Sunday, 10 December 2017

Going Home. A carol service talk from Moscow



It was Christmas eve morning and the man picked up the phone to call his son. ‘Son’, he said, ‘I’ve been married to your mother for 42 years and enough is enough. I’ve had it up to here, and I’m leaving today. I can’t talk any more about it. You tell your sister’. In panic the son picked up the phone and called his sister. She was living and working overseas. ‘Dad has just phoned to say that he is leaving mum – today’, said the son. ‘Like heck he is’, said the sister, ‘you leave this to me’. She picked up the phone and rang her dad: ‘Dad’, she said, ‘you are to go nowhere, and you are to do nothing today. I’m getting a flight this afternoon, and my brother and I will be with you tomorrow. We can talk about it then’. The man put the phone down and looked tenderly across at his wife: ‘Well dear’, he said, ‘the children are coming for Christmas, and they’re paying their own fare. What shall we do for new year?’

We have a longing for home

It is a longing for that place where we belong, that is safe and secure, where we are known and loved, and where we can love, where we can be and where we can become truly the person we were meant to be.

We may try and find that home in different ways, and much of that will depend on our own experiences of home as a child.

Some of us will look for home in a completely different place.
I guess that may be the reason why some of us are here

And often at Christmas, that longing for home is stronger
I don’t know what it is.
Maybe it is the magic of it: the candles, the lights shining in the dark nights, carols and Christmas music, feel good films or movies, memories of Christmas past, John Lewis adverts (that’s one for people from the UK), children who can’t sleep because they are so excited, the wonder .. even snow.
Finally, I can sing ‘in the bleak midwinter .. snow had fallen’ with some integrity.

Of course, the reality is very different
It is the time when those on their own can feel their isolation the most, and when those who have lost people most feel their emptiness.

And even when we get together, we know that it will not live up to what we expect – because we are human, and we are self-centred, we are driven by desires that we don’t understand and that are bigger than us, and we are messed up. And there will be the feeling that others are taking us for granted, the arguments and the disappointments.

As someone quipped, ‘Jesus said, ‘Love your enemies’, and he gave us families to practise on’.

But that still does not diminish the longing. The longing for home.

Well the message that I would like to bring this Christmas is very simple.

Jesus Christ, the eternal Son of God, left his home in heaven, and he made his home here with us (‘the word became flesh and dwelt among us’).

He became an ex pat!

He didn’t do that because he was unhappy at home, or because he was bored and needed a new experience or because he wanted to prove his independence.

Far from it: the home in heaven he left really is the perfect home – it is the home where all truly belong. It is the home where each person is known and loved and is able to love. It is the home where we can be and can become truly the person we were meant to be.

But Jesus left his home in heaven and came to earth to make his home with us; and because he is the eternal Son of God, the ‘Word made flesh’, he brings a sample of that home in heaven with him. And Jesus invites us to become part of his home. And he welcomes us into his home.

Forgive a sentimental and Dickensian or Tolstoyan illustration.
It is a bit like the orphaned homeless child, looking one cold Christmas night – with deep longing - through the window of a fairy tale home, with the Christmas tree and half unwrapped presents and lights and festival food, where the family are gathered together round the open fire, and where they are at ease with each other, only to look up and realise that the father of the family is standing at the door, looking at him, with a smile on his face and arms that are open wide.

Kierkegaard tells the story of the Prince who loved a peasant girl. But he did not know how to declare his love to her. He could, as prince, demand that she become his bride, but then he would never know if she freely loved him. He could reveal his love to her as prince, but then he would never know if she loved him or if she loved more the idea of being a princess. So, in the end, he put aside his royal home and his royal robes, and he made his home in her village, living as a peasant, and he wooed her as a peasant.

It cost Jesus a great deal to live among us. He gave up the glory of heaven to be born in a cowshed. Before he was two years old, he was no different to those small children that we see on our TVs clinging to their mothers as their families flee persecution. And that is only the beginning. At the end he is betrayed, falsely accused, mocked and stripped naked, impaled on a piece of wood, with nails hammered through his wrists and feet.

Our reading says, ‘He was in the world, and the world came into being through; yet the world did not know him. He came to what was his own, and his own did not accept him’.

But he made his home here, and he went through that, because he created you and he loves you and he wants you to come to your real home.
‘For God so loved the world that he sent his one and only Son into the world, that whoever believes in him should not perish, but have eternal life’.

Jesus came so that if you receive him you can be part of him and he can be part of you.
George MacDonald wrote, “God’s thoughts, his will, his love, his judgements are our home. To think his thoughts, to choose his will, to love his loves, to judge his judgment, and thus to know that he is in us [and we are in him], is to be at home”.

And whoever chooses to receive him, whoever listens to him and allows his word to come in and shape what they think and feel and do, and whoever permits him to make his home in them, can begin to know that sense of belonging, and that deep security which comes from knowing that we are children of God and that our true home is not in the Philippines or India or Russia or wherever, but that our true home is where he is.

I know that this can sound almost too good to be true. But that doesn’t mean it is not true. And for 2000 years men and women, girls and boys have put their trust in Jesus and they have not been let down.

And for those of you who have not received him, could I invite you to think about these things. In the new year we will be running a course for people who would like to think further – do speak to me.

And for those of you who have put your trust in Jesus, could I urge you to hold lightly to the place that you now call home, even if it is where you have lived for 3, 5, 10 or 30 years. Give thanks to God for it, work so that it becomes a place of belonging and safety and beauty and growth, and so that it becomes a place of welcome and hospitality for others. But when it comes time to leave, of course there will be sadness, but then walk away. It was never your real home: that is elsewhere.  

One of my hopes is that St Andrews might become a substitute home for all who find themselves far away from the place that they would call home, whether they have faith or no faith. And perhaps we have done that tonight. Maybe the building, the bible readings, the carols, the lights, the people here do remind us of other times and places where we have lived, of other places that were once home. But my prayer is also that they will point us forward and upwards to a different home, to our true home, which is both present and future; a home that is where Jesus is, in our hearts – if we let him in, and the home where one day he will receive us, which is the ultimate fulfilling of all our longings.

May God bless you this Christmas time, may he bless your home and may be bring you to his home.



Notes on Luke 21.25-33

I am told that it is terrifying to experience a serious earthquake. When the ground is shaking beneath your feet, there  is nothing that you can depend on

This passage speaks of a celestial earthquake: the powers of heaven themselves being shaken

There will be signs in sun, moon, stars, earth, sea
Jesus is using apocalyptic language, particularly Isaiah 13.9f, which speaks of the dreadful day of the Lord when the land will be made a desolation, and sinners will be destroyed: the stars, sun and moon will not shed light (cf Ezekiel32.7, Joel 2.10). Joel 2.31 and 3.15 speak of the sun turning to darkness and the moon to blood before the day of the Lord (quoted in Acts 2.20). Amos 8.9 speaks of the sun going down at noon.

This is a vision of a dark and terrifying world.
There will be distress, confusion, fear and foreboding.

And then, in the darkness, comes the Son of Man, coming in a cloud - the symbol of the glory of God. Again, it is using apocalyptic language: the language of Daniel 7.13, of the Son of Man. It speaks of a person, who seems to embody and represent God's people; a person who will, like God’s people, have suffered but who is now vindicated and glorified.

And what I think Luke is saying, what Jesus is saying, is that before the end it will get very dark.

Commentators are not sure whether the whole of Luke 21 refers to the fall of Jerusalem (which happened in AD71), or whether it refers to both the fall of Jerusalem and the end of time. My own opinion, for what it is worth, is that it is about both. The fall of Jerusalem is a picture of what the end will be like.

But the important thing here is how we, as believers, are to respond when the sea and waves roar, when there is distress, confusion, fear and foreboding.

That is the time when we are to:

Stand up. 
We’re to get ready. Because Jesus will come.

It may be the end, or it may not be. We won’t know until it happens!
But wars and rumours of wars, famines and plagues, earthquakes and terrifying signs in the skies are reminders to us that we live in a fallen world and one day Jesus is coming. And when it seems really bad, that is not the time to creep away, but to stand up - to get ourselves right with God, to be prepared to identify ourselves with him and his people

Raise our head.
It is easy to get bowed down, to lose vision. But we are called to look ahead, to the Kingdom of God, the rule of God. If we want to have some glimpse of what that might look like, we can read Isaiah 25.6-10 or Isaiah 35 or Revelation 21

We are not to lose our confidence in the word of God.
This heaven and earth will pass away, but God’s word - his promises - will never fail.
He is with us; he will never leave us; and his Kingdom will come.

I don’t understand v32. Who are ‘this generation’? Do ‘all things’ as many commentators take it, refer to the fall of Jerusalem? That is for further reflection. But Jesus is addressing the people he is speaking to, and because are reading and receiving these words, I wonder whether ‘this generation’ also includes us?

This is a passage which warns us that our world will be shaken, that there will be distress, confusion, fear and foreboding, that it will get very very hard. But it is also a passage which urges us that when it gets hard we are not to lose hope. Indeed that is the time when we are to get up, raise our head and seriously hold on to the word of God.

Sunday, 19 November 2017

The parable of the talents



So where did the person with the one talent go wrong?

It was not that he only had one talent.
Yes, the first servant was given five, but the second was given only two – and it made no difference to how they went about using them.
And the man with one talent could still have done so much with it. We’re not talking about an insignificant sum. A person could survive on a talent for about 15 years
And we need to slightly careful about how we understand the word ‘talent’.
It has come to mean in English – as a result of this story - an ability, a gift. A talent for singing, for cooking ..
But I think we should really see it as speaking about opportunities. The master gives them some money, but what he is really doing is giving them an opportunity. An opportunity to grow that money, to advance the interests of their master and to win his praise.

And the servant with one talent does not go wrong because he was entrusted with more than he could handle. We are told that they were given talents ‘according to their abilities’. So, no, he wasn’t set up to fail.

We are given amazing opportunities.
For many of us being here was because we were prepared to say yes to an opportunity.
But there are the opportunities given to us in the shape of money, or things, or buildings, or education, or people, or jobs, or roles that we play, or the encounters and openings that we have.
Even some of the most awful things that happen to us can turn out to be opportunities. I remember one family whose baby was born with severe learning disabilities. They said that she was the most precious gift they had been given, and through her that they had been introduced to a community of remarkable people.

And we need to remember that those opportunities are gifts, just as our abilities are.

They have been given to us.
We have done nothing to deserve them.
And if you are tempted to think that you deserve what you have, may I ask what you did to be born when you were, where you were, to the families that you were born into, with the privileges and the pains that that involved, or the people you encountered and the attitudes which you learnt from them? And when it came to those breaks that you got, when doors suddenly opened, what did you do to deserve that?
Whenever I get toothache or a headache, I thank God that I was born after someone invented paracetamol! What did I do to deserve that?
It is a gift of the God who created this universe, who gave us life, who loves us and who therefore longs for us to become like his Son.

So where did this servant go wrong?

1.      He forgot his master. He forgot his master’s charge, his master’s values and his master’s interests

It was out of sight, out of mind

Maybe, and I’m adding to the story here a bit, he got the money, thought I need to do something about this, but in the meantime, I’ll bury it to keep it safe. And then he forgot it.

Jesus tells other stories about what happens when rulers go away
-          he talks of the steward who begins to take advantage of the other servants in the house. He abuses them. It has been going on for a long time.
-          he talks of tenants in the vineyard. The owner, who has gone away, sends his agents to collect the rent. And the tenants beat up the agents.

It is very easy to forget God. Out of sight, out of mind.

And it is very easy to forget that the opportunities that come, are opportunities that are gifts from him – it is very easy to neglect them and do nothing with them; or equally to use those opportunities for our own interests and not for His.

There is a warning here that if we do neglect the opportunities that God gives to us, they will be taken away from us.
And there is also a warning that if we put God ‘out of sight, out of mind’, then he will say to us, “If you do not want anything of me, then I will put you ‘out of sight, out of mind’.”
That is a little bit what the reference to the outer darkness is all about.

2.      He had a wrong understanding of his master

He claims that he thinks that his master is a successful man and a hard man.

This is the version of a ruthless oligarch God. It is the billionaire who goes off to London and leaves his business affairs in Russia in the hands of a servant. He comes back. His servant has done nothing. And the servant says to him, “I was scared. Everything you touch turns to gold. You reap where you have not sown. You have an amazing harvest even though you never put down any seed. You get given property and overnight it becomes the most desirable real estate. You invest in companies just before their shares rocket”.

There is a hint of accusation in the complaint of the servant: ‘I was scared because you’re an absentee landlord who bleeds the land dry’

I do not know where that view of the master came from. Perhaps his own guilt in doing nothing. But he could not be further from the truth.

What we do learn about the master in this story?
He is incredibly trusting: he entrusts us with great opportunities
He is very generous: he wants us to have in abundance
He wants his servants to be with him, to enter into, to share not just his business, but far more than that, in his joy

And actually, if this servant did think that his all his master was interested in was profit, and that he was that hard, he would not have been paralysed by fear. He would have been driven by fear.  He would have done something – even if it was only investing in a bank.

There are some who say that God is cruel and hard and so they won’t believe in him. That is not logical, and it doesn’t make sense. If God exists and he is cruel and hard, then please do not dare not believe in him. Fear him, be terrified of him, try to do what you can to appease him or to ask him have mercy on you. But never never never ignore him.

3.      He was lazy:

The story is told of the young wife whose lazy husband refused to find a job. She said to him, “I’m ashamed of the way we live. My father pays our rent. My mother buys all of our food. My sister buys our clothes. My aunt bought us a car. I’m just so ashamed."
The husband rolled over on the couch. “You should be ashamed," he agreed. “Those two worthless brothers of yours never give us a cent."

Well here, the master says, ‘You wicked and lazy servant’ (v26)

Laziness is a refusal to work hard now, or take risks now, or move ourselves out of our comfort zone in order to reap the benefits then. Laziness is about short termism and wrong priorities.

This servant wanted an easy life. He claims he was putting security and stability first, but the fact was that he couldn’t be bothered with his master’s interests. And he put out of his mind what would happen in the future.

It is a very human thing. We look to the here and now, and forget the there and then.

At a human level it is so sad to see people’s gifts and opportunities wasting away because of laziness; and it is also sad to see Christian lives shrivelling up because we want to play it safe, and not take advantage of the gifts and opportunities given to us. We do become spiritually flabby. We do those things that we find easy, and we don’t allow God to stretch us.

4.      He was not prepared to take risks with the opportunities he was given.

Richard Bauckham wrote about this passage: ‘The reason the master is furious with the third slave is that, for a businessman, the whole point of money is to be used and spent and circulated in order to make more money. Money merely hoarded might just as well be thrown away. In the same way, what God has given us – ourselves, our lives, our faith, our abilities, our gifts, our possessions – is given in order to be spent and put into circulation. Our lives are to be expended in God’s service, becoming thereby the source of further blessings for others and for ourselves’.

He continues, “We can’t really live by playing safe all the time. That is even more true of a life lived for God. All that God gives us is given to be risked in new ventures in God’s service. Every new step in living for God is a risk. If we stand still – paralysed by the fear of failure, clinging for safety to what we already have, or simply because we can’t be bothered, we in fact lose what we have.”

So we need to look at the opportunities and take the risk

I took a risk on Friday: we’ve been given an opportunity to enter into the city restoration project so that work can begin on the restoration of this building next year. For that to happen we need to pay $8000 in fees by the 31 December. We don’t have $8000. But this is something that the church has spoken about and wanted to happen for so many years, the opportunity is here, and it seemed right to sign the contract.

Giles has turned his desire into wanting to go on a diet into an opportunity – so he has made it a sponsored diet. Don has put himself on the line inviting people to sponsor a room so that we can use it for Step Up or AA – because they can’t pay for it themselves.

But it is not just about taking risks with asking people for money!

We can use or take risks with our own money and time and abilities.
Louise was telling me about 3 English teachers who have offered to do free lessons for Vverh.

I had an email from Natalya working in Dubai. She writes, “Found church here, attending leaders group, wanna try how it will go with being part of youth group and work with teens. Trying to understand and practice what is to be a Christian.”

And it was great to go out to Hinkson, to the school there, where people like Corey and Haley have chosen to use their gifts as teachers, getting far less than what they could have done at other schools – because they want to use their gifts for Jesus.

And in preparing for this, I read of a hairdresser and beauty practitioner who wanted to use her gifts for God. She prayed, "Why did you give me a talent that's so much about vanity? How can I serve you?" And she was led to set up HIM – hairdressers in the marketplace – and armed with blow dryers, scissors and nail varnish, once a month they go to the most deprived areas, to nursing homes and homeless shelters and offer free ‘day of beauty’ sessions. Oh, and they also share the message of God’s love, not in any formal way, but just as they do the nails

Many of us are entrepreneurs. We’ve taken risks – usually for the sake of excitement or new experiences or money.
The challenge of this passage is whether we are prepared to take risks for God

Maybe you have been given a new job, or a new opportunity in that job. Or you’ve come into some money. Or you find yourself living in a great big house. Or you have an opening to use a skill that you have or to learn a new skill.
Or it might be that you find you are teaching someone influential here in Russia, and perhaps you have been given the opportunity of speaking to them of Christ. For that matter, they don’t need to be influential. The people who God has used are the people who this world considers nobodies. Invite them to the carol service – I’ll be speaking about the astonishing gift that God gave us at Christmas. Or bring them along tomorrow evening with the Archbishop where, amidst the questions about homosexuality and declining churches, he may be given the opportunity to speak about Jesus Christ, about the forgiveness of sins, about the presence of the Holy Spirit in us and through us, about amazing works of mercy that are being done by believers, about the hope we have of a new, restored heaven and earth.

And perhaps you might say, ‘doesn’t that smack of the e-word: evangelism’.
Yes! But it is part of being a Christian. The Orthodox long that Russians will be baptised, will discover the Orthodox Christian faith, and will grow in that faith in the knowledge of Jesus. I listen occasionally to Radio Vera (Faith). It’s great. First of all because they tend to speak slightly slower so I can understand it (a little). And secondly because they preach Jesus and teach people how to follow him.
And our desire, I hope, is that people will come to faith and be baptised, and that people will grow in their faith, understanding and love; and because we are a foreign church, with an English-speaking congregation, we have a particular task of reaching out to the international community.

And for that, we need to take risks.

So even if you think you are rubbish and are only a one talent person, it doesn’t matter. So long as you are prepared to take God seriously, recognise how deep his love is for you, work hard for him and yes, take risks in his service – I think that you will be astonished with what God can do through you. And more than that, on the final day, as you stand in front of him, you will hear those words, ‘Well done you good and faithful servant. .. Enter into the joy of your master’.

Saturday, 11 November 2017

The poppy and the cross. A talk for remembrance Sunday

Romans 8.31-39



The poppy is a great symbol for today.

In a few minutes we are going to read Flanders Field – it is the poem by John McCrae, the Canadian, which more than anything else has linked the poppy with remembrance

McRae wrote the poem after he performed a battlefield burial service for his friend Alexis Helmer. And he saw that it was the poppy which grew on the graves of those who had died at Ypres

It is red – a symbol of blood given, and a symbol of sacrifice.

And as we wear the poppy, we come to remember and honour those who gave their lives serving their country, in the First World War, in the Second World War or what is known here as the Great Patriotic War, and in subsequent conflicts.
And we also remember and honour those who have been willing to make that sacrifice, who have put their lives at risk in the service of their countries. We honour you, и уважаемые дорогие гости, мы очень рады что вы здесь с нами сегодня, и мы почтим вас за вашей службы для вашей страны

Today is about a general remembering, a recognition of the horror of war and all that it causes: the massive casualties, the broken lives and the utter devastation.

On Friday we had an act of remembrance at the British embassy. Friday, 10th November, marked the 100th anniversary of the end of the battle of Passchendaele. It was a battle which left about 700000 men, from both sides, dead or injured.

But it is more than that.
It is not just a general remembering. It is about a specific remembering. It is about individuals.
In St Mary’s in Bury St Edmunds we had the funerals of two men killed in action – Lance Corporal Adam Drane and senior aircraftsman Luke Southgate, and I saw the devastation that it brought to their families.
And for many of you today is very real. Some of you were telling me of comrades and of friends. People you knew, who you served beside, and who were killed, some even on Remembrance Sunday.
And here in Russia, where the sheer numbers of the dead are unimaginable, those numbers are given faces, quite literally, in the march of the immortal regiment.

The poppy is a good symbol for this day.
It is a symbol of blood given, of sacrifice.
But it is also a symbol of hope.
It was the poppy that first grew on the war-scarred fields of Flandersю
Beauty growing out of devastation. Life coming out of death.

And for those of us who have a Christian faith, there is a substance to that hope.

I guess we can put alongside the symbol of the poppy – the symbol of the cross.

The cross and the image of Jesus hanging on the cross speaks to us of death.
The cross was an instrument of torture, and an instrument of execution. We need to be aware that when we wear chains with small crosses on the end, it is a bit like wearing chains with the hang man’s noose on the end.  
And the cross speaks of hatred and cruelty, of our blindness to God and to each other, and of political cowardice and judicial murder. It exposes our self-centred pride, our lusts and our fear.

But the cross also speaks to us of love, of blood given, of a life laid down for others.
It reminds us that God loved the world so much that he sent his only son to die for us.
It speaks of how precious each human life is to him, of how precious you are to him.
And the cross speaks of the incredible courage of Jesus who was willing to go through the humiliation and agony of crucifixion, even though he didn’t need to, and it speaks of the victory of humility and service and self-sacrifice.

And the cross, as our reading from Romans 8.31-39 makes clear, speaks to us of hope.
We have, on the Lord’s table, an empty cross. It is empty because three days after he died and was buried, we believe that Jesus rose from the dead. And that means that life has conquered death, and he is alive: “It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us. Who [or what] will separate us from the love of Christ?”

Three years ago, I had the privilege of visiting the Passchendaele memorial when our choir went on tour in Belgium. We saw the fields of Flanders. They were green and beautiful.  So very different from what they would have looked like 100 years ago.

James McConnell, an American pilot, described the scene as he flew over one of the great battlefields of World War 1:
“Immediately east and north of Verdun there lies a broad, brown band ... Peaceful fields and farms and villages adorned that landscape a few months ago... Now there is only that sinister brown belt, a strip of murdered Nature. it seems to belong to another world. Every sign of humanity has been swept away. The woods and roads have vanished like chalk wiped from a blackboard; of the villages nothing remains but gray smears where stone walls have tumbled together... On the brown band the indentations are so closely interlocked that they blend into a confused mass of troubled earth. Of the trenches only broken, half-obliterated links are visible.”

And yet in the midst of this hell on earth, this ecological and human wasteland, the first flower began to grow, the poppy – a sign that God had not given up on us


And our reading speaks of how the believer can be certain that God has not given up on us; that he is with us, that he is for us; and that nothing, not even death, can separate us from his love - that love which does not simply wish to take us and cherish us, but that wants to work in us and change us, which wants to take the wreckage of our barren and twisted and torn lives and transform us into the likeness of the beauty and glory of Jesus Christ. 

Saturday, 4 November 2017

How should we live before the end comes?



They just could not imagine it.

It was the glory of their nation. It was so strong and solid and it was beautiful. There was nothing to compare with it. It was the spiritual and political heart of their life, of who they were. It was the fulfilment of the promises of God, the tangible evidence that God was with them, the guarantor of their sense that they were the special chosen people of God

And yet Jesus speaks that one day the Temple in Jerusalem will be destroyed; stone torn away from stone.

I was trying to think of an equivalent for us, of what the temple meant to the Jew.
Maybe the Kremlin here, or the Statue of Liberty, Westminster Abbey and the Houses of Parliament in London, or the Vatican and St Peter’s, or the Great Mosque, Masjid al-Haram in Mecca.

And the destruction of the Temple, when Jesus words were fulfilled in AD70, must have felt to Jews a little bit like what believers here would have felt when the first Church of Christ the Saviour was blown up after the revolution, or even a bit like what many of us felt when the twin towers came down.  

But I stress the words, ‘a little bit’. Because the Temple had an even greater significance for the Jew. So when Jesus says that the temple will be destroyed, the disciples realise that it is a pretty seismic event.
And that is why in their question to him, ‘When will this be? What will be the sign of your coming and the end of the age?’, they link together the destruction of the temple and the end of history as we know it. Surely, they think, if the temple is destroyed, it must only be because God himself is coming to reign

But Jesus does not answer their question. It is an impossible question to answer. Because the destruction of the Temple and the coming of the Son of Man did not happen at the same time. We are still waiting for the coming of the Son of Man.

Rather, Jesus answers a much more important question: not, when will the end come (although he does give some hints in Matthew 24 about how they can know when the Temple will be destroyed – look at v15 if you have a Bible with you), but rather how should we live before the end comes.

There are four things that Jesus says
1.      Don’t be alarmed
2.      Don’t be led astray
3.      Don’t be surprised
4.      Don’t give up

1.      Don’t be alarmed when it gets rough
Don’t be alarmed when there are wars and rumours of war, when nation rises against nation and kingdom against kingdom; or when the very ground that you stand on is shaken, when there are earthquakes and eruptions and tsunamis. And don’t be surprised when there are disasters or famines.

We live in a world that has turned from God.
Nations and peoples live for themselves and not for God, so when what I want clashes with what you want, then I go to war.
Yes, of course we long for a world without war, and we do everything that we can to make that a reality, but wars will only cease when human nature has been transformed.
And the bible teaches that in some mysterious way human hearts and the heart of creation are tied together. When humanity chose to walk away from God, a deep chasm ripped through the DNA of creation. So there will be natural catastrophes.

Don’t be alarmed, says Jesus. Wars and earthquakes and famines are not signs that God has forgotten us. They are signs that one day he is coming.

2. Don’t be led astray
v4: Beware that no one leads you astray
v11: False prophets will arise and lead many astray

Be wise, says Jesus. Don’t be led astray by false Messiahs and false Prophets.

There will be people who claim to be the Messiah, who claim that if you follow them, if you trust them and do what they say, then you will find what you are looking for.
There are the exotic ones, people like Sergey Torop, known to his followers as Vissarion. And someone here, a couple of weeks ago, was telling me about another group that she had encountered just outside Moscow.
There are religious leaders who think that they are Messiahs, but there are also the business leaders and the political leaders who think they are Messiahs.
You know them if they think they are Messiahs because they claim that they have special insight – some may claim spiritual insight, others scientific insight - and that they can lead us to the promised land, provided that we completely trust them with everything: our life, our money, our possessions, our words, our time and our thoughts.

Don’t be led astray. There is only one Messiah. He lived 2000 years ago. He came from God, and he is the Son of God. He invites us to give him our lives, to trust him, to listen to his words and to do them, to receive him and let him come deep into us. He offers all those who come to him not a fortune or success or mild glory here, but peace and fulfilment and an eternal future. He loved us and he died for us. And three days later he rose from the dead.

And then there are the false prophets.
They are harder to identify, because they appear to come in the name of the Church.
Often false prophets will do what Jesus refused to do: they will claim to be able to tell us when the end will be.
It is a bit of a give-away! If someone tells you when the end of the world will be, you know that they are a false prophet!

But usually it is not so easy to identify false prophets. They often claim to speak in the name of Jesus, but in reality they speak in their own name, and they tell us stuff that comes from their own hearts and their own thoughts. But if what they say draws us away from putting our trust in Jesus, or depending on his death on the cross totally for our salvation, or draws us away from listening to what he said, or if what they say means that our love for God and for his people grows colder – then we know that they are not speaking his words.

That is why when I speak I will nearly always try to teach what the passage we’ve had read is saying. Someone came up to me a few weeks ago and said, ‘I didn’t agree with that. I don’t think it was saying that’. I love that – because it means that you are looking at the word of God and thinking it through for yourselves and asking, what does it say. And I’d love to see people come to church on Sunday with their bibles – or get out their mobile phones when we’re speaking so that we follow what is being said. When I was ordained I was given a bible and a patten: the patten as a symbol for communion, the bible as the basis of my authority for teaching. I really hope that when we come to church we do not come thinking we are going to have to put up with the priests’ latest thoughts – I really hope that we come expecting to hear what the Word of God says.

So don’t be led astray!

3.      Don’t be surprised when all nations hate you
‘You will be hated by all nations because of my name’ (v9)

Hate is a strong word. It is reasonable to understand why people should ridicule us and call us fools. After all, it is pretty bonkers to say that a homeless Jewish rabbi who lived 2000 years ago and got himself crucified is God’s ruler on earth.

Ridicule us as fools. But why hate?

One of the reasons that the Jews hated Jesus was because he spoke against the temple. He loved the temple. He prayed and taught in the temple. But he also told them that one day, the temple, the symbol that they trusted in, would be destroyed.

In Bury St Edmunds I was vicar of one of the largest and, I may be biased, but I would say one of the loveliest parish churches in England. I loved the building. And I tried to be faithful to the legacy of the past so that it might be enjoyed for the future. But one day that building will be nothing. It will be dust. And for people who lived for the building and not for the God to whom the building pointed, that is not a message that came easy.

As Christians we challenge the idols of this world. The Temple, which was far larger and far more beautiful than St Mary’s, was a gift from God. But it had become an idol. People lived for it and not for Him. People put their trust in the existence of the temple and not in Him. And if we are to be faithful to him, we have to recognise that the idols of this world - whether amazing skyscrapers, or financial systems, or political systems or leaders, or currencies, or works of art, or even the idea of nations – may be gifts from God but they can never be god.

And if, by the very way we live, we challenge the idols of the nations, then perhaps we can begin to understand why we might be hated by all nations.

4.      Don’t give up
‘But the one who endures to the end will be saved’ (v13)

‘All this stuff will happen’, says Jesus, ‘wars, famines, false messiahs and prophets, persecution, even hatred from those who once called themselves your Christian brothers and sisters. But I’ve told you it’s going to happen. So don’t give up’.

How should we live before the end comes?

Keep on going. This is a marathon, and yes there are people cheering us on – the heavenly host for a start – but there are also people on the sides jeering at us, and throwing stuff at us, and some of the other runners are trying to trip us up or lead us along the wrong road – and there are times when it just kills us. But the runner keeps on going.

So keep on believing and trusting. Keep on praying, even if you can only manage to pray the Lord’s prayer, keep on praising and thanking God, keep on getting to know God’s word, keep on worshipping and receiving communion, and keep on loving your brothers and sisters - even when you find them very unlovable!

It’s worth it. Jesus speaks of the stones of the temple being cast down. But in ch21 he has already spoken of how he is the stone, rejected by the builders, who is the cornerstone of the new building that God is creating.

And it is Jesus, crucified and risen, who is our glory. He is the one who is strong and solid and beautiful, in whom we can put our trust. There is nothing and nobody who can compare with him. He is the heart of everything that we are and do. He is the fulfilment of the promises of God, the evidence that God is with us and the guarantor that we are sons and daughters of the living God.


And one day, when it seems completely hopeless, and we’ve gone beyond what we think is our breaking point, he will return, and we will see him.