John 14:15,21,23, 15:9-17
IntroductionI was converted in 1971 at the age of 17 in an Elim Pentecostal church. The foundational teachings of that denomination are known as the Foursquare Gospel, which proclaims the Lord Jesus Christ as Saviour, Healer, Baptiser in the Holy Spirit, and Coming King.
Despite my family being nominally Church of England (not that we ever went to church), and despite all the loosely religious school assemblies I'd sat in, this was the first time I'd ever encountered the concept of Christ's promised return. And, of course, since this was a foundational teaching of the Elim church, I heard quite a lot about it.
In my first job after University, I had a boss who had grown up in the Welsh valleys. When he found out what church I attended he said, “Oh, you're a second-comer!” Obviously, the Pentecostals in the Welsh valleys made such a big deal of Christ's promised return that they acquired this somewhat derisory nickname.
It appears from New Testament scripture that the early church believed in the imminent return of Christ, and there was an emphasis on being ready to go, and down the centuries there have been periods of heightened awareness and expectation of his coming.
In the charismatic reawakening of the 70s there was a resurgence in the belief that Christ's return was imminent. Books like Hal Lindsey's 'The Late, Great Planet Earth' enjoyed huge popularity and encouraged that belief.
And yet, Christ has not returned.
So, what do we make of all this? Is this strand of doctrine a refuge for weirdos? Is it something we can set aside as not very important? Well, no it isn't. The return of Christ is, and has always been, a fundamental part of Christian belief and has been enshrined in the church's teaching from the outset.
In the Apostle's Creed, it says of Christ, “he will come to judge the living and the dead.” Even more forcefully, the Nicene Creed says, “He will come again in glory to judge the living and the dead, and his kingdom will have no end.”
In our own communion service for Advent we read the words, “Christ has died, Christ is risen, Christ will come in glory.” So, even Methodists are “Second-comers”!
The Lectionary reading from Matthew that we heard this morning recounts some of Christ's own words on the matter of his return.
Background & ContextJesus and the disciples have been in Jerusalem during the week leading up to the crucifixion.
The passage of scripture is embedded in a long discourse by Jesus and then it's followed by parables about preparedness, faithful service, and transformed and compassionate living.
Mt 24 is a difficult passage to unravel. What is it about? What does it mean?
It begins with Jesus and the disciples leaving the temple. The Disciples are impressed by the buildings but Jesus surprises them by saying it will all be destroyed; a prediction that was fulfilled in AD 70 when the Romans laid Jerusalem to ruins.
They go to the Mount of Olives, and the puzzled disciples ask Jesus two questions:
- When will this (destruction of the temple) happen?
- What will be the sign of his coming and of the end of the age?
The Lord's response seems to mix together the answers to those questions, which is partly why the chapter is tricky to unravel.
In verses 4-14 in answering the second of those questions, Jesus predicts:
- false messiahs and prophets
- wars and rumours of wars
- famines and earthquakes
- people abandoning the faith
- the gospel being preached to all nations
- and then the end
Verses 15-21 probably relate to the first question. He talks about
- the abomination that causes desolation (fulfilled when the Romans desecrated the temple)
- and warns people, when they see these things, to run for their lives (as many believers did in AD 68, two years before the sacking of Jerusalem).
Verses 22-31 seem to move back to the second question.
- Jesus again talks of false messiahs.
- He talks about the signs of his coming – ending with the clear and obvious phenomenon of his appearance, which will be unmistakable and apparent to all.
- Then he tells us that his coming ushers in final judgement.
What he says in verse 32-34 perhaps relates to both questions.
- He tells them to read the signs, and understand what is happening.
- There is a lot of conjecture about what Jesus meant by the phrase “this generation” when he says, “this generation will certainly not pass away until all these things have happened.” What we can take from him is a solemn declaration that these things will happen.
In the portion we heard read, Jesus tells us that
- even he didn't know the day or hour of his return
- that even against the backdrop of all that I've just mentioned, people will just be getting on with normal life, oblivious to impending judgement.
- He tells us there will be a division between those who are prepared and those who are not.
- He exhorts his hearers to be prepared at all times.
Meaning for Today
Or rather, what does God want to say to us today?
The fact that Christ's return hasn't happened yet doesn't mean that it isn't going to happen. The first inkling we have of Christ's first coming appears way back in Genesis 3 and he came many, many centuries later. The prophetic verses we often refer to at this time of year (Behold, a virgin shall conceive and bear a son) were penned 700 years before he came. The promised second coming of Christ is still awaited centuries on but it's nonetheless foretold. We can't disregard it because it hasn't happened yet. Are we ready?
We are not to know exactly when it will happen. At the time he was speaking, even Jesus didn't know. This didn't stop an American evangelist, Harold Camping, from predicting Christ's return on 21 May 2011. One of his followers was foolish enough to spend the equivalent of £85,000 advertising the prediction (after all, if Christ is coming, you won't need your savings!). Christ did not come on 21 May 2011. Other sects have also made failed predictions. Christ will come again on the Father's timetable, not to suit our fancy. We can't leave our preparations until nearer the event precisely because we don't know when it will be. We need to live ready. Are we ready?
Christ's return will happen in what may seem the most ordinary of times. In the days of Noah, everyone was getting on with normal life, seemingly oblivious to the judgement that was hanging over them, despite the nut-case building a huge boat in the middle of the desert. All around us today, people are getting on with normal life as though there's no end to consider, no judgement to face: it's always been this way and it always will be. Christ could come at such a time as this. Are we ready?
When he comes, there will be a distinction between those who are Christ's and those who are not. His coming brings one of two things for each of us: either salvation or judgement. For those who are ready his coming will be glorious; for those who are not it will be utter disaster. Which side of that divide are we on? Are we ready?
Even if Christ doesn't return in our lifetime, all of us must go to him at the end of our time on this planet. Are we ready?
Now I want to try and answer the question, what does being ready look like? Some of the answer can be found in the discourse immediately after our reading and in the parables of the next chapter.
Jesus tells us that those who have been given specific authority and responsibilities need to keep on with the master's business. They must not abuse their position or become lax in their duties. And there's a dire warning for those who are slipshod.
In the parable of the ten virgins, we are encouraged to be clear about God's expectations of us and to make sure we have the resources we need to fulfil them.
In the parable of the bags of gold, we are exhorted to use the resources God has given us for the good and profit of his kingdom, and again to be about the master's business. The master's business may be different for each one of us. Are we doing it?
Then there's the parable of the sheep and goats. This is not about Christians doing social action. It's about the compassionate living that God expects from his people, which of course will generate social concern and action.
But now I want to bring in a different strand which, for me, sums up much that can be said about being prepared.
In a short while we'll be singing a song that spoke very strongly to me recently. I've started playing guitar in our music group. I was sitting one day in my study, practising the chords for this song. The chorus ends with the words, 'And I love you, Lord.' Those words hit me with a jolt. I found myself thinking, can I really say that I love the Lord? And, what does it mean to love the Lord? My thoughts soon turned to the words I read earlier from John's gospel.
'If you love me, keep my commands.' To truly love Christ means to obey his teaching. In effect, to be a genuine disciple, to do as he teaches, to keep his commands. Now, if we are to do that we need to know and understand what his commands are. We can begin that by reading the gospels. In John's gospel, he sums up his teaching for them. It's as if he says, all that I've taught you over these three short years is fulfilled by this command: . . . love each other as I have loved you. Greater love has no one than this: to lay down one's life for one's friends.
To love Christ, to be a disciple, to be about the master's business, to be ready for his return in essence means this: to truly love each other.
There's nothing airy-fairy about this. It's not a squishy feeling. It's not about being nice to people, or even about liking people. It's about laying down our lives for each other. Love each other as I have loved you, said Jesus. This kind of love costs. Sometimes it hurts.
I was reminded recently of the story of Father Maximilian Kolbe, a Catholic priest held prisoner in the notorious Auschwitz concentration camp. Someone had apparently escaped from the camp and in reprisal the guards selected 10 men to be thrown into a hut and left to starve to death. One of the men broke down weeping for his wife and children who would never see him again. Moved by his plight, Father Kolbe volunteered to take his place and died a horrible death. The man he replaced survived and was reunited with his wife after the war.
Now, in all probability, no-one here will be called on to do anything as extreme as that. But there are still practical ways to show love. Perhaps someone here will be facing Christmas day alone. Inviting them to spend the day with your family could make the world of a difference to them. That may seem a trivial example in comparison with Maximilian Kolbe's act but it's not trivial for the individual concerned. You may think that a costly act on your part – but that's love for you. Maybe Christmas day isn't the only day they spend alone . . .
There are plenty of people in need of selfless love: single parents and their children, the elderly or housebound, people needing to get to hospital appointments. I'm sure you could think of other examples, or maybe even now you feel challenged to do something about a situation you're already aware of.
We are called, commanded, to love each other. It means my being willing to put myself out for those around me who are in need. Sometimes it will mean I'm not able to do what I want because someone else needs my support. But I'm not in this alone. I'm surrounded by God's people who are there to love and support me. It's about loving but also about being loved in return.
The best way to be prepared for Christ's return is to live a life of true discipleship, following Christ's teaching by loving each other, and our neighbours, and even our enemies, as Christ has loved us.
So, to come to a conclusion, as we move through Advent towards Christmas day, let's keep in mind that
- The Christ who came as a baby 2000 years ago will come again in glory.
- We don't know when it will be, but he calls us to live in readiness.
- The best way to be ready is to live the Christian life as Christ taught it.
- And perhaps the fullest expression of that discipleship is to love each other with the real love that Christ demonstrated for us.
Let's now sing that song I mentioned.