Easter 4 – Sunday 25 April

Who are we?

Reading Revelation 7.9-17

I looked and there before me was a great multitude that no-one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice:

“Salvation belongs to our God,
who sits on the throne,
and to the Lamb.”
All the angels were standing round the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshipped God, saying:

“Amen!
Praise and glory
and wisdom and thanks and honour
and power and strength
be to our God forever and ever.
Amen!”

Then one of the elders asked me, “These in white robes – who are they, and where did they come from?”

I answered, “Sir, you know.”

And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Therefore,

“they are before the throne of God
and serve him day and night in his temple;
and he who sits on the throne will spread his tent over them.
Never again will they hunger;
never again will they thirst.
The sun will not beat upon them,
nor any scorching heat.
For the Lamb at the centre of the throne will be their shepherd;
he will lead them to springs of living water.
And God will wipe away every tear from their eyes.”

Gospel John 10.22-30

The time came for the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple area walking in Solomon’s Colonnade. The Jews gathered round him, saying, “How long will you keep us in suspense? If you are the Christ, tell us plainly.”

Jesus answered, “I did tell you, but you do not believe. The miracles I do in my Father’s name speak for me, but you do not believe because you are not my sheep. My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no-one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no-one can snatch them out of my Father’s hand. I and the Father are one.”

Sermon

Revelation series Year C – first week Who is God? – Alpha and Omega – before time began and after it ends – same as OT

Last week – Who is Jesus? – God incarnate – worthy of all praise – Lamb who was sacrificed – abundant provider – judge of all things

Today’s gospel links the two – Feast of Dedication – everyone had been asking who Jesus was? – now they wanted definitive answer.

Disciples called him Rabbi, Messiah
Nicodemus – teacher who has come from God
Nathaniel – Son of God – King of Israel
Woman at well – prophet – rest of village Saviour of the World
Authorities dismiss him as Jesus son of Joseph whose father and mother we know or suggest demon possessed
Crowds conflict – sometimes good man or deceiver or Messiah

Debate continues to this way. We are continually asked same question as Peter – who do you say I am? IN modern secular world – understanding of who Jesus is no longer taken for granted – is God of Christians and of Jews same God as God of Islam? – how does Jesus figure in all that? – we are called upon to witness to what we believe is truth – but as Pilate observed What is Truth?

John the Evangelist paints his own picture – If you are the Christ, tell us plainly the Jews ask. Jesus replies “I have told you but you would not believe.” Why? Because you have to be of his sheep to hear his voice. Those who demand an answer were not of his sheep. Those in the fold are given to Jesus by the Father – they hear his voice – they will not perish but are given eternal life.

To those in the sheep fold, Jesus adds: I and the Father are One. Is this not the real answer to the question about the One God posed by Islam?

To those outside the fold, Jesus gave another answer. Look at what I do. See my works. Listen to m y words. Observe the signs and miracles. They can only be done in the Father’s name. If nothing else, what I do speaks for me.

Is this something we can say, in our daily witness to the Truth? Whatever you think of my words, if they don’t speak to your heart then observe my deeds. They way I live. My aim always and increasingly to do as Christ would do. No longer ‘Watch my Lips’ – but watch my life! How do you rate? How do I? Hard isn’t it?

Jesus is the Good Shepherd and we are his sheep . In today’s passage from Revelation he is the Lamb who was sacrificed and will become their shepherd. Whose shepherd? Well, ours of course – that is our hope.

Having asked questions Who is God and Who is Jesus this week we focus on – who are we? Passage all about us. John the Seer says:

I looked and there before me was a great multitude that no-one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb.

Just before this picture – 6^th seal broken. Physical foundations of creation are shaken. Destruction reaches such a pitch that all people hide. Suffering and destruction overwhelming. Church on earth joins with God’s army in his battle with the powers of evil. It is the church militant here on earth as BCP says .

Fight that will be won. God will have the victory. There will be much tribulation – but the vast number of people from every race, colour and creed is the church triumphant – this is the vision given to John the Seer as an interlude amidst all the destruction.

To that number – so big no one can count it – are given white robes. Bizarre picture of washing robes in blood to make them white. Putting on garments in Scripture – sign of status – Prodigal Son – coat of many colours – seamless garment of Christ. White robes a sign of purity – but also status as the elect who have come though persecution and destruction and joined the host of heaven.

In all their troubles, they can trust in God. He pitches his tent over them. Protects from sun and wind. Gives hospitality. Will shelter them. Picture of comfort in a dry, arid land translated to a picture of paradise.

Final verse: “And God will wipe away every tear from their eyes.” With this promise ringing in their ears, the early church faces trial and persecution and martyrdom. The 7^th seal is opened, signalling next cycle of end-time woes.

And we ask ourselves same question as that posed to the early believers. Who is able to stand? Answer is: Those whom the Lamb has washed. With those words of encouragement, this persecuted minority—the first-century church—is able to move ahead, because they know where God is taking them.

And today's believers know the same.

Amen

The Revelation of the Lamb

…and a good breakfast by the lake…

Reading Revelation 5.11-14

I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. In a loud voice they sang:

“Worthy is the Lamb, who was slain,
to receive power and wealth and wisdom and strength
and honour and glory and praise!”

Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing:

“To him who sits on the throne and to the Lamb
be praise and honour and glory and power,
for ever and ever!”
The four living creatures said, “Amen”, and the elders fell down and worshipped.

Gospel John 21.1-19

Jesus appeared again to his disciples, by the Sea of Tiberias. It happened this way: Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together. “I’m going out to fish,” Simon Peter told them, and they said, “We’ll go with you.” So they went out and got into the boat, but that night they caught nothing.

Early in the morning, Jesus stood on the shore, but the disciples did not realise that it was Jesus.

He called out to them, “Friends, haven’t you any fish?”

“No,” they answered.

He said, “Throw your net on the right side of the boat and you will find some.” When they did, they were unable to haul the net in because of the large number of fish.

Then the disciple whom Jesus loved said to Peter, “It is the Lord!” As soon as Simon Peter heard him say, “It is the Lord,” he wrapped his outer garment around him (for he had taken it off) and jumped into the water. The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards. When they landed, they saw a fire of burning coals there with fish on it, and some bread.

Jesus said to them, “Bring some of the fish you have just caught.”

Simon Peter climbed aboard and dragged the net ashore. It was full of large fish, 153, but even with so many the net was not torn. Jesus said to them, “Come and have breakfast.” None of the disciples dared ask him, “Who are you?” They knew it was the Lord. Jesus came, took the bread and gave it to them, and did the same with the fish. This was now the third time Jesus appeared to his disciples after he was raised from the dead.

When they had finished eating, Jesus said to Simon Peter, “Simon son of John, do you truly love me more than these?”

“Yes, Lord,” he said, “you know that I love you.”

Jesus said, “Feed my lambs.”

Again Jesus said, “Simon son of John, do you truly love me?”

He answered, “Yes, Lord, you know that I love you.”

Jesus said, “Take care of my sheep.”

The third time he said to him, “Simon son of John, do you love me?”

Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.”

Jesus said, “Feed my sheep. I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.” Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, “Follow me!”

Sermon

Last week – continuous run of readings from Revelation – only ones in 3 years. Asked – “Who is God?” Answer was – God is God – Alpha and Omega – one who was and is and is to come – same God as God of OT. God is also in Jesus – the incarnate – resurrected firstborn from the dead.

This week, second reading from Revelation. If last week’s reading asked Who is God? – this week’s asks Who is Jesus? Setting is heaven. We move on from 7 letters to 7 churches. John the Seer looks. Hears song of thousands upon thousands of angels.

What are they singing? Praise to God? Not exactly. They are singing to Jesus, the Lamb of God.
“Worthy is the Lamb, who was slain,
to receive power and wealth and wisdom and strength
and honour and glory and praise!”

Every creature in heaven and on earth joins the song. Sing to He who sits on throne – and to the Lamb. They are worthy to receive praise and glory and honour and power for ever.

So answer to question Who is Jesus? – he is the Lamb. Lamb implies sacrifice – only he could take scroll and break its seals. Jesus was Lamb that was slaughtered – in what way is he worthy? He is worthy to receive 7 things:

...power and wealth and wisdom and strength
and honour and glory and praise.

7 is the number of completeness. It is finished – and there is nothing more for him to accomplish or to receive. And so the 4 living creatures around God’s throne said Amen and the elders fell down and worshipped him.

Amen was all that was left to say, and after Easter we could well concentrate on just giving thanks for all that has been done for us. To say Amen ourselves. To give praise for the one who is the lamb, the resurrected Lord.

As a result of the empty tomb, everything changes for his disciples. But they don’t quite yet understand what to do. So they fall back on past experience, and of course need to earn some money. Go fishing. Led by Peter.

The expedition is a failure. Catch nothing. In morning, see Jesus on shore. Another series of lessons to be learned:

1. Abundance – after catching nothing using own skills – 153 fish. Like 150 gallons wine at Cana. Feeding of 5,000.

2. Provision – breakfast is ready – already fish and bread on the fire – last supper turns into last breakfast – God’s abundant provision

3. Forgiveness – Peter denied Jesus 3 times – now is asked “Peter, do you love me?” – 3 times. Feed my lambs – take care of my sheep – follow me! So Jesus calls Peter to love him, but to love others too.

4. Sacrifice – but this love will lead to sacrifice – Peter will be called upon to give up his life. Someone will have to dress him and lead him where he does not want to go. This represents Peter’s execution – through which Peter would himself glorify God.

So Peter, like his master who is the Lamb who was slain, glorifies God by his sacrifice. No one has greater love than this, that he lay down his life for his friends (15:13). Who are our friends? Jesus says:

¹⁴ You are my friends if you do what I command. ¹⁵ I no longer call you servants, because servants do not know their master's business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. ¹⁶ You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. ¹⁷ This is my command: Love each other. (John 15)

So we come full circle. Command to Peter (and us) – feed my lambs – follow me – be prepared for sacrifice to glorify God. And God is glorified in John the Seer’s vision of heaven:

Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing:

“To him who sits on the throne and to the Lamb
be praise and honour and glory and power,
forever and ever!”
The four living creatures said, “Amen”, and the elders fell down and worshipped.

And in these days after Lent, Holy Week and Easter, we echo the praise and glory for our redemption, by adding our own Amen.

Persecuted Christians

Reading Acts 5

²⁷ The apostles were brought in and made to appear before the Sanhedrin to be questioned by the high priest. ²⁸ "We gave you strict orders not to teach in this name," he said. "Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man's blood."

²⁹ Peter and the other apostles replied: "We must obey God rather than human beings! ³⁰ The God of our ancestors raised Jesus from the dead—whom you killed by hanging him on a cross. ³¹ God exalted him to his own right hand as Prince and Saviour that he might bring Israel to repentance and forgive their sins. ³² We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him."

³³ When they heard this, they were furious and wanted to put them to death.

Gospel John 3

³¹ The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. ³² He testifies to what he has seen and heard, but no one accepts his testimony. ³³ The person who has accepted it has certified that God is truthful. ³⁴ For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. ³⁵ The Father loves the Son and has placed everything in his hands. ³⁶ Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on them.

Sermon

Last week, Peter speaks in Solomon’s portico after healing man disabled from birth. Peter and John then arrested by Council of High Priest. Asked by what power or in whose name they have been acting?

Peter, having so recently shrunk away and denied Jesus three times, is now bold. He criticises the leaders of the Temple for their part in Jesus’s arrest and crucifixion. Temple leaders see they are uneducated men and are amazed by the way they speak. No point in debating. Man who had been healed stands alongside them. Nothing much they can do, except warn them to stop preaching in name of Jesus and let them go.

After their release, all the believers meet together and pray for boldness. Share all possessions. Everything they own held in common. No one was needy among them – both those who owned property sold it and gave it to the apostles for use in the church.

This is the golden age of the early church, when everything is hopeful, many people are healed, and everyone behaves as if Jesus were about to return imminently. Like the communist ideal, it does not last long.

Ananias and Sapphira cheat, and they pay a dreadful price for their deception. Apostles arrested and thrown into prison, but miraculously escape. There are still some of the religious leaders prepared to stand up for them, but not for much longer. A lot of the rest of Acts is about persecution. Even so, the church grows and many wonderful things happen.

We carry on reading Acts right through to Pentecost 22 May. If anyone wants to fill in the gaps rather than only hear Thursday’s passages, let me know and I will copy the lectionary. It’s a great story. There’s a lot we can learn from the early church.

We may now be facing increasing persecution as Christians in increasingly secular or politically ‘correct’ nation, where once the rights and privileges of the C of E were not questioned. Congregations are ageing – many average over 70 years old – church may be dying unless we can welcome more families and young people.

What will future bring? Will persecution lead to the church going underground (like disciples after crucifixion) or flourish in adversity (like early church hounded and persecuted to death)? Whatever the truth, the answer is in our own hands.

Who is God?

Second Reading Revelation 1.4-8

John,

To the seven churches in the province of Asia:

Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.

To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father – to him be glory and power forever and ever! Amen.

Look, he is coming with the clouds,
and every eye will see him,
even those who pierced him;
and all the peoples of the earth will mourn because of him.
So shall it be! Amen.

“I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.”

Gospel John 20.19-31

On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you!” After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.

Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven.”

Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, “We have seen the Lord!”

But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it.”

A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”

Thomas said to him, “My Lord and my God!”

Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

Sermon

Might seem perverse to ask question ‘Who is God?” If the proverbial Man from Mars arrives tomorrow and asks this question – what would we answer?

On ‘Doubting Thomas Sunday’ – might seem equally perverse to preach on anything other than today’s gospel from John 20.

Continuing theme of expectation – disciples did not have long to wait after burial of Jesus before word of resurrection forced them to confront just this question. Who is God? Thomas was otherwise engaged. What was he doing? His comrades were hiding in Upper Room. Was he braver than they were – risking arrest and crucifixion or hard labour himself? Or was lying low alone? We don’t know.

Anyway, on the evening of the first day of the week, the disciples encountered the risen Jesus. They were overjoyed. He breathed on them God’s Spirit. But did they associate the risen Christ with the one true God?

Thomas famously doubted. He wanted not only eye witness evidence but physical contact too. Thomas was not one to be won over by an apparition. Only Thomas declares Jesus “My Lord – and My God” when he is convinced. This was the greatest blasphemy of all for any Jew – so did he mean what he actually said?

This year we are reading from Lectionary Year C. It’s a 3-year cycle. Only this year do we get a string of readings from Revelation. They start today – Easter 2 – and last until Easter 7. I wonder how many preachers will stick with Thomas, and how many will even mention Revelation?

It would be a shame not to – especially as today’s passage seeks to answer the very question: “Who is God?” After the opening greeting, John the Seer starts with 3 points:

· First - the greeting is from One who was and is and is to come. This tells us God has not changed. The God of OT has not retired.

· Second – greeting is from seven spirits who are before God’s throne. 7 in scripture is the number of completion. John addresses Revelation to the seven churches that are in Asia. To write to 7 is to address all churches. Greeting from 7 spirits around the throne is greeting from all.

· Third – greeting is from “Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.” Jesus has three attributes.

* First – ‘faithful witness.’ Word for witness here in Gk is martyr. A martyr is one who has died. This means Jesus was faithful as a witness even unto death.

* Second – Jesus has been resurrected. He is firstborn from the dead. Those in the Upper Room and the early Christians faced persecution and martyrdom themselves. The knowledge that Jesus himself, the first martyr, was resurrected must have been a great encouragement and comfort to them.

* Third – it is now Jesus who ultimately is ruler over all the kings of the earth.

So in answer to question Who is God? – answer in v8 is God is God. The constant battle in Revelation is between the true God, the God of Israel, the incarnate God who is Jesus, and the false gods of this world.

God is the One “who is and who was and who is to come.” God is, was, and will be the Alpha and the Omega. Alpha, of course, is the first letter of the Greek alphabet. Omega is the last letter. So in answer to our question, God is before the beginning and after the end.

In John’s day, the false gods and kings of the earth over whom Christ will reign included the Roman emperors (who also claimed the title lord and god.) This morning we can ask ourselves who are today’s equivalents? What are our false gods? Who are the powers and rulers of this world that stand in opposition to the one true God? In other words, what are the gods and powers of this world that are attracting people in this day and age, and what does the true God have to say to us about them?

When Thomas declares Jesus is “my Lord and my God” Revelation helps us flesh out what he is actually saying about him. All of those titles – faithful witness; the One who freed us from our sins by his death; ruler over the powers of this world; the one who loves us – all describe for us the risen Christ in all his fullness.

They open up the Almighty to us, just as on TV The Wonders of the Solar System reveal to us what we had only previously observed by looking at the night sky.

“I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.”

To him who loves us and has freed us from our sins by his blood ... to him be glory and power forever and ever! Amen.

He is Risen

All-Age Holy Communion for Easter Day

Gospel Luke 24

On the Road to Emmaus

¹³ Now that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem. ¹⁴ They were talking with each other about everything that had happened. ¹⁵ As they talked and discussed these things with each other, Jesus himself came up and walked along with them; ¹⁶ but they were kept from recognizing him.

¹⁷ He asked them, "What are you discussing together as you walk along?"

    They stood still, their faces downcast. ¹⁸ One of them, named Cleopas, asked him, "Are you only a visitor to Jerusalem and do not know the things that have happened there in these days?"

¹⁹ "What things?" he asked.

    "About Jesus of Nazareth," they replied. "He was a prophet, powerful in word and deed before God and all the people. ²⁰ The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; ²¹ but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place. ²² In addition, some of our women amazed us. They went to the tomb early this morning ²³ but didn't find his body. They came and told us that they had seen a vision of angels, who said he was alive. ²⁴ Then some of our companions went to the tomb and found it just as the women had said, but him they did not see."

²⁵ He said to them, "How foolish you are, and how slow to believe all that the prophets have spoken! ²⁶ Did not the Messiah have to suffer these things and then enter his glory?" ²⁷ And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

²⁸ As they approached the village to which they were going, Jesus continued on as if he were going farther. ²⁹ But they urged him strongly, "Stay with us, for it is nearly evening; the day is almost over." So he went in to stay with them.

³⁰ When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. ³¹ Then their eyes were opened and they recognized him, and he disappeared from their sight. ³² They asked each other, "Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?"

³³ They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together ³⁴ and saying, "It is true! The Lord has risen and has appeared to Simon." ³⁵ Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread.

Sermon

Last week – Palm Sunday – high drama of triumphal entry. This week high drama of resurrection. For those who come faithfully to church on Sundays – pass from rejoicing to rejoicing and miss events of Passion.

Maundy Thursday – last supper, washing of feet, Christ the suffering servant. Good Friday – trial, betrayal, crucifixion, death of Jesus, burial.

That’s why last week after referring briefly to triumphal entry – what it meant – Messiahship – I took theme of expectation.

Disciples and those who lined road expected military style messiah. That’s what Jewish leaders and Roman governor feared. That’s what condemned Jesus to death.

After trial, crucifixion, death – disciples’ hopes dashed. Jesus’ mission had ended in failure. Expected a manhunt.

I then went on to talk about our expectations of what might have taken place after resurrection. We know the story – but coming afresh to faith would we not expect Jesus would appear in triumph? Show he had survived death? Put it beyond doubt? Compel faith?

What would we expect his first words? “I am risen. Look – it’s me. Now will you believe?”

Not so. Jesus first appeared to Mary. His first words not of triumph. “Woman, why are you crying? Who is it you are looking for?” Later same day – appeared to minor disciples – road to Emmaus. Don’t even know their names. Cleopas does not appear anywhere else.

First words also a question. “What are you discussing?” Does not compel belief. Is not even recognised physically. Expounds the Scriptures – probably explains prophecy of Isaiah 53:

³ He was despised and rejected by men,
       a man of sorrows, and familiar with suffering.
       Like one from whom men hide their faces
       he was despised, and we esteemed him not.

⁴ Surely he took up our infirmities
       and carried our sorrows,
       yet we considered him stricken by God,
       smitten by him, and afflicted.

⁵ But he was pierced for our transgressions,
       he was crushed for our iniquities;
       the punishment that brought us peace was upon him,
       and by his wounds we are healed.

⁶ We all, like sheep, have gone astray,
       each of us has turned to his own way;
       and the LORD has laid on him
       the iniquity of us all.

⁷ He was oppressed and afflicted,
       yet he did not open his mouth;
       he was led like a lamb to the slaughter,
       and as a sheep before her shearers is silent,
       so he did not open his mouth.

God does not compel belief. For most of us, faith is fragile. We don’t often even recognise the Lord. Just flashes of understanding, like Mary’s or when Jesus broke bread at Emmaus.

This is the faith into which we are about to baptize. During our communion, this is when we can recognise the presence of the risen Christ among us. Jesus – the Suffering Servant – Man of Sorrows who was pierced for our sin – whose punishment has brought us peace – and by whose wounds we are healed.

This Jesus often seems ambiguous to us. Asks us questions – “why are you crying?” or “What are you discussing?” His hoped for response from us – on Easter Day in particular – like disciples at Emmaus – “Were not our hearts burning within us? It is true! The Lord has risen.” He has risen indeed. Amen

His First Words

Palm Sunday

Gospel Luke 19. 28 - 40

Jesus Comes to Jerusalem as King

²⁸ After Jesus had said this, he went on ahead, going up to Jerusalem. ²⁹ As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, ³⁰ "Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. ³¹ If anyone asks you, 'Why are you untying it?' say, 'The Lord needs it.' "

³² Those who were sent ahead went and found it just as he had told them. ³³ As they were untying the colt, its owners asked them, "Why are you untying the colt?"

³⁴ They replied, "The Lord needs it."

³⁵ They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. ³⁶ As he went along, people spread their cloaks on the road.

³⁷ When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:

³⁸ "Blessed is the king who comes in the name of the Lord!"
       "Peace in heaven and glory in the highest!"

³⁹ Some of the Pharisees in the crowd said to Jesus, "Teacher, rebuke your disciples!"

⁴⁰ "I tell you," he replied, "if they keep quiet, the stones will cry out."

Sermon

Today we celebrate triumphal entry of Jesus into Jerusalem. Jesus enters on a donkey. In fulfilment of Zechariah 9.9:

⁹ Rejoice greatly, Daughter Zion!
       Shout, Daughter Jerusalem!
       See, your king comes to you,
       righteous and having salvation,
       lowly and riding on a donkey,
       on a colt, the foal of a donkey.

By doing so, he is claiming to be the king-messiah offering salvation to the people of Jerusalem.

Last year we read the account from Mark’s gospel. In it, all the people shout Hosanna. The word means “Save us.” Save us from what? Domination. The oppression of foreign rule. Occupation by the Roman empire.

This year, we read from Luke. You might have noticed Luke is a little more circumspect. In his account, only the crowd of disciples shout out. They don’t shout Hosanna – but they do acknowledge their master as king – one who comes in the name of the Lord.

The Pharisees rebuke them, and ask Jesus to shut them up. The Pharisees call Jesus ‘Teacher’ – a mark of respect. Jesus responds that if he hushed his followers, even the very stones on the way would take up their cry.

Last year I said quite a bit about what it meant to be Messiah. The expectation of the people that Jesus would be a military saviour who would oust the Romans. The disciples clearly shared this hope, which made their despair all the greater after Jesus was condemned to death.

Jesus had a different expectation, which was why he asked for his Messiahship to he kept secret when acclaimed by those he healed. This introduces my theme of Expectation, which I am going to follow throughout Holy Week and the Easter season.

In the next two weeks, we follow the events from Palm Sunday, through the Last Supper, the trial, condemnation, crucifixion and the empty tomb. This means we concentrate much more on the death of Christ than his resurrection. So, to start on my theme of expectation – what was the expectation of the disciples after Jesus’ body was laid in the tomb? Knowing the outcome, what are our expectations?

My suggestion would be this. The disciples expected a manhunt. They laid low. Their hopes of a king-messiah to free the Jews was shattered, and they hid, fearing for their lives as the Romans sought out the remaining followers of the cult whose leader they has destroyed.

Our expectation, knowing of the empty tomb, would be that Jesus would appear in triumph. His first words would be “I have risen!” “Look at me!” “Believe in me!”

What were his first words? I wonder if you know? They were nothing like those. If you say his first word was “Mary” – you are wrong. That’s what I guessed, and apparently that’s what most clergy say.

The answer, if you care to look it up in your pew bible, can be found in Luke 20 verse 15. Peter and John ran to the tomb when Mary Magdalene reported it was empty. They were scared of repercussions, so when they found the stone rolled back just as Mary had said, they went home. But only after they saw – and believed. They remembered that Jesus had said he would rise from the dead. Still, they went home.

Mary, being a woman, posed no threat and could wait around outside the tomb. After seeing the angels dressed in white, she turned and encountered a man whom she did not recognise. That man was the risen Christ.

It’s significant, of course, that his first words were to a woman like Mary – a woman with a past – although we don’t know whether she was the same woman who washed his feet with her tears, anointed them with costly perfume, and wiped them with her hair.

What were his words? No triumphalism. Nothing like “It’s me. I have risen. Now will you believe in me?” No, he asked a question. He showed concern. “Woman – why are you crying?” Then even more surprising, as it was obvious: “Who is it you are looking for?”

The truth was, she was looking for a body to anoint. But she found a man seemingly alive, though she did not recognise him. When Jesus then said “Mary” – she knew, somehow, who it was. The man she assumed was the gardener Mary called “Teacher” – and she ran to the other disciples with the news “I have seen the Lord.”

Of course they thought she was delusional. It’s not unusual for people to believe they have seen a loved one who has died. She did not have to endure their doubts for long, because that same evening Jesus appeared to the rest of the disciples, in hiding, locked away in an upper room. He breathed on them, according to John’s account, and they received the Holy Spirit. From that point on, everything changed.

Later on, I’ll talk about the other first words of the risen Christ. You can read them in Luke’s gospel. It’s many people’s favourite story – the Road to Emmaus. Meantime, let’s use this week to contemplate the first words of the risen Christ. What he said and why? Why to Mary? Why was he not clearer? What was his appearance? And why did he leave such room for doubt when he could have commanded faith in a word, by a look, and by his very presence after the tragedy of Good Friday? Amen

Costly Sacrifice

Reading Philippians 3.4b-14

If anyone else thinks he has reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless.

But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ – the righteousness that comes from God and is by faith. I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead.

Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining towards what is ahead, I press on towards the goal to win the prize for which God has called me heavenwards in Christ Jesus.

Gospel John 12.1-8

Six days before the Passover, Jesus arrived at Bethany, where Lazarus lived, whom Jesus had raised from the dead. Here a dinner was given in Jesus’ honour. Martha served, while Lazarus was among those reclining at the table with him. Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume.

But one of his disciples, Judas Iscariot, who was later to betray him, objected, “Why wasn’t this perfume sold and the money given to the poor? It was worth a year’s wages.” He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it.

“Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial. You will always have the poor among you, but you will not always have me.”

Sermon

It often seems to me that Scripture thrives on contrasts. Light and Dark. Good and Evil. Life and Death. Love and hatred.

Paul’s words to the Philippians are written from prison. There he has plenty of time to think. He contrasts profit and loss as he reflects on his own past, present and future.

The phrase a person with a past usually conjures up an image of someone who has a lot to hide which they would prefer to leave behind. Pauls past deeds were to persecute the church to which he now belongs. His credentials and a Pharisee were impeccable. That was his profit and pride – at the time. His birth. His education. His zeal for Judaism.

In his present, he looks back on the past in a different light. What was, for him, reason for boasting he now likens to dung or rubbish. Something of no value. What, in the past, gave him his status, he now regards as worse what worthless.

Still, Paul is a product of what he was. His theological education if formidably brought to bear when he writes to the churches and expounds to them the faith of Christ. But what qualified Paul in his past to rule others is now what drives him to be a servant of all.

His standing is now based not on observance of the Law but on his faithfulness. It is through his faith in Christ that Paul is enabled to view the past differently.

How we view the future has as much impact on the present as the past. Despair for the future makes us feel trapped in the present. On the other hand, a sense of hope profoundly affects the way we feel right now. Pauls hope is in the resurrection. That is his future, and it changes the way he lives in the present. The present, for Paul, means sharing in the sufferings of Christ, but the future is the prize for which he strains forward.

Lent is a good time for reflecting on the past, as well as how our past impacts on all our futures. In our gospel reading there are many stark contrasts. The past involves Jesus’ ministry before he arrives in Bethany and turns inexorably towards the present reality of Jerusalem.

Sitting at the table is Lazarus, who was brought back to life. The stench of Lazarus’ tomb is contrasted with Mary of Bethany’s perfume. The meanness of Judas is contrasted with the extravagance of Mary’s gesture in anointing Jesus’ feet with costly oil of nard – a pot of which would have cost the equivalent of a year’s wages for an ordinary working man.

Let’s accept at the outset that Judas’ objections are understandable. If we spent a year’s salary on perfume for a loved one, many folks will suggest we might have spent the money more wisely, especially in a country where there was poverty and deprivation at every street corner.

John the evangelist takes the opportunity of pointing out Judas would have stolen some of the money from the common purse, but that does not make his point any less valid.

Picture the scene. It is truly shocking. A woman would normally be hidden away and her hair would never be on view in a public place. Feet were considered such an intimate part of the body that only a slave would have been expected to wash the feet of another. Yet Mary removes her veil, lets down her hair, and wipes the feet of Jesus. The whole house is filled with the fragrance. There is a mixture of wonder mixed with horror at the intimacy and impact of what Mary has done.

There is undoubtedly an erotic air to the whole event, but surely rather than focus on Judas or Mary, we are meant to see this extravagant gesture as prefiguring the anointing of Christ’s body for burial after his death on the cross. To the objectors, Jesus defends Mary. The poor are always with you – you always have the poor among you, but I will not be with you much longer, Jesus says.

Our Lenten reflections are informed by the events of the last days of Jesus’ life on earth. The fragrance of the perfume strikes a contrast with his death and burial, but also illustrates the costly sacrifice of Mary of Bethany, what it meant for her to carry out such a gesture, and what it says about her discipleship from the intimacy and value of her gift.

Mary does not anoint Jesus as a king or messiah: she embalms a corpse. The beautiful scent clashes with the hideous stench of an ugly crucifixion, but then so does John’s insistence that Jesus is lifted up on the cross that he may attract all people to himself (12.32)

This is what Paul is saying when he reflects on his future – it is not unalloyed joy and pleasure, because the future still means sharing in the suffering of Christ, dying with him on the cross, being prepared for sacrifice whatever that might require of us.

That is why Paul is careful to distinguish between present and future time, and in our Lenten reflections we should do the same. Resurrection is the hope – it is not our present reality. Believing we have already obtained what is yet to come leads to carelessness, overconfidence, and casual discipleship rather than wholehearted straining with all our might for the prize that Paul is holding out for himself and for us.

This is not martyrdom. It is a call to live out our faithfulness to Christ. How we respond to this call will spring from our Lenten reflections on the past, because the present puts down roots in the past, out of which the future reality will grow.

So, as we enter Passiontide let’s live out these two weeks until Easter reflecting on our past, and preparing for the future just as Mary looked ahead to the death and resurrection of Christ in her costly sacrifice and wholehearted discipleship. Amen

Lord of the Flies – Thursday Midweek Communion

Reading Jeremiah 7

²¹ " 'This is what the LORD Almighty, the God of Israel, says: Go ahead, add your burnt offerings to your other sacrifices and eat the meat yourselves! ²² For when I brought your ancestors out of Egypt and spoke to them, I did not just give them commands about burnt offerings and sacrifices, ²³ but I gave them this command: Obey me, and I will be your God and you will be my people. Walk in obedience to all I command you, that it may go well with you. ²⁴ But they did not listen or pay attention; instead, they followed the stubborn inclinations of their evil hearts. They went backward and not forward. ²⁵ From the time your ancestors left Egypt until now, day after day, again and again I sent you my servants the prophets. ²⁶ But they did not listen to me or pay attention. They were stiff-necked and did more evil than their ancestors.'

Gospel Luke 11

¹⁴ Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. ¹⁵ But some of them said, "By Beelzebul, the prince of demons, he is driving out demons." ¹⁶ Others tested him by asking for a sign from heaven.

¹⁷ Jesus knew their thoughts and said to them: "Any kingdom divided against itself will be ruined, and a house divided against itself will fall. ¹⁸ If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebul. ¹⁹ Now if I drive out demons by Beelzebul, by whom do your followers drive them out? So then, they will be your judges. ²⁰ But if I drive out demons by the finger of God, then the kingdom of God has come upon you.

²¹ "When a strong man, fully armed, guards his own house, his possessions are safe. ²² But when someone stronger attacks and overpowers him, he takes away the armour in which the man trusted and divides up his plunder.

²³ "Whoever is not with me is against me, and whoever does not gather with me scatters.

Sermon

Both readings about where your allegiance lies. We cannot be ambivalent – we are either for or against Jesus. Worse than that, if we are for him we gather: but if we are against him, we are not just passive but we scatter – we don’t just sit on the fence, we break it down.

The prophet Jeremiah was saying the same thing. It was about burnt offerings and sacrifice. It was not about exactly how the sacrifices were conducted, but where your obedience lies. Those who obeyed God walked in obedience to him. Those who did not listen or pay attention were stiff-necked and more evil than their ancestors.

The exchange about Beelzebul came immediately after Jesus’ teaching about how to pray. He taught his disciples the Lord’s Prayer. Then Jesus was involved in a healing or a man who was mute. Like many afflictions at the time, the man’s affliction was attributed to demon possession. After his encounter with Jesus, the man spoke and all were amazed.

Some of the crowd said Jesus exorcised by the power of Beelzebul and not the finger of God. Exorcism played a large part in the ministry of Jesus and indeed in the early church. Jesus was not criticised for carrying out these exorcisms – he was not the only exorcist around – but his power and motivation.

Beelzebul, the ruler of demons, is the same Canaanite or Syrian god Baal who was hostile to the God of the Children of Israel. Beelzebub is a corruption of the same title – it meant ‘Lord of the Flies.’ With a growing appreciation of the power of the one God, the alien gods were undeified and became associated with Satan. In other words, Jesus was accused of being an agent of Satan.

Unlike other exorcists, Jesus did not invoke powers in order to heal – he did so on his own authority, hence the accusation he was a godless person.

The argument is not a hard one to refute – it’s basically a non sequitur – you cannot do good by being bad. You cannot heal by engaging the forces of evil. The finger of God is a lovely phrase that comes from Exodus 8 and the plague of gnats.

Since the gnats were on people and animals everywhere, ¹⁹ the magicians said to Pharaoh, "This is the finger of God." But Pharaoh's heart was hard and he would not listen, just as the LORD had said.

The ‘finger of God’ reminds me of the fresco by Michelangelo in the Sistine Chapel where God’s finger touches that of Adam’s as he breathes life into the first man. This leads Jesus on to tell his hearers that if he exorcises, but by Beelzebul but by the ‘finger of God’ then what they are witnessing is the Kingdom of God coming upon them. It represents a new, effective power under which we can all live. Although not yet here in all its fullness, we are already living within its power and embrace.

Natural Disasters – Where is God in all this?

Reading 1 Corinthians 10.1-13

I do not want you to be ignorant of the fact, brothers and sisters, that our forefathers were all under the cloud and that they all passed through the sea. They were all baptised into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert.

Now these things occurred as examples to keep us from setting our hearts on evil things as they did. Do not be idolaters, as some of them were; as it is written: “The people sat down to eat and drink and got up to indulge in pagan revelry.” We should not commit sexual immorality, as some of them did – and in one day twenty-three thousand of them died. We should not test the Lord, as some of them did – and were killed by snakes. And do not grumble, as some of them did – and were killed by the destroying angel.

These things happened to them as examples and were written down as warnings for us, on whom the fulfilment of the ages has come. So, if you think you are standing firm, be careful that you don’t fall! No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.

Gospel Luke 13.1-9

Some people told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish. Or those eighteen who died when the tower in Siloam fell on them - do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish.”

Then he told this parable: “A man had a fig-tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. So he said to the man who took care of the vineyard, ‘For three years now I've been coming to look for fruit on this fig-tree and haven't found any. Cut it down! Why should it use up the soil?’

“‘Sir,’ the man replied, ‘leave it alone for one more year, and I’ll dig round it and fertilise it. If it bears fruit next year, fine! If not, then cut it down.’”

Sermon

Whenever there is natural disaster like Haiti earthquake, tsunami, or floods and storms washing away homes and livelihoods, we tend to ask ourselves same questions. Where was God in all this? If God is all-powerful, how could he have let this happen? Why is the world the way it is – if it was created by a loving and all was good, how come inexplicable death and suffering is meted out to seemingly innocent people?

Sometimes the evil or negligence of human beings themselves is responsible – random shootings in schools, or shoddy buildings that collapse after an earth tremor because they were not properly constructed. Most of the time, we have no explanation to offer.

It was just this sort of question Jesus was being asked in our gospel reading. The tragic events are lost to history, but we can easily guess what events occasioned the questioning.

Pontius Pilate the Roman governor of Judaea was portrayed in the trial of Jesus as a vacillating, weak and cruel man, who gave in to pressure. He condemned Jesus to death against all notions of justice to appease the religious leaders, and to avoid insurrection and save his own job. In practice, he was probably much worse than that.

First event – Pilate had mixed human blood of Galileans with their sacrifices to God. Second event – 18 people had been killed when Tower of Siloam collapsed, crushing them as it fell.

Implication was – Galileans must have sinned to be treated in this way. Not infrequent reaction. If something bad happens, we first ask whether the sufferer himself was partly responsible. For example, that was clear view of Hebrew Scriptures – because Job suffered so badly, everyone believed he had offended against God and must confess his sins.

In first reading from I Corinthians, Paul writes that after Exodus people worshipped pagan gods and indulged in sexual immorality, with result 23,000 of them died in desert. Killed by snakes because they tested the Lord. Put to the sword by destroying angel because they grumbled against God. These things happened to them as example to rest of us, says Paul. As Voltaire puts it: It’s good to kill an admiral now and then, because it encourages the others.

Going back to two events – one was grisly example of Pilate’s brutality, and so death caused by cruelty of another human being. Second was a random accident – maybe the Tower was badly built, or maybe it was an earth tremor. I almost said Maybe it was an Act of God as insurance industry used to put it.

Now you might have thought such questions gave Jesus opportunity of explaining why innocent lives were snuffed out for no apparent reason, or even coming to defence of a God accused of mismanaging the Universe. But he does neither.

He only implies we must not equate tragedy with divine punishment. Atrocities might come about through sin, but most natural disasters just happen.

The very fragility of life gives it a particular urgency. We are not on this earth for very long, and who can predict with any confidence when our sojourn will come to an end? Jesus wants to talk about repentance. His answer is surprising. It seems to miss the point. He does not try to answer the question.

The need for repentance is universal. The only certainty is – all of us will perish, so all of us must repent. That includes the 18 people crushed by the falling tower of Siloam, as well as the Galileans massacred by Pilate. They were not more guilty than those who did not die, but still all must repent.

The story of the fig tree shows there is not much time. When it did not bear fruit, the owner (that is, God) wanted to cut it down. The gardener (Jesus) pleads for a reprieve. It will be given 3 years stay of execution.

Patience and mercy save the tree for the time being – and we are not left to our own devices. The tree is fed, watered and fertilised. Everything is done by the gardener to make it bear fruit. That fruit is repentance.

But repentance is not just expressions of regret – half-hearted resolutions – vague moral uprightness. Repentance (Greek Metanoia) is a 180-degree turnaround. Complete change of mind. An altered persona. Reorientation. Fundamental change of outlook. That’s what John the Baptist was calling for, and what Jesus means here.

All this has moral consequences, but morality is not the horse that pulls the cart. This call from Jesus would be pretty scary if it were left to us to repent of our own power, to bear the fruit after years of barrenness. The care for the fig tree depicts human life as fragile but as a precious gift. God will not give us so easily. The gardener is at hand to nurture the tree and bring about a radical change.

Too many Lenten observances require little more of us than morose piety, denying ourselves a hit of chocolate, or a gulp of wine. No, repentance is much more than that. As one theologian has observed:

But the Christian outlook on repentance arcs toward joy. And it finds grace experienced within the awful precariousness and strange beauty of our fleeting existence. Amen

The Unjust Steward Becomes a Dishonest Manager

Thursday Midweek Communion 4 March 2010

Gospel Luke 16

⁹ I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.

¹⁰ "Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. ¹¹ So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? ¹² And if you have not been trustworthy with someone else's property, who will give you property of your own?

¹³ "No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and Money."

¹⁴ The Pharisees, who loved money, heard all this and were sneering at Jesus. ¹⁵ He said to them, "You are the ones who justify yourselves in the eyes of others, but God knows your hearts. What people value highly is detestable in God's sight.

Sermon

Gospel reading is last part of Parable of Dishonest Manager. NIV: Shrewd Manager. Remember the story?

Rich man had a manager. Summoned him. Said: I hear you are squandering my property. Sacked him without giving him a change to explain. Asked for his account books – sign of his authority.

Manager made deals with all those who owed his master money. Gave big discounts for settling for as little as half the debt. Hoped to curry favour with other merchants in order to get a job with them when out of work. By appearing shrewd, hoped to persuade them he was the sort of steward you needed on your side rather than against you.

Rich man instead of being angry at betrayal commended him for being clever. Jesus then gives his teaching. First – use worldly wealth to gain friends for yourselves on this earth, so that when it runs out you may be welcomed into heaven. Second – if you can be trusted with worldly things, God will trust you with the true riches that belong to God.

If this is really the message, it’s an odd one. The steward was not trustworthy – yet he’s meant to represent us. He defrauded his master to curry favour with others. The rich man does not deal with him fairly, and commends him for his dishonesty – yet the rich man is meant to represent God. What does it all mean?

Has Luke mixed up some teaching from elsewhere with this parable, or appended it to the parable when it actually came from another time altogether? Taken on its own, maybe the parable is meant to teach us that we are in and of the world for our brief span on earth, and must deal with the things of this world with ingenuity and vigour. The steward is his master’s agent, and makes the rich man appear generous to his debtors. Yet for all that, the manager is described as dishonest and is not reinstated to his job.

So it’s a mystery . What is undoubtedly true is that all the parables of Jesus are intended to surprise, shock, and exaggerate for their effect. This one does exactly that, and leaves us wondering what was the message Jesus intended to convey, even if we accept that what Luke adds at the end might have been drawn from another time altogether.

That does not take anything away from the message itself: no one can serve God and Mammon. We all have a choice to make: between the pursuit of money and possessions and the salvation of our souls. Maybe the unjust steward went about it in the wrong way but reached the right answer in the end?

Like all parables, we each have to reflect on them and draw our own conclusions. So over to you. Luke 16 – the Shrewd Manager commended for his dishonesty. Make of it what you will – I wonder what your explanation will be?