The Whole Armour of God

I finally worked out what I'd done wrong so that the recording didn't record on the last two sermons!  There were several changes from the text, so do have a listen.....

Last week, Robert and I took our grandsons to visit the museum of Jewish life, up in Camden Town. It is actually quite an interesting museum to visit in its own right, but the main reason we went was that there was a temporary exhibition about the life of René Goscinny, the man who wrote the text of the Astérix books with his colleague, Albert Uderzo.

Now, I expect you all know Astérix the Gaul, who, with his friend Obélix, lived in a little village in Brittany which refused point-blank to accept the Roman rule that covered all the rest of what is now France. And specialised in making the local troops’ lives a misery. But it’s about those Roman soldiers that I want to think this morning, and I’m hoping we can get a picture of a Roman soldier, as drawn by Mr Uderzo, up on the screen.

I’m sure, of course, that you have heard about God’s armour before! The belt of truth – truth is so vital to all our dealings with God, and with God’s people. It’s not just about always telling the truth; that too, although there are times when that is not the kindest option – you wouldn’t tell anybody that their bum looked big in this, even if it did, and you certainly wouldn’t tell a grieving widow that her husband had been the biggest crook going and you had loathed his guts! It’s about telling the truth, but it’s also about being truthful about yourself, especially to God. You see, it’s no good hiding the bits about yourself that you don’t like – God knows them all anyway.

And you know all this stuff, too. You know about the breastplate of righteousness – God’s righteousness, not ours. You know about the shoes of the Gospel of Peace – for although we are called to fight against what St Paul calls “the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.”, although we are called to fight against them, we are called, above all else, to be peacemakers.

You know about the shield of faith – how it is used, not just to protect ourselves, but to protect each other, too. The Romans knew about that, and Mr Uderzo drew at least one picture of them in “tortoise” formation. Could we see that picture?

Although in one book I read, it is described thus: “The Company had tried that formation—practiced it often, used it rarely—but the sergeant remembered how it felt, how it hindered the troops, blinded by the shields, crowded together. It was hard to walk without bumping into someone, hard even to breathe when they'd done it in the hot southern climate. She didn't think cold would make it easier.”

Moon, Elizabeth. Deeds of Honor: Paksenarrion World Chronicles (p. 94). Jabberwocky Literary Agency, Inc.. Kindle Edition.

So not easy – but if it protects your friends? Anyway, once again, you know all about this; you will have had sermons on this passage many times. The helmet of salvation, too, and the sword of the Spirit, which is the Word of God, St Paul tells us.

Our Roman legionary had all these things – well, their earthly equivalents, anyway – and both St Paul and his readers would have been familiar with them, as they would have seen the legionaries out and about in their towns, perhaps garrisoned there, perhaps just marching through. But it was a picture they all knew. This is what a soldier looked like. They knew all about belts and breastplates, shoes and helmets, swords and shields in ways that we can only know from pictures and cartoons. Although we do see our police with riot shields sometimes, and we know they wear bullet-proof vests and helmets on occasion, so perhaps it’s not quite so strange to us, if we can put it in modern terms.

But how do we get this armour? How do we “put on the whole armour of God”? Where do we find it? Are we terrible people when we find we don’t have much faith, or much righteousness?

Um, no! The clue is in the name – the whole armour of God! It is God’s armour, which God gives to us as we need, when we need.

I am sure you’re familiar with the phenomenon where a phrase of Scripture simply jumps out and hits you in the face, even though you have read that passage many, many times before. The other week, I was preaching on the story of Daniel and Bathsheba, and while someone was reading the story to the congregation, this verse jumped out at me. This is God speaking to David through Nathan the Prophet: “I made you king of Israel and rescued you from Saul. I gave you his kingdom and his wives; I made you king over Israel and Judah. If this had not been enough, I would have given you twice as much.”

“If this had not been enough, I would have given you twice as much.” Sometimes we struggle – well, I say “we”, but I know it’s true of me, and thus tend to assume it’s true of everybody – sometimes I struggle to think of God as generous, of God as the one who gives and gives and gives! We only have to ask! It’s not like that awful prosperity theology which says you have to “prime the pump” by giving, usually to the preacher, vast sums of money so that God can bless you. God doesn’t work like that. God gives and gives and gives, because God loves us.

And so it is with the armour that we need to protect us. God gives and gives and gives more than we need. We don’t have to plead and beg with him, but just say “Help!” and the help is there. Jesus has won the victory over the powers of evil; we may struggle to resist temptation, and perhaps we feel we lose more often that we’d like. I know I do….

But the point is, we need to practice all this. I’ve said this before, I think – we choose to be God’s people, we choose to let God love us, but so often we don’t practice it. We don’t spend time with God – and St Paul tells us, in our reading from Ephesians, that prayer is the best weapon there is. We don’t spend time with God because spending time with God very often involves looking at ourselves, and really not liking what we see! So we avoid God, rather like Adam and Eve did in the garden after they had eaten the fruit.

And, of course, that is totally the wrong thing to do. What we ought to do – and I’m speaking to myself every bit as much as to you – what we ought to do is to spend more time with God, look at the bits of ourselves we hate, and give them to God, too! And then spend as much time with God as we can – not necessarily praying in words all the time – we couldn’t, anyway – but being aware of God’s presence with us.

It isn’t always easy. In our Gospel reading, we heard how many people found Jesus’ teaching about eating his Body and drinking his Blood far too difficult to cope with, and went away. We have grown up with eating his Body and drinking his Blood through Holy Communion, so it doesn’t disgust us the way it did his first hearers, but we all have our own sticking-points. But when Jesus asked the Twelve whether they, too, wished to leave, Peter replied on their behalf: “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.”

“Lord, to whom can we go? You have the words of eternal life!”

That’s what it’s all about, isn’t it. We have chosen to serve God, we have chosen to put on the whole armour of God. We have chosen to be God’s people. And God himself will give us what we need to enable us to be God’s person in a largely secular society. What we need, and more than what we need – the whole armour of God, in fact.

We didn’t have our Old Testament reading earlier, but I’m going to have it now, to end this sermon, as in it, Joshua asks the people to choose whether they want to serve God or not. And the people choose to serve God. So Nike and I are going to read the beginning of the reading, and then we are all going to join in the verses where the people reply. They’ll be up on the screen. It’s from Joshua chapter 24. And let us use the people’s words as our prayer of recommitment to God.

Narrator: Then Joshua gathered all the tribes of Israel to Shechem.  They stood before Joshua and before God.  Joshua retold the whole story of their people. He started with Abraham, reminded them of the hardships of slavery in Egypt, and recounted the way God led them out of slavery.  He reminded them that God had been with them while they wandered in the wilderness and had given them their new homes in the Promised Land.  Then Joshua said to all the people,

Joshua:  Now therefore honour the Lord, and serve God sincerely and faithfully.  Put away the gods that your ancestors served beyond the River and in Egypt, and serve the Lord.  If you are unwilling to serve the Lord, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the Lord.

Narrator:  Then the people answered,

People: Far be it from us that we should forsake the Lord to serve other gods; for it is the Lord our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight.  The Lord protected us along all the way that we went, and among all the peoples through whom we passed.  And, the Lord drove out before us all the peoples who lived in the land. Therefore we also will serve the Lord, for the Lord is our God.

Therefore, we also will serve the Lord, for the Lord is our God. Amen.

It's you, dear

This is substantially the same as the sermon I preached three years ago!  And yet again, the recording didn't work - I think I need a new app.   However, it is not the end of the world, as something set me off coughing and I couldn't really stop, so perhaps just as well....


I want to talk about our Gospel reading in a minute,
but first of all, we need to look at the Old Testament reading,
the story of David and Bathsheba.
This is, in fact, the second week of this story –
you may or may not have heard the first part last week,
but just in case you didn't, I'll recapitulate.

David is now King of Israel and Judah, a united kingdom.
He has built a very splendid palace in Jerusalem,
and is one of the richest and most powerful men in the region.
And, like many rich and powerful men, he has a high sex drive, and, of course, many women find riches and power very aphrodisiac.

So David can more-or-less have any woman he wants,
and, quite probably, the reverse is also true –
any woman who wants the King can have him!
And there is Bathsheba, Uriah's wife,
who allows herself to be seen while having her ritual bath –
and responds to the King's summons.

Unfortunately, what neither Bathsheba nor David had any way of knowing, given the state of medical knowledge back then,
was that when you have just finished your monthly purification rituals is when you are likely to be at your most fertile.
And so it comes about that Bathsheba finds herself pregnant,
and there's no way it can be anybody other than David's.

And they panic.
David could arguably have got away with it,
but he wasn't going to abandon Bathsheba like that, and, it's probable that it was she who panicked.
Uriah, from what we read about him, strikes me as very much the kind of person who always does the right thing,
no matter what the personal cost to himself,
and in this case, the right thing to have done was to have had Bathsheba,
who had obviously committed adultery,
stoned to death.
Yes, killed.
Even if he hadn't wanted to do that.
He was far too prim and proper to sleep with his wife while on active service, no matter how hard David tried to make him do that –
if he had, he would have accepted the coming child as his own, and their problems would have been solved.
But he refused, because his country was at war and he was a soldier on active service,
and wouldn't even go and see Bathsheba, even when David got him drunk, but just slept on his blanket in the guard room.

So David feels he has no option but to get rid of Uriah,
which he does by causing him to be sent into the front line of battle,
and get killed.
And as soon as it is decently possible, he marries Bathsheba.

End of story?
No, not quite.
You see, it might seem to have all been tidied up and nobody any the wiser, but they had forgotten God.
And God was not one bit pleased with what David had done.

So he sends Nathan the Prophet –
brave man, Nathan, wasn't he? –
to say to David that there is a man who only had one sheep, just one, and a rich bully had taken that sheep away from him.
So David said, well, who is this bully, I'll deal with him –
he can't get away with that sort of thing in my kingdom, so he can't!
And Nathan looks him in the eye and says, “It's you, dear!”

And, then David sees exactly what he has done.
The lust, the adultery, the deception, the murder.
He looks at himself and does not like what he sees, not one tiny little bit.
He doesn't know what God must think of him,
but he knows what he thinks of himself –
and he knows, too, that he needs to repent.
Which he does, and some of the words he is said to have used have come down to us:
Have mercy on me, O God, in your great goodness;
   according to the abundance of your compassion
      blot out my offences.
  Wash me thoroughly from my wickedness
   and cleanse me from my sin.
  For I acknowledge my faults
   and my sin is ever before me.
 Behold, you desire truth deep within me
   and shall make me understand wisdom
      in the depths of my heart.

Turn your face from my sins
   and blot out all my misdeeds.
  Make me a clean heart, O God,
   and renew a right spirit within me.
  Cast me not away from your presence
   and take not your holy spirit from me.
  Give me again the joy of your salvation
   and sustain me with your gracious spirit;

And so on.
There's a bit more, but I've not quoted it all –
it's Psalm 51, if you want to have a read of it.

Anyway, the point is, his repentance is genuine, and he will be reinstated.
The child will not live, though.
And there is that lovely scene where the child is born,
and David is told that it cannot live –
it hasn't “come to stay”, as they used to say –
and he prostrates himself before the Lord in prayer.
And the baby duly dies,
and the servants are at a loss to know how to tell him,
thinking that if he's in that sort of mood, he might well shoot the messenger, but when they have stood outside the door for ten minutes going “You tell him,”
“No, you tell him!” he realises what's going on –
and when he finds out that the baby has died,
he astonishes them all by going and washing his face and going to comfort Bathsheba,
and when asked, he points out that while the baby was still alive, there was hope that God might yet be persuaded to let it live,
but now that it's dead, there's no hope;
and yes of course he minds,
but it won't help anybody to lie on the floor rolling about in grief.

And as we know, just to round off the story, Bathsheba and David do eventually have another child, who becomes King Solomon, arguably the greatest King of the combined kingdoms.

David's main fault, I think, that started the whole sorry saga, was greed.
He was greedy for life, and for women, and for pleasure.
He wanted to have it all, and had to learn the hard way that it wasn't all his.

Jesus says much the same to the followers in the Gospel reading, doesn't he?
It takes place almost immediately after Jesus has fed five thousand or more people with a small boy’s packed lunch.

He then sends the disciples on ahead of him, so he can spend some time in prayer and being quiet for a bit –
in some of the gospels, we’re told that he’s just heard about his cousin John’s execution and needs a bit of space to grieve.
Anyway, he then walks across the lake to join the disciples,
and next day the crowd finds him on the other side of the lake than they’d expected.

But Jesus reckons they’re not following him because of his teachings,
but because they want another free lunch.
“Very truly, I tell you, you are looking for me, not because you saw signs,
but because you ate your fill of the loaves."

And this is not what he plans for them.
“Do not work for the food that perishes,
but for the food that endures for eternal life,
which the Son of Man will give you.”

Jesus points out that in the wilderness, it wasn’t Moses who provided manna for the children of Israel to eat, but God.
And it is God who gives the true Bread from Heaven.
“I,” said Jesus, “am the Bread of Life”.

You know what I’m reminded of here?
The story of woman at the well, a little earlier on in John’s Gospel.
She asks Jesus to work the pump for her, which he duly does, but he tells her that he is the Living Water, and any who drink of that water will never be thirsty again.
Same sort of principle.

Many –
not all, but many –
of those who followed Jesus did so because they wanted the spectacular.
They wanted a free lunch from a small boy's packed lunch.
They wanted to see the healings, the deliverances, the people collapsing on the floor as evil spirits left them, and so on.
They weren't interested in the teachings,
in the way your faith has to manifest itself in actions or it isn't really part of you,
in loving their neighbour, in feeding the hungry....
they were wanting to believe in Jesus without having to become Jesus' person.
I don't want to pre-empt what you'll doubtless hear about next week,
but many of them walked away when the teachings got too hard for them to cope with.

And what about us?
What about you and me?
Are we just interested in the next thrill,
the next sensation,
the next fashion?
Are we willing to be Jesus' disciples,
and pay the price that the Bread of Life requires –
all of us.
Even the dreadful bits, even the bits that we'd rather keep hidden.
David had to surrender all of himself before he could receive God's forgiveness.
Can we do that?
It's very far from easy,
and I don't pretend to be able to, at least, not all the time.
It has to be a daily, hourly, moment-by-moment surrender.
And when you find you've taken yourself back again, as it were,
then it's all to be done again.
What it needs, of course, is the will on our part to be Jesus' person,
even if we don't succeed all the time.

King David was not a wicked man.
He did a very evil thing when he allowed his lust for Bathsheba to overtake his common sense, but normally he was God's person –
and when it was pointed out to him where he'd gone wrong, he came back.

My friends, let's be like David.
When we go wrong,
when we take ourselves back and live our own lives again,
and when we realise we're doing that,
then let's recommit ourselves into God's hands.
He will be there to welcome us back with loving arms.
“There you are, there you are at last!
Welcome home!”
Amen.

Feeding the Five Thousand

Unfortunately the recording didn't "take" - don't quite know what I did wrong, but I went to turn it off at the end of the sermon and there it wasn't!  So no audio on this one, I'm afraid.  I did change one or two bits of the text, but nothing to affect the meaning.

Introduction

The story of how Jesus fed the five thousand is an old friend, isn't it?

But it is a very important story indeed.
It's the only story that occurs in all four Gospels, apart from the Passion narratives!

So it must be pretty central if all four Gospel-writers thought it worth recording,

particularly John, whose Gospel is rather different from the other three.

I think it deserves a closer look this morning.

It is one of the central episodes in Jesus' ministry

It happens just after Jesus hears that his cousin, John the Baptist, has been murdered.

Jesus is naturally very upset by this;

he respected John as a prophet of God,

as well as the fact that he was a relation.

Jesus wants to go off by himself to talk to God about it and grieve, but the crowds follow him.

In fact, he does get a chance to go off later,

but then it is very late indeed,

and the disciples go on home without him, according to instructions,

and he catches them up by walking on the water.

But at this stage, that hasn't happened.
Jesus hasn't had a chance to get away by himself,

and the crowds are there, tired and hungry.
John says it was about 5,000 people,

but Matthew says that was only the men –

it was about 5,000 families,

so anything up to 20,000 people.
The disciples know that Jesus ought to eat,

and they could use a break themselves,

so they try to get him to make everyone go away.
But they've all followed Jesus further away from town than they meant, and it would be rather a long way to go back without a breather first, and some food.
But there is no food –

and nowhere to buy any,

even if they could have afforded it.
Just one small boy,

who shyly goes up to Andrew and offers his packed lunch,

if that's any good to Jesus.

Of course, I don't suppose the small boy was the only one with food.
After all, there were mothers in the crowd,

mothers with small children.
They would have made sure they were well-provisioned for the day.
Probably many of the men had lunchboxes

or whatever they carried their food in;

certainly the children would have.
Mothers do tend to see to it that their families are provisioned,

and few people would go out for the day without some sort of arrangements for lunch!

But it was, so we are told, a small boy who was the catalyst,

who offers his lunch.
And Jesus takes it,

and blesses it,

and breaks it,

and shares it.

And everyone has enough food, and there are twelve basketsful left over.

So what are we to make of this story?

I think there are three points I want to make this morning.
Firstly, the story tells us something about Jesus;

secondly, it tells us something about God;

and thirdly, it tells us something about ourselves.

Something About Jesus

So what does the story tell us about Jesus?

This sort of food-stretching isn't unique to him, you know!

It happens in the Old Testament, too.
Elijah goes to stay with the Widow of Zarephath during a famine and promises that her oil and flour won't run out if she will feed him, too.
Which she does,

and it doesn't.

Elisha, Elijah's successor,

performs a miracle very like Jesus',

making 20 barley loaves stretch to feed 100 people, with some left over.
Which mightn't sound too bad to us, but those loaves were only about the size of our baps –
and if you were only given 1/5 of a bap,

you might well want to complain that it wasn't quite enough!

So this kind of miracle was something that prophets did.
You might have noticed that John doesn't tend to record Jesus' miracles unless they teach us something about who Jesus is.
So on one level, in John’s gospel, the story shows that Jesus was not only a prophet like Elisha, but something greater.

And did you notice something else?
Jesus took the food,

blessed it,

broke it

and shared it.
Doesn't that sound awfully familiar?
Doesn't that sound like something we do some Sundays,

those Sundays we have a Communion service?
In John's gospel, the story leads straight in to that famous speech about "I am the Bread of Life",

and, in fact, John doesn't bother to record the "Do this in remembrance of me" that the other evangelists have –
for him, the symbolism of this story and the Bread of Life speech are sufficient.

So the story is saying something about who Jesus is;
it is showing us that Jesus is a prophet,

and more than a prophet.

Something About God

Then secondly, the story tells us something about God.
You see, Jesus says elsewhere that he only does what he sees his Father doing.
And one of the things that always strikes me about this story,

when I read it,

is the amount left over.
Twelve basketfuls.

It isn't that there was just enough food to keep everyone going until they got home.
It isn't that there was enough for everyone to have a decent meal.
There was enough for everyone to have a decent meal and still have masses left over!

That seems to be so typical of Jesus, though.
When he turned the water into wine at the wedding at Cana,

he made enough wine to stock a young off-licence,

never mind be enough for a few guests at the tag-end of a party.
And when people were healed,

they were healed!
He made a proper job of it,

even if it took him two goes.

It's typical of Jesus, and it's typical of God.
I mean, look at the sort of extravagance we see in the natural world –
all those desert flowers, for instance,

and nobody knew they were there.
All those stars,

all those universes.....

This story, with the twelve basketsful left over,

reminds us that God is generous to the point of extravagance.
And also, it was Jesus who broke the bread and shared it out.
He did the serving.
It was Jesus,

elsewhere in John's gospel,

who kneels with towel and basin,

washing the disciples' feet.
It was Jesus who said of himself,

"The Son of Man came not to be served, but to serve."

So this story helps to remind us that God longs

and longs

and longs

to give us, his children,

more good things than we can possibly handle.
God wants to serve us,

to heal us,

to make us whole,

to give us what we need –
not just grudgingly,

barely enough,

but pressed down, shaken together and running over!

Something About Us

But the third thing that this story tells us is something about us.
And I'm afraid that it isn't very flattering.
All those thousands of people –
five thousand men,

and maybe up to four times that number when you include the women and children –
all those people, and one, just one, was willing to share what he had!
One little boy who came up to Andrew and whispered, shyly,

"Jesus can share my lunch if he'd like".
Nobody else was willing to share.

Yet most people probably had more than they needed that day.
We tend to take along more food than we'll need, just in case.
And if we make a packed lunch for our family,

if they're going on an outing,

there's usually enough that we could share it,

if we wanted to,

without going hungry ourselves.

But the people in the crowd weren't willing to risk going hungry.
They weren't willing to share their food,

not even with Jesus and his disciples.
That was too great a risk.
Perhaps they wouldn't have minded missing lunch, for once,

but what about their children?

Incidentally, I'm aware that I'm sounding as though the sole source of food was from the crowd,

rather than from Jesus.
I rather suspect it was a case of "both, and" –
I'm perfectly certain that if the small boy's five loaves and two fishes were really all the food there was,

Jesus both could have and would have produced

a delicious meal for everyone from just that.
However, I find it almost impossible to believe that nobody else at all had brought any supplies with them!
Like so much of Christianity,

the truth is probably somewhere in between;
a case of "both, and", rather than "either, or".

And, in fact, the mechanics of the thing don't matter all that much.
After all, someone even commented once in my hearing

that the real miracle was that the boy still had five loaves and two fishes left by lunchtime,

knowing how boys so often eat their packed lunches before the coach has left the school gates!

Seriously, though, the crowd was selfish.
Either they had come out without any food, or,

if they had brought food,

they weren't willing to share it.
Either way,

they expected Jesus to do something about it.
They weren't going to do anything.
They were going to hedge their bets,

to wait and see,

to look out for Number One.

And are we like that?
Well, yes, we are, some of the time, aren't we.
We can be extraordinarily selfish.
I have known people, Christian people,

who will quite happily spend a pound on a Lottery ticket,

but try asking them to give a pound to a missionary society

and see how far you get!
Usually they can't possibly spare more than 10p, if that!

And we can be extraordinarily faithless.
We can't offer more than ourselves to Jesus,

but how often do we offer even that?
The small boy offered what he had –
five loaves, and two fishes.
It wasn't much, but he had the courage to offer it.
Nobody else seems to have had the nerve.
But why not?

Partly, of course, it was selfishness and fear –
if I give my lunch to Jesus,

maybe I won't get any.
Maybe my kids won't get any.
I'm not going to offer;
I need what I have for myself.

But partly it was a different sort of fear.
Fear of rejection.
And that is one of the most difficult of all fears to overcome.
Been there,

done that,

read the book

bought the T-shirt

You don't go to Jesus with your five loaves and two fish because you're afraid he'll shriek with laughter and say

"Who on earth do you think you are!"

You don't go to Jesus and say

"Use me as you will",

because you're afraid he'll either send you off to work somewhere highly disagreeable,

like somewhere with a seriously nasty climate

far away from all your friends and family –
Lewisham, for instance.
Or else we're afraid that he won't!
That he will say "I couldn't possibly use you!”

and sort of throw you aside like a used tissue.

But, you know, that's not God!
We've just seen how God longs and longs to be far more generous to us than we can possibly imagine.
And when we say "Use me as you will", he says "Great!
Now, here's this present,

and do take some of that,

and are you sure you won't have any more of the other,

and you really need some of this, and...."

until you practically have to say,

"Hey, hang on, give me a chance to breathe!"

Oh, but, you are saying,

I've offered and offered and nothing has happened.
God doesn't want me!
Well, I have to ask two questions, then.
The first is, did you really mean your offering,

or did you pull it back as soon as you'd made it.
And the second question is,

are you sure God isn't helping you do exactly what you're meant to be doing right now?
Not all of us are called to spectacular tasks, or to go and work somewhere with a disagreeable climate, and so on.
Not even Lewisham!
Some of us are asked to stay right where we are, and be salt and light in our own families and communities.

Students are probably meant to be studying hard and waiting to see where the road leads to next.
Parents are probably meant to be making a safe home for their children.
The elderly are often such enormous lights to the rest of us –
we need you so much in our churches,

just for who you are and

what you have learnt about our dear Lord as you have followed him!

In fact, it's always safest to assume that God will want you to stay where you are, doing what you're doing.
If that should change, you can be quite sure you will know about it totally unmistakeably!
But God can't use you unless you offer yourself to him,

and he will use you if you do!
And if you hold back, whether from fear, or from selfishness, or from any other motive,

then not only do you prevent the Kingdom of God from going forward in the way God would like,

but you also cut yourself off from all the good things God wanted to give you!

Conclusion

I've gone on quite long enough for one morning!

But this story,

this central story,

of how Jesus fed a huge crowd,

does teach us that Jesus is greater even than Elijah and Elisha,

and does foreshadow the taking, blessing, breaking and sharing of bread that is so important to us.

It reminds us of how extravagantly generous God can be,

and how much he longs and longs to share that generosity with you and with me.
And it reminds us that all too often we can be selfish and afraid,

and hold back from offering what we have and who we are to Jesus.

So lets make an effort this morning to conquer our fear and selfishness, and to offer ourselves anew to the God whose response is always so infinitely greater than our terrified offerings. Amen.

Be careful what you wish for

Our Old Testament reading seems to me to be a prime example of the Law of Unintended Consequences! Or, indeed, the necessity to be careful what you wish for!

Up until now, Israel has been a theocracy; in other words, it has been governed by God, as ministered by the various judges and prophets, most recently Samuel. It hasn’t always gone well – there have been wars; the Ark of the Covenant had been captured and taken away by the Philistines, but then it was returned with all honour. At the time of which we speak, there was peace in the land – for one of the only times in history, it would seem.

But this peace was precarious. Samuel was getting old now, and his sons, who were his obvious successors, weren’t doing a good job. Unlike their father, who was as upright as – well, as an upright thing, they were susceptible to taking bribes, and justice was not always served as it might have been.

Also, the people of Israel had been looking round at how things were done in other countries. They didn’t have dreary prophets interpreting God’s will at them all the time. They weren’t led into battle by priests guiding an ox-cart with the Ark on it. They had a King! They were led into battle by a King on a beautiful horse, wearing armour glittering in the sun. They didn’t have to spend hours in prayer before they could get on with it….. Anyway, everybody had kings. Why couldn’t they have a king?

So, as we heard in our first reading, they went to Samuel and said, “look here, you’re getting old, and your sons aren’t anything like you – we want a King, please, now.”

Samuel is very hurt by this, and does what he always does in time of trial – he goes and prays about it. And God says to him, more or less, “Well, now you know what I feel all the time, the way people reject Me. And really, it’s not you they are rejecting, it’s Me.” And, at God’s instruction, Samuel goes and asks the people if they are sure they want a king. Sure, there is the grandeur and the pomp and circumstance – but there is also the tithes; the conscription; the droit de seigneur where the king thinks he can, and will, have any pretty girl he chooses….. there are a lot of bad things that might and will happen along with the good.

But the people are convinced. Prophets and judges are old-fashioned; they want a King. Monarchy is definitely the way to go.

And, as we know, they got permission to have a King, and Saul was appointed – and anointed – King. But as we know, he wasn’t altogether satisfactory, and there was war again, and, eventually, David became king, and then his son Solomon, but after that it all went rather pear-shaped, and the Kingdom was divided into two. And after a series of rather ineffectual, weak kings, the majority – the Ten Tribes – were taken into captivity and absorbed; the two tribes of Judah were also captured, but managed to retain a distinct identity. Mind you, we are not told what would have happened had they remained a theocracy….

So what is this all about, and what does it say to us today? I’m certainly not advocating a return to theocracy – one only has to look at so-called Islamic State or Boko Harum to see that it can and does stifle people’s freedom of choice. And monarchy itself is nearly obsolete. Our own Queen reigns, but she does not rule.

The King may well have done all the dreadful things Samuel warned against: “He will make soldiers of your sons; some of them will serve in his war chariots, others in his cavalry, and others will run before his chariots. He will make some of them officers in charge of a thousand men, and others in charge of fifty men. Your sons will have to plough his fields, harvest his crops, and make his weapons and the equipment for his chariots. Your daughters will have to make perfumes for him and work as his cooks and his bakers. He will take your best fields, vineyards, and olive groves, and give them to his officials. He will take a tenth of your grain and of your grapes for his court officers and other officials.”

But a good King – and there have been many throughout history – a good King protects his people, as well as exploits them. And a good King leads by example. C S Lewis, in his novel “The Horse and his Boy”, expressed it thus:

“For this is what it means to be a king:

to be first in every desperate attack and last in every desperate retreat, and when there's hunger in the land (as must be now and then in bad years)

to wear finer clothes and laugh louder over a scantier meal than any man in your land.”

Being a King is not just about privilege and luxury – but for a bad King – and probably for every good King there has been a bad one – for a bad King, it is all about privilege and luxury. The people needed to be careful what they wished for.

But one of the main problems of a Kingdom, mostly, is that it is up against others. Kings have to fight because other people want their Kingdoms. Sometimes these are kings from other sovereign states, and other times they are internal contenders for the throne; people who think that the king really isn’t doing as good a job as he might and they would do a better one. Civil War. Satan’s Kingdom divided against itself – as Jesus points out in our Gospel reading – is always going to fail and spiral down into chaos and darkness.

So let’s contrast this with God’s kingdom, that Jesus tells us so much about.

He told us lots of stories to illustrate what the kingdom was going to be like, how it starts off very small, like a mustard seed, but grows to be a huge tree.

How it is worth giving up everything for.

How “the blind receive their sight,

the lame walk,

the lepers are cleansed,

the deaf hear,

the dead are raised,

and the poor have good news brought to them.”

And some of the stories were very unsettling to his hearers. Imagine, if you will, that there is a place you’ve always wanted to visit.

It sounds as though it’s really wonderful –

permanently great weather, fantastic scenery,

lots of great places to visit,

lots of walking, or swimming,

great bars and restaurants,

you name it, this place has it!

And you long and long to go there,

but you don’t know how to get there,

and what’s more, you don’t know anybody else who has been there.

All the things you’ve heard about it are rumour or hearsay.

And then one day someone comes along who very obviously has been there, and he starts to tell you all about it.

But –

oh dear –

it’s not at all what you thought!

Weeds everywhere, attracting masses of birds which could and did eat all the crops!

And the food, far from gourmet, is rotten bread made by women!

And then, he goes on to tell his special friends in private –

but you hear about it later –

the place is so infinitely desirable that people sell all they have to get tickets there!

That’s the Kingdom of God for you. The mustard seed that Jesus spoke of – well, mustard was a terrific weed, back in the day – grows like the clappers, and still does – and nobody in their right mind would have planted it. Besides which, it would have attracted birds, which would then have eaten the other the crops. And the yeast that leavens the whole of the dough? Well, for Jews, what was really holy and proper to eat was unleavened bread, which you had at Passover.

You threw out all your old leaven –

we’d call it a sourdough starter, today, which is basically what it is –

and started again.

I remember being told in primary school that this was a Good Idea because you need fresh starter occasionally.

But the thing is, leavened bread was considered slightly inferior –

and the leaven itself, the starter –

yuck!

It isn’t even the bread that is likened to God’s country, it is the leaven itself!

And did you notice –

it was a woman who took that leaven.

A woman!

That won’t do at all!

Again, for male Jews, women were slightly improper –

and who knew that she wouldn’t be on her period and therefore unclean?

And she hid the starter in enough flour to make bread for 100 people!

She hid it.

It was concealed, hidden.

Not what people would expect from the Kingdom of God, is it?

Be careful what you wish for! You wanted a King, instead of God; a King who would introduce conscription, would confiscate your bit of land and give it to one of his favourites. A King whose country would be manifestly unfair and unequal. But that was what you thought you wanted.

And then you got God’s Kingdom. A place that was totally not what you expected. A place of justice and mercy and love and forgiveness; but also a place where your most entrenched ideas are turned upside-down; where what you thought you knew about God turned out to be all wrong…. And yet, a place so worthwhile, so wonderful, that you would sell all your possessions to get there.

Perhaps, just perhaps, it was worth wishing for a King so that we could know Christ as King of the Kingdom of Heaven. Amen.

Look and live

I really, really don’t understand what is going on in our first reading, do you? I mean, one minute you have God being absolutely livid with the Israelites for building a golden calf to worship, and threatening to destroy the lot of them, and the next minute you have God telling Moses to build a bronze serpent for people to look at to be healed of snakebite. And the snakes themselves were, we are told, sent by God because the people were grumbling! I mean, hello? If God punished us for grumbling like that, not a one of us that wouldn’t be reaching for the snake-bite serum at some time during the week! I rather suspect that this is a story that sort of crept in by mistake. Or, perhaps, they found a statue of a bronze snake in the Temple and made up this story to explain how it came to be there. And, of course, the fact that it is there means that God meant it to be there, no matter what its provenance!

Of course, the people who wrote down what’s called the Deuteronomic histories, which basically means the Pentateuch and some other bits of our Bible, do like to make a perceived punishment fit an alleged crime. Moses doesn’t quite make it to the Promised Land, so God must be punishing him for something. The people of Israel take 40 years to get there, there must be a good reason for it. And so on and so forth. And in this instance there was a plague of snakes. So the people must have been grumbling.

I suppose grumbling is a sin, really, when you come to think about it. After all, it is either futile or hurtful and can often be both. The Israelites were mooing on about how much better off they’d been in Egypt, totally forgetting that there they had not been free, and moaning on about the strict rations that they were getting in the desert. Talk about hurtful to Moses, and utterly futile, too, as nothing was going to change. They weren’t going back!

We grumble, too, most of the time. It wouldn’t be us if we weren’t chuntering on about the weather, or the trains, or the health service! Just look at your Facebook page, especially when we had that snow a couple of weeks ago! All things we can do absolutely nothing about! I dare say that’s pretty harmless.

But then, there are the times when people could do something about it, but, instead, they grumble. It is easier to expect the other person to do something than it is to get up and do it yourself. Although, quite often, if you want something done properly, it is a lot easier to do it yourself!

And sometimes we grumble about each other, which is all very well, but the things we say have a nasty habit of being relayed to the person we said them about, hurting them, and causing us all a great deal of bother. It’s best to try – heaven knows, I know how difficult it is – to try not to say anything behind people’s backs that you wouldn’t say to their faces. Which is all very well when it’s one’s spouse, because one does, as often as not, grumble at them, but one doesn’t tend to grumble at other people.

So yes, by and large, maybe grumbling is a sin. But to be bitten by snakes for it? It doesn’t sound so much like God to me. But there you are, the story got put in the Bible, and physicians liked it so much that they adopted the snake on a pole as their emblem. And, of course, one of the reasons it is important is that Jesus refers to it when he is talking to Nicodemus, as we heard in our Gospel reading: 

"And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life."

That, of course, is why the story still resonates with us today, as it is a type, or picture, of the crucifixion. I remember one sermon I heard on this passage where the preacher pointed out, quite forcefully, that the Israelites didn’t have to do anything with the snake – they didn’t have to go up to it, or touch it, or lick its tail, or anything like that. All they had to do was look at it, and instantly they were healed of their snake-bite. And similarly, we too, the preacher said, just have to look to Jesus, and instantly we are saved.

And so Jesus himself tells us. All we have to do is to believe. To look to the Cross.

It is, of course, God who saves us. We can do nothing to save ourselves. Nothing. The Israelites in the desert could do nothing to save themselves from the snakes. They didn’t know about anti-snakebite venom back in the day. If they were bitten, the probability was that they would die – unless, of course, they could just look at the bronze serpent.

There would, of course, be those who refused to look. They had been bitten by a snake, very well, they were going to die. Or perhaps they thought they knew better: looking at an image wasn’t going to help, was it? Maybe if they did this or that instead, that would help. You’ve got to DO something, after all.

But no, if they wanted to live, all they had to do was to look. They could do nothing to save themselves, all they could do was look at the serpent. And, similarly, we can do nothing to save ourselves – whatever we may mean by that, and I’m not always quite sure – all we can do is look at the Cross. And God does the rest.

It’s about love, isn’t it?   What we remember on Mothering Sunday isn’t just our mothers, although that, too, but above all, the wonderful love of God, our Father and our Mother. After all, there are people whose mothers have died; people who didn’t or don’t have a good relationship with their mothers; and above all, people who would have loved to have been mothers, but it didn’t happen, for whatever reason. Many of those will not be in church this morning. The Church isn't always very tactful about Mothers Day, I'm afraid – I used to find it very patronising, especially considering that for the rest of the year I was rather left to get on with it, and was told that the loneliness and isolation and lack of fellowship was “the price you pay for the wonderful privilege of being a Christian Mother!” As if....

The worst Mothers Day sermon I ever heard was from a young curate who had just discovered his wife was expecting their first child – sadly, he moved away during the course of the year,

as several of us were longing to hear what he would have had to say after several months of the reality of parenthood!

But one of the things that those of us who are parents will know about is unconditional love. We know that, no matter what our children may do, we will go on loving them. When they are young, we may have to punish them if they behave badly; when they are older, how much we see of them very much depends on them, not on us. But we never stop loving them, no matter how infuriating they are.

I am vividly reminded of Jesus saying: 

“Is there anyone among you who, if your child asks for bread, will give a stone? Or if the child asks for a fish, will give a snake? If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him!”

“How much more”! We find it very difficult to comprehend God’s love, the love that says you only have to look to live. The love that reaches out to us infinitely more strongly than we are able to reach out to God. Jesus said that

“Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. And this is the judgement, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.”

But the thing is – light! After all, if you think about it, when you are in a dark room, you switch on the light, and the darkness has gone. People might have preferred darkness, but it is easier to make it light than to make it dark. And in the light, all you have to do is look, look at the Cross – and you will live! Amen.

Whenever you see a rainbow

There’s a song they used to sing in Girls’ Brigade, when my daughter was a member many years ago, and the chorus went,

“Whenever you see a rainbow

Whenever you see a rainbow,

Whenever you see a rainbow,

Remember God is love!”

We heard, in our first reading today, how God put a rainbow in the sky to remind everybody, including God, that the world would never again be utterly destroyed by floods. It’s a very early story, of course, one of those that is probably more nearly a legend than anything else. God had made the world, but the people were so sinful that God wanted to wipe out all life on earth and start again – it’s been done before, of course, just ask the dinosaurs! Anyway, God told Noah to build the ark, and take animals in it – either a breeding pair, or 7 of each species, depending on which account you go by. There are two that seem to have got a bit mixed up here! And, as you know, the rain came down – in torrents, according to the song I quoted earlier – and only Noah and his family were saved, plus the animals. And Noah sent out various birds to see whether the waters were going down, and when they did, the Ark eventually landed on the top of Mount Ararat, possibly in modern-day Turkey, and everybody went out to start all over again.

But people hadn’t changed – Noah drinks too much of the first wine he’s able to make, and falls asleep naked in his tent, and one of his sons mocks him rather than finding a convenient blanket. That didn’t happen until after the rainbow, though. First, when they land, Noah gives a sacrifice, which is pleasing to God, and God promises “As long as the world exists, there will be a time for planting and a time for harvest. There will always be cold and heat, summer and winter, day and night.” And then God places the rainbow in the sky as a sign of this promise.

The extraordinary thing about Noah’s flood is that almost every ancient culture has its flood story. They may be a folk memory of sea levels rising catastrophically after the end of the last Ice Age, when all the waters that had been bound up in the glaciers melted and many communities were submerged forever. There’s a theory that it’s a folk memory of the Black Sea being formed when the waters burst through the Bosphorus. I wonder, even, if there is not a folk memory of the Mediterranean basin being filled – we know that at certain times in history it has been empty. Or it’s possible that the flood myths came from people finding seashells and so on far inland. Nobody really knows, but we do know that in prehistoric times some areas that are now under water were dry land, and vice versa, as the world has changed. There is even a submerged country, known as Doggerland, in the North Sea, dating back as recently as ten thousand years ago, when Britain was joined to the Continent by more than an undersea tunnel!

Of course, there have been plenty of devastating floods since then, many even here in the UK. We have the Thames Flood Barrier which is supposed to be able to stop London being flooded, at least for the foreseeable future, but there have been floods in the West Country and in the North of England within the past few years. And only a couple of years ago the shops on Herne Hill were devastated by a burst water-main which flooded the road – you may even have seen it. And we no longer think God sends the floods – what sort of a monster would we be worshipping who sent floods and other tragedies, earthquakes or hurricanes and so on? We know that there are natural causes for these tragedies, even if we don’t quite understand some of them, and we also know that God is there in the middle of them with us.

Sometimes, I know, it is easy to wonder what God is thinking about not stopping these tragedies from happening. Even the Bible is full of attempts to work out why bad things happen to good people, right back to the book of Job, a couple of the Psalms, and, of course, Jonah. It’s probably something we will never know this side of heaven!

But we do know that God came down to live among us as a human being, and to share our experience! Our Gospel reading reminded us that Jesus came to John for baptism – not, of course, for forgiveness of sins, for he did not sin, but as a sign of his submission to God, and arguably that all should see that he had gone through the formalities. And after his baptism, and the announcement that he was God’s beloved son, he was sent into the wilderness for forty days. Mark doesn’t go into detail about the temptations to which he was subject, but we know from Matthew and Luke that basically he had to learn how not to use his divine powers. He wasn’t about making stones into bread, even though he later could, and did, provide food for a vast crowd. He wasn’t about throwing himself down from a high tower, and expecting God to save him. He wouldn’t even do that when he was nailed to the Cross. And he most certainly wasn’t about worshipping anything other than God!

So Jesus spent his forty days in the wilderness, and when he came out, John had been arrested for disturbing the powers-that-be one time too many, and so Jesus began his own ministry of preaching and teaching and healing the sick. Knowing, of course, that at any time he, too, could be arrested and put to death, which probably happened some two or three years later.

This season of Lent is the time of year when, among other things, we remember Jesus in the wilderness. It’s a time of preparation for Easter, a time when, perhaps, we focus a little more deeply on spiritual things. Perhaps you go to a Lent study group, or maybe you are planning to give something up for Lent – it might be chocolate, as a friend of mine does every year; it might be alcohol; it might be meat; it might even be social networking. But why? Why are you giving these things up, if you are?

When I was little, we were only allowed to give things up for Lent if we put the money we would otherwise have spent on them to a good cause. Which, since I found – and still find – it impossible to determine how much I might have spent on, say, chocolate, which I only buy irregularly anyway, since I found it impossible, I never gave anything up! And I am quite sure that, were I to give up social networking, I'd not spend the time in prayer or devotional reading, but faffing about playing computer games!

But self-discipline is a good thing. So we are told, and so it is, of course. But if it is all about you, all about me, that's not much good, is it? And, of course,it's all too easy to do things for all the wrong reasons. If we start complaining about how much we're missing chocolate, or booze, or whatever it might be, that's not the idea at all. The idea is to keep it totally to yourself, don't let anybody know unless you have to. Keep it between you and God.

I personally prefer to do something positive for Lent, like reading a devotional book, or finding something to be thankful for each day, or something. But whatever you do or don't do, the idea needs to be that it brings you closer to God. And if it doesn't do that, if it doesn't work if you keep it secret, then leave it.

The idea, basically, is that whatever we do or don’t do for Lent, it should be a reminder of God’s love for us, and, ideally, something that helps us to grow, spiritually. It shouldn’t be just about giving up something for the sake of it – that’s worthwhile if you give the amount you save to charity, of course, but does it help you spiritually? Does it remind you of God’s love? Does it remind you, even, of what Jesus went through – perhaps a small pinprick of discomfort when you’d really like to eat chocolate, or whatever, that reminds you, however dimly, of the agony that Jesus went through on the cross?

God placed the rainbow in the sky as a reminder to Noah – and to all of us who have come after him – that the world will not be destroyed. And, incidentally, as a reminder to God, too: “Whenever I cover the sky with clouds and the rainbow appears, I will remember my promise to you.”

The rainbow is a reminder of God’s covenant with us, and of God’s love to us. Noah wasn’t any better or any worse than anybody else at that time – he did believe God and obey God when he built the Ark, but he was still a sinner like you or me. He still got drunk as a skunk when he had the opportunity! But God still put that rainbow in the sky.

Whenever you see a rainbow – whether in the sky, or a flag, or a badge – whenever you see a rainbow, remember God is love. Amen.