Wednesday 21 May 2014

5th Sunday of Easter - Br Luke

Andre-Rublev's Saviour 

Homily preached at Winmalee on Sunday 18th May  2014

Gospel John 14:1-14

In the Christian faith, we believe that Jesus, was, is both human and divine.  That he was, is, the second person of the trinity.  An integral member of the Godhead.  As it says in the creed, of the same substance as the Father.  But did Jesus know this? Did he tell us this, or is this simply the theological construct of the early church fathers and mothers? Something which was written to distinguish the faith from Judaism?  Can we see proof?  The answer is really quite simple.

Indeed if we ever want some indication from the scriptures that Christ knew who he was, here it is. “Philip. He who has seen me has seen the Father.” And “I am in the Father, and the Father in me?”  This of course to the Jews was blasphemy, and it was this above all that caused them to want him dead.  But to us it’s not blasphemy – its proof.

But what does it mean.  After all Stephen as we heard in the reading from Acts was so convinced of the truth of this that he died for this belief.  As did countless martyrs through the centuries, especially during the horrible Roman persecutions.

It means quite simply that Jesus was, is, God.  He was always aware of the thoughts and actions of the other members of the trinity.  Now I know this sounds like I’m about to embark on a dissertation on the Trinity – I’m not.  I’m going to leave that for another day. Instead I do want to focus our attention today on the passage that’ seems to me, to indicate that Jesus was so aware of who he was, that he gently castigated Philip about it.

The question is of course, do we believe it.  If I was to be honest I would have to say, given the number of people who no longer come to church, who seem to want to flee from, or deny the faith – the answer is no.  This is not only sad, it’s tragic.  The human race cannot survive without faith.  And in our desire to have some sort of faith, people today have replaced “the way the truth and the life” with other beliefs.  Some of which are not really faiths but distractions. Put bluntly, they are simply replacements for God.  How terribly, terribly empty and bereft that is.

But Jesus give us an out, an escape clause for those who find it just too difficult to believe in his divinity. “Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake.”  So if the words can’t convince you, look at the deeds.  Looks at the miracles and believe then.
This should be easy, then, for us who live in what is generally called the post-modern era.  We just won’t believe anything unless it can be proved.  So the miracles Jesus did, should be proof enough to keep us happy.  But no, these are now questioned.  Interpreted as myths, exaggerations, allegories, or people try to find a medical explanation for the healing.  They will grasp at anything that will allow them to deny, yes deny, Jesus’s divine nature, and thus deny God.

After all, if the record is faulty, then we need not believe. And therefore the faith is meaningless and it is devoid of anything that would make it genuine.  And then the logic goes, we can abandon it, treat it as outdated, out of touch with reality and irrelevant. Make no mistake when we do this, then we allow the evil one to enter and rule.  And that is not something that we can, or should, treat lightly.

In spite of what the modern world may think, evil is not to be glorified, it is to be opposed. For evil destroys - it does not create.  Evil leads us to dark places where deeds are done in secret, where light is shunned and spurned.  These are all places where people can hide and not be honest or responsible to themselves, or to others.  In these dark places, people do not love each other, they feed on each other, they destroy each other; they cause death.  And we only have to look around us and will all too easily see the deathly fruits of evil.

So what are we to do in the face of evil?  We are to ask God to help us, to guide us, to protect us.  Jesus said: “Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. If you will ask anything in my name, I will do it.”

We of course are often too afraid to ask.  Don’t be.  It is when we seek that we find, when we knock that we are admitted and when we ask, that we receive.  So have courage, ask for help in overcoming evil, in dispelling the darkness, in consigning evil to the empty void where it belongs.

Monday 12 May 2014

4th Sunday of Easter - Br Andrew

Andre-Rublev's Saviour 

Homily preached at Winmalee on Sunday May 11th 2014

Fourth Sunday of Easter Br. Andrew

Here is something to think about:

In his “The Axioms of Religion” professor E. Y. Mullins’s: sates that "Whenever a church interposes between the child and the Father, through sacrament, through human priesthood or hierarchy, through centralized government, through authoritative oligarchies of any kind in spiritual affairs, it ceases to conform to the kingdom of God, and becomes a juvenile court or orphanage instead.” 

This quote, in its turn appeared in a pamphlet written by a Baptist by the name of Carolyn D. Blevins entitled “The Priesthood of All Believers”

The Priesthood of All Believers

I Peter 2: 1-10

Today I shall be focusing on this verse from our second reading 1 Peter 2:9;
9 "But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may proclaim the excellence of him who called you out of darkness into his marvelous light."

Jesus has given us the gift of new life, as a priest offering his ultimate sacrifice, he sacrificed his life for us and he chose us, His believers to be priests. 
When we think about a priest, we tend to think of some one who believes in a Eucharist wherein the elements of bread and wine are somehow changed into flesh and blood.
We are a Non-denominational Sacramental Community but the Sacrament does not reside on the Table or in the beliefs of the one leading the service but in the heart and Spirit of those remembering Jesus through it.  

So for us being members of a royal priesthood, being priests has far more meaning than perhaps it does for members in the more traditional denominations, because the Sacrament is within our relationship with the Father rather than in a Doctrinal statement, place, person or ritual. Our priesthood sits within our relationship with the Father and with his Word the Lord Jesus

We are a community of Priests each ministering and shepherding one another not because of any special training, but because Jesus says we are; and through the Holy Spirit has given us various gifts to use to do so. Our priesting is an everyday sacrifice of joyful praise and service as we take up our various joys and burdens each day. We are always priests, not just on Sunday and we do have the Good shepherd to help us.

Let’s examine the Gospel now and see how the Master does it. 

Gospel John 10:1-10

Even in Palestine today several flocks of sheep may be sheltered in the same fold for some short time. A gate man – one of the other shepherds will sit at the entrance to the fold to guard it and will allow the other shepherds to enter. When that shepherd takes his sheep out of the fold he has a special call for them and all the sheep follow him, he has given them all a name and they come when they are called and the shepherd knows instantly whether any are missing. They will run from a stranger.

Jesus is the doorway both into and out of the fold and we wait his bidding before we come in or go out and we trust him to lead us to good pasture and fresh water. Jesus knows us by name, so intimately that he knows when we are distracted and out of full communion with him in our Relationship with him. Whenever we become so seriously lost as to miss curfew then Jesus who instinctively knows our absence knows just where to find us and comes and does so.

As priests in his new kingdom we need to practice our shepherding, getting to know those with whom we interact, the special words that will draw them to God through our Priesting. Their bolt holes when times are bad; the kinds of nourishment they need; to know our own limitations; to recognise when a relationship with Jesus is faltering and with prayer, practise and consultation with other priests pray out what might be done or not.

Jesus’ disciples didn’t understand the analogy but we are to Jesus as our fellow community members are to the sheep and the sheep need their shepherd. Greater than this:
Since we are all members of a royal priesthood, what is very interesting about this concept is that each one of us is both Shepherd and sheep – we are all Christs and all in need of Christ at one and the same time. Like a neatly woven sheep fold pulling together to keep ourselves safe from the robbers and daemons who would wrench us apart.
Priesting is a vocation we are called to, if necessary 24/7, there can be no Roster, whenever we find ourselves called, we priest & Shepherd.

 In celebrating Liturgy; priests such as Sr. Agnes finds pleasure in the Prayer Table, Lee as Parish Secretary, Ashley our fund raiser, Stephen our Mr. Music. .. We all serve each other in our various ways, we are a fold of shepherds & sheep sometimes each one of us is at once Shepherd sheep and priest-

At our lowest & most fearful we are only sheep- & if we have learned well at the Master's feet; we will know our own voices.

I feel we have an interesting time ahead.

Wednesday 7 May 2014

Sermon Extra - 5 - Second Sunday of Easter

Matthew Henry's Commentary 

Gospel John 20:19-30

Matthew Henry's Commentary

Verses 19-25

The infallible proof of Christ’s resurrection was his showing himself alive, Acts 1:3. In these verses, we have an account of his first appearance to the college of the disciples, on the day on which he rose. He had sent them the tidings of his resurrection by trusty and credible messengers; but to show his love to them, and confirm their faith in him, he came himself, and gave them all the assurances they could desire of the truth of it, that they might not have it by hearsay only, and at second hand, but might themselves be eye-witnesses of his being alive, because they must attest it to the world, and build the church upon that testimony. Now observe here,

I. When and where this appearance was, John 20:19. It was the same day that he rose, being the first day of the week, the day after the Jewish sabbath, at a private meeting of the disciples, ten of them, and some more of their friends with them, Luke 24:33.

There are three secondary ordinances (as I may call them) instituted by our Lord Jesus, to continue in his church, for the support of it, and for the due administration of the principal ordinances—the word, sacraments, and prayer; these are, the Lord’s day, solemn assemblies, and standing ministry. The mind of Christ concerning each of these is plainly intimated to us in these verses; of the first two, here, in the circumstances of this appearance, the other John 20:21. Christ’s kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church.

1. Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus. The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (John 20:1) that Christ arose on the first day of the week, and it might have been sufficient to say here (John 20:19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ’s first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested.

2. Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master’s resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another’s minds, strengthen one another’s hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body. They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together, Heb. 10:25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ’s disciples to be driven into corners, and forced into the wilderness, Rev. 12:14; Prov. 28:12. (2.) God’s people have been often obliged to enter into their chambers, and shut their doors, as here, for fear of the Jews. Persecution is allotted them, and retirement from persecution is allowed them; and then where shall we look for them but in dens and caves of the earth. It is a real grief, but no real reproach, to Christ’s disciples, thus to abscond.

II. What was said and done in this visit Christ made to his disciples, and his interview between them. When they were assembled, Jesus came among them, in his own likeness, yet drawing a veil over the brightness of his body, now begun to be glorified, else it would have dazzled their eyes, as in his transfiguration. Christ came among them, to give them a specimen of the performance of his promise, that, where two or three are gathered together in his name, he will be in the midst of them. He came, though the doors were shut. This does not at all weaken the evidence of his having a real human body after his resurrection; though the doors were shut, he knew how to open them without any noise, and come in so that they might not hear him, as formerly he had walked on the water, and yet had a true body. It is a comfort to Christ’s disciples, when their solemn assemblies are reduced to privacy, that no doors can shut out Christ’s presence from them. We have five things in this appearance of Christ:—

(1.) His kind and familiar salutation of his disciples: He said, Peace be unto you. This was not a word of course, though commonly used so at the meeting of friends, but a solemn, uncommon benediction, conferring upon them all the blessed fruits and effects of his death and resurrection. The phrase was common, but the sense was now peculiar. Peace be unto you is as much as, All good be to you, all peace always by all means. Christ had left them his peace for their legacy, John 14:27. By the death of the testator the testament was become of force, and he was now risen from the dead, to prove the will, and to be himself the executor of it. Accordingly, he here makes prompt payment of the legacy: Peace be unto you. His speaking peace makes peace, creates the fruit of the lips, peace; peace with God, peace in your own consciences, peace with one another; all this peace be with you; not peace with the world, but peace in Christ. His sudden appearing in the midst of them when they were full of doubts concerning him, full of fears concerning themselves, could not but put them into some disorder and consternation, the noise of which waves he stills with this word, Peace be unto you.

(2.) His clear and undeniable manifestation of himself to them, John 20:20. And here observe,

[1.] The method he took to convince them of the truth of his resurrection, They now saw him alive whom multitudes had seen dead two or three days before. Now the only doubt was whether this that they saw alive was the same individual body that had been seen dead; and none could desire a further proof that it was so than the scars or marks of the wounds in the body. Now, First, The marks of the wounds, and very deep marks (though without any pain or soreness), remained in the body of the Lord Jesus even after his resurrection, that they might be demonstrations of the truth of it. Conquerors glory in the marks of their wounds. Christ’s wounds were to speak on earth that it was he himself, and therefore he arose with them; they were to speak in heaven, in the intercession he must ever live to make, and therefore he ascended with them, and appeared in the midst of the throne, a Lamb as it had been slain, and bleeding afresh, Rev. 5:6. Nay, it should seem, he will come again with his scars, that they may look on him whom they pierced. Secondly, These marks he showed to his disciples, for their conviction. They had not only the satisfaction of seeing him look with the same countenance, and hearing him speak with the same voice they had been so long accustomed to, Sic oculos, sic ille manus, sic ora, ferebat—Such were his gestures, such his eyes and hands! but they had the further evidence of these peculiar marks: he opened his hands to them, that they might see the marks of the wounds on them; he opened his breast, as the nurse hers to the child, to show them the wound there. Note, The exalted Redeemer will ever show himself open-handed and open-hearted to all his faithful friends and followers. When Christ manifests his love to believers by the comforts of his Spirit, assures them that because he lives they shall live also, then he shows them his hands and his side.

[2.] The impression it made upon them, and the good it did them. First, They were convinced that they saw the Lord: so was their faith confirmed. At first, they thought they saw an apparition only, a phantasm; but now they knew it was the Lord himself. Thus many true believers, who, while they were weak, feared their comforts were but imaginary, afterwards find them, through grace, real and substantial. They ask not, Isa. it the Lord? but are assured, it is he. Secondly, Then they were glad; that which strengthened their faith raised their joy; believing they rejoice. The evangelist seems to write it with somewhat of transport and triumph. Then! then! were the disciples glad, when they saw the Lord, If it revived the spirit of Jacob to hear that Joseph was yet alive, how would it revive the heart of these disciples to hear that Jesus is again alive? It is life from the dead to them. Now that word of Christ was fulfilled (John 16:22), I will see you again, and your heart shall rejoice. This wiped away all tears from their eyes. Note, A sight of Christ will gladden the heart of a disciple at any time; the more we see of Christ, the more we shall rejoice in him; and our joy will never be perfect till we come where we shall see him as he is.

(3.) The honourable and ample commission he gave them to be his agents in the planting of his church, John 20:21. Here is,

[1.] The preface to their commission, which was the solemn repetition of the salutation before: Peace be unto you. This was intended, either, First, To raise their attention to the commission he was about to give them. The former salutation was to still the tumult of their fear, that they might calmly attend to the proofs of his resurrection; this was to reduce the transport of their joy, that they might sedately hear what he had further to say to them; or, Secondly, To encourage them to accept of the commission he was giving them. Though it would involve them in a great deal of trouble, yet he designed their honour and comfort in it, and, in the issue, it would be peace to them. Gideon received his commission with this word, Peace be unto thee, Jdg. 6:22, 23. Christ is our Peace; if he is with us, peace is to us. Christ was now sending the disciples to publish peace to the world (Isa. 52:7), and he here not only confers it upon them for their own satisfaction, but commits it to them as a trust to be by them transmitted to all the sons of peace, Luke 10:5, 6.

[2.] The commission itself, which sounds very great: As my Father hath sent me, even so send I you.

First, It is easy to understand how Christ sent them; he appointed them to go on with his work upon earth, and to lay out themselves for the spreading of his gospel, and the setting up of his kingdom, among men. He sent them authorized with a divine warrant, armed with a divine power,—sent them as ambassadors to treat of peace, and as heralds to proclaim it,—sent them as servants to bid to the marriage. Hence they were called apostles—men sent.

Secondly, But how Christ sent them as the Father sent him is not so easily understood; certainly their commissions and powers were infinitely inferior to his; but, 1. Their work was of the same kind with his, and they were to go on where he left off. They were not sent to be priests and kings, like him, but only prophets. As he was sent to bear witness to the truth, so were they; not to be mediators of the reconciliation, but only preachers and publishers of it. Was he sent, not to be ministered to, but to minister? not to do his own will, but the will of him that sent him? not to destroy the law and the prophets, but to fill them up? So were they. As the Father sent him to the lost sheep of the house of Israel, so he sent them into all the world. 2. He had a power to send them equal to that which the Father had to send him. Here the force of the comparison seems to lie. By the same authority that the Father sent me do I send you. This proves the Godhead of Christ; the commissions he gave were of equal authority with those which the Father gave, and as valid and effectual to all intents and purposes, equal with those he gave to the Old-Testament prophets in visions. The commissions of Peter and John, by the plain word of Christ, are as good as those of Isaiah and Ezekiel, by the Lord sitting on his throne; nay, equal with that which was given to the Mediator himself for his work. Had he an incontestable authority, and an irresistible ability, for his work? so had they for theirs. Or thus, As the Father hath sent me is, as it were, the recital of his power; by virtue of the authority given him as a Mediator, he gave authority to them, as his ministers, to act for him, and in his name, with the children of men; so that those who received them, or rejected them, received or rejected him, and him that sent him, John 13:20.

(4.) The qualifying of them for the discharge of the trust reposed in them by their commission (John 20:22): He breathed on them, and said, Receive ye the Holy Ghost. Observe,

[1.] The sign he used to assure them of, and affect them with, the gift he was now about to bestow upon them: He breathed on them; not only to show them, by this breath of life, that he himself was really alive, but to signify to them the spiritual life and power which they should receive from him for all the services that lay before them. Probably he breathed upon them all together, not upon each severally and, though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, Num. 11:26. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him (Gen. 2:7), and to intimate that he himself was the author of that work, and that the spiritual life and strength of ministers and Christians are derived from him, and depend upon him, as much as the natural life of Adam and his seed. As the breath of the Almighty gave life to man and began the old world, so the breath of the mighty Saviour gave life to his ministers, and began a new world, Job 33:4. Now this intimates to us, First, That the Spirit is the breath of Christ, proceeding from the Son. The Spirit, in the Old Testament, is compared to breath (Ezek. 37:9), Come, O breath; but the New Testament tells us it is Christ’s breath. The breath of God is put for the power of his wrath (Isa. 11:4; 30:33); but the breath of Christ signifies the power of his grace; the breathing of threatenings is changed into the breathings of love by the mediation of Christ. Our words are uttered by our breath, so the word of Christ is spirit and life. The word comes from the Spirit, and the Spirit comes along with the word. Secondly, That the Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the laying on of hands, those hands being first lifted up in prayer, for they could only beg this blessing, and carry it as messengers; but Christ conferred the Holy Ghost by breathing, for he is the author of the gift, and from him it comes originally. Moses could not give his Spirit, God did it (Num. 11:17); but Christ did it himself.

[2.] The solemn grant he made, signified by this sign, Receive ye the Holy Ghost, in part now, as an earnest of what you shall further receive not many days hence.” They now received more of the Holy Ghost than they had yet received. Thus spiritual blessings are given gradually; to him that has shall be given. Now that Jesus began to be glorified more of the Spirit began to be given: see John 7:39. Let us see what is contained in this grant. First, Christ hereby gives them assurance of the Spirit’s aid in their future work, in the execution of the commission now given them: “I send you, and you shall have the Spirit to go along with you.” Now the Spirit of the Lord rested upon them to qualify them for all the services that lay before them. Whom Christ employs he will clothe with his Spirit, and furnish with all needful powers. Secondly, He hereby gives them experience of the Spirit’s influences in their present case. He had shown them his hands and his side, to convince them of the truth of his resurrection; but the plainest evidences will not of themselves work faith, witness the infidelity of the soldiers, who were the only eye-witnesses of the resurrection. “Therefore receive ye the Holy Ghost, to work faith in you, and to open your understandings.” They were now in danger of the Jews: “Therefore receive ye the Holy Ghost, to work courage in you.” What Christ said to them he says to all true believers, Receive ye the Holy Ghost, Eph. 1:13. What Christ gives we must receive, must submit ourselves and our whole souls to the quickening, sanctifying, influences of the blessed Spirit-receive his motions, and comply with them—receive his powers and make use of them: and those who thus obey this word as a precept shall have the benefit of it as a promise; they shall receive the Holy Ghost as the guide of their way and the earnest of their inheritance.

(5.) One particular branch of the power given them by their commission particularized (John 20:23): “Whosesoever sins you remit, in the due execution of the powers you are entrusted with, they are remitted to them, and they may take the comfort of it; and whosesoever sins you retain, that is, pronounce unpardoned and the guilt of them bound on, they are retained, and the sinner may be sure of it, to his sorrow.” Now this follows upon their receiving the Holy Ghost; for, if they had not had an extraordinary spirit of discerning, they had not been fit to be entrusted with such an authority; for, in the strictest sense, this is a special commission to the apostles themselves and the first preachers of the gospel, who could distinguish who were in the gall of bitterness and bond of iniquity, and who were not. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas blind. Yet it must be understood as a general charter to the church and her ministers, not securing an infallibility of judgment to any man or company of men in the world, but encouraging the faithful stewards of the mysteries of God to stand to the gospel they were sent to preach, for that God himself will stand to it. The apostles, in preaching remission, must begin at Jerusalem, though she had lately brought upon herself the guilt of Christ’s blood: “Yet you may declare their sins remitted upon gospel terms.” And Peter did so, Acts 2:38; 3:19. Christ, being risen for our justification, sends his gospel heralds to proclaim the jubilee begun, the act of indemnity now passed; and by this rule men shall be judged, John 12:48; Rom. 2:16; Jas. 2:12. God will never alter this rule of judgment, nor vary from it; those whom the gospel acquits shall be acquitted, and those whom the gospel condemns shall be condemned, which puts immense honour upon the ministry, and should put immense courage into ministers. Two ways the apostles and ministers of Christ remit and retain sin, and both as having authority:—[1.] By sound doctrine. They are commissioned to tell the world that salvation is to be had upon gospel terms, and no other, and they shall find God will say Amen to it; so shall their doom be. [2.] By a strict discipline, applying the general rule of the gospel to particular persons. “Whom you admit into communion with you, according to the rules of the gospel, God will admit into communion with himself; and whom you cast out of communion as impenitent, and obstinate in scandalous and infectious sins, shall be bound over to the righteous judgment of God.”

III. The incredulity of Thomas, when the report of this was made to him, which introduced Christ’s second appearance.

1. Here is Thomas’s absence from this meeting, John 20:24. He is said to be one of the twelve, one of the college of the apostles, who, though now eleven, had been twelve, and were to be so again. They were but eleven, and one of them was missing: Christ’s disciples will never be all together till the general assembly at the great day. Perhaps it was Thomas’s unhappiness that he was absent—either he was not well, or had not notice; or perhaps it was his sin and folly—either he was diverted by business or company, which he preferred before this opportunity, or he durst not come for fear of the Jews; and he called that his prudence and caution which was his cowardice. However, by his absence he missed the satisfaction of seeing his Master risen, and of sharing with the disciples in their joy upon that occasion. Note, Those know not what they lose who carelessly absent themselves from the stated solemn assemblies of Christians.

2. The account which the other disciples gave him of the visit their Master had made them, John 20:25. The next time they saw him they said unto him, with joy enough, We have seen the Lord; and no doubt they related to him all that had passed, particularly the satisfaction he had given them by showing them his hands and his side. It seems, though Thomas was then from them, he was not long from them; absentees for a time must not be condemned as apostates for ever: Thomas is not Judas. Observe with what exultation and triumph they speak it: “We have seen the Lord, the most comfortable sight we ever saw.” This they said to Thomas, (1.) To upbraid him with his absence: “We have seen the Lord, but thou hast not.” Or rather, (2.) To inform him: “We have seen the Lord, and we wish thou hadst been here, to see him too, for thou wouldest have seen enough to satisfy thee.” Note, The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, that they may hear it at second hand, and also by communicating what they have experienced. Those that by faith have seen the Lord, and tasted that he is gracious, should tell others what God has done for their souls; only let boasting be excluded.

3. The objections Thomas raised against the evidence, to justify himself in his unwillingness to admit it. “Tell me not that you have seen the Lord alive; you are too credulous; somebody has made fools of you. For my part, except I shall not only see in his hands the print of the nails, but put my finger into it, and thrust my hand into the wound in his side, I am resolved I will not believe.” Some, by comparing this with what he said (John 11:16; 14:5), conjecture him to have been a man of a rough, morose temper, apt to speak peevishly; for all good people are not alike happy in their temper. However, there was certainly much amiss in his conduct at this time. (1.) He had either not heeded, or not duly regarded, what Christ had so often said, and that too according to the Old Testament, that he would rise again the third day; so that he ought to have said, He is risen, though he had not seen him, nor spoken with any that had. (2.) He did not pay a just deference to the testimony of his fellow-disciples, who were men of wisdom and integrity, and ought to have been credited. He knew them to be honest men; they all ten of them concurred in the testimony with great assurance; and yet he could not persuade himself to say that their record was true. Christ had chosen them to be his witnesses of this very thing to all nations; and yet Thomas, one of their own fraternity, would not allow them to be competent witnesses, nor trust them further than he could see them. It was not, however, their veracity that he questioned, but their prudence; he feared they were too credulous. (3.) He tempted Christ, and limited the Holy One of Israel, when he would be convinced by his own method, or not at all. He could not be sure that the print of the nails, which the apostles told him they had seen, would admit the putting of his finger into it, or the wound in his side the thrusting in of his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties up his faith to this evidence. Either he will be humoured, and have his fancy gratified, or he will not believe; see Matt. 16:1; 27:42. (4.) The open avowal of this in the presence of the disciples was an offence and discouragement to them. It was not only a sin, but a scandal. As one coward makes many, so does one believer, one sceptic, making his brethren’s heart to faint like his heart, Deut. 20:8. Had he only thought this evil, and then laid his hand upon his mouth, to suppress it, his error had remained with himself; but his proclaiming his infidelity, and that so peremptorily, might be of ill consequence to the rest, who were as yet but weak and wavering.
Verses 26-31
We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,
I. When it was that Christ repeated his visit to his disciples: After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week.
1. He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Matt. 4:1, 2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.
2. He deferred it so long as seven days. And why so? (1.) That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly. (2.) That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. (3.) That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made.
II. Where, and how, Christ made them this visit. It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe, 1. That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he found him in society with the rest of his disciples, because he would countenance the meetings of Christians and ministers, for there will he be in the midst of them. And, besides, he would have all the disciples witnesses of the rebuke he gave to Thomas, and yet withal of the tender care he had of him. 2. That Christ came in among them, and stood in the midst, and they all knew him, for he showed himself now, just as he had shown himself before (John 20:19), still the same, and no changeling. See the condescension of our Lord Jesus. The gates of heaven were ready to be opened to him, and there he might have been in the midst of the adorations of a world of angels; yet, for the benefit of his church, he lingered on earth, and visited the little private meetings of his poor disciples, and is in the midst of them. 3. He saluted them all in a friendly manner, as he had done before; he said, Peace be unto you. This was no vain repetition, but significant of the abundant and assured peace which Christ gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting.
III. What passed between Christ and Thomas at this meeting; and that only is recorded, though we may suppose he said a great deal to the rest of them. Here is,
1. Christ’s gracious condescension to Thomas,John 20:27. He singled him out from the rest, and applied himself particularly to him: “Reach hither thy finger, and, since thou wilt have it so, behold my hands, and satisfy thy curiosity to the utmost about the print of the nails; reach hither thy hand, and, if nothing less will convince thee, thrust it into my side.” Here we have, (1.) An implicit rebuke of Thomas’s incredulity, in the plain reference which is here had to what Thomas had said, answering it word for word, for he had heard it, though unseen; and one would think that his telling him of it should put him to the blush. Note, There is not an unbelieving word on our tongues, no, nor thought in our minds, at any time, but it is known to the Lord Jesus. Ps. 78:21. (2.) An express condescension to this weakness, which appears in two things:—[1.] That he suffers his wisdom to be prescribed to. Great spirits will not be dictated to by their inferiors, especially in their acts of grace; yet Christ is pleased here to accommodate himself even to Thomas’s fancy in a needless thing, rather than break with him, and leave him in his unbelief. He will not break the bruised reed, but, as a good shepherd, gathers that which was driven away, Ezek. 34:16. We ought thus to bear the infirmities of the weak,Rom. 15:1, 2. [2.] He suffers his wounds to be raked into, allows Thomas even to thrust his hand into his side, if then at last he would believe. Thus, for the confirmation of our faith, he has instituted an ordinance on purpose to keep his death in remembrance, though it was an ignominious, shameful death, and one would think should rather have been forgotten, and no more said of it; yet, because it was such an evidence of his love as would be an encouragement to our faith, he appoints the memorial of it to be celebrated. And in that ordinance where in we show the Lord’s deathwe are called, as it were, to put our finger into the print of the nails. Reach hither thy hand to him, who reacheth forth his helping, inviting, giving hand to thee.
It is an affecting word with which Christ closes up what he had to say to Thomas: Be not faithless but believing; me ginou apistos—do not thou become an unbeliever; as if he would have been sealed up under unbelief, had he not yielded now. This warning is given to us all: Be not faithless; for, if we are faithless, we are Christless and graceless, hopeless and joyless; let us therefore say, Lord, I believe, help thou my unbelief.
2. Thomas’s believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, John 20:28. We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says (John 20:29), Thou hast seem, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.
(1.) Thomas is now fully satisfied of the truth of Christ’s resurrection—that the same Jesus that was crucified is now alive, and this is he. His slowness and backwardness to believe may help to strengthen our faith; for hereby it appears that the witnesses of Christ’s resurrection, who attested it to the world, and pawned their lives upon it, were not easy credulous men, but cautious enough, and suspended their belief of it till they saw the utmost evidence of it they could desire. Thusout of the eater came forth meat.
(2.) He therefore believed him to be Lord and God, and we are to believe him so. [1.] We must believe his deity—that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first,John 1:1. The author and head of our holy religion has the wisdom, power, sovereignty, and unchangeableness of God, which was necessary, because he was to be not only the founder of it, but the foundation of it for its constant support, and the fountain of life for its supply. [2.] His mediation—that he is Lord, the one Lord, 1 Cor. 8:6; 1 Tim. 2:5. He is sufficiently authorized, as pleni-potentiary, to settle the great concerns that lie between God and man, to take up the controversy which would inevitably have been our ruin, and to establish the correspondence that was necessary to our happiness; see Acts 2:36;Rom. 14:9.
(3.) He consented to him as his Lord and his God. In faith there must be the consent of the will to gospel terms, as well as the assent of the understanding to gospel truths. We must accept of Christ to be that to us which the Father hath appointed him. My Lord refers toAdonai—my foundation and stay; my God to Elohim—my prince and judge. God having constituted him the umpire and referee, we must approve the choice, and entirely refer ourselves to him. This is the vital act of faith, He is mine, Song 2:16.
(4.) He made an open profession of this, before those that had been the witnesses of his unbelieving doubts. He says it to Christ, and, to complete the sense, we must read it,Thou art my Lord and my God; or, speaking to his brethren, This is my Lord and my God. Do we accept of Christ as our Lord God? We must go to him, and tell him so, as David (Ps. 16:2), deliver the surrender to him as our act and deed, tell others so, as those that triumph in our relation to Christ: This is my beloved. Thomas speaks with an ardency of affection, as one that took hold of Christ with all his might, My Lord and my God.
3. The judgment of Christ upon the whole (John 20:29): “Thomas because thou hast seen me, thou hast believed, and it is well thou art brought to it at last upon any terms; but blessed are those that have not seen, and yet have believed.” Here,
(1.) Christ owns Thomas a believer. Sound and sincere believers, though they be slow and weak, shall be graciously accepted of the Lord Jesus. Those who have long stood it out, if at last they yield, shall find him ready to forgive. No sooner did Thomas consent to Christ than Christ gives him the comfort of it, and lets him know that he believes.
(2.) He upbraids him with his former incredulity. He might well be ashamed to think, [1.] That he had been so backward to believe, and came so slowly to his own comforts. Those that in sincerity have closed with Christ see a great deal of reason to lament that they did not do it sooner. [2.] That it was not without much ado that he was brought to believe at last: “If thou hadst not seen me alive, thou wouldst not have believed;” but if no evidence must be admitted but that of our own senses, and we must believe nothing but what we ourselves are eye-witnesses of, farewell all commerce and conversation. If this must be the only method of proof, how must the world be converted to the faith of Christ? He is therefore justly blamed for laying so much stress upon this.
(3.) He commends the faith of those who believe upon easier terms. Thomas, as a believer, was truly blessed; but rather blessed are those that have not seen. It is not meant of not seeing the objects of faith (for these are invisible, Heb. 11:1; 2 Cor. 4:18), but the motives of faith—Christ’s miracles, and especially his resurrection; blessed are those that see not these, and yet believe in Christ. This may look, either backward, upon the Old-Testament saints, who had not seen the things which they saw, and yet believed the promise made unto the father, and lived by that faith; or forward, upon those who should afterwards believe, the Gentiles, who had never seen Christ in the flesh, as the Jews had. This faith is more laudable and praise-worthy than theirs who saw and believed; for, [1.] It evidences a better temper of mind in those that do believe. Not to see and yet to believe argues greater industry in searching after truth, and greater ingenuousness of mind in embracing it. He that believes upon that sight has his resistance conquered by a sort of violence; but he that believes without it, like the Bereans, is more noble. [2.] It is a greater instance of the power of divine grace. The less sensible the evidence is the more does the work of faith appear to be the Lord’s doing. Peter is blessed in his faith, because flesh and blood have not revealed it to him, Matt. 16:17. Flesh and blood contribute more to their faith that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot quotes a saying of one of the rabbin, “That one proselyte is more acceptable to God than all the thousands of Israel that stood before mount Sinai; for they saw and received the law, but a proselyte sees not, and yet receives it.”
IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, John 20:30, 31. And here,
1. He assures us that many other things occurred, which were all worthy to be recorded, but are not written in the book: many signs. Some refer this to all the signs that Jesus did during his whole life, all the wondrous words he spoke, and all the wondrous works he did. But it seems rather to be confined to the signs he did after his resurrection, for these were in the presence of the disciples only, who are here spoken of, Acts 10:41. Divers of his appearances are not recorded, as appears, 1 Cor. 15:5-7. See Acts 1:3. Now, (1.) We may here improve this general attestation, that there were other signs, many others, for the confirmation of our faith; and, being added to the particular narratives, they very much strengthen the evidence. Those that recorded the resurrection of Christ were not put to fish for evidence, to take up such short and scanty proofs as they could find, and make up the rest with conjecture. No, they had evidence enough and to spare, and more witnesses to produce than they had occasion for. The disciples, in whose presence these other signs were done, were to be preachers of Christ’s resurrection to others, and therefore it was requisite they should have proofs of it ex abundanti—in abundance, that they might have a strong consolation, who ventured life and all upon it. (2.) We need not ask why they were not all written, or why not more than these, or others than these; for it is enough for us that so it seemed good to the Holy Spirit, by whose inspiration this was given. Had this history been a mere human composition, it had been swelled with a multitude of depositions and affidavits, to prove the contested truth of Christ’s resurrection and long argument drawn up for the demonstration of it; but, being a divine history, the penmen write with a noble security, relating what amounted to a competent proof, sufficient to convince those that were willing to be taught and to condemn those that were obstinate in their unbelief; and, if this satisfy not, more would not. Men produce all they have to say, that they may gain credit; but God does not, for he can give faith. Had this history been written for the entertainment of the curious, it would have been more copious, or every circumstance would have brightened and embellished the story; but it was written to bring men to believe, and enough is said to answer that intention, whether men will hear or whether they will forbear.
2. He instructs us in the design of recording what we do find here (John 20:31): “These accounts are given in this and the following chapter, that you might believe upon these evidences; that you might believe that Jesus is the Christ, the Son of God, declared with power to be so by his resurrection.”
(1.) Here is the design of those that wrote the gospel. Some write books for their diversion, and publish them for their profit or applause, others to oblige the Athenian humour, others to instruct the world in arts and sciences for their secular advantage; but the evangelists wrote without any view of temporal benefit to themselves or others, but to bring men to Christ and heaven, and, in order to this, to persuade men to believe; and for this they took the most fitting methods, they brought to the world a divine revelation, supported with its due evidences.

(2.) The duty of those that read and hear the gospel. It is their duty to believe, to embrace, the doctrine of Christ, and that record given concerning him, 1 John 5:11. [1.] We are here told what the great gospel truth is which we are to believe—that Jesus is that Christ, thatSon of God. First, That he is the Christ, the person who, under the title of the Messiah, was promised to, and expected by, the Old-Testament saints, and who, according to the signification of the name, is anointed of God to be a prince and a Saviour. Secondly, That he is the Son of God; not only as Mediator (for then he had not been greater than Moses, who was a prophet, intercessor, and lawgiver), but antecedent to his being the Mediator; for if he had not been a divine person, endued with the power of God and entitled to the glory of God, he had not been qualified for the undertaking-not fit either to do the Redeemer’s work or to wear the Redeemer’s crown. [2.] What the great gospel blessedness is which we are to hope for—That believing we shall have life through his name. This is, First, To direct our faith; it must have an eye to the life, the crown of life, the tree of life set before us. Life through Christ’s name, the life proposed in the covenant which is made with us in Christ, is what we must propose to ourselves as the fulness of our joy and the abundant recompence of all our services and sufferings.Secondly, To encourage our faith, and invite us to believe. Upon the prospect of some great advantage, men will venture far; and greater advantage there cannot be than that which is offered by the words of this life, as the gospel is called, Acts 5:20. It includes both spiritual life, in conformity to God and communion with him, and eternal life, in the vision and fruition of him. Both are through Christ’s name, by his merit and power, and both indefeasibly sure to all true believers.

Tuesday 6 May 2014

Third Sunday of Easter - Br Simeon

St- Andre-Rublev's Saviour 

Homily preached at Winmalee on Sunday May 4th 2014 
Third Sunday of Easter Br. Simeon: 


Gospel: Luke 24:13-35


May I speak in the Name of the one God, Father, Son and Holy Spirit. Amen.

Today, in this the Third Sunday of Easter, we continue with the season of Easter and today we get an Easter story for the rest of us, the rest of us who were not there on that first Easter morning, the rest of us who have not physically touched the Risen Christ, the rest of us who like these very disciples, went to the empty tomb, found it just like the women said, but didn’t find or see Jesus. This story is for the rest of us, those of us who are experiencing the story of the resurrection some two thousand years later.

Oddly enough, I find it comforting that the authors of the Gospels include stories like this one for us post- first Easter people. These stories that let us know that we are not alone in our doubt, in our uncertainty, in our frustration, in our need to actually experience the Risen Christ, in our need to have something more ; something real; something tangible rather than let the resurrection be an experience that someone else tells us about.

I also find it oddly comforting that just like these very disciples, the Risen Christ can be in my very midst and I miss the signs. Well, that’s not quite right. I guess I should say that in spite of the fact that I can get so caught up in my needs and wants and miss the Risen Christ, I find it comforting to know and to hold on to the assurance that this is not the end of the story. What I really should say is that
the comforting part of the post-first Easter story is that even when I get caught up in my own needs and wants, the Risen Lord meets me and shakes me out of my tunnel vision until my eyes are opened and I experience the Risen Lord right in front of me.  That’s the good news for me and for all of us as believers.

Luke shares this wonderful story about two disciples who were so disappointed, so disorientated, and so frustrated on that very Easter day when others were celebrating that they decided to leave town. They had heard the story from the women but to be honest their story sounded more like a cruel joke than anything they could really believe or find hope and comfort in. They had just lost their friend, their teacher, the one that they hoped would be the Messiah, who had come to make everything right and restore Israel once more, and now these ladies, these joyous, excited women were saying that Jesus had appeared to them, that Jesus was raised from the dead, that Jesus was alive.

It was all too much to take in. In fact, a group of them were so confused and shocked by the news that they went to the tomb themselves but when they got to the tomb, Jesus wasn’t there like the women had said. Sure the stone was rolled away. Sure the grave clothes were laying there but no Jesus. Surely, if Jesus had been raised from the dead, surely if Jesus had been resurrected, he would want to speak to all his disciples, those ones who were with him from the very beginning, those ones who had been with him from the start.

Surely, if Jesus was alive, he would have wanted to see all of his followers, not just a special few. What made these ladies so special that Jesus came to them and not all the disciples? Why did Jesus choose to see just these few and not see everyone? Why didn’t Jesus hang around the empty tomb until all the disciples could be there to find him and to see him once more?

All of it was just too much: the stories, the joy, the frustration, the doubt, the hurt, the anger. So these two disciples decided to leave because it was all just too much. And with each passing step, with each hurt emotion, their hearts and their minds become more closed off to the good news, the hopeful news that was just shared with them by their fellow disciples.

But along their journey to Emmaus, a place of safety, a place of refuge, a place where they just didn’t have to hear any more about this hurtful news and cruel joke that Jesus was alive, they encounter a stranger.

There was something oddly familiar about him but they just couldn't quite put their fingers on what it was. And then he began to speak and again, there was something oddly familiar about his words. His words remind them of things that Jesus used to say...but then all of a sudden, they remembered Jesus was gone. But still there was something familiar about what he was saying. Jesus used to say things like that. He used to talk about God’s saving acts from the very beginning...but then they remembered that Jesus was gone. As the night fell and these two disciples got close to their refuge in Emmaus, they invited this oddly familiar stranger to stay with them. And a funny thing happened...the Risen Christ broke through all of their hurt, all of their doubt, broke through their frustration, and opened their hearts. He met them in that very moment and welcomed them as his very own.

Jesus took a loaf of bread, blessed it, and broke and gave it to them...
And their eyes were opened and their hearts were healed. Through those few simple words, they experienced the Risen Christ and they remembered. They remembered the promises that Jesus gave to them that he would never let them be alone. They remembered Jesus’ words of comfort and hope that even after he was gone, whenever two or three were gathered, Jesus would be there as well. They remembered how Jesus would tell them about the unconditional love of God through the stories of God’s saving acts, testifying to God’s grace and God’s mercy now and for evermore.

Through the simple acts of breaking bread and sharing and remembering their stories with Jesus, remembering The Story of God’s goodness and grace, these two disciples realised in that moment that their Lord and Saviour had come to them once more. He had come to them just like he promised he would. He had broken through their doubt, their frustration, their hurt, through their tunnel vision clouded by their own wants and needs to show them that he was there all along. They had just missed the signs.

These two disciples who had closed themselves off from God’s gift of good news were now experiencing the Risen Christ in new and comforting but oddly familiar ways; they were experiencing the good news now as people brought back to hope once more through acts of discipleship that all believers are invited to experience. They were experiencing the Risen Christ by remembering and sharing the Word of God and through the breaking of bread: gifts of God’s love for all of God’s children.

Even when Jesus vanished, the hurt, the frustration and the doubt didn’t come flooding back in. Because in that moment, these two disciples understood that Jesus is alive always, that Jesus is with us always because we are called to remember, because we are called to come to the table and share; because we are called to celebrate the story of how God has acted in the past, celebrate the story of how God continues to act in this world still, celebrate the story of how God has promised to work in this world always through the promise and the power of the resurrection by  bringing new life to all of God’s children.

It was in those moments of hope and fellowship that these two disciples realised that their Lord and Saviour would always be with them now and forever more because they understood that we have been given the Word of God to comfort us, to strength us, to inspire us, to guide us, and to lead us along our journeys. It was in those moments of recognition and realisation at the table that these

two disciples accepted the promise that their Lord and Saviour would always be with them now and forever more because every time they would gathered  around the table, they would remember the sacrifice that Jesus made for all of his disciples, past, present and future.

And that my friends, is the good news and the blessings that are available to the rest of us this morning. We have the wonderful knowledge that just because we weren’t at the empty tomb on that first Easter morning, that we didn’t miss our chance to experience the Risen Christ. We are given that opportunity every time we engage in studying, in remembering, in reflecting, in sharing the Word of God. We are given the opportunity to experience the Risen Christ every time we break bread together as Disciples of Christ.

The Good News for us, this morning, is that the Risen Christ meets us where we are through the acts of engaging the Word of God and breaking bread together. The Good News for us is that our journeys of faith are opportunities for us to meet the Risen Christ. No matter where we are in our journeys, we have the promise that the Risen Christ will meet us where we are and shake us up and break us out of tunnel vision to really see and experience him. The Good News for us is that we have the promise that wherever two or three are gathered, the Risen Christ is with us, guiding us, leading us, and renewing us for our journeys.