Tawa Baptist

More layers than a trifle

Scripture: Matthew 26:14-30

Video Link: https://youtu.be/JLDzoRvzf3w

Structure:

  • Introduction
  • Passover
  • Betrayal
  • Covenant
  • Conclusion

Introduction:

Good morning everyone. A question for you…

What would you do if you knew you were going to die tomorrow?

In this scenario you have your health, you have your friends and family close by. You are simply running out of time. You have maybe 20 hours left. How would you spend that time?

Today we continue our series for Lent looking at some of the things Jesus did and said in the week leading up to his crucifixion and death. This morning’s message focuses on Matthew 26, verses 17-30.

In this passage Jesus knows he will die the next day. With this in mind, Jesus chose to have a special meal with his friends. Through this meal, Jesus communicates the meaning of his life and death. From Matthew 26, verse 17 we read…

17 On the first day of the Festival of Unleavened Bread, the disciples came to Jesus and asked, “Where do you want us to make preparations for you to eat the Passover?”

18 He replied, “Go into the city to a certain man and tell him, ‘The Teacher says: My appointed time is near. I am going to celebrate the Passover with my disciples at your house.’”

19 So the disciples did as Jesus had directed them and prepared the Passover. 20 When evening came, Jesus was reclining at the table with the Twelve. 21 And while they were eating, he said, “Truly I tell you, one of you will betray me.” 22 They were very sad and began to say to him one after the other, “Surely you don’t mean me, Lord?”

23 Jesus replied, “The one who has dipped his hand into the bowl with me will betray me. 24 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.”

25 Then Judas, the one who would betray him, said, “Surely you don’t mean me, Rabbi?”

Jesus answered, “You have said so.”

26 While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body.” 27 Then he took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. 28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins. 

29 I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom.”

30 When they had sung a hymn, they went out to the Mount of Olives.

May the Spirit of Jesus illuminate God’s word for us.

If I said to you, ‘this reading has more layers than Rachel’s trifle’, what TV series (from the 90’s) would I be referring to? [Wait] That’s right, Friends.

There are many memorable moments from the Friends TV series but one that sticks in my mind is the scene featuring Rachel’s trifle.

Rachel describes the layers of her trifle saying, first there are some ladyfingers, then jam, custard, raspberries, more ladyfingers, beef sautéed with peas and onions, then a layer of custard and bananas topped with whipped cream.

Rachel has never made a trifle before and unfortunately the pages of the recipe book are stuck together, so her trifle is half dessert and half shepherds’ pie. Two recipes, that for most people (except Joey), don’t really go together. 

Matthew 26, verses 17-30, has more layers than Rachel’s trifle. In this last supper, before his crucifixion, Jesus draws on centuries of tradition to explain the meaning of his death. But, mixed in with the dessert of the Passover and the new covenant, we find the shepherd’s pie of Judas’ betrayal.

Let’s start with the bottom layer of this trifle, the lady fingers, jam and custard of the Jewish Passover.

Passover:   

In verse 17, the disciples ask Jesus about preparations for the Festival of Unleavened Bread. This festival, also known as the Passover festival, was celebrated over the course of a week and began with a memorial meal.

The Passover festival recalls God’s deliverance of Israel, from slavery in Egypt.  On the night before the Israelites left Egypt each family was to sacrifice a lamb and paint the blood of the lamb on the door posts of their home. When the angel of death saw the blood on the door posts, he passed over that house without killing the first born male. The blood protected them.

In verse 18, it becomes clear that Jesus has organised a room in advance to eat the Passover meal with his disciples. Jesus knows he is about to die and is using the Passover meal to communicate the meaning of his death.

Jesus is the ultimate Passover lamb. The blood of Jesus, spilled on the cross, protects us from sin and spiritual death.

Let’s pause for a moment to reflect. Jesus has less than a day left. His time is precious. He doesn’t use that time to get even with people who have wronged him. Nor does he use the time to try and avoid his death. Jesus doesn’t go public or stage a massive rally to fire up his supporters to defend him. No.

Jesus enjoys a quiet meal with his closest friends. Jesus chooses food, companionship and intimacy to nourish the bodies and souls of those he loves.

Unlike Jesus, we don’t know when we will die. We can’t live every day as if it were our last, that’s not sustainable. But God, in his wisdom, gives us one day in seven, a Sabbath, set apart for rest, companionship and intimacy, to nourish and restore body and soul. That sacred time is ours to enjoy.    

If the context of the Passover forms the foundation of the trifle, then Judas’ betrayal seems out of place, like beef sautéed with peas and onions in the middle of a dessert.

Betrayal:

No one has the heart to tell Rachel the truth. They all pretend to like her trifle. But when she is out of the room Ross says what he really thinks, ‘It tastes like feet’.

Rachel’s friends are lying to protect her feelings but in doing this they are only postponing the inevitable. It is kinder in the long run for Rachel to know the truth. But how to communicate a difficult truth to someone we care about?

In verse 21, Jesus speaks openly to his disciples saying one of them will betray him. They are naturally sad and all ask, ‘Surely you don’t mean me, Lord’.

Notice how each one makes it about himself. There is a certain selfishness to the disciples’ question. They don’t seem to be concerned for Jesus here. They are more concerned about justifying themselves and making sure they feel better. Jesus is sharing a painful truth and they can’t handle that truth.

Jesus will be dead in less than 24 hours and one of his closest mates will be complicit in his death. How awful would that be. And yet no one says, Lord, I’m listening if you want to talk. Or, what do you need? Instead the disciples behave like little children thinking it’s all about me.

But are we any different? The first thing they teach you in pastoral care 101 is, shut up and listen. It’s not about you. Stay present with the person in front of you. What do they need right now?

In the cultural context of the time, to share a meal with someone was a way of saying, ‘We are friends. I will not hurt you.’ So it is shocking to hear Jesus say, the one who has dipped his hand into the bowl with me will betray me.

Notice though the way Jesus does not expose or shame Judas. Jesus doesn’t say, ‘Judas is going to betray me’. No. Jesus responds in such a way that lets Judas know that he knows the truth, without outing Judas to the others.

Jesus never separates grace from truth. Jesus says the difficult truth in a gracious way; in a way that leaves the door open for Judas to repent. We know, from verses 14-16, that Judas has already made a deal with the religious leaders to hand Jesus over for 30 pieces of silver. But it’s not too late for Judas at this point. He could still choose not to betray Jesus.       

Jesus goes on to say in verse 24: “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.”

This is a hard truth, full of grace. I don’t think Jesus is saying this as a threat but rather as a kindness to encourage Judas to turn around, for the path he is on leads to a very bad place. Again, Jesus says this in a discreet way.

Some people argue that God needed Judas to betray Jesus in order for the atonement to happen, but I don’t buy that. Jesus would still have gone to the cross (as it is written about him) regardless of whether Judas betrayed Jesus or not. It’s not like Jesus was hiding. He did not resist arrest.

In verse 25, Judas joins the chorus of voices saying, ‘surely you don’t mean me, Rabbi?’ Jesus answers by reflecting Judas’ words back to him, perhaps in the hope that Judas will hear himself and be shocked at his own duplicity.   

Sadly, Judas did not take the hint. He did not walk through the door of redemption that Jesus was holding open for him.  He handed Jesus over. Why? We don’t know for certain. Was it love of money? Was it disillusionment? Was Judas manipulating the situation to force Jesus’ hand and cause an uprising? We simply don’t know. 

Betrayal is essentially the abuse of trust. Betrayal can take many forms. Accepting a bribe. Breaking a confidence. Cheating on your partner. Stealing time or money from your employer. Making promises you have no intention of keeping. These are all examples of betraying others.

Sometimes though we might also betray ourselves. We might laugh at a joke that is repugnant to us. Or hide our Christian faith. Or give in to social pressure and do something we are not really comfortable with. Or go against the grain of our values in some other way.      

In considering how Judas’ betrayal might apply to us, some people will be inclined to remember how other people have betrayed them.

If that is you, then how might you hold grace and truth together? Truth without grace is brutal, like surgery without anaesthetic. Grace without truth is septic, like treating an infection with painkillers only and no antibiotics. We need to hold grace and truth together.  

When our trust has been abused, it’s important for us be honest about what’s happened and not fudge over the facts, nor exaggerate them. At the same time, we need to find the grace to let go of our hurt, so it doesn’t destroy us. Letting go of the hurt means not revisiting the betrayal in your mind, not stewing on it and not seeking revenge.

By the same token, you are under no obligation to trust someone who has betrayed you. Your trust is precious, like pearls. Don’t put your pearls before swine. Don’t give your trust to someone who will trample on it.

In thinking about those who have betrayed us, we need to be careful not to look in the mirror of our hurt for too long. Sometimes we like to take the role of the victim because that gives us the illusion of holding the moral high ground. It insulates us from our own guilt.

The truth is, everyone has a bit of Judas in them. We don’t usually become aware of our capacity for betrayal until we find ourselves in a situation of intense pressure that releases our inner Judas. The instinct for self-preservation can be over powering at times.

Perhaps reading this passage puts you in touch with those you have betrayed in the past. It is a function of mid-life, to think about the mistakes of your youth and wish you could go back and do things differently. Regret. It eats away at your soul, like salt water on naked steel.

If that’s you, then the question has got to be: how do you hold truth and grace together? How do you face the awful truth about yourself and find release from your guilt and regret? God will forgive you in a heartbeat, if you forgive others. But can you forgive yourself? Can you show the same kindness to yourself that you show to others? That’s the hard part I find.

Tragically, Judas was not able to hold grace and truth together. The truth took hold of him after the fact and it shook him hard. But he wasn’t able to find the grace he needed. The weight of his guilt and shame crushed him in the end.

God is generally more gracious than we imagine. I believe Jesus would have forgiven Judas. After all, none of the disciples proved that loyal when Jesus was arrested.

Covenant:

And so we come to verses 26-30, some of the most sacred words in all of Scripture. Words we hear when we share communion. These words of Jesus are like stones polished smooth through centuries of use.

Traditionally, the words spoken during a Passover meal are, ‘This is the bread of affliction, which our fathers ate in the wilderness’. But during his last supper, Jesus changes the script. After taking the bread and giving thanks, he broke it and gave it to his disciples saying: “Take and eat; this is my body.”           

Jesus is not speaking literally here. Jesus is comparing the bread of affliction to his body. In just a few hours Jesus’ body would be afflicted.

Going a little deeper, bread represents life. Bread provides nourishment, strength for the journey and comfort. What’s more, bread is something you share. Jesus is saying, I’m sharing my life with you. My death gives you life.

Another layer of meaning: Faith isn’t just what you think. Faith finds expression in what you do. Eating is an act of faith. Simply looking at the bread won’t sustain you. In order for bread to become life to you, you must eat it, take it into yourself. Likewise, in order for Jesus’ death to be life giving, you must believe in it, trust it. You must take it into yourself by faith. 

From verse 27 we read…

27 Then Jesus took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. 28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins. 

Centuries earlier, the prophet Jeremiah had spoken of a new covenant that God would make with his people. In Jeremiah 31 we read…

33 “This is the covenant I will make with the people of Israel…” declares the Lord. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. 34  …they will all know me, from the least to the greatest. For I will forgive their wickedness and will remember their sins no more.”

Jesus is saying that his death on the cross seals the new covenant God had spoken of through the prophet Jeremiah. This covenant is a sacred relationship in which our sins are forgiven, we know the Lord personally and God’s law of love is written on our heart and mind, so we keep the law from the inside out.  

Jesus’ words in Matthew 26 also connect with Isaiah 53, where the prophet says: 12 Therefore I will give him a portion among the great… because he poured out his life unto death and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.

Life is in the blood. To pour out one’s blood is to pour out one’s life unto death. Jesus is going to the cross to bear the sin of many; that is, for the forgiveness of our sin.

Jesus uses his last supper to show his disciples the meaning of his death on the cross. Jesus died so that all who believe in him may have life. Not mere existence but abundant life, life free from sin and free from the fear of death. Life defined by righteousness and friendship with God.

Conclusion:

Jesus concludes on a note of hope, saying: “I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom.”   

‘Fruit of the vine’ is a poetic way of talking about wine. Jesus is looking forward here, beyond his death, to that time when he and his friends will sit down in the Kingdom of Heaven and enjoy the Messianic banquet together. We read about this banquet in Isaiah 25…

6 On this mountain the Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine—the best of meats and the finest of wines. 7 On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; 8 he will swallow up death forever.

The last supper is not actually Jesus’ last supper. Jesus’ death swallows up death forever. Jesus’ death and resurrection is our hope of eternal life. Our hope of sharing in the Messianic banquet in heaven. This is the cream on top of the trifle. Or perhaps it is more accurate to say, eternal life is the whole trifle, as it should be, without the shepherds’ pie of betrayal.

Let us pray…

Lord Jesus, our life is hidden in you. You are our hope, our righteousness, our loyalty. You open the door of redemption. You seal the covenant of friendship with God. Help us to remember you, holding together grace and truth, especially when the trifle of this world tastes like feet. Amen.  

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • What would you do if you knew you were going to die tomorrow?  How would you spend your time? Why would you spend your last hours like this?
  • What does the Jewish Passover communicate about the meaning of Jesus’ death? 
  • Why is Jesus discreet about Judas’ plan to betray him? 
  • How do we hold grace and truth together when someone betrays us? How do we hold grace and truth together when we realise we have betrayed someone else?
  • Discuss / reflect on Jesus’ words in verses 26-30. What are these words saying about the meaning of Jesus’ death? What do these words mean in the context of Jeremiah 31 and Isaiah 25 & 53? What do these words mean for you personally?
  • You may like to share communion with those in your small group. 

Outtakes

As part of the same (Passover) meal the people were to bake unleavened bread. Unleavened bread is bread without yeast in it. It’s sort of like flat bread. Baking bread with yeast takes quite a bit of time. The people were told to make unleavened bread because they had to leave Egypt in a hurry and unleavened bread is relatively quick to make. One of the rituals of preparation for the Jewish Passover was going through the house and getting rid of any yeast. Yeast, in that context, was symbolic of sin.  

Notice though how Judas addresses Jesus as Rabbi, when all the other disciples have addressed Jesus as ‘Lord’. In the gospel of Matthew, the disciples normally address Jesus as ‘Lord’ and those outside the group of Jesus’ followers tend to address him as ‘Rabbi’, which means teacher. Matthew is making the point that Judas is addressing Jesus here as an outsider, not as a true disciple.  

Tawa Baptist

Back to the Future

Scripture: Matthew 24:1-36

Video Link: https://youtu.be/Zjd842v-qhk

Introduction:

Good morning everyone.

Several years ago Robyn and I attended an end of year Christmas function which included a Christmas themed quiz. Most of the questions were from pop culture but there were some related to the original Christmas story.

One question in particular stuck in my memory. The quiz master asked, what were the names of the three wise men? I sighed inwardly. Yet another example of how the Scriptures have been hijacked by manmade traditions.

We have no way of knowing whether there were, in fact, three wise men, let alone what their names may have been. The Scriptures don’t say. We know there were three gifts and from that an assumption was made. For all we know there might have been five wise men bearing three gifts.

Sometimes we read things into the Bible that are not there. It’s misleading. Certain traditions of interpretation build up over the years, like barnacles on the bottom of a boat that need to be scrapped off.  

Today we continue our sermon series for Lent, looking at some of the things Jesus did and said in the week leading up to his crucifixion and death. Last Sunday we heard about Jesus’ clearing of the temple. Our reading this morning focuses on Matthew 24, in which Jesus talks about the future.

This is one of the most difficult passages of Scripture in the New Testament. There is a great deal of misunderstanding and false assumption surrounding Matthew 24 due, in part, to a poor tradition of interpretation.

So, I’m asking you put aside everything you thought you knew about this text and listen to what the Scripture is actually saying in its original context. It may surprise you.

Our reading this morning covers the first 36 verses of Matthew 24, which is quite a lot to take in all at once. To make it easier, I’ll break the passage into smaller bite size bits.

Two Questions (1-3)

Let’s start at the beginning. From verse 1 we read…

Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. 2 But he said in reply, “Do you see all these things?” Truly I tell you, not one stone here will be left on another; it will all be demolished.”

3 As Jesus was sitting on the Mount of Olives, the disciples came to him and asked him privately. “Tell us, when will these things happen, and what will be the sign of your coming and of the end of the age?”

May the Spirit of Jesus illuminate God’s word for us.

The Greek word for coming, used in verse 3, is Parousia. In ancient Greek, Parousia is a special word reserved for the coming of a king. It’s not the same as asking when your husband or wife will be coming home for dinner.

Matthew only uses the word Parousia to refer to Jesus’ second coming to earth. For the sake of clarity, he uses a different Greek word for coming (erchomenos) when he’s not talking about Jesus’ return. [1] Unfortunately, the differentiation is lost in translation, which only adds to the confusion for English readers.

Jesus’ prediction of the destruction of the temple building caused his disciples to ask him two questions: When will these things happen (that is: when will the temple be destroyed) and what will be the sign of your coming and the end of the age?

The disciples want to know what sign they should be looking out for that indicates Jesus’ Parousia (his coming as King in glory) is near. In their minds, the destruction of the temple and the Parousia of Jesus were connected in some way. But Jesus makes it clear they are two separate events.

The experts are divided, as usual, but basically Jesus answers the question about the temple first and the question about his Parousia second.

Sadly, people down the centuries have tended to confuse Jesus’ two answers. They have read what Jesus said about the destruction of the temple as if he were talking about his second coming in glory. When we do that, we get ourselves into all sorts of bother.

So let’s listen to what Jesus has to say from verse 4…

Routine history (4-14)

4 Jesus answered: “Be careful that no one deceives you. 5 For many will come in my name, claiming, ‘I am the Messiah,’ and will deceive many. 6 You will hear of wars and rumours of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. 7 Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. 8 All these are the beginning of birth pains. 9 “Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me. 10 At that time many will turn away from the faith and will betray and hate each other, 11 and many false prophets will appear and deceive many people. 12 Because of the increase of wickedness, the love of most will grow cold, 13 but the one who stands firm to the end will be saved.

It’s been a pretty rough few years for New Zealand. Our country has been through a global pandemic, an ongoing housing crisis, earthquakes, volcanic eruptions, a mass shooting, severe flooding and growing economic inequity.

Every night on the news we are bombarded by images of war and disaster around the wider world. Most recently it is the war in Ukraine. Before that it was Afghanistan and before that the focus was on Syria.

Some dooms day prophets might say these things are surely a sign that Jesus is coming soon, but they are not. The wars, famines, natural disasters and persecutions Jesus describes in verses 4-13 have been happening for the past 2000 years and so they cannot be a sign that the end is near. They are routine history. We should not be alarmed.

We might paraphrase Jesus’ advice as ‘Keep calm and carry on in the faith’. Don’t go down the rabbit hole of the latest conspiracy theory.

The end of the temple (15-22)

Having talked about things that are not signs of the end, Jesus addresses the question of when the temple will be destroyed, from verse 15… 

15 “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel—let the reader understand — 16 then let those who are in Judea flee to the mountains. 17 Let no one on the housetop go down to take anything out of the house. 18 Let no one in the field go back to get their cloak. 19 How dreadful it will be in those days for pregnant women and nursing mothers! 20 Pray that your flight will not take place in winter or on the Sabbath. 21 For then there will be great distress, unequalled from the beginning of the world until now—and never to be equalled again. 22 “If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened. 

For many years I misread these verses, thinking they were talking about Jesus’ second coming and the end of the world. If we read it that way, we will be terrified. However, when we understand that Jesus is not talking about his Parousia here, he’s actually talking about the destruction of the temple, we can park our fear.    

Jesus spoke this prophecy around AD 30. After Jesus’ death and resurrection, Jewish nationalism festered and in AD 66 the Jews revolted against the Roman empire. Long story short, the Roman General Titus, laid siege to Jerusalem for five months and the city (along with the temple) were both destroyed in AD 70, forty years after Jesus predicted it.

The sign Jesus gave, that people should flee Jerusalem, is a rather cryptic phrase from the prophet Daniel, ‘the abomination that causes desolation’.

We can’t be sure what this abomination was exactly but the gospel writer Luke understood it to be the Roman army. When you see the Roman army on the move, get out as soon as you can.  

Some Jewish believers did heed Jesus’ warning and fled to Pella. Tragically, many more Jews ignored Jesus and gathered inside the walls of Jerusalem thinking they would be safe. But that only made things worse.      

The Jewish historian, Josephus, lived through the siege and described the horror experienced by the people. Over 1,100,000 people died, most from starvation. Some mothers ate their children to stay alive, that’s how bad it was. The suffering was catastrophic.

We see God’s mercy, entwined with his judgement, in at least two ways. Firstly, God gave people 40 years’ warning to avoid disaster. And secondly, God cut the siege short. 

False hope (23-28)

The distress caused by the siege of Jerusalem would inevitably create a hope in people’s hearts that the Messiah would appear to save the day. Jesus does not want to give anyone false hope and so he says, from verse 23…

23 At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it. 24 For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 25 See, I have told you ahead of time. 26 “So if anyone tells you, ‘There he is, out in the wilderness,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it. 27 For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. 28 Wherever there is a carcass, there the vultures will gather.

Up until verse 26 Jesus had been talking about the destruction of the temple. But in verses 27-28 he briefly touches on his Parousia, comparing his second coming to lightning.

We know that Jesus is talking about his second coming, in verse 27, because Matthew uses the Greek word Parousia to describe the coming of the Son of Man. (‘Son of Man’ is Jesus’ favourite way of referring to himself.)

Jesus’ Parousia will be like lightning. Lightning is powerful, it illuminates the darkness. Lightning is unmistakable, it can be seen everywhere by everyone. And lightning is unpredictable, no one knows when it might strike. 

The point here is that Jesus’ second coming in glory will not be ambiguous. Jesus’ Parousia will be clear to everyone. There will be no doubt.

The meaning of verse 28 is not clear.  We are probably best to think of false Messiahs like a rotting carcass and those who gather around them as vultures.

Once again, the point of application for us is: Don’t follow the crowd. Don’t be sucked in by conspiracy theories. Learn to think for yourself.

Jesus’ enthronement (29-31)

From verse 29, Jesus returns to the subject of the temple, describing (in poetic terms) what will happen in the wake of the temple’s destruction…

29 “Immediately after the distress of those days “‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’

Most people make the false assumption that Jesus is talking about his second coming in this verse. They also make the mistake of reading the words literally.

We know that Jesus is definitely not talking about his Parousia, in verse 29, because he says, ‘Immediately after the distress of those days’. Jesus did not return to earth immediately after the destruction of the temple, so verse 29 cannot be talking about his Parousia.

We know Jesus is using poetic language, in verse 29, because the physical stars did not fall from the sky. We can still see literal stars and planets in the night sky today. 

Scripture interprets Scripture. Jesus is quoting from the prophet Isaiah.[2] In the context of Isaiah, the sun being darkened and the stars falling from the sky is a metaphor to describe the end of the Babylonian empire. (The Babylonians being the great world power back in the day.) It’s a poetic way of describing political chaos.

Jesus is borrowing Isaiah’s metaphor, which his disciples were familiar with, and using it to describe the end of the temple system. The temple was the heart of the Jewish nation and religion. Everything revolved around the temple. To lose the temple was like losing the sun, moon and stars.

Jesus’ point seems to be that just as God passed judgement on Babylon, so too he will pass judgement on the Jerusalem temple. This is a shocking reversal. [3]

Incidentally, about the same time the temple was destroyed, four Roman emperors came and went (one after the other) in the space of a year. So, the metaphor of stars falling, might also refer to chaos in the Roman empire as well as chaos in the nation of Israel.    

Of course, when a power structure with as much gravity as the Jerusalem temple is destroyed, something else needs to take its place. In verse 30, Jesus explains that he (the Son of Man) will replace the Jerusalem temple.     

30 “Then will appear the sign of the Son of Man in heaven. And then all the tribes of the land will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory. 31 And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.

Jesus is still on the subject of the temple in these verses. He’s talking about himself as the replacement for the temple system. Jesus becomes the new centre of worship, the new heart of Israel, the new means of drawing near to God.

We know Jesus is not talking about his second coming to earth, in verse 30, because the word used to describe the coming of the Son of Man is erchomenos, not Parousia. [4]   

We also know Jesus is not talking about his second coming to earth here because, in verse 30, the Son of Man comes on the clouds of heaven (not the clouds of earth). Jesus is saying those in the heavenly realm will see him come in glory, soon after the temple is destroyed. People on earth wouldn’t see this because we human beings can’t see what’s happening in heaven. You with me.

The other thing that is lost in translation for most of us is that Jesus is referencing the prophet Daniel, in verse 30. Scripture interprets Scripture. The term Son of Man, in the book of Daniel, is a metaphor for the faithful people of Israel (the saints of the Most High).[5] Jesus uses the term Son of Man to refer to himself. Jesus is the true leader (or ruler) of God’s faithful people.

Jesus is making the audacious claim that, once the temple is destroyed, he will be enthroned as Son of Man in heaven. This means the people of God will no longer be defined exclusively as ethnic Israel. With Jesus’ enthronement in heaven, the people of God are now defined as those who are in Christ, regardless of their ethnicity. This claim got Jesus killed.

For a long time, I thought angels gathering God’s chosen people from the four winds (in verse 31) was talking about the rapture, when Jesus returns. This might be how the rapture happens, we don’t know. What we do know is that verse 31 is not talking about the rapture. It’s most probably talking about the spread of the gospel throughout heaven and earth.

The word translated as angels literally means messengers. An angel is a messenger. The angels in view here don’t all have wings. They may also be human messengers (apostles, missionaries) delivering the message of the gospel of Jesus Christ to the four corners of the earth.

This interpretation fits the historical context. With the fall of Jerusalem, the Jewish Christians were scattered to the four winds and communicated the gospel wherever they went.

If you are still not convinced that these verses are about the destruction of the temple and not about Jesus’ second coming, then verse 34 should clear it up. Jesus says: 34 Truly I tell you, this generation will certainly not pass away until all these things have happened.

‘This generation’ means the people of Jesus’ day. Jesus did not return to earth during the first century. We are still waiting for Jesus’ Parousia 2000 years later. Therefore, all these things, must refer to the destruction of the temple and Jesus’ enthronement in heaven.

Jesus doesn’t start to answer the disciples’ second question about the sign of his Parousia and the end of the age until verse 36, where he says…

Jesus’ return (36 forward)

36 “But about that day or hour no one knows, not even the angels in heaven, nor the Son,but only the Father.

In other words, with Jesus’ second coming there will be no warning sign. It will come like a thief in the night, at a time we are not expecting. Jesus cannot give us a sign because he doesn’t know the timing.

For the rest of chapter 24 and all of Matthew 25, Jesus talks about his Parousia and the end of history, mostly using parables. In summary, because the time of Jesus’ return to earth is unknowable, we must always be ready, making the most of the opportunity to do good while we can.    

Conclusion

We have covered a lot this morning, some of which may be challenging. Having our preconceived ideas and false assumptions exposed can be unsettling. I make no apology. Blind faith won’t sustain you. Truth gives faith eyes to see.

If you are struggling with some aspect of today’s message, you can revisit the sermon notes on the church website. And if you still don’t get it, then let it go and think about something else for a while. Perhaps it’s not meant for you at this time.

As I said at the beginning, Matthew 24 is a difficult chapter to interpret. Attempting to understand Jesus’ teaching about the future is like trying to climb K2. You shouldn’t do it alone or without the right preparation and equipment. It requires humility.

For those of you who prefer a simple message, here’s three quick takeaways…

Firstly, avoid conspiracy theories. Learn to think for yourself. When terrible things happen in the world, don’t panic. Keep calm and carry on in the faith. It will be worth it in the end.

Secondly, Matthew 24, verses 4-35, is mostly about the destruction of the temple in AD 70. It’s not about Jesus’ second coming, so don’t try to read the end of the world into it. That will only make you more afraid.

And thirdly, the timing of Jesus’ second coming is unknown. There is no warning sign, so be ready. Make the most of the time by doing good. Jesus could return at any moment.

May the Lord bless you with clarity and peace. Amen.   

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Why is it important to question our assumptions (or traditions of interpretation) when reading the Bible?  How might we test / challenge our assumptions, without throwing the baby out with the bath water?
  • Why does Matthew use the Greek word ‘Parousia’ to describe Jesus’ second coming to earth?
  • What should we do when we hear of wars and rumours of wars, earthquakes and famines? How might we discern conspiracy theory from truth? 
  • Scripture interprets Scripture. In what way(s) does Isaiah 13:10 & 34:4 help us to understand Matthew 24:29? In what way(s) does Daniel 7:13 & 18 help us to understand Matthew 24:30? 
  • In what way(s) is Jesus’ second coming like lightning? Why is Jesus unable to give a sign of his second coming?
  • What should we do as we wait for Jesus’ second coming? How can we be ready for Jesus’ return?

Outtakes

In verse 14, Jesus says…

14 And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.

The traditional way to interpret this verse is that Jesus cannot return to earth until every nation and culture has heard the gospel. And so there was a push at the beginning of the 20th Century to evangelise the whole world in order to speed the return of Christ.

While the vision to reach all nations with the gospel is good, using this verse as the basis for global evangelism is a bit shaky. For evangelism to be authentic, it needs to be born out of our own experience of God’s love and a desire to share His love with others. Otherwise it comes across as a bit self-serving, a bit fake.

Jesus is most likely talking about the end of the temple in verse 14, rather than the end of history. What’s more, the whole world, in verse 14, probably means the whole known world at that time; the Mediterranean world. Jesus’ disciples would not have known about the Americas or Australia. 

By the time the temple was destroyed in AD 70 the known world of the Mediterranean had been largely evangelised.

[1] Refer RT France, NICNT Matthew, page 924.

[2] Refer Isaiah 13:10 & 34:4 in relation to Matthew 24:29

[3] RT France, NICNT Matthew, page 922.

[4] Ibid, page 924.

[5] Daniel 7:13 & 18

Tawa Baptist

The Heart of Worship

Scripture: Mark 11:12-25

Video Link: https://youtu.be/RLIx1XnnbJA

Structure:

  • Introduction
  • Parables
  • Prophecy
  • Prayer
  • Conclusion

Introduction:

Good morning everyone.

When I was training to become a pastor, I spent three months one summer working as a chaplain in Greenlane Hospital. At that time, Greenlane Hospital specialised in cardio thoracic medicine (hearts and lungs).

One day I sat with a patient who had just had a heart transplant. He was so incredibly grateful for the opportunity of a second chance at life.  He went into all sorts of detail about how sick he was before the surgery and how he was going to live his life differently now. I think he had spent his youth recklessly. 

He seemed sincere. I got the feeling he didn’t just get a new heart, he got a whole new attitude, a new spirit, a new vitality.

His was the only heart transplant I remember from that summer. More often than not the surgeon chooses to repair the heart in the least intrusive way possible. But, if the heart is beyond repair (and they can find a donor), the doctors will make a judgement to replace the old heart with a new one.

Today we continue our series for Lent, looking at some of the events in the week leading up to Jesus’ crucifixion. Today’s reading focuses on Jesus’ assessment of the Jerusalem temple and its leadership. The Jerusalem temple was the heart of Jewish life and faith. Sadly, it had become sick beyond repair and needed to be replaced. From Mark 11, verses 12-25 we read…

12 The next day as they were leaving Bethany, Jesus was hungry. 13 Seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs. 14 Then he said to the tree, “May no one ever eat fruit from you again.” And his disciples heard him say it.

15 On reaching Jerusalem, Jesus entered the temple courts and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, 16 and would not allow anyone to carry merchandise through the temple courts. 17 And as he taught them, he said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers.’” 18 The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, because the whole crowd was amazed at his teaching.

19 When evening came, Jesus and his discipleswent out of the city. 20 In the morning, as they went along, they saw the fig tree withered from the roots. 21 Peter remembered and said to Jesus, “Rabbi, look! The fig tree you cursed has withered!”

22 “Have faith in God,” Jesus answered. 23 “TrulyI tell you, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in their heart but believes that what they say will happen, it will be done for them. 24 Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. 25 And when you stand praying, if you hold anything against anyone, forgive them, so that your Father in heaven may forgive you your sins.”

May the Spirit of Jesus illuminate God’s word for us.

Parables:

Most people, waiting for an organ donation, have mixed feelings about it. Yes, they want to have the surgery and move on with their life. But, at the same time, they are acutely aware that receiving a new heart or a new set of lungs means someone else has to die. And that’s not a great feeling.     

As I mentioned before, the Jerusalem temple of the first century, was the heart of the Jewish nation. Sadly, the temple system had become too sick to repair and so God, the surgeon, was planning a transplant using his own son. Jesus had to die so others could live.

The man I sat with, in Greenlane Hospital, was well aware of his need for a new heart and welcomed the surgery. But the religious leaders of Jesus’ day were not so keen. They were too blind to see their own need, let alone recognise that Jesus was from God. Jesus had to find a way to communicate the seriousness of the situation.

On his way to the temple, Jesus feels hungry, sees a leafy fig tree and goes over to look for fruit. It’s about mid-April and fig trees don’t normally bear fruit until June, in the Middle East.

When Jesus found nothing but leaves he said to the tree, ‘May no one ever eat fruit from you again’.  This is not the kind of behaviour we have come to expect from Jesus. Was he a bit hangry? Did he lose his temper? No. This is an acted out parable, it is deliberate.    

Jesus is well aware it’s the wrong time of year for figs. He is not expecting to have a feed. The fruitless leafy tree simply provides a vehicle for Jesus to communicate the reality of Israel’s heart disease.

By putting the parable of the fruitless fig tree alongside the account of Jesus clearing the temple, Mark (the gospel writer) is saying, ‘the fig tree represents the Jerusalem temple and its leadership’. It looks good. It looks inviting. But on closer inspection it is fruitless. The temple system has become empty religion.

Perhaps the mention that Jesus was hungry points to the reality experienced by many of those who came to worship at the Jerusalem temple. Their faith was not nourished by ritual sacrifice. They went away dissatisfied, hungry.

When Jesus entered the temple that same day, he began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, 16 and would not allow anyone to carry merchandise through the temple courts.

This is another acted out parable. Jesus is demonstrating (in a dramatic way) how he feels about the business being carried out in the temple courts. Mark doesn’t say that Jesus is angry but, clearly, he is not happy with the status quo.  

Whatever Jesus was feeling his actions are measured, surgically precise, fair. He doesn’t fly off the handle in a fit of rage. Jesus’ actions are considered, intentional and appropriately weighted to the situation. 

Jesus, like God the Father, is motivated by love. It is because Jesus cares deeply that he draws attention to the corrupt temple system. It is because God loves the world that he chooses to donate his Son’s heart to save us.  

So why is Jesus not pleased with the business being transacted in the temple? Well, as the parable of the fig tree demonstrates, the religious leadership were practising empty religion. They were taking the Lord’s name in vain.

To the casual observer the temple system looked good but it lacked substance. The fruit that God wanted (of justice, mercy and humility) was not there. The money changers and those selling doves were dishonest. They were scamming pilgrims, ripping people off. 

Prophecy:

Jesus explains his acted out parable by quoting from the prophets. When the Lord says: “Is it not written: ‘My house will be called a house of prayer for all nations’? he is quoting from the prophet Isaiah.

God’s purpose was for Israel to be a light to the other nations of the world. God wanted the nation of Israel to be a picture of what his kingdom is like. The other nations of the world were to learn about God from Israel.

With this in view, the temple was designed with an area for Gentiles (non-Jews) to come and seek the God of Israel. In ancient times, Gentiles could not go past their designated area. It was a case of, you may come this far and no further.

The merchants and money changers were plying their trade in the court of the Gentiles, which essentially made it impossible for people of other nations to draw near to God, in prayer, at the temple.

By clearing the merchants out of the court of Gentiles, Jesus was welcoming people of all nations. He was making room for prayer and reminding Israel of God’s original purpose.

Now, as most of you are aware, we had a church garage sale yesterday. The auditorium and hall were packed with stuff. Given the timing of this message, some of you may be thinking, is our pastor criticising the garage sale? Is he saying we shouldn’t hold it anymore?

No. I’m not saying that. Let me be very clear. The timing of the garage sale and my preaching on Mark 11 is unrelated. Holding a garage sale in the church hall once a year is not the same thing as money changers camped in the Court of the Gentiles on the Temple Mount.  

For one thing we are not ripping people off. If anything we are providing a community service. People in the community are getting a good deal from us.

What’s more, we are not excluding anyone from approaching God in prayer. A garage sale opens the door of the church to the wider community. Besides, you don’t need a church building to pray.

Later, in the gospel of Mark, when Jesus died on the cross, we read how the curtain hanging in the temple was torn in two, from top to bottom. This is a sign of what Jesus’ death accomplished. We now have direct access to God through Jesus. We meet God in Christ. Jesus replaces the Jerusalem temple.  You can pray to Jesus anywhere.

So, how does Jesus’ clearing of the temple apply in our world today? Let me offer you three ways to understand this…

Firstly, who are the money changers in our society? Who are the ones who make an enormous profit at the expense of everyday people? Well, we’ve seen in the news recently the obscene profits generated by overseas banks. Then there are the finance companies who appear friendly enough but, in reality, take advantage of desperate people by charging over the top interest.

There is something not right about the way we finance things in this country.

If you work in a bank, then I don’t think the answer is to quit your job. We need men and women of integrity to be salt and light in our financial institutions. We need people who will use their influence for good; to help shift our thinking away from scarcity towards abundance. Away from greed towards generosity. Away from personal gain towards social responsibility.

So that’s one application of Jesus’ parable of clearing the temple. I think also Jesus is taking a crack at nationalism here.

‘Nationalism is identification with one’s own nation and support for its interests to the exclusion or detriment of the interests of other nations.’    

It is not a bad thing to identify with your own nation. In fact, it is a good thing to support the interests of your own country by paying your taxes and making a positive contribution to society.

But, when support for your nation is taken to an extreme, so that other nations suffer, then that becomes nationalism. Jesus is not okay with nationalism. Nationalism does great harm to the world God loves. 

By allowing merchants to set up shop in the court of the Gentiles, the religious leaders were promoting Jewish nationalism. They were effectively excluding other nations from drawing near to God.

When Jesus said, ‘Love your neighbour as you love yourself’, he wasn’t just talking about our inter-personal relationships. He was also talking about a nation’s global relationships.

Russia’s illegal invasion of the Ukraine is a product of nationalism. Likewise, when large countries pursue their own economic interests in a way that destroys the environment and contributes to climate change so that smaller, poorer nations start disappearing into the sea, that also is a product of nationalism. 

We are talking about how Jesus’ clearing of the temple applies to us today. Here’s a more personal application. Given that Jesus is the one through whom we meet with God, then clearing room means making time and space in our busy lives to pray and study the Bible.

The goal is to be fruitful for God’s glory and we can only be fruitful when we abide in Christ. How do you carve out time to be with Jesus?

Returning to Mark 11, Jesus also quotes from the prophet Jeremiah, to explain the meaning of his actions.

The phrase, but you have made it a den of robbers, is a reference to Jeremiah’s prophecy that God was going to destroy the Jerusalem temple because the people were practising false religion. They carried out the prescribed rituals without the fruit of righteousness, without obeying the 10 commandments.     

Jesus is indicating that the religious leaders of his day are just like the religious leaders of Jeremiah’s day. God is not obligated to protect the Jerusalem temple if the priests and people misuse it. God allowed Israel’s enemies to destroy the temple once before and he will do so again.

The next day, as they were walking past the fig tree, Peter noticed it had withered. The dead tree has now become a prophetic parable for what was going to happen to the Jerusalem temple.

In AD 70, some decades after Jesus’ death and resurrection, Jewish nationalism provoked the Romans to lay siege to Jerusalem and eventually destroy the temple building and many lives with it. Jesus’ prediction came true.

It’s important to understand that in giving this prophecy, Jesus held no malice in his heart. Grief, yes, but not hatred. In Luke 13, a parallel passage, Jesus weeps over Jerusalem as Jeremiah did before him.  

Prayer:

The disciples appear to be a bit surprised by how quickly the fig tree withered after Jesus spoke against it. So Jesus uses the opportunity to talk about prayer. We might wonder how Jesus’ teaching on prayer relates to the temple incident. Well, let me explain…

To the ancient mind a temple was sacred ground. It was the place where divine presence resided in a special way. Most people felt closer to God in the temple and imagined prayer to be more effective when offered in God’s house.  

In verses 22-24 Jesus makes it clear that faith in God (rather than geographical location) is what makes our prayers effective. Faith is what really connects us to God, not temples or church architecture.

In verse 23 Jesus says: “TrulyI tell you, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in their heart but believes that what they say will happen, it will be done for them.”

Faith that moves mountains. This is a challenging verse, especially for anyone who has prayed earnestly and with full conviction that their prayer would be answered positively, only to be disappointed when things did not turn out the way they had hoped. 

The assumption in verses 22-24 is that we are praying for things that are in line with God’s will and purpose.  If you pray to win Lotto Powerball, fully believing you have right the numbers, God is under no obligation to answer with a ‘yes’. Prayers offered in faith are not magic. God is unlikely to give you something as harmful as 10 million dollars. He loves you too much for that.

But what about those less selfish prayers, the ones when we are ask God to heal a loved one and yet they still die despite our water tight belief? In a case like that the problem is not with your faith, nor with God’s power.

Prayer is not a mathematical formula. Prayer is cloaked in mystery. Sometimes God’s answer is incomprehensible this side of heaven. From our vantage point, in this world, we cannot see the whole picture of what our prayers accomplish. For what it’s worth, I believe that when someone goes to be with Jesus, they are healed completely and totally.

In the context of Mark 11, ‘this mountain’, that Jesus says can be moved by prayer and faith, is most likely the mountain on which the temple was built. Jesus seems to be saying here that the old temple system, with its ritual sacrifice, is being removed by God and a new system (based on faith in Christ) is being established.

God is removing the old heart and giving Israel (and indeed the world) a new heart to worship him. Jesus is that heart.

Thinking more broadly, ‘this mountain’ might be a metaphor for any seemingly immovable obstacle. For example, ‘this mountain’ could be a powerful but corrupt institution that is beyond reform and needs to be thrown into the sea so it can be replaced with God’s kingdom way of doing things.

The main thought, in verses 22-24, is that God can do what we think is impossible. No one in the first century would have thought it possible to transplant a human heart nor replace the temple with something better. And yet, by God’s grace, these things have actually happened.     

Jesus concludes his lesson on prayer by talking about forgiveness. Jesus says: “…if you hold anything against anyone, forgive them, so that your Father in heaven may forgive you your sins.”

This relates to the temple as well. The temple was a place where people went to be reconciled with God, to be forgiven. In the time of Jesus, the Jews performed ceremonies of reconciliation involving animal sacrifice. Jesus has just been saying the old temple system is on the way out. So how are people to be reconciled to God without a temple. How are we to be forgiven without ritual sacrifice?

We are reconciled to God through Jesus’ sacrifice on the cross, when we forgive those who have sinned against us. If the old (hard) heart of worship was based on ritual sacrifice, then the new (tender) heart of worship is based on faith with forgiveness.

The inconvenient truth of the gospel is that God’s forgiveness of us is conditional on our forgiveness of others. We cannot expect God to answer our prayers if we are holding onto resentment against someone else. Is there anyone you are struggling to forgive at the moment? Pray for the grace to forgive while you can.

Conclusion:

With that in mind, let us pray now…

Gracious God, we thank you for donating your heart, your Son, that we might live. Forgive us our sins as we forgive those who sin against us. And Lord, when we find it hard to forgive, help us to be honest about our hurt and give us the grace we need to let it go. Through faith in Jesus we pray. Amen. 

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Why did Jesus speak against the fig tree? In what way was the fig tree like the religious leadership of Jesus’ day?
  • Why did Jesus overturn the tables of the money changers in the temple? What was Jesus saying through this acted out parable?
  • Discuss / reflect on how Jesus’ clearing of the temple applies in our world today?
  • Have you ever prayed for something with total belief that it would happen, only to have your hopes for that prayer disappointed? What was the situation? How did you feel? What is the basic assumption underlying verses 22-24?
  • What do we find at the heart of true worship (according to verses 22-25)? Are these things at the heart of your worship of God? If not, what needs to change. How might we strengthen how heart for worship? 
  • Is there anyone you need to forgive? What do you need to let go of your hurt?   
Tawa Baptist

Cryptic Cross Words

Scripture: John 12:20-36

Video Link: https://youtu.be/0JlP3GcxrOo

Structure:

  • Introduction
  • The why of the cross (purpose)
  • The way of the cross (strategy)
  • Conclusion – The crisis of the cross (decision)

Introduction:

Good morning everyone.

Many people these days do the daily Wordle. But I’m interested to know, does anyone here still do the crossword?  [Wait]

There are basically two types of crosswords. The regular type which uses similar words for clues and cryptic crosswords, which are a bit trickier. With cryptic crosswords each clue has two parts. One part gives a definition of the answer and the other part is an additional hint using word play.

For example, a cryptic clue might read: A holy symbol of torture (5 letters).

Any guesses as to what the word might be? [Wait]

That’s right, cross. A cross is both a holy symbol and an instrument of torture.

Last Sunday we started a new sermon series for Lent, looking at some of the events in Jesus’ last week on earth leading up to his crucifixion. Today’s reading focuses on John chapter 12, verses 20-36. In this passage Jesus talks cryptically about the meaning of the cross. From John 12, verse 20 we read…

20 Now there were some Greeks among those who went up to worship at the festival. 21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” 22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus.

23 Jesus replied, “The hour has come for the Son of Man to be glorified. 24 Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. 25 Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. 26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honour the one who serves me. 27 “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. 28 Father, glorify your name!”

Then a voice came from heaven, “I have glorified it, and will glorify it again.” 29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him. 30 Jesus said, “This voice was for your benefit, not mine. 31 Now is the time for judgment on this world; now the prince of this world will be driven out. 32 And I, when I am lifted upfrom the earth, will draw all people to myself.” 33 He said this to show the kind of death he was going to die. 34 The crowd spoke up, “We have heard from the Law that the Messiah will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?”

35 Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you.  Whoever walks in the dark does not know where they are going. 36 Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them.

May the Spirit of Jesus illuminate God’s word for us.

Today’s Scripture reads like a series of cryptic crossword clues. It takes some thinking about. Here’s the big picture: Jesus is talking about the cross. He is presenting the why of the cross and the way of the cross. The why of the cross speaks to purpose and the way is about Jesus’ strategy for achieving that purpose. So why did Jesus go to the cross?

The why of the cross:

Here’s another cryptic clue for you: ‘shining a light on honour’ (7 letters). What could the word be?  [Wait] You can find the answer in verse 28, by the way. [Wait] That’s right, glorify.

To glorify something is to shine a positive light on it, to highlight that which is honourable and good. God is love and so we glorify God (we highlight His goodness) when we love others.

In the context of John 12, it is just days before Jesus will go to the cross in obedience to God the Father. Jesus is riding a wave of popularity with the people. Even some God fearing Greeks have asked to speak with him. But Jesus doesn’t really care about being popular. The cross is what’s on top for Jesus.

With this in mind, Jesus explains the why of the cross. This is the purpose in other words. Jesus gives at least three reasons why he must be crucified: To glorify God’s name. To defeat Satan and to draw all people to himself.  

In verse 28, Jesus prays: Father, glorify your name. Jesus is deeply troubled by the thought of going to the cross. If he must suffer in this way, then he wants his suffering to have meaning and purpose. He doesn’t want to suffer in vain.

God’s name is his reputation and his integrity. God’s name is love. Jesus wants his crucifixion to shine a light on God’s love. Jesus wants God to be honoured through the cross.

Jesus’ prayer for God’s name to be glorified is a model for us. One thing is certain in this life. We will suffer pain, uncertainty and loss. How should we pray when faced with suffering? Well, Jesus shows us (by his example) to be honest about how we are feeling and ask God to make our suffering serve a higher purpose. 

So we might pray something like, ‘Lord, this really hurts. I don’t like it and would rather not have to endure it. But your will be done. Redeem my suffering. Let my suffering shine a light on your love, your grace, your justice, your mercy, your goodness. Amen.’  

Interestingly, God answers Jesus’ prayer in an audible way, saying: “I have glorified it, and will glorify it again.”  

There are three times in the gospels when God speaks audibly. Once at Jesus’ baptism. Then again at Jesus’ transfiguration and here, for a third time, in John 12. The audible voice is for the benefit of those around Jesus.

To some people, God’s voice is like the sound of thunder. Powerful but incomprehensible. To others, God’s voice sounds like an angel. I’m not sure what an angel sounds like but one imagines something like the hallelujah chorus. Beautiful, melodic, intelligent, pregnant with meaning.

Why is it that some hear thunder when God speaks, while others hear music? We can’t be sure but perhaps it has to do with how well we are tuned in to God? It is the Spirit of Jesus who enables us to tune in and hear God.

Verse 28 is saying that God has glorified his name through Jesus’ work so far (for example, his miracles of mercy and his teaching of truth) and God will glorify his name again through Jesus’ sacrifice on the cross.   

So that’s the first reason why Jesus went to the cross, to glorify God’s name. The second reason is to defeat Satan.

In verse 31 Jesus says: Now is the time for judgment on this world; now the prince of this world will be driven out.

The phrase ‘prince of this world’ is a cryptic way of referring to Satan. On the face of it, Jesus’ death on the cross would appear to be a victory for the evil one, when in actual fact it is God’s way of judging the devil.

We might think of it this way: In a game of football, if a player misbehaves perhaps by becoming violent and throwing a punch, the referee gives that player a red card and sends them off the field for the rest of the game. By killing Jesus, Satan earned himself a red card and God (the referee) sent him off the field.

Of course, the spiritual battle Jesus won against evil was infinitely greater than any football match.  My illustration falls short.

Jesus’ victory over Satan naturally raises questions for us in the 21st Century. Because 2000 years after Jesus’ crucifixion it appears that Satan is still on the field, still very active in this world. In what sense then has Satan been defeated and driven out?

Well, from our very limited human perspective, we might say that Satan’s defeat at Golgotha took place in the spiritual realm. With Jesus’ death and resurrection something shifted, spiritually, so that Satan was cast out of the heavenly court. 

Satan may still be loose in the physical world, wreaking all sorts of havoc, but his time on earth is limited. Satan has lost his authority as a prince. When Jesus returns in glory he will expel Satan from the earth as well and make all things new. The new heavens and the new earth will not be tarnished by evil.

There is another, more personal, way to think about the devil’s defeat. The name Satan is a Hebrew term which literally means accuser or adversary. Satan is the one who accuses us before God. He is the one who takes us to spiritual court and makes all sorts of accusations and threats against us.

Theologians tell us that, on the cross, Jesus took our sin (our crimes against God and humanity) upon himself. So, when Jesus died, our sin died with him. This means, when Satan accuses us of wrong doing, his accusations are empty because our sin died with Jesus on the cross.

Therefore, Satan has no case. When we align ourselves with Jesus, God throws the devil’s accusations out of court and we are acquitted. 

You may (at times) still feel Satan’s accusation against you personally but, as a believer, you do not need to fear his accusation because he has no actual power to condemn you. He’s just playing mind games. There is now no condemnation for those who are in Christ Jesus.  

For those of you who struggle with the idea of a Satan, let me put it this way: On the cross Jesus overcame fear with love. He overcame condemnation with forgiveness. For those who believe, the love of God (as displayed by Jesus on the cross) has the power to conquer the fear of death and silence the voice of the accuser.  

We are talking about the why of the cross. Jesus’ purpose in going to the cross was to glorify God’s name, to defeat Satan and to draw all people to himself.

Time for another cryptic clue. ‘Make a picture come closer’ (4 letters). [Wait] You can find this word in verse 32. [Wait] That’s right, draw.

The word ‘draw’ can mean, ‘to make a picture’ but it can also mean ‘to come closer’, as in draw near.  

In verse 32, Jesus says: And I, when I am lifted upfrom the earth, will draw all people to myself.         

Crucifixion involved being lifted up on a cross for everyone to see. And so, ‘When I am lifted up’ is a cryptic way of saying, ‘when I am crucified’.

The cross of Christ serves the purpose of drawing all people to Jesus. We are not driven to Jesus by fear. We are drawn to Jesus by his passion. Passion is a word which literally means suffering. If you have ever felt the passion of love, you will understand why passion means suffering. 

The cross is a symbol of suffering. Suffering and death is the universal experience of every human being. Jesus suffered in pretty much every way. He suffered physically, mentally, emotionally and spiritually. He suffered insult, injury and injustice and so anyone who has ever suffered, even a little bit of what Jesus suffered, can identify with him.

Our own suffering (large and small) can be a vehicle to intimacy with Jesus. If we are misunderstood, maligned or treated unfairly. If we suffer loss or abuse, hunger or thirst, then we can draw close to Jesus in that experience, knowing we are not alone. Knowing Jesus has been there before us and shares in our pain now. 

Because suffering is universal, the cross of Christ draws all people to Jesus. Our reading today started with some Greeks coming to ask Philip if they could meet with Jesus to talk with him. They were God fearing people who were intellectually curious. They were seeking the truth.

But after that we don’t read any more about these Greek seekers. We don’t know whether they got to speak to Jesus or not. Their presence in the narrative is a bit cryptic. What we do know is that Jesus took their enquiry as a sign that his hour had come.

Leon Morris explains: The fact that the Greeks had reached a point of wanting to meet Jesus showed that the time had come for him to die for the world. Jesus no longer belongs (exclusively) to Judaism, which in any case has (largely) rejected him. Jesus belongs to the whole world. [1]

The Greeks, in John 12, represent the wider world who seek a Saviour. Whether Jesus spoke with the Greeks or not, he certainly died for them.

The way of the cross:

Okay, so we’ve considered the why of the cross. Now let’s consider the way of the cross.  In talking about the way of the cross, we mean the strategy Jesus used for achieving God’s purpose. 

Jesus’ way is somewhat of a paradox. The way to life is found through death. The way to glory is found through suffering. And the way to honour is found through service. These are not three separate things. They are three ways of saying the same thing.

Jesus illustrates his strategy, in verse 24, using a parable from nature. Just as a single seed must be planted in the earth and die in order to become a plant and grow many more seeds, so too Jesus must die and be buried in order to be raised and bring eternal life to many. In short, Jesus’ sacrificial death multiplies life.

Jesus’ illustration of the seed is not difficult to understand. But what does it mean for us, his followers? How do we apply Jesus’ words about hating your life in this world? Does this mean we must go around miserable and grumpy all the time?

Well, no. There is much that is beautiful in this world. Much to be celebrated and enjoyed. Simple things like watching a sunset or the companionship of an old friend or the smell of freshly baked bread or reading a good book. It is necessary and healthy for us to take time out to enjoy these simple pleasures.

When Jesus speaks about hating your life in this world, he is using an ancient Jewish idiom that is mostly lost in translation for us.  The ‘world’ in the gospel of John often refers to this current age, this epoch in history, which is finite and coming to an end.  

Jesus’ point is not to become too attached to the things of this world because they are passing away. Your house, your car, your career, your bank balance, your special skills and talents, your reputation; these are all temporary things. They do not travel with you, to the next world, when you die.

What really matters, is faith expressing itself in love. The love you give in this world is banked for you in the next, in eternity. More than just being banked, the love you give is multiplied like a seed. It is transformed beyond all imagining.

‘Hating your life’ does not mean harming yourself or treating yourself harshly. You are highly valued by God and you need to care for the body and soul God has given you. Jesus goes on to explain, in verse 26, that hating your life in this world equates to serving and following him. As Paul says in Romans 12, we are to be living sacrifices.

Serving Jesus will look different for each of us. For some it means giving your time and skills to help in the church. For others it might mean raising your family to know and love Jesus. And still for others, serving Jesus might mean practising his values, living out his way, in the workplace.

Conclusion – the crisis of the cross:

One more cryptic crossword clue: ‘A decision made under pressure’ (6 letters). What’s the word? [Wait] It starts with a ‘C’ and ends with an ‘S’. [Wait]

That’s right, Crisis.

The word crisis literally means to decide. The crisis point is the moment of decision. But in everyday usage a crisis is a time of intense distress or pressure. The cross of Christ creates a crisis. The cross of Christ demands a decision.   

When Jesus spelled out to people his strategy, the way of the cross, the crowds had difficulty accepting it. They could not imagine a crucified Messiah. They thought their Saviour King would remain forever and so they questioned Jesus.

They were half right. Yes, Jesus the Messiah does remain forever but not without being crucified first. After Jesus died, God raised him to eternal life. Unfortunately, the crowds were not able to put that together.

Jesus has already answered their question and doesn’t waste his breath repeating himself. Instead he says: “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you…”    

In the gospel of John, Jesus is the light of the world. Light, therefore, is Jesus’ cryptic way of referring to himself. Jesus is basically saying, believe in me while you still can because if you don’t believe in me now, the window of opportunity for faith will close and you will lose yourself in the dark.   

To walk in the dark and not know where you are going in life is to not know what your future is. To not know you have a good future is to be hopeless, it is to be in despair. Jesus doesn’t want despair for us.   

The cross of Christ creates a crisis. The cross of Christ demands a decision. Have you accepted the light of the world? Have you put your trust in Jesus?

May the Spirit of God turn the light on in our minds that we would believe and see and walk in the way of Jesus. Amen.  

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • What does it mean to glorify someone or something? How do we glorify God?
  • Can you think of a time in your own life when God used your suffering to serve a higher purpose? What happened?
  • Discuss / reflect on the various ways Jesus defeated Satan on the cross. How loud is the voice of accusation in your head? What triggers that voice? What defence might you employ against the voice of accusation?
  • Think about your own experience of suffering. Does this connect with Jesus’ suffering in some small way? Take a few moments to draw close to Jesus in the intimacy of your shared experience. Know that you are not alone. Know that Jesus walks with you, sharing in your pain.
  • What did Jesus mean by ‘hating your life in this world’? How do you serve Jesus in this life?
  • What simple pleasures can you enjoy this week to nourish your soul and invigorate your service to Jesus?   

[1] Leon Morris, NICNT on John, page 524.