God judged Jesus as an innocent man, who had paid the penalty for others, God was able to lift off that dark cloud, and give Jesus the joy that his work was finished. And consequently when we are going through a rough time, we can be confident that, providing we have put our lives in the hands of Jesus, God will help us out. And he will return us to joy too.

d). The Challenge of Sin
Now, Jesus went to the cross knowing what he needed to do. And for a moment he felt the abandonment by God whilst all the sins that he carried were being dealt with. But in the end God was with him, and rewarded him for his faith. Consequently, when we feel abandoned by God, we can be assured that, if we are people of faith, we too can know that feeling of abandonment will not last either.

So the next question this morning is: Have we really accepted the seriousness of sin, and what Jesus has done for us on the cross? Have we really given ourselves to Jesus, knowing that he has dealt with all our sins?

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5. THE FIFTH WORD:
“I am thirsty” (John 19:28)

a). The Issue of Spiritual Thirst
When we exert ourselves by doing physical exercise, or when we suffer, we get thirsty. And we get thirsty because that’s the way our bodies are made.. Indeed the medical profession seems to constantly tell us that we need to keep our fluids up. And that we need to drink X amount of fluids a day. Now, when we are thirsty the simple solution is to have a drink. Except for the fact that, for some of us, we don’t always do it. We don’t always look after ourselves properly at all. And just as that’s true of physical thirst, so is it also true of spiritual thirst too.

b). The Example of Jesus
Now, as part of the story, as Jesus hung there on the cross, Jesus was thirsty, physically thirsty. And he was probably thirsty because of all the suffering that he had been going through. But then in the previous 12 hours he had been betrayed, arrested, tried, flogged, and forced (at least part of the way) to carry the cross beam of his cross. And now he was dying a very painful death, hanging on the cross.

However whilst he was physically thirsty, Jesus at this point, showed no signs of being spiritually thirsty at all. But then in his ministry years he had spent much time alone with God, much time in the temple and the synagogues, and much time debating the religious leaders too. Throughout his life, therefore, and by the time he had got to the cross, he had showed all the signs of being very much in touch with God, and keen to pursue his relationship even further. He wanted to do God’s will, not his own.

So, as he hung there on the cross Jesus couldn’t do anything about his physical thirst, except tell others of his need. But his spiritual thirst had been well and truly satisfied, because of his very healthy relationship with God.

c). The Problem of Spiritual Thirst
And, you know, I wonder with us, how much the problem is the other way around. Because the temptation is to put more store in our physical wellbeing than in our spiritual wellbeing.

Now, probably, for all of us here, fulfilling our spiritual thirst would, in some ways, not be a difficult thing for any of us to do. Bibles are relatively cheap, and come in all sorts of styles and languages. There’s something to suit everyone. And bible teaching is readily available too. Meeting together isn’t a crime here, and encouraging and building up one another in the faith, is a major part of what the church should be all about. And because of Jesus’ death on the cross, we all have direct access to the Father too.

And yet, how often do we hear those words: “I don’t need to do that. I can be a Christian without that,” “I haven’t got time,” “I can’t be bothered,” and “I’ve got more important things to do.”
Looking after our spiritual thirst, may be more involved than looking after our physical thirst, but generally, in the here and now, we have all the resources available for us to use. We just need to be willing to use them.

d). The Challenge of Spiritual Thirst
Jesus, hanging on the cross, at this point, was physically thirsty. And there was nothing he could do about it, except to call for help. But he wasn’t spiritually thirsty at all. In fact his relationship with God was perfect, just right.

So, the fifth question this morning is: Do we care as much about our spiritual thirst, as we do about our physical thirst? Or have we got it all the wrong way around?

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6. THE SIXTH WORD:
“It is finished” (John 19:30)

a). The Issue of Unfinished Work
One of the great satisfactions in life, I believe, is to be able to finish a task, put it aside, and know that that it was a job well done. And the reason I say that, is because it can often seem that there are half a dozen jobs on the go at any one time. And there is always something holding each of them up. And that can be very frustrating. It can also often seem that the only solution to getting things completed is to make compromises and cut corners. With the end result being far less than satisfactory.

b). The Example of Jesus
Consequently, what is interesting in the story of Jesus, is that despite the fact that people had opposed him, people had turned against him, and despite all that he’d been through, Jesus was still able to make that wonderful statement “It is finished.” There’s a sense of satisfaction that comes through in those three words. Jesus hadn’t been diverted from his task. He’d seen it through to the end, and it was a job well done.

Of course the question we should ask is: What was finished? Was it just his suffering? Or was it the whole reason for him being sent here in the first place. The whole package: birth, ministry, death, and the whole reason rolled into one.

Well, I think the answer is obvious. Jesus had done what the Father had asked him to do. He hadn’t compromised, or deviated from God’s plan one iota. He’d come to earth to be born as a baby, and he’d seen his task through to the end. And in all that time, he hadn’t been distracted from his task.

He had even endured the crucifixion too. All the things that God had asked him to do, he’d completed. And consequently he could feel satisfied with the completion of the whole task that he had been called on to perform.

c). The Problem of Unfinished Work
Now we might sometimes look with envy upon that kind of completion. Particularly when we consider the normal every day jobs that we do. With some of them seeming to get held up, and others needing compromise to get them completed.

However, there is one task that we have been given by God too. And that job is for all believers to tell others through words and deeds about the love of God and about God’s rescue plan.

Now this is a job that lasts a lifetime, and it will never be completed whilst we have breath. However we need to make sure that it’s a task that doesn’t get held up. And we need to make sure that it’s a task where we don’t cut any corners either. In other words, we need to put the same life and soul into the task that Jesus did. And we are not to get distracted, or change the task to suit our own purposes either.

d). The Challenge of Unfinished Work
Jesus, on the cross, was able quite confidently to make the statement “It is finished”, knowing that he hadn’t rounded any corners, and that he hadn’t adapted the gospel to suit himself. He’d completed faithfully the task that God had set.

So, the next question for us, this morning, is: Where are we with the task that God has given us? And are we confident that when it comes our time to face our maker, we too will be able to say with confidence “it is finished”?

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7. THE SEVENTH WORD:
“Father, I place my spirit into your hands” (Luke 23:46)

a). The Issue of Trust
Now, trust is one of those things that may be very difficult to do these days. There are people who are unreliable. There are people who simply say things that they think we want to hear. There are people who will say anything to get what they want. And, there are people who don’t do things the way that we would like. Consequently, there is a temptation to be as self-sufficient as one can possibly be, so we don’t have to rely on others.

Unfortunately for people who like to be self-reliant there are elements of life in which we are all dependent upon others. After all, we can’t all grow all our own food, build houses, provide medical care, etc. etc. without relying on someone else.

b). The Example of Jesus
Now Jesus’ last words reflect the fact that even he (the Son of God) could not be totally self-sufficient. Hanging on the cross Jesus was helpless, not only in what he could physically do, but in terms of his reliance on God for the next step in life. Yet despite that, Jesus’ words are full of confidence.

He knew above all else that the one person he could still trust in, even at his darkest hour, was his Father and his God. Yes the public had deserted him. Yes the religious leaders had finally got their way. And yes even his disciples had deserted him. But despite that he could still have total confidence in God the Father.

c). The Problem of Trust
And yet, how many people today have trouble trusting in God for anything?

Some people think if they work hard, or are reasonably good in life, or help others, then they can earn their place in heaven. And yet quite clearly that wasn’t what happened on the cross. Because Jesus’ words weren’t words of “I deserve eternal life,” but rather “I depend on you Father God, even for eternal life.” Some people may think that they can buy a place in heaven by giving money to charity, or by giving money or time to the church itself, and yet that wasn’t what happened on the cross either.

What happened on the cross was that even Jesus the Son of God needed to entrust his whole future into the hands of God. And indeed nothing that he had done, or could do, could possibly change his dependence upon God.

And the same is true for us today, too. If we have faith, then faith means the need for a total trust in God for our eternal welfare. Not “some” trust, with us doing a few extra on the side, as a bit of insurance added on. But total trust, which then should be reflected in the way we live.

d). The Challenge of Trust
Jesus on the cross, at the moment of his death, had to trust in God totally, for what would happen to him after his final breath.

So, the seventh question, today, is: Do we have that kind of trust? Because insurance policies, like good works, are never going to be enough.

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8. CONCLUDING THOUGHTS

Today we’ve looked at the crucifixion of Jesus in terms of his seven last words. And each of them should remind us of something about what it means to live the Christian faith

a). “Father, Forgive Them, For They Don’t Know What They Are Doing”
Forgiveness was something that Jesus, even on the cross, was able to give to his detractors. And it is something that we need, and something we need to show too. We need God’s forgiveness. And the appropriate response to receiving God’s greater forgiveness, is that we should be prepared to forgive others too.

b). “Truly I Tell You, Today You Will Be With Me In Paradise”
Being prepared for the afterlife was something that neither thief had taken into account in their lives. But it is something that we need to face up to. Reconciliation with God needs to be at the forefront of everything that we do.

c). “Woman, Behold, Your Son.” “Behold, Your Mother.”
Jesus taught that when people become Christians they become members of a new family. And a family that has the responsibility to care for one another. Meeting and encouraging, and caring for our fellow believers then is an essential part of any believer’s life.

d). “My God, My God, Why Have You Abandoned Me?”
The abandonment of Jesus by God, demonstrates the seriousness of sin. God has to deal with it, and has given anyone who will believe the ability to have their slates wiped clean. Consequently, we need to decide whether to allow Jesus to remove our burden. Or whether we want to face God alone.

e). “I Am Thirsty”
Jesus was physically thirsty, but his spiritual thirst was quenched. But then during his lifetime he had pursued a lifestyle of obedience and communication with his Father. Now, we may be good at getting a drink when we are physically thirsty. But can we say the same regard to our spiritual thirst for God?

f). “It Is Finished”
Jesus on the cross could quite happily confirm that he had completed the task that his Father had set. And that he was proud of the job that he had done. He hadn’t rounded any corners, changed the message, or done anything to compromise his mission. Now it’s our task to do the same thing.

g). “Father, I Place My Spirit Into Your Hands”
Even Jesus had to trust his Father for what lay ahead of him after the cross. He knew that what was to happen next was totally out of even his control. He had to trust in his father. And like it or not, we need to have the same trust too.

The seven last words of Jesus are a challenge to believers and non-believers alike. Because in those seven words are some very important principles and lessons. Indeed, ones we would do well to apply to our own lives today.

Posted: 4th April 2015
© 2015, Brian A Curtis
www.21stcenturybible.com.au

A. INTRODUCTION

One of the features of life, it seems to me, is the constant need to make decisions.

At one end, there are the big decisions: like deciding where we are going to live, how are we going to eat, and even, who we are going to share our life with. And at the other end, there are the little, almost trivial, decisions like what brand of cereal should we buy, or whether this week we should get raspberries or strawberries. In between, of course, are a whole host of decisions like: shall we rent or buy? What sort of furniture do we need? What sort of transport would be appropriate? What sort of clothes? And decisions regarding health and dietary concerns, to name just a few.

Decisions! Every day, we are faced with decisions—some big, some small. And how we cope with decisions seems to vary too.

Indeed, there are some who are very good at making decisions, and who, no matter what, weigh up the pros and cons, and then make a decisive decision. And then there are those who hum and hah, even at the smallest, most trivial matter, to the point that even when they’ve been shopping, and find something they really like, they still leave the shop empty-handed.

Decisions! Like it or not, in life we all have decisions to make.

B. THREE DECISIONS

And two people who seemed to have had no trouble in making decisions, were the two Marys in this passage from Matthew’s gospel. Because in the short story, the story of the resurrection of Jesus, they ended up having to make a number of decisions.

1. Decision 1: To Go To The Tomb (28:1)
And their first decision was whether to go to visit Jesus’s tomb that first Easter morning. Now both of the Marys had witnessed the crucifixion of Jesus (Matthew 27:55-56). Indeed we’re told that they had watched the event from a distance. But this time it was different.

Now we don’t know whether they went to the tomb at dawn because they were afraid, whether they just wanted to distance themselves from the mockers, or whether it was just a feminine thing to do in a very male-orientated culture. But whatever it was, they resolved themselves to go to the tomb early that Sunday morning.

And that may be surprising thing for them to do in the circumstances. After all, the disciples had fled (a living) Jesus, only days before, in fear for their lives (Jn 20:19). Then then refused to acknowledge any connection with Jesus. And even when they gathered on the first Easter day, they locked themselves in a room.

The decision that the two Marys made then, probably meant that they took quite a risk in going to the tomb. And as they approached it, they saw that it was guarded. And you can imagine them having sinking feelings in their hearts. ‘Do we go on, or do we go back?’

But they pressed on. They had come to anoint a dead body. And presumably, as this was the usual custom, they thought that this might be acceptable, even to the authorities. Indeed, there was even a remote chance that the guards might help them roll back the stone, so they could carry out the task.

But in any event, they were determined to at least to try to give Jesus a decent burial and the honour he deserved, regardless of the cost. So trusting their lives to God’s care, they continued on until they arrived at the tomb.

2. Decision 2: To Believe the Angel (28:2-8)
The second decision that the two Marys made, involved what they found when they got there. Because what they found surprised them.

What they found was not a sealed tomb, with guards, but an open tomb, with an angel sitting on the rolled back stone. And the angel made certain claims about Jesus.

The second decision that the two Marys had to make then was whether to believe the angel or not. And the decision may not have been as clear-cut as it appears.

For instance, the fact that there were guards on the tomb in the first place was because the authorities feared that the disciples would steal Jesus’s dead body, in order to create a false myth that Jesus had indeed risen from the dead. So, as far as the Marys were concerned, had the body been stolen, and was this part of an elaborate hoax? Or had Jesus really risen from the dead?

Well, the fact that on their way to the tomb, the Marys had witnessed a violent earthquake, may have made their second decision a bit easier. After all, they were now seeing the stone rolled back, an angel sitting on the stone, and an empty tomb. And, on top of that, the guards were obviously afraid of the angel. So the two Marys came to their decision.

The angel told them that Jesus, who they knew had died, was now risen. And that they were to go and tell the disciples to go to Galilee, and that Jesus would present himself to them all there.

But difficult decision or not, and with mixed feelings of joy and fear, the two Marys made the decision to believe the angel. And the very next thing, we’re told, is that they went off on their way to tell the disciples everything they had seen and heard.

3. Decision 3: To Believe in Jesus (28:9-10)
And then came the third decision, whether to believe their eyes or not. Because, as the two Marys went on their way to the disciples to Galilee. Jesus suddenly appeared before them.

Now, remember the beginning of the story: they weren’t not expecting to see him alive. There intentions had been to embalm a dead body. And their general experience was that when someone had died they stayed dead. For sure, Jesus had brought Lazarus back to life and Jairus’s daughter too, but that’s what Jesus did for others not for himself. Indeed, they had never known Jesus to use his powers for his own gain. But more than that, being the first to see Jesus risen from the dead, they had not had the advantage of other eyewitness reports—a benefit the other disciples subsequently received.

However, as soon as they were confronted with Jesus, they knew instantly who he was, and they knew for sure that what the angel had said was true. So, immediately, they clasped at Jesus’s feet and worshipped him. This was real acceptance of the fact that, yes, they could believe their own eyes—Jesus was not an hallucination. Jesus had indeed been resurrected from the dead.

4. Summary
The two Mary’s then, in very short time, had to make decisions regarding three things: Firstly, to put their lives on the line to visit the tomb and to anoint a dead body. Secondly, to accept the word of an angel and go in faith believing that Jesus had indeed risen from the dead. And thirdly, to wholeheartedly acknowledge just who Jesus was—the Son of God—as he appeared to them on the road.

Three big life-changing decisions, and ones they could only have made for themselves.

C. COMMENT

And they were life changing decisions. Jesus had claimed to be the good shepherd. He had claimed to be the living water. He had claimed to be the way, the truth, and the life, He had claimed to be the king, the Messiah, and the Son of God. He had claimed that only people who believed in him would receive eternal life with God. And he had claimed that he would be killed and, three days later, he would rise from the grave.

And, with their third decision—when they dropped down and clasped Jesus’s feet and worshipped him—the two Marys had finally understood the implications of their decision to accept that Jesus had risen from the dead. They had accepted that not only were they face to face with a resurrected Jesus, but that all the other things that Jesus had claimed must also be true. These were two remarkable women.

D. IMPLICATIONS

But where does that leave us today? Because if the women in quick succession could go from belief that Jesus was dead and that his body needed anointing, to the fact that he was risen, to the realisation that he was all he said he was, and was someone to be worshipped and adored, then the challenge is for us to decide too just who we do think that Jesus was and is.

Now, the fact that we are looking at this story says something about our beliefs. But what does it say?

Is the Easter story one of those stories that we like to hear from time to time—a story that brings us comfort, but doesn’t really mean much more than that?

Is it a story that apart from retelling it at Easter-time makes very little difference to our lives? Because if that’s the case, then the whole point of what happened on that first Easter morning has really become quite meaningless. The death and resurrection of Jesus is simply a nice story and makes very little difference to our lives.

Is the Easter story, one we can acknowledge as being true, at least on an intellectual level? Because, yes, we believe that Jesus died, and three days came he came back to life. But then that’s it, and really hasn’t made a difference in our lives? Well, if that’s the case, in the words of James ‘even demons believe and shudder’ (James 2:19).

Or is the Easter story, a reminder of the day that Jesus conquered death, and that all his claims are true? That he is the king. That he is the good shepherd. And that he is the saviour of the world. And that the only way for salvation is not by trust in our own abilities—because we’re just not good enough—but to put our total trust in him, and that he has provided the means for our salvation.

Because it is only if you have accepted God’s solution for yourself—if you’ve made that decision to trust in Jesus—that you have truly understand the point of the Easter story, and have accepted it for yourself.

The two Marys made three decisions in what would probably have been an hour (or two at the most). And it involved making a leap of faith: from expecting a dead body, to worshipping the risen Jesus as the Son of God. But that’s them. What about us? Who do we believe that Jesus was and is?

E. CONCLUSION

In life, we face many decisions, some big, some small, and some in between. Some of us are good at making decisions and others not so good. However, of all the decisions we have to make, none would be any bigger or more important than the response we need to make regarding the day that Jesus rose from the dead.

So, today, is it a nice story? Is it something we accept to be true, but only on an intellectual level? Or is Jesus who he says that he was? And as a consequence our faith in him makes a real difference to our lives.

Posted: 10th June 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Do you find, sometimes, that it’s hard to know what you should eat? Because no sooner does someone tell you that something is bad for you, then someone else praises the virtues of the very thing that has been condemned.

Do you find, sometimes, that it’s difficult telling truth from untruth, fact from fiction, particularly regarding the things that you hear on the news or read in the newspaper? Because one minute you are told one thing, and then the next thing you’re told that the initial report was wrong.

And do you find, sometimes, that people that you meet tell you all sorts of things, sometimes telling you things which sound completely genuine but, then, later you find they had only part of the story, or that the story was embellished or distorted, or even that it was a whole pack of lies?

It seems to me, these days, that whether we read the newspaper or watch television, whether we hear something second hand or even from the horse’s mouth, there can be a tendency for the things that we are told not to be the truth or at least not to be the whole truth. Because the truth has been distorted or simply put to one side. And even if there was no intention to lie, the story has been told with such bias that the truth somehow seems to have got lost.

Now, of course, just now, I’ve probably been just as guilty of exaggeration, or of over emphasising the situation that I’ve just accused others of doing. But the issue of truth and honesty, fact or fiction, is an issue that, on many levels, we face constantly today. But then there’s nothing new about that. Because it’s the very same issue that the first disciples were faced with on that first Easter Day too.

Remember the story:

B. OPPOSITE RESPONSES

1. The Two Mary’s (28:8-10)
Two women—two Marys—went to Jesus’s tomb. And what they expected to see was a tomb sealed by a large rock. And in it, if they could get in, they expected to see the dead body of Jesus.

Now the women had been told by Jesus that he would rise from the dead. He had even told them that it would happen within three days of his death. But for them, that was beyond their comprehension and their experience. They simply didn’t believe. And, as a consequence, they had gone to the tomb, expecting to find a dead body.

So, as they approached the tomb, they would have seen that it was guarded. But then there was an earthquake and, by the time they actually arrived, they discovered the stone had been rolled aside. And sitting on it, an angel who told them that Jesus had indeed risen, and that they were to go and tell the disciples that he would meet them in Galilee.

Now, of course, at this, they were filled with mixed feelings of fear and joy. But, as they went on their way, something else happened. They came face to face with the risen Lord.

Now their response was immediate. They bowed down, grabbed hold of Jesus’s feet—who they found was no ghost—and they worshipped him.

2.The Guards (28:11-15)
And while all this was happening, another story was being played out. The guards, who had been guarding the tomb, had also witnessed the earthquake. And when they saw that the stone had been removed from the tomb entrance, they could have known full well its meaning—that Jesus had indeed been raised from the dead. However, their reaction to the realisation of what happened, was completely different to that of the two Marys. But then they didn’t have the benefit of being confronted with the risen Lord themselves.

Now we don’t know what happened to all of the guards. Some may have stayed behind guarding the empty tomb, others may have run away in fear of the punishment that awaited them for losing the body. But some of them, at least, went off into the city to the chief priests, to report what had happened.

And there the chief priests and the elders—clearly unhappy with the fact of the resurrection—plotted with the guards to change their story. And with both skin intact, and encouraged by an amount of financial compensation (should their consciences start worrying them too much), the guards began to spread the false report that some of Jesus’s disciples had stolen the dead body.

3. Summary
Now, it’s quite a story. The two Marys started off not believing in the resurrection, but when faced with the facts, their response was to immediately bow down and worship the risen Lord. On the other hand, the guards, who had witnessed the same supernatural act—and could have come to the same conclusion as the two Marys, that Jesus had risen from the dead—saved their skins, and sold their souls, to spread a lie.

C. FACT OR FICTION?

Now remember, according to Matthew, the only eyewitnesses of the empty tomb were the two Marys and the guards. So, imagine what it would have been like to have been one of Jesus’s disciples that first Easter Day.

The man that they’d looked up to for some time—and followed everywhere, from town to town—had been executed a few days earlier, and had been buried. For sure he’d talked about being resurrected from the dead—and they’d seen and heard some remarkable things—but Jesus had never used his powers for his own benefit. Apart from that, resurrection was all beyond their comprehension too. And, at this stage, Jesus had not shown himself to them. So they would have faced the possible scenario of having to decide between the two reports: either that Jesus had indeed risen from the dead, or that his body had been stolen by some of his disciples.

Now, which would you have believed? Which would you have found the more credible? And how could you have distinguished truth from fiction? Well, I’m going to suggest that the disciples could have considered at least three things:

1. Motivation
And the first is motivation.

Now what motivation would the Marys have had to lie? If the body had been stolen, then it would probably not have been long before either the body was found, or that someone would have found out the whole thing had been a hoax. And if some followers of Jesus had stolen the body, then the disciples would hardly have later put their lives on the line for a lie.

On the other hand, the disciples knew very well that the religious authorities were prepared to go to extraordinary lengths to discredit Jesus, and now his followers. After all, during Jesus’s lifetime, they’d witnessed their trickery, and their willingness to go to any lengths to protect their own positions of power and authority.

2. Reliability
The second thing the disciples could have considered is reliability. Who were the most reliable? The two Marys or the guards and the religious leaders?

The two Marys had been through much with the disciples. In recent times they had been with Jesus from the beginning of his journey from Galilee to his last visit to Jerusalem. And they had even been near Jesus at his execution. The two Marys had therefore shown that they cared and could be relied upon, even in the most difficult of circumstances.

With the guards, however, their reliability was very much open to question. Because if they had been guarding the tomb, how could the body have been stolen? Up to the earthquake, they were guarding the tomb all the time. Indeed, they had been placed there with the specific task of making sure that the body wasn’t stolen. And, therefore, how could the guards be considered reliable at all? How could anyone believe their story of what it was that had happened?

3. Reputation
And the third thing that the disciples could have considered is reputation.

Because Mary Magdalene may have had a chequered past, however, since her encounter with Jesus she had been seen to be a devout and faithful follower, and would have been unlikely to make up false stories, no matter how wild that they may have seemed and no matter how silly they sounded. And with the other Mary by her side, who apparently had no such chequered past, the two Marys, probably thinking that their story would not be believed, stuck to their story anyway.

On the other hand, the religious leaders were not averse at telling lies, or doing anything to protect their positions in society. And that was something that wasn’t just known to the disciples, but they had a reputation for such dealings, well known throughout the land.

4. Comment
So in telling their stories, both groups would need to be assessed based on their credibility. Were they lying, mad, or telling the truth?

D. IMPLICATIONS

In a world where truth is often distorted or blurred, and where telling fact from fiction is not always easy, then, what this short passage from Matthew’s gospel shows is that there is a need for us to find a way to distinguish between fact and fiction. The disciples obviously needed it. And we need to find a way too.

1 Right from Wrong
Because in our day-to-day lives it is often difficult to tell truth from fiction, right from wrong. And we need to make decisions and commitments based on what we understand to be the truth. We can’t just rely on what we’re told, but we need to have some tools to help us to decide the truth. And the tests of motivation, reliability, and reputation—the three things that the disciples would have been able to apply—we can apply too.

So, for example, if we read an article in the newspaper, and we’re not sure whether to believe it or not, we can ask ourselves: What is the motivation for the story? Is it to tell the real story or to sell newspapers? How reliable is the newspaper in telling the truth? Or does it seem to change with the wind? And even if the story is hard to believe, what sort of reputation does the paper have? And does it have a history of integrity?

2 Responses to the Resurrection
And, more importantly, regarding the story of the empty tomb, and the missing body—around which the biggest decision of our lives needs to be made—can we tell fact from fiction there too?

In other words, faced with the story of the resurrection, do we believe that the body was stolen, or that indeed Jesus did rise from the dead?

Because if the body was stolen, then the Easter story doesn’t really matter at all. The story of salvation, then, ends with Jesus’s death on the cross. As a consequence, the church should never have been founded, and we shouldn’t find ourselves sitting in a church at all. However if Jesus did rise from the dead, then that should have enormous implications regarding the way we live our lives.

Because believing in a resurrected Jesus should mean enjoying to its fullest a direct relationship with God now, and treating God far better and more intimately than even our closest friend. Believing in a resurrected Jesus should mean worshipping God on a regular basis, and yearning to know more about him. Believing in a resurrected Jesus should mean a keenness to meet with other believers, to help, encourage, to share, and to care. And believing in a resurrected Jesus should mean looking out for every possible opportunity to tell others about him.

And, of course, all that can only happen if we are convinced that Jesus did indeed rise from the dead. And it will only happen if we have truly accepted Jesus as our Lord and Saviour.

E. CONCLUSION

Today, we live in a world where it is often hard to tell truth from fiction. Because lies, untruths, or even half-truths often seem to be a way of life. And that’s certainly just as true today, as it was in the days of the resurrection.

The question today, though, is what do we do with the things that we learn and are told? What do we do with what we are told on TV, or we read in the newspapers. And most importantly what do we do, with the story of the resurrection?

After all, have we worked out fact from fiction? Does the resurrection story make any difference in our lives? Because it only will to the extent that we believe the story to be true. And it only will to the extent that we are willing to embrace the implications of the story for ourselves.

Posted: 1st July 2023
© 2023, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

1. Our Ever-Changing World
In an ever-changing world, nothing stays the same for very long. In a little over fifty years we’ve seen some dramatic changes: TVs have gone from black and white, to colour, to stereo, to digital and now to 3-D. Recorded music has gone from 78s, to 45s, to LPs, to cassettes, to CDs, to being available to download online. Computers, that once filled an entire room, now sit on your lap. We’ve been to the Moon, and now we’re looking at Mars. And the pace of life seems to get faster and faster.

If ever there was a period of change in history this is it. However change is not just a feature of technology, it’s part of every aspect of life. Indeed, it affects our businesses, our friendships, and our family life.

So in a world of constant change, what we need to do is periodically stop, take a breath, and examine who we are, where we are, and where we are going. We need to see if what we are doing is still relevant.

2. Our Changing Church
And one the things that seems to be going through a bit of a shake-up in our churches at the moment is the idea of initiation ceremonies—the rites of passage at important points in life—birth, marriage, and death. But if I were to tell you that that was nothing new about that, would that surprise you? Because if we were to look throughout history, even in the bible, practices have continued to change.

B. RITES OF PASSAGE: WEDDING AND FUNERALS

With marriage, in early Old Testament years there was an emphasis on a relationship being consummated without the need for any ceremony or celebration at all. And the story of Isaac and Rebekah is an example of that. Skip then to the New Testament and the wedding at Cana, and we can see the whole village being invited to attend the celebration. However there is still no record of any ceremony whatsoever. Celebration, yes; ceremony, no. Indeed, in biblical times, even from external sources, there is no evidence of their being any wedding ceremony at all.

With funerals, in biblical times, the general practice was to bury people within hours of death. There was generally no preparation of the body, no pomp, and no ceremony. The attendance by a priest would have been strictly forbidden—it would have made him ceremonial unclean and unfit to carry out his duties. And it certainly wouldn’t have been performed in any consecrated building. As a consequence, it is only in later years that a more ritualised approach was adopted.

So in earlier times neither weddings nor funerals would have been conducted by a minister of religion. Nor were they conducted in any consecrated building. In fact, even in the Christian church, the earliest evidence of a church wedding, dates back to the 4th century A.D., to a period when Christianity had been adopted (for political reasons) as the religion of the Roman Empire. But even then, it was not for the masses. For even in England in the middle ages, it was customary for the general population to come to the vestry door for approval to live together, without the need for any church ceremony at all.

When we see changes in practices in regard to weddings or funerals today, then, we shouldn’t be surprised. Weddings and funerals have always been tied very much to the culture of the day. And history tells us that they neither practice has any real connection with the church at all.

C. RITES OF PASSAGE: BAPTISM

But what about baptism? Because baptism is the only one of the three that has any real religious ceremonial base. Is it alright for that to change too? Well as you can probably guess baptism is something that has evolved over time too.

Originating in early Old Testament times, the idea was not an immersion in water, but rather a simple ceremonial washing or cleansing with water.

In the Old Testament, during the time of Moses, priests who went into the Tent of Meeting needed to wash (Exodus 29:4). It was a simple ceremony symbolising the removal of any stains. The ceremonial washing indicated the washing away of things they had done wrong, the mistakes they had made. They were then symbolically pure and clean before the presence of God and could carry out their duties.

As time progressed the washing idea developed further. It became a rite of initiation, but for gentiles. It involved baptism: immersion in water. And the idea was that people of non-Jewish backgrounds who wanted to adopt the Jewish faith could symbolically wash away their past, clean themselves of previous beliefs and practices. They could then start life again as a new person, with a new found relationship with God. Baptism signified a desire for the gentile to adopt the Jewish faith. But, at the same time, it provided the means for Jewish believers to accept the gentile believer into the community of faith.

Despite that, however, at the beginning of the New Testament, and with the advent of John the Baptist, we are faced with a radical change. Because John’s baptism wasn’t just a ritual washing or a method of including gentiles into the faith. Rather John called on his own people—the Jews—to repent of their past ways and be baptised too.

John’s emphasis was on the need for moral change. Baptism was a commitment to put away the past, with all its mistakes, deliberate or otherwise. It was a commitment to put away self-interest, and to put away putting oneself before God and others. And with that it brought a new emphasis: It was about a total commitment to God and, as a consequence of faith, a total commitment to a Godly way of life.

John’s baptism included not only the need to have a complete break from past practices, but it required people to admit their mistakes, to confess their sins (Matthew 3:6), and to commit their whole way of life in a totally new direction.

And yet whilst John’s baptism was a radical change from the past, he still saw that his view of baptism was only temporary. Indeed he pointed to the time when the Messiah would come, and that baptism would be changed even more radically.

Consequently, with the arrival of Jesus, we should not be surprised that two new ideas were incorporated into the concept of baptism. The first, to equate baptism with the idea of death (Luke 12:50), with the necessity of Jesus’s own death and resurrection. (And with that many different images are provoked, like the need to die in order to gain life, and being dead to the old, and alive to the new.)

And secondly, the idea that baptism with water was incomplete. And that to be truly baptised one needed to be baptised with the Holy Spirit (Matthew 3:11) too.

In other words, Jesus acknowledged the value of a physical baptism with water, as something which cleanses; as something which is symbolic of our wish to put away our past and start again; as a sign of wishing to become a member of the community of faith; as a sign of repentance; and as a means to commit ourselves to focussing our lives on God. But he also acknowledged that we need God’s help. Consequently there was a need to include in baptism: The idea of accepting Jesus in his death and resurrection; and the need to accept the gift of the Holy Spirit to dwell inside each and every believer.

And that was a radical change to the meaning of the baptism of John the Baptist, and all the various meanings of baptism and ritual cleansing that had gone before.

D. COMMENT ON BAPTISM

So, then, when we talk about baptism today, what we’re actually talking about, is a number of ideas that have gathered over time, culminating with the stamp that Jesus put on baptism himself. And we have to remember that when we consider the relevance of baptism today.

Christian baptism is then (in brief): Firstly, a simple ceremonial washing; a washing away of the dirt of the past and becoming clean before our God. Secondly, it’s an initiation ceremony. It’s an act expressing a desire to be a member of God’s kingdom, and an acknowledgment of acceptance into the community of faith. Thirdly, it’s a decision to acknowledge past mistakes, to turn over a new leaf, and a commitment to something quite new. And fourthly, it’s an acknowledgement of the necessity of Christ’s death, with all the symbols that his death and resurrection conjure up. And it’s an acknowledgment of the need of the presence of the Holy Spirit dwelling in us, that is so essential for a true relationship with God.

And that is why when we practice baptism, in particular, we need to remember three things: Firstly, it is something that Jesus told his disciples to go out and do (Matthew 28:19-20). Secondly, Jesus taught it was to be administered in the name of the Father, Son, and Holy Spirit (Matthew 28:19). And thirdly, that water is to be used as an outward and visible sign (Acts 8:36) of something that should have already happened spiritually inside.

The practice of the early church was to administer baptism not only to individuals (Acts 8:38), but to whole households (Acts 16:15): parents, children, slaves, etc. And it is on this basis that many churches still practice infant baptism today.

E. IS BAPTISM STILL RELEVANT?

Having said all that, we again need to ask the question: “In our changing world, is baptism still relevant?” After all, weddings and funerals have changed—and probably many times over the years. But what about baptism? Does that need to change with the times too?

Well, to the question of whether baptism is still relevant, I think the answer is “Yes”. Man’s basic spiritual nature hasn’t changed; mankind is still very much in need of God’s solution to salvation. And that is what baptism is all about.

But if that’s true, does the form of the ceremony need changing? Well I think the answer is “No”. The symbol of water to indicate washing, cleansing, and even drowning to the old and rising to new life is still very relevant. And the ceremony in the name of the Father, the Son and the Holy Spirit is just as relevant now as it was in New Testament days.

So if the meaning and form are still relevant, that only leaves the question of when baptism should be administered. And in this we have to remember that baptism isn’t a simple naming ceremony, it is not an initiation ceremony into the world. And if that is what we want to use it for we undermine the whole meaning and purpose of baptism.

No, baptism is a serious response to God concerning salvation for the faithful to whom baptism is targeted. And if that is true, then baptism is just as relevant today, as it was when Jesus commanded his disciples to practice it nearly two thousand years ago.

Christening—or giving people new names—as an added symbol of putting away the past, may still be relevant for older people wishing to be baptised. But for non-believers, who are looking for some sort of ceremony to welcome their children into the world, an alternative, even secular welcoming or naming ceremony, would be far more appropriate.

Because baptism is not a ceremony that one should goes through and then forget. There are deep implications with baptism that shouldn’t be lost on anyone. Not least of which is the need to acknowledge mistakes, to put the past behind us, to make a concerted effort to live a new life, and to maintain and nurture a commitment to a healthy relationship with our creator.

F. CONCLUSION

So where does this all bring us to today?

Well, the church may have been involved in the conduct of baptisms, weddings, and funerals in the past. And in days gone by, when a greater proportion of the population went to church, the church’s development in that direction may have been understandable—although not necessarily wise. But things have changed, and with the diminishing interest in the church in our community and culture, it is perhaps time to put things right.

Some today may look sadly, on the changing role of the church, in regard to rites of passage, but let’s think about it for a moment:

With weddings, for many, the religious ceremony has completely dropped away. And for others even the cultural side is being abandoned—with no ceremony at all. But doesn’t that just take us back to where it all started, when no one had a wedding—religious or otherwise?

With funerals, the number of families opting for a non-religious funeral service is ever increasing. But then originally it was not normal to have a service at all, and in any event, it would not have been performed by a priest or in a consecrated building.

Of the three rites—baptisms, weddings, and funerals—only baptism is the exclusive property of the church. And that, as we have seen, is just as relevant today as it’s always been.

Indeed, with all the changes, it is right that the church should be left with only the one rite—baptism. Because it is the one rite that should have been its central focus all the time.

Jesus said. “Go and make disciples in every nation. Baptise them in the name of the Father, the Son, and the Holy Spirit. Teach them to observe everything that I have commanded you” (Matthew 28:19-20a). He didn’t say, “Go bury the dead.” (In fact he said the opposite). He didn’t say, “Go conduct weddings.” He didn’t even say, “Baptise indiscriminately.” No! He told his disciples to go and make more disciples, and to baptise those new disciples in the name of the Father, Son, and Holy Spirit.

And if the church had strictly adhered to that in the first place, it would not have got itself in the tangle over rites of passage in which we can see it is in today.

Posted: 13th August 2020
© 2020, Brian A Curtis
www.brianacurtis.com.au

A. INTRODUCTION

Like all things in life, all good things come to an end—and life is full of things that we enjoy. As a consequence, when it comes to parting, it can be very difficult to let go. And yet, at some stage, we have to set certain things aside—we have to move on and do other things. And not necessarily because of our own choosing.

And the things we have to move on from can be our schooling, our job, a relationship, being a member of a particular club, or any number of other things—and events—that may come our way.

Having said that, saying goodbye to something is not necessarily the end of the world—even if it feels like that at the time. Indeed, it can open up a whole new world of opportunities and possibilities, that we may not have previous considered.

So for you and me—for all of us—there are times of transition and change. And it may not always be easy. It can include a time of dreaming of what could be, but it can also be a period of uncertainty about what lies ahead.

So with this in mind, I thought today that I would provide you with some thoughts. Thoughts that are just as appropriate to me as they should be to you.

B. SOME THOUGHTS

1. Always Seek God’s Leadership and Guidance
And the first thought is about God’s leadership and guidance.

Because, contrary to a fairly common belief in our society, God has not just created the world and left us to fend for ourselves. (Although, when we are struggling, when we’re finding it difficult to cope, and when we just don’t know which way to go next, it may seem like that at the time). No, that’s not the case. God very much wants to involve himself in every aspect of our lives.

And how do we know? Well as Christian’s we have several promises to consider. For instance, Jesus promised never to leave us, and that he would be with us, even to the end of the age” (Mt 28:20). Jesus promised the gift of the Holy Spirit to guide us in all things (Jn 16:13). And in Revelation we’re told that the faithful will be led to springs of living water. And the reward for being faithful, would be the end to suffering, hunger, thirst, and tears (Rev 7:17). And of course these are just three of the many promises of God.

However, if that is not proof positive that God wants to lead and guide us—and particularly through the difficult times of life—we also have the experience of the faithful.

For example Moses, under God’s leadership, was instrumental in rescuing the Israelites from Egypt; God used Moses in persuading Pharaoh to let his people go. And even though the people had no real idea of what this Promised Land looked like, or how they were going to get there and what would happen in the meantime, they followed God’s direction anyway.

Indeed, after the parting of the Red Sea, and getting safely to the other side, with not one wet foot, Moses (with Miriam) was so convinced of God’s continuing leadership and guidance, that they re-devoted themselves to God, believing that his leadership would continue on (Ex 15:13).

King David is another example. Because having experienced God’s leadership and guidance on a number of occasions—and, at the time, going through one of the rocky periods of his kingship—he wrote, in what we know as Psalm 23, about his confidence in God’s leadership to see him through the most difficult of times.

God, then, wants to lead and guide. Our God is a God who cares, comforts, and leads. And we have the witness of some very faithful servants to back that up.

Having said that, we need to back that statement up with some provisos: He’s not our puppet and we cannot pull his strings. His plans may, at times, be different to ours; so too his timing. So having God as our leader and guide does not necessarily make it easy. But then I’m also sure that we don’t always make it easy either, particularly when we don’t listen to him, or even want to listen.

Nevertheless God is with us, and wants to be with us. And he has promised that he will see us through. So we should always seek his leadership and guidance.

2. Expect the Impossible
The second thought is to expect the impossible.

When things seem utterly hopeless, and everything is going wrong, it’s helpful to remember some of the things that God’s already done. Because, as the angel said to Mary, prior to the conception of Jesus: “Nothing is impossible with God” (Lk 1:37).

At times, when we feel numb or just plain dead on our feet, we can recall the story of Elijah (1 Ki 17:17-24), who when faced with the Widow of Zarephath—whose son had become ill and had died—was used by God to restore the boy back to life. And there’s the story of Jesus and Lazarus, where Lazarus had died and was four days in his tomb, before Jesus raised him from the dead (John 11:38-44).

When we are hungry or thirsty (physically or spiritually), we can remember the miracles of the feeding of five thousand and the feeding of the four thousand (Mk 6:30-44,8:1-13). And we can recall how Jesus took small amounts of bread and fish, with the result that everyone had their fill. And then we have the story of the wedding at Cana, where the wine ran out (John 2;1-11) and Jesus ordered that six stone jars capable of holding twenty to thirty gallons each, be filled with water. And in this case, he didn’t just change the water into any old wine, this wine was the best they had served all day.

And, at times when we feel continually tested, when we feel as though we’re getting very little or no support, we can think of Job. How he was tested by Satan, and how he suffered dreadful losses to both property and family, and whose friends basically sat down and told him he only had himself to blame. But then we can also recall how God saw him blameless, and restored him to new fortune, with even greater riches than he had before.

Furthermore, when the church seems to be going nowhere, we can remember the Israelites in Egypt. How they suffered terribly—through slavery and the harshness of Pharaoh—and how God called Moses to be his instrument, and the miracles that were performed in the plagues that were sent to Pharaoh to let them go, in the parting of the Red Sea, and in the provision of manna and quail in the desert. And even though they wandered around for a while in the desert—forty years in fact, for being less than faithful—they did reach the Promised Land.

And when those times come (as they do to all of us), when you’re really not sure where you are going yourself, we can remember the call of the disciples—a motley crew of people, many lacking in education, and certainly not the sort of people that would have been recognised as having any leadership potential. And yet, Jesus taught, guided, encouraged, chastised, and led them to become some of the greatest leaders of the church that history has ever known.

God is therefore not beyond doing the unexpected. Indeed, there are numerous examples recorded in the bible where God did the unexpected and the miraculous. He met the needs of his people on a number of occasions. And although these stories are past history, as a people of faith—with a God who is the same yesterday, today, and tomorrow—we should not discount the impossible from the way God helps us, even today.

3. Be Encouraged in Difficult Circumstances
And the third thought is to be encouraged in the faith.

The Apostle Paul, having visited and spent some time with the church at Corinth, wrote to the church there, to encourage them in their faith.

Now the church at Corinth faced big problems. Big, big problems. There was infighting with various groups going different ways, there were moral irregularities, they were suing one another, they were abusing the Lord’s Supper, they had entertained false teaching and false teachers, and they weren’t over generous in their assistance to other churches either.

And even if that list is not the same in the church today, there wouldn’t be many churches that didn’t have a few problems of their own. Indeed, the most common problems seem to be people intent in holding back—as though everything was good in the past; poor attendance at services; lack of commitment by some; and the lack of young families worshipping on a regular basis.

However, even with their difficulties, Paul saw that the church at Corinth had a future. He believed that, with God’s help, they could be led out of their current predicament. He didn’t give up on them, but encouraged them in their faith.

In other words, the problems that any church faces are not insurmountable. And Paul’s advice to the Corinthian church—a church in desperate trouble—may be just as applicable to us as it was to the church back then: “Be alert! Stand firm in the faith! Behave like men! Be strong! Let everything be done in love” (1 Cor 16:13-14).

C. SUMMARY

Three thoughts then that can apply to us all:

Firstly, always seek God’s leadership and guidance. Things may seem difficult on occasions, but God wants to lead and guide. He may not always do it the way we envisage, but he does want to be with us, and to see us through.

Secondly, expect the impossible. God is concerned with the welfare of his people, and the welfare of his church. But he doesn’t necessarily conform to the standards of the world. He picks people the world wouldn’t choose, and he is not beyond the miraculous to suit his purposes either.

And, thirdly, be encouraged in the faith. If the Corinthian church was in a bad state—and Paul was still able to offer much encouragement—then how much more should we be encouraged in our walks with God?

D. CONCLUSION

Like everything in life, all good things come to an end. Life moves on.

In one sense these times of transition can be unsettling—things often don’t happen in the way we want, or at the pace that we want them. But rest assured, God will be with you and me, and if we let him, he will help us through.

Posted: 6th May 2021
© 2021, Brian A Curtis
www.brianacurtis.com.au