Monday, March 21, 2011

Sermon: Materialism +material

Another sermon from quite some time ago (this one is actually dated - April 1 - but it doesn't have the year. However, I remember that it was part of a three part series, the second of which was Easter Sunday, so by using calculation, it was... 2007!). To put it in context, this was part one of a three part series that the church wanted to give on 'giving' - but I personally couldn't stand the idea of giving three sermons in a row on "please give more money to the church" so I gave a series of three sermons on Materialism, Generosity (Easter), and Prosperity.

As a double benefit (or whammy, depending on your attitude) I have also included some notes that I used on this same topic for a youth group presentation. There's actually a Powerpoint that goes with the youth group talk, but since there is no function to add it here, and I don't know that it's worth hosting it on some hosting site for a month, I'll just mention it here. You can always bug me for it if you're keen. And once again, these are posted mainly for the benefit of someone who asked, but are here for everyone to enjoy. So enjoy!

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Materialism (April 1st)

The material world isn’t evil - It is OK for Christians to enjoy stuff in the material world
But living for material things is short sighted and wrong - At its worst, it is idolatry and pantheism
Money is the quintessential material good – it can buy you anything material, and nothing immaterial
God gives us some material blessing, so what should we do with it? - Good stewardship
Doesn’t mean being anal about everything – God will challenge you on things as you go

1 Tim 6:17-19 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.


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Today I want to talk about something that is vital to our daily lives. It’s there when you wake up. It’s with you when you’re at work. It’s all around us. It’s here right now. It’s inescapable. It’s all over you. It’s inside you. You’re sitting on it. You eat it. You probably make a living out of it. What is it?

To put it most simply, it’s stuff. Some people call it “matter”, or the “material world”. Christians might even call it “creation”. You know what I mean, ‘that stuff we interact with every day, that we live in, on, around or with’, that’s the stuff I’m talking about.

Why do I want to talk about stuff? Well, it seems like a pretty important thing to talk about, fundamental as it is to our every day lives. And because it is so much a part of our lives, we need to have a right attitude about it, because our attitude towards stuff will then feed into how we treat stuff and what we expect of stuff. That is, it will affect how we live our daily lives.

Because stuff is all around us, everyone has an attitude towards it. And how people think about the world they live in is important to know, especially if we’re wanting to impact those people with the gospel. So I want to look at the three big overarching beliefs that people have when it comes to stuff. They are: Stuff is Neutral, Stuff is Evil, Stuff Doesn’t Exist.

So let’s start from the end. Stuff Doesn’t Exist. The basic idea of this belief is that stuff, all that stuff that you interact with in various ways in your everyday life, isn’t really stuff. It isn’t really anything at all! It doesn’t exist. It isn’t real. Now you might say to me, “You’re kidding, Ben. No one believes that. I mean, I’m sitting right here on a chair made of stuff, what sort of boffin is going to tell me that it doesn’t really exist?” The answer is, all sorts of people!

Hindus, for example, believe that all the stuff you see, and touch and feel and taste, is all an illusion. They believe that this reality that we live in, which they call maya, is like when you walk into a dark room, and you see a piece of rope, but you think it’s a snake. When you look at it in the dark, you see a snake, and you think it’s really real. But when you turn the light on, you realise it’s just a piece of rope, and you feel like a bit of an idiot. Hindus think that the whole world is like that snake – you’re looking at something, but you can’t really see what it is. What you think it is is just an illusion. It’s actually something else, some actual spiritual reality that is beyond physical stuff.

Buddhists are very similar. Some Buddhists believe the same thing about maya. Others actually believe that the stuff around us really doesn’t exist at all. Instead of it being an illusion that tricks your senses, they believe that we’re actually living in something like a dream. So instead of seeing a rope in a dark room and thinking it’s a snake, the chair you’re sitting on just plain doesn’t exist at all! It doesn’t exist any more than something you dream comes true when you wake up.

Apparently Christian Science teaches that the world is an “error”, and that reality is in fact entirely spiritual. Christian Science acknowledges that we all seem to be experiencing a material existence, but holds that this experience ultimately gives way to a true spiritual understanding of God.

And then you’ve got Solipsists, or Skeptics. They’re a bunch of philosophers with too much time on their hands that believe in what’s called philosophical skepticism. They basically believe that you can't prove that anything really exists outside your brain, so there. You can see why they’re called skeptics!

Hopefully you see what I mean when I say that what you think about stuff affects how you live. If you didn’t really believe that any of this stuff was actually real, how would that affect your attitude towards it? You might think that they would just go around smashing it, or treating it with no respect, because after all, it isn’t real! Well, philosophical skeptics might. But most hindus and Buddhists and Christian Scientists don’t. How do you think they spend most of their time? There are usually two reactions. One is that they spend their lives trying to ignore the stuff around them, trying to look past it and find the real truth that is behind the fake stuff that doesn’t really exist. So they end up ignoring the real world looking for enlightenment. The other reaction says well, since it doesn’t matter anyway, let's revel in it, and they live as greedily and as richly as they possibly can, because after all, it doesn’t matter! What ends up happening is that they can live in a big rich mansion overlooking pitiful poor slums and not care at all, or even feel guilty. After all, those people aren't really poor – they just have an illusion of poverty! Which also means you don't need to help them – you're probably helping them recognise the illusion this way.

Does that sound Christian? Do you think that all the stuff around is not really there? Do you think we should just ignore it, in the hope of seeking a higher truth? The Bible doesn’t seem to think so. It says, in Genesis chapter 1 verse 1, that “In the beginning God created the heavens and the earth”. Does that sound like it’s an illusion? Or does that sound like God actually made something? When God created man and woman, he really did make them. He made bodies for them that really exist. Jesus came in a real body, he was really walking around, he was really persecuted physically, and he was physically killed. And that physical death was important – by his wounds we are healed.

So as Christians, we can strike one of our three options out. The world really does exist. Stuff really exists. Our bodies really exist. God really created them, they aren't an illusion.

What's next? Next we have the idea that stuff is actually bad. Evil. That chair you're sitting on is evil! Well, perhaps it is. Not everyone who believes this option thinks that all things are evil by their very nature – they might only believe that some stuff is created evil, and other stuff is created good. Most usually, though, the division is made between created stuff (which is what we are talking about today) and spiritual stuff. So most people who believe that stuff is evil will tell you that it's only this material stuff – money, cars, chairs, our human bodies – that is evil, but that spiritual stuff – our souls, and angels, and spiritual stuff – is good. Material stuff, bad. Spiritual stuff, good. Philosophically, that's called dualism. Dual mean 'two', so it's a belief basically in two creations: the evil matter one, and the good spiritual one. Gnosticism, the religious movement that came out of early Christian heresies, believes this. One Gnostic actually believed that the God of the Old Testament was different from the God in the New Testament! He said that the old God of Israel who created the world was evil, and so he killed people, and judged them and was all nasty. But the God of the New Testament, Jesus, is the Good God, who created heaven and salvation and gives us souls and the Holy Spirit and all that good stuff.

Some Zoroastrians have a very similar view of the world – that there was a creator God who created all the good stuff, but that evil stuff was also there at the beginning, and even some Muslim beliefs hold that Allah created evil things like Djinni, or demons.

How do people who believe this act? How does this attitude affect their actions? What do you think? Well, for one, you'd expect them to reject anything that they thought was evil, wouldn't you? So no material possessions – no car, no house, perhaps the barest clothes, certainly no collecting of wealth! That's all evil. That's what you'd expect, anyway. And some people who believe this are like that – even in Paul's time, there were people like this, and we read about them in 1 Timothy chapter 4, verse 3: “They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth.”

Interestingly, though, they don't all act like that! Peter, when describing these heretics in 2 Peter, says this in chapter 2 verse 1: “They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. Many will follow their shameful ways and will bring the way of truth into disrepute. In their greed these teachers will exploit you with stories they have made up.” and then later in verse 13: “Their idea of pleasure is to carouse in broad daylight. They are blots and blemishes, revelling in their pleasures while they feast with you. With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed—an accursed brood!” So even though they say that they believe that material stuff is evil and that you should have nothing to do with it, they in fact hoard it for themselves, and are adulterous and greedy! Probably they think that, if only their souls are holy and their material bodies are evil, then they may as well use their bodies for evil purposes anyway, because only their souls will go to heaven.

Finally, some people who believe this just become totally fatalistic. Since they believe that their god created both good and evil, then that god must be capricious – which means whimsical or erratic, like you'll never know what they're going to do next. A lot of Muslims believe that Allah is like that – he might do good things, he might do evil things, because he's powerful and erratic. And they just say “Allah wills it” and accept it as part of Allah's nature.

Does any of that sound Christian? At first it sounds a little attractive – after all, we have seen how temptations of riches and sex and power corrupt people, and turn them away from God. It's almost plausible! But do you believe that God created evil stuff, or that perhaps God created some stuff, which was good, and someone else created the Evil stuff? Or perhaps God created all the good stuff, and the evil stuff was just hanging around? I think John put it well when he said in John chapter 1 verse 3: “Through him all things were made; without him nothing was made that has been made.” God made everything. There's no evil thing that created evil stuff. There's no pre-existent evil stuff that existed before God created the good stuff.

So if stuff exists, but isn't evil, what's our final option, that stuff is neutral? By neutral I mean that it has no moral value. Stuff isn't right, stuff isn't wrong, it's just stuff. So a chair is neither good nor evil, nor is a tree, or a mountain, or a fountain pen. Spiders aren't evil, snakes aren't evil. Puppy dogs and cute kittens aren't good. At least stuff actually exists. But it holds no moral value one way or the other. Philosophically, this view is called neutral monism. It's the idea that only one thing really exists (matter) and that everything is made out of the same thing, when you get right down to it. Because everything is made out of the same stuff, it can't be good or evil. Rather, it's only really good or evil depending on how you use it. Eastern religions tend to call it something like a 'balance', like yin-yang in taoism. Sure, things can be different, they say, but everything balances out. You might think something is good or evil, but really it will all balance out, so it's ok. Scientifically, we'd call it, well, science. Science states that all stuff is just neutral and can be studied as such, and it's only people that put moral values onto things, and that's pretty fake.

And, probably because of science, this view tends to be the one that permeates our society, and all Western societies. So guns don't kill people, people kill people. Food isn't good, it's just a thing. If you eat too much of it, it will be evil, and if you use it as part of a balanced diet, it will be good. A car isn't good or evil – if you fill it with explosives and attack Americans with it, it's evil, and if you drive sick people to hospital with it, it's good. So really, it's not stuff that is good or bad, but it is people who make it good or evil, either by saying it's good or evil, or using it in a good or evil way.

How does this attitude, that stuff is neutral, neither good or evil, affect people's lives? If you want to know, look around. If stuff is neutral, then it means that we as humans make it good or evil. But we suck at that. How does it generally work? If we like it, it must be good. If we don't like it, it must be evil. So sunsets, puppies, good food, clean air, money – all these things are good. They make us feel good, so we value those and try to protect them and make lots of them. But spiders, disease, war, homework and pain, they are all evil. We try and get rid of those. If stuff has no value other than what humans put on it, then we give it an arbitrary value. It's this belief, when taken to its logical conclusion, that tells us it's ok to kill unborn children, or old people, or disabled people, and then farm their organs out so that we can be healthy. Peter Singer, an Australian philosopher, reckons that children up to 4 weeks old aren't real people, so it would be ok to kill them off. Why? Because he decided that you're only really a human if you've got consciousness, and apparently his measuring of consciousness means that newborn babies aren't human.

Is this what Christians believe? Do we believe that God made the world, and left us to decide whether the things in it are good or evil? Maybe some of us do. Like I said, certainly a lot of people in western countries like Australia would believe that. But is that how the Bible puts it? Let's read some and see.

In the beginning God created the heavens and the earth. God said, "Let there be light," and there was light. God saw that the light was good. And God said, "Let there be an expanse between the waters to separate water from water." And God said, "Let the water under the sky be gathered to one place, and let dry ground appear." And God saw that it was good. Then God said, "Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds." And God saw that it was good. And God said, "Let there be lights in the expanse of the sky to separate the day from the night. And God saw that it was good. And God said, "Let the water teem with living creatures, and let birds fly above the earth across the expanse of the sky." And God saw that it was good. And God said, "Let the land produce living creatures according to their kinds. And God saw that it was good. Then God said, "Let us make man in our image, in our likeness, So God created man in his own image, in the image of God he created him; male and female he created them. God saw all that he had made, and it was very good.

God created a good world. And not just good in that it’s nice, or pretty or pleasing or a happy fun place to live. Sometimes, it’s all those things. In Genesis 1, God describes his creation as “good” six times, and “very good” once. By good, he means “pleasing”. So God is pleased with his creation. It’s good because God is good. And when we say that God is good, we don’t mean he’s nice, or pretty or happy and fun. We mean he’s correct. Just. Loving. Righteous. In the right. We don't define God by what is good. We define good by what God is! Nothing God does is ever wrong, or evil. And that includes creation. God is good, and all his works are just. And so his creation is good. It’s not just neutral, it’s not just what we make of it. God made something of it first. He made it good. So stuff, no matter what it is, is not by its nature evil. By its nature, it is good and given by God.

Now obviously, this belief is not without its difficulties. I mean can we really believe this? Is everything, all the stuff around us, really morally good? Are nuclear warheads morally good? Spiders? Cancer? Hard for us to call these things good, isn't it? It really makes us look at what we mean when we say “good”. Like I said, we don't define God by what is good, we define good by what God is. Let me put it another way. Stuff is good, just so far as it conforms to the will of God. God's goodness comes first, it is primary. All other goodness comes from God.

So, we’ve seen how these other beliefs shape people’s attitudes and their actions. What about this one? If stuff is actually morally good, then how should we be living our lives according to stuff?

Well, firstly, we have to realise that it’s good! Paul says in Romans 14:14 “I know and am convinced in the Lord Jesus that nothing is unclean in itself”. Nothing! No food, no act, no piece of stuff is by its nature unclean, that is, profane, unholy, against God. 1 Timothy 4:4 says “For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer.”

In fact, let’s keep reading 1 Timothy, because Paul seems to have a lot to say on this subject, and I think he sums up a Christian attitude to material stuff very succinctly. Paul is talking about money, and when you’re talking about stuff, money is about the best example to use – because money is basically liquid stuff. You can buy just about any stuff with money. So what does Paul say?

1 Timothy 6:17-19 “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.”

First thing Paul says, is that we shouldn’t be arrogant, or put our hope in wealth. Being arrogant means presuming that you’re more important than you are. Easy to do if you’ve got a bit of money. But hope in a great wealth of stuff is really no hope at all. At the least, it’s short sighted, because while stuff might be good, it isn’t eternal. Apparently, we can’t take our material wealth with us when we die, and for all the things you can buy with money, salvation isn’t one of them. If you take such a vain hope to its logical conclusion, you get idolatry! You end up putting all your trust in money to save you, putting money before God, and that is idolatry. And this isn’t just something that non-Christians can suffer from. 1 Timothy isn’t written to non-Christians, it’s written to Timothy, so that he can give these instructions to the church! So we have to take heed, and not put our hope in wealth. But that’s our own sinful nature that causes this problem of idolatry. The wealth itself is not evil.

Paul says instead that God richly provides us with everything for our enjoyment! Sometimes you can get to thinking that Christianity is a subsistence, hand-to-mouth religion, where God gives us just enough to get by, as if he’s some miser who has to count his coins every day, and that anything he gives us beyond absolute necessity we should give away. But that’s not true at all. God gives us stuff, and we are allowed to enjoy it! Now sure, we’ve got to be responsible. We’ve got to stick within the boundaries, make sure that it conforms to the will of God. But that doesn’t mean that having fun is against the rules. God is not a big dour school principal, and Christians aren’t killjoys. We are actually allowed to enjoy the things God has given us.

Paul continues, though. He says that we should “do good, be rich in good deeds, and be generous and willing to share.” There is nothing wrong with enjoying the good things that God has given you. But that’s not the whole Christian story when it comes to stuff. If that’s all we did, how would we be different from all the other people, who hoard wealth for themselves and revel in it? How would we be different from the rich Hindus who build their mansions overlooking the slums, and have no conscience about it? We are given things to enjoy, but we are also called to do good, to count our wealth not in material possessions that God has given us for enjoyment, but in the good deeds we can do for God. Paul said we should be rich in good deeds. The wealth that God has given us to enjoy, we should share, and be generous with, so that other people can enjoy it too.

So when God gives us wealth, what are we to do with it? We are to use it to do good, be rich in good deeds, and be generous and share it. To some people, that might sound irresponsible. They might say “What about stewardship? What about being wise stewards of what God has given us to look after?” Well, stewardship is important. But I think we get mixed up with what we might think is wisdom – good investment strategies, insurances, and stuff like that – and godly wisdom, which says quite simply “The most worthwhile investment is one that will pay eternal dividends”. Nothing wrong with insurance. Nothing wrong with investments. But will these things serve God's purposes? God doesn't need us to invest prudently to improve his equity. He already owns everything! And since we won't be taking this material wealth with us, what should we be doing with it? Paul says that if we share it, and are generous with it, and do good deeds, that is how we will lay up treasure for ourselves as a firm foundation for the coming age. Because life, real, true life, doesn't end when we leave this planet. This is just the beginning. The coming age is heaven, and I guarantee you that we'll spend a whole lot more time there than we will here.

So don't presume that the stuff you've got is going to get you anywhere. Stuff doesn't even have the ability to make you really truly happy, let alone to save you from your sin and put you back into relationship with God! Only God can do that. So put your hope in him. It's the same God who richly provides us with everything for our enjoyment. So let's enjoy it! And let's also do good, lets invest in good deeds, and let's be generous and let's share. Good stewardship, that is, looking after God's stuff with his godly wisdom instead of our earthly wisdom, that's the best way to invest our stuff. That's going to have an eternal payoff. And not only that, but it will help us to keep on track. It will help us to live the real good life. The life that starts now, and goes into eternity forever.

Let's pray:

Our heavenly Father, we thank you for the world that you made through your Word and Spirit and authority. We thank you that you have made a world that really exist, that you don't trick us with illusions. We thank you that you have not made an evil world which we have to deny or fight against. We thank you that you did not make a neutral world, and leave it to us to shape it. Father, you made a good world, a righteous world, just as you are righteous. And with those things of this world, the good stuff you have given us, the good money and wealth you have provided to us, help us to have a godly and righteous attitude towards them. Help us to use them in a way that conforms to your good and righteous will. Thank you that we can enjoy them. Thank you that we can share them. Help us to use them also to do good deeds, and to be generous. Thank you that through this transitory, material stuff, we can build relationships and help others, and so build up a treasure in heaven. Help us to treat your world as your good world. Separate us from those other, wrong beliefs about stuff, and help us to answer those who have these wrong beliefs. We ask it by the authority of Jesus, for whom and through whom all stuff was created, AMEN
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Stuff: The Good, The Bad, Or The Unexistent?

Tonight we are going to look at stuff, and how we as Christians should think about stuff. First of all, though, what is stuff? When we talk about stuff in church, the first thing we often think about is clouds and winds, trees and plants, mountains, rocks, snow, beaches, oceans – basically everything in the world. And when we're talking about all the stuff in the world, we have a Christian-y word for it. What's that word?

Creation. We talk about God creating everything in the world, and the world itself. But something that I think we don't often think about when we're talking about creation is all the other stuff in the world. God created wind, but who created wind turbines? God created trees and plants, but who created houses and apartments? God created snow, but who created snow machines? And God created the sea, but who created the yachts to sail on it? I mean, if we're going to talk about stuff, surely all this stuff is included, right? Do technological devices get included in God's creation? What do you think?

I think God's creation does include all the stuff that is man-made, as we call it. This is important, too, because we are surrounded by stuff in our lives, aren't we? You got here by the use of stuff. Your rooms are cluttered with stuff, perhaps some of you literally. In fact, you're sitting on stuff right now, you're wearing stuff, and later we'll eat stuff. With this in mind, there are two questions I want us to look at tonight about stuff, and how God wants us to think about stuff, and live with stuff he's given us. The first is, very broadly, what should our attitude be to stuff? That is, how do we think about the stuff that God has made? This is an important question, because how we think about things impacts on how we act towards them, doesn't it? So we need to think about stuff, and what we believe about stuff, and see how that impacts how we live with stuff and treat stuff.

So, there are three attitudes that most of the world between them have towards stuff. They are that stuff is neutral, that stuff is evil, or that stuff does not even exist.

Now, I know you're probably scratching your heads a bit and thinking, “Who would believe that stuff doesn't exist?” So let's look at that one first. There are people in the world who believe that the material world, that is the world of stuff, is an illusion. That is, that it's a trick. It doesn't really exist at all. But they do. Hindus and Buddhists both believe that the physical world is an illusion, that they call maya. They think that all physical things are a trick which distracts us from the true reality, which is spiritual enlightenment. So tell me, if nothing in the whole world actually exists, how would that impact how you live your life?

Basically, there are two ways that this view affects your life. On the one hand, you can be like Buddha, and devote your life to ignoring the physical world and its distractions, and try and seek enlightenment so that you can reach nirvana, or a oneness with the spiritual reality, and leave the illusion of the physical world behind. The other reaction says well, since it doesn’t matter anyway, let's revel in it, and they live as greedily and as richly as they possibly can, because after all, it doesn’t matter! What ends up happening is that they can live in a big rich mansion overlooking pitiful poor slums and not care at all, or even feel guilty. After all, those people aren't really poor – they just have an illusion of poverty! Which also means you don't need to help them – you're probably helping them recognise the illusion this way.

What's next? Next we have the idea that stuff is actually bad. Evil. That chair you're sitting on is evil! Well, perhaps it is. Not everyone who believes this option thinks that all things are evil by their very nature – they might only believe that some stuff is created evil, and other stuff is created good. Most usually, though, the division is made between created stuff (which is what we are talking about today) and spiritual stuff. So most people who believe that stuff is evil will tell you that it's only this material stuff – money, cars, chairs, our human bodies – that is evil, but that spiritual stuff – our souls, and angels, and spiritual stuff – is good. Material stuff, bad. Spiritual stuff, good. Philosophically, that's called dualism. Dual mean 'two', so it's a belief basically in two creations: the evil matter one, and the good spiritual one. Gnosticism, the religious movement that came out of early Christian heresies, believes this. One Gnostic actually believed that the God of the Old Testament was different from the God in the New Testament! He said that the old God of Israel who created the world was evil, and so he killed people, and judged them and was all nasty. But the God of the New Testament, Jesus, is the Good God, who created heaven and salvation and gives us souls and the Holy Spirit and all that good stuff. Some Muslim beliefs hold that Allah created evil things like Djinni, or demons, specifically to be evil.

If this is what you believed, how do you think it would impact your life and how you lived? The three big things it usually does are one of these. Firstly, you might turn your back on all material goods, and shun them, because they are evil. So no material possessions – no car, no house, perhaps the barest clothes, certainly no collecting of wealth! That's all evil. That's what you'd expect, anyway. And some people who believe this are like that. The second one is a little trickier. They believe that because the material part of them is the evil part, and the spiritual part is the good part, that they can do whatever they want with their physical bodies, because they are evil and temporary, whereas their spirit is eternal and good. So even though they say that they believe that material stuff is evil and that you should have nothing to do with it, they in fact hoard it for themselves, and are adulterous and greedy! Finally, some people who believe this just become totally fatalistic. Since they believe that their god created both good and evil, then that god must be capricious – which means whimsical or erratic, like you'll never know what they're going to do next. A lot of Muslims believe that Allah is like that – he might do good things, he might do evil things, because he's powerful and erratic. And they just say “Allah wills it” and accept it as part of Allah's nature.

Finally, we come to the idea that stuff is neutral. That is, that it has no moral value. So it exists, but it's not evil. It's not good either. It's the idea that only one thing really exists (matter) and that everything is made out of the same thing, when you get right down to it. Because everything is made out of the same stuff, it can't be good or evil. Rather, it's only really good or evil depending on how you use it. Eastern religions tend to call it something like a 'balance', like yin-yang in taoism. Sure, things can be different, they say, but everything balances out. You might think something is good or evil, but really it will all balance out, so it's ok. Scientifically, we'd call it, well, science. Science states that all stuff is just neutral and can be studied as such, and it's only people that put moral values onto things, and that's pretty fake.

How does this idea that stuff is just neutral, neither good or bad, affect how you live your life? Well, if there's no such thing as good or bad, except for what we put into our stuff when we use it, then you'd expect people to try and use their stuff to do good, and not to do bad, right? But when humans are deciding what's good and what's evil, what happens? We end up saying, “Good is what I like, and evil is what I don't like.” When we can say what's good and what's evil, good and evil become worthless. Think about the conclusion of this. If we are all created, if we are stuff, then are we good, or bad? We're neither, we're nothing. So can I just kill someone if I think it's for a good cause? They're just atoms, after all.

So what do Christians believe? Is stuff really just an illusion trying to distract us from the spiritual reality? Why not? (Gen 1:1). Is stuff evil, and trying to corrupt our pure souls, so that we should shun it and not touch it? Is stuff neutral, so that it doesn't matter what it is, we can only define good or evil by how we use stuff?

Well, let me read to you a bit from the Bible. No doubt you've probably heard it before.

God created a good world. And not just good in that it’s nice, or pretty or pleasing or a happy fun place to live. Sometimes, it’s all those things. In Genesis 1, God describes his creation as “good” six times, and “very good” once. By good, he means “pleasing”. So God is pleased with his creation. It’s good because God is good. And when we say that God is good, we don’t mean he’s nice, or pretty or happy and fun. We mean he’s correct. Just. Loving. Righteous. In the right. We don't define God by what is good. We define good by what God is! Nothing God does is ever wrong, or evil. And that includes creation. God is good, and all his works are just. And so his creation is good. It’s not just neutral, it’s not just what we make of it. God made something of it first. He made it good. So stuff, no matter what it is, is not by its nature evil. By its nature, it is good and given by God.

How does this belief shape our actions towards our stuff? Well, the book of 1 Timothy actually has a fair bit to say about this. So I want to to look at these, and have a think about them, and discuss what you think God is saying here about how our lives should be shaped by the fact that he has made a good creation.

Now, before we move on to what we're doing tonight, I want to talk about what we'll be doing on our last night in two weeks' time. Because we are looking at stuff, and how Christians should think and act with physical possessions, I am looking at us having an eBay night on our last night of term. What does that mean? It means that over the next two weeks, you should all be looking around at all the stuff you yourselves own, and pick something that you know you can live without. Bring it, and we will take photos of it and write up a sales pitch for it, and then we will sell everything on eBay, and donate the money to those in need.

Sunday, March 13, 2011

Sermon: Work - One Hand With Tranquility

So, someone asked me to put this up. Here it is!

Work, the Family and our church

What do I mean by work? By work we tend to mean “those things we feel we need to do in order to provide something we think we must have”. So normal paid work (for the purpose of income generation for livelihood), study work (for the purpose of gaining good marks to progress through schooling or gain employment or understanding), house work (for the purpose of providing a comfortable household for living in and perhaps raising children in), relationship work (for the purpose of maintaining relationships so that you have those relationships), church work (for the purpose of maintaining our church so that you have a church to keep going to) etc. Basically anything we feel compelled to do for ourselves, or our family, or our church.

Those last two, family and church, are important additions. We live in a culture that tells us that the individual is so very important. This focus can often cloud our judgement on what we are doing for ourselves. We think “I’m not doing it for myself, I’m doing it for our church”, as if we’re not a member of our church, or “It’s not for me, it’s for the benefit of my family” as if providing for our family does not include ourselves. We have to escape, as Christians, that individualism our culture pushes. Yes, we do need to have responsibility for ourselves, but we also have to acknowledge our communal nature in blood family and in church family. You can’t say that you are doing something for our church and not yourself any more than you can say you’re doing something for your hands but not your body.

If you want to know if I define something as work, just ask yourself “Would I stop doing this if I/my family/my church wasn’t getting any end benefit out of it?” If the answer is yes, it is probably work. If the answer is no, then it probably isn’t work.

There is another kind of work – work we are compelled to do by an outside force. This is still work, but it is not the kind of work we will look at so much. This does include, though, working “for God” out of obedience. Basically because in doing so we are not doing something for ourselves, but we are doing something for God – obeying him. It is his grace that means that we receive something for our obedience.

How do we currently treat work in our lives? Families? Church? Firstly, we see work as a means to an end – because we see productivity as important, and we are generally working towards something that meets our felt-needs. So work as a thing in itself is not as important as the results we get out of it.

Secondly, because we live in a money-centred culture, we see paid work as more valuable than unpaid work. When I say work, most people will inevitably think of employment in a job, rather than say, house work, or university study. I want to look at all the kinds of work that are self-compelled first, but also later and God-compelled work.

Thirdly, we spend a lot of our time either doing work (if you work a 40 hour week, that takes up 24% of your time (or 36% of your waking hours if you sleep 8 hours a day), or doing things involved in our work (preparing for work, travelling to and from work, reading things about our work field, talking about work, thinking about work). We see work (particularly paid employment) as very defining in who we are. We call people “a doctor” or “a builder”. We place value on work because we spend so much of our time doing it.

Fourthly, we do see employed people as more valuable than unemployed people, which indicates that we value employment and productivity (economic productivity in this case). We then place value on work because of its productivity over activities that we don’t see as productive.

Regarding work in family life, we have a cultural picture of one person as ‘breadwinner’ (usually husband), another person in charge of household affairs (usually wife), and dependants (usually children) who don’t seem to contribute much. Grandparents are a bit of a mixed bag – if they aren’t sickly (in which case they are dependants) they are seen as contributing mostly into the lives of the grandchildren.

Regarding work in our church, there are different aspects. People don’t primarily see church as a place of work (unless perhaps they are paid by our church to work), although it is a place that calls for people to contribute.

What does the Bible say about work? Lots.

How should this impact our lives? Families? Church? By making us follow what the Bible has to say about it.

Sermon: One Handful With Traquility: or Why we should work less for God, our family and our church.

Good morning, and welcome to another in our church's series on Living in Christian Family. Today's topic is work, so we want to look at work in the context of God and our two Christian families – our household family and our church family.

I've entitled my talk for today “One Handful With Tranquility” (the spiritual title) or “Why we should work less for God, our family and our church” (the punchy title).

But before I explain any more about what they mean, we really need to understand what I'm talking about when I talk about work. Work has a lot of definitions. In fact, dictionary.com has 13 definitions for work as a noun, two as an adjective, and 25 definitions of work as a verb. Not to mention another 14 idiomatic phrases that use the word 'work' in them.

The funny thing is that even though work can mean so many different things, when I mentioned work as a topic, you probably all thought of more or less the same definition. Let's see a quick show of hands – how many people, when I said I would be doing a church talk on work, thought first of all about “the transference of energy equal to the product of the component of a force that acts in the direction of the motion of the point of application of the force and the distance through which the point of application moves”? Apparently that's the definition of work in physics. I don't know, I never did physics. I'm sure I could have asked one of our engineers about it. Not surprisingly, a sea of hands didn't shoot up. So how many people, show of hands, first thought when I mentioned work “employment, as in some form of industry”, as in “I'm off to work”, “I'm out of work”, “don't call me at work”, “where do you work?” That's more like it. Isn't that interesting? 54 definitions of work, and you pretty much all thought of the same one straight away.

Now, the Bible has a fair bit to say about work, spread throughout its books, both Old and New Testament. Let's do a flyby tour. Genesis starts by telling us that work starts, not with humanity at all, but with God. God works at creating the universe. He creates humanity, and with it he creates work for humanity to do. That work is creative, encouraging growth and beauty in the garden. Man is given ownership over his work – he gets to name the animals himself. Humanity is given a leadership role in creation – to fill the earth and subdue it. But then came the fall, when man's relationship with God was broken, and everything was effected. Work becomes cursed. Although work does not lose the capacity for creativity and beauty, it also now becomes hard and painful, and becomes the only way to provide for yourself and your family.

We then fast forward a bit to the story of Jacob, who as you may know was told he had to work for his uncle for seven years to marry his darling Rachel. So we find the idea of one person working for another, and that a worker deserves wages. Of course, not only does Jacob's uncle, Laban, pull the switcheroo on him and marry Jacob to his older daughter Leah first, but then Laban organises to pay Jacob in goats, and keeps changing which goats he will give Jacob depending on which are the weakest or least numerous! So unfortunately, we also find that workers can also be underpaid, or deprived of their wages, and this is portrayed as injustice.

Zip forward again to Exodus, and we find God's nation of Israel has fallen into slavery under the Egyptian people. Since work has become hard and painful, it can now be used as a punishment, and Pharoah uses it to punish the insolence of the Hebrews when he takes away the straw they used to make bricks.

Zipping forward a little more in Exodus, after Moses leads Israel out of Egypt, God commands his people to build a big tent for him, we call the tabernacle. It's worth noting the many references to the skilled labour of goldsmiths, metal workers, embroiderers, and other artisans which God requires for his tabernacle. So work is not just ploughing the land and shepherding flocks – God has use for skilled artisans in specific work, and he still values things of beauty made by man.

Fast forward to the book of Numbers, and we find God instituting a mandatory retirement age for the Levites – everyone over the age of fifty is bumped to an advisory capacity.

Deuteronomy makes the clear point that God is going to bless his people, but that he is going to use their work to do it. God doesn't just say “follow my laws, and riches will rain down from heaven so you can live the fat life”. He says “I will bless the work of your hands” or “I will bless everything you do”. So God uses the work of his people to provide blessing to them.

This is further seen in Joshua, when God gives the promised land over to the Israelites, but they have to work hard in battle to claim it.

Zip over to Ruth, and you will find that a godly man, Boaz, has a cordial and friendly relationship with his workers. He obviously treats them well, and they respect him. God is a relational God, and work is a relational thing. It always brings us into contact with other people. When we work, we inevitably are brought to a place where we can build relationships with other people. We also see here a strong work ethic from Ruth herself. Now, some people might say she didn't have much choice, what with her and her mother-in-law being poverty-stricken and all. But you look at how much she harvests – more than what they needed for a day's meal. She is working hard enough not just to sustain herself and her mother-in-law, but she is actually seeking to better their position of poverty.

We fast forward through to psalms, and we see all sorts of attitudes to work. In Psalm 90, Moses apparently is requesting that God bless the work of the Israelites. It shows us that since work is something that is God-given, asking him to bless it is a totally reasonable request. Psalm 107 indicates that God undesrtands the bitterness of labour, and he can use it as a device to punish or rebuke those who have wandered from him, in an effort to make them call out to him.

The book of Proverbs has a lot to say about work, but let me sum it up for you – Work hard. Hard work is good work. Skilled work will be rewarded. Hard work means you get food. If you don't work, you won't get paid.

Let's make a quantum leap over to the New Testament. Jesus talks a lot about his work, and the work that he is accomplishing, which means that in Jesus, we again see God as a God who works. John 5:17 tells us clearly that God didn't stop working after day 6 of creation back in Genesis, so don't let anyone fool you into thinking that. Jesus says “A worker deserves his wages”. The parable of the talents or minas is about working faithfully with what you have been given, and not for your own benefit, but for God's benefit.

Acts tells us about people receiving callings from God to go into specific ministry. It also tell us about 'tentmaking' – where people use their paid work to fund their Christian ministry.

Romans tells us that a worker earns his wages. They are not a charity or a gift. They are a debt. You owe a worker their wages.

1 Corinthians tells us that people who are undertaking “Christian” work deserved to get paid for it.

Ephesians tells us that stealing is not an acceptable occupation for Christians. It also tells us that our work should produce enough so that we have the ability to help others with what we earn.

1 Thessalonians tells us to be productive in our work, while 2 Thessalonians warns us not to be idle, lest we starve and die.

2 Timothy tells us that Christians have to be prepared to do any good work that God might bring before us.

James talks about the injustice of not paying workmen their wages, and how God hates such injustice.

That is just a snapshot of the many things that the Bible has to say about work. But if I'm giving a sermon on work, why did I rush through them so quickly? Because I think that as a church, and as a society in general, we have a pretty good grasp of all those concepts that I raised. I'm not saying they are important – they are vital lessons that we need to understand. They are important biblical concepts about work. But I think we know them pretty well. Hands up if, before today, you didn't know that,as Christians, God expects us to be productive? And in fact, most of these are commonly known truths. Our society knows that workers deserve wages. People know that work can be painful and hard. They know that there is value in things of beauty, not just in function.

Of course, knowing things doesn't always translate into doing things. Society may know that workers deserve wages, and yet farmers in Queensland are being investigated by the taxation office for underpaying backpackers hired for fruitpicking jobs. People know that work can be painful and hard, and yet some companies still trade in cocoa, coffee and other primary produce harvested with slave labour. But Australians are generally appauled at such unfairness and injustice. Aussies know the value of working hard.

But the other reason I'm not going to pick up any of these very important themes for my talk today is that I'm not just talking about work for work's sake. This talk is part of our “living in Christian family” series, and so what we want to look at is where work fits in with regards to our relationship with God, and with our relationships with our household family and church family.

See, Aussies know the value of working hard. In fact Australia has some of the highest unpaid overtime figures in the developed world, and Australian business owners have the second highest average work hours in the world, second only to India and Argentina (equal first). Phew. Sounds like we work a little too hard. That means we spend on average over 42% of our waking hours working (unless you're a business owner, in which case it's a flat 50%). That doesn't include time getting ready for work, time spend upskilling for work, time spent talking about work, time travelling to and from work, time reading about things to do with work, or time dreaming about work (where you dream you're at work, then you wake up tired, and you feel like you just exhausted yourself working for no pay). That's a lot of time.

Well, I would say it's too much time. The punchy title for this talk is “Why We Should Work Less For God, Our Family, And Our Church”, and I mean it. Working less will bring about a change in our relationship with God, it will change how we see and spend time with our household family, and it will revolutionise how we see what we can do for our church. I want to spend the rest of this talk addressing three myths that our society tells us about working more, three truths the Bible tells us about working less, and three active outcomes that we can expect if we follow the Bible's commands rather than this world's advice.

Myth #1: Working more makes you a more good or more godly person.
Wow, this is a big one to start with. It sounds so plausible! I mean, someone who doesn't work is lazy, and laziness isn't good. So working must be good. Obviously, then, working more makes you more good, right? I wish I could say that this myth was only prevalent in the outside world. But the truth is that this myth has pervaded the church ever since the industrial revolution. We encourage people to take on extra responsibilities, to put in the extra effort, to go the extra mile with the idea that this is a morally righteous thing to do, with the idea that it's what God wants us to do.

And then, we complain that we don't have time for daily Bible readings. We wished we prayed more. We wish we had more time to reflect on God and his character, or to buid up our relationship with God. People are busier than they've ever been. Don't tell me that this busyness doesn't impact the quality time we spend relating to God. You know it does.

Let me make this clear – God wants us to work. He doesn't want us to be lazy. But he also commands that we rest. So here's...
Biblical Truth #1: God demands that we worship him with our rest, not just with work.
We all know that for six days God created, and the Bible says that “By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. And God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.” We all know our fourth commandment, right? Exodus 20:8, “Remember the Sabbath day by keeping it holy.Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your animals, nor the alien within your gates”. Why did God institute this Law? Well, Exodus 23 (repeated in Deuteronomy 5) tells us that the sabbath day will allow you, your work animals and your slaves to rest and be refreshed. God knows that work is hard, and he wants people to have a chance to rest from their work, and to be refreshed. He even institutes sabbath years of rest for the land, so that it gets to rest and recuperate from being tilled and worked for 6 years. This also provides a welfare system for the poor, who are able to gather food from your land during the sabbath year. And every seven sabbath years plus one, there is Jubilee, where Jewish slaves are freed from their slave labour.

But let me ask you a question – did God rest and bless his day of rest before or after work became cursed and became hard and painful? It was before. So there's more to the sabbath than just relaxation and freedomfrom hard work. The sabbath rest is about setting apart time which is holy, a distinct time for God. God wants his people to have a time where they can focus on him without distraction. It is no surprise that God refers to the first and last day of every holy festival as a sabbath day – on which you will do no work. Those festivals were designed for God's people to remember what he had done for them, and he wanted them to have holy days where they could devote their time to God, and not be distracted by the humdrum need to work their fields or lead their oxen.

Now we don't follow the Old Testament sabbath laws. We don't stone people to death if they don't follow the Sabbath (although that might show you just how important God thought this separation of devotion between work and Him is). How then can we turn this Biblical truth into an active outcome?

Active Outcome #1: We spend more time with God, and we grow spiritually.
Jesus said that “The Sabbath was made for man, not man for the Sabbath”. Jesus calls himself Lord even of the Sabbath. So I don't think it's worthwhile making up a bunch of rules about making our work time distinct from our worship time with God. But we must understand the principle – that we must make sure that we have time set apart from the daily grind of work, so that we can be rested and focus on our relationship with God. The Israelites had one day out of every six, plus the first and last day of every festival, plus one year out of every seven, plus the jubilee year every 50 years. These aren't just holidays (the sabbath years you still have to eat after all), but they are holy days – set apart specifically for God's people to remember him and focus on him. Let me ask you this, and be honest – if you spent a day out of every week focussed wholly on God and your relationship with God, do you think your prayer life would be better? Do you think your spiritual walk with God would be closer? I think mine would.

So what does the modern day sabbath look like? Is it even possible for us to take a day every week to focus on God, let alone year off of work every seven years to concentrate on God? I don't know, to be honest. What I do know is that we have a number of opportunities available to us. Whether you choose to get involved in a regular bible study group or study full time at Bible college, whether you give up a week of your work to be involved at a camp at Camp Kedron, or give up 6 months of your work to go on a short-term mission trip to help a missionary team. Perhaps you are planning on dedicating a significant portion of your retirement to God? Whatever appeals to you, let me just reiterate – God wants us to spend time away from work with him. Remember Mary and Martha – Martha “was distracted by all the preparations that had to be made”, but “Mary had chosen what is better, and it would not be taken away from her.”

Myth #2: Working more provides more for your family.
Our society tries to tell us that if we work more, we will be able to earn more, and therefore provide more for our families – a larger house, another car, a private school education, a lump sum to help children buy their first home, a laptop to help them with their studies – whatever it might be. And truth be told, there is nothing wrong with any of these things. In fact, we read in 1 Timothy that “If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever”. But for some, providing these material goods becomes all consuming. Often both parents will work in order to provide more for the family. The truth is...

Biblical Truth #2: Families need more than money.
The Bible says in Ecclesiastes chapter 4 verse 6, which reads “Better one handful with tranquility, than two handfuls with toil and chasing after the wind”. The wise writer of Ecclesiastes wants us to know that we should work hard.The verse before says “The fool folds his hands and ruins himself”. So being idle is ruin. But he also wants us to know that it is better to work to have what we need, a handful, and maintain tranquility, rather than work for two handfuls, more than we need, and suffer the pain of toiling, not to mention suffering the meaninglessness of chasing after more.

Throughout this series on the family so far, we have seen some important aspects of the Christian family. We've heard about the necessity for discipline as a desirable tool for growth. We've heard about the centrality of marriage and the importance of the relationship between husband and wife. We've heard about the need for the Christian household to be a place where people can see and hear and discuss the truth about God. Remember the Shema? “These commandments that I give you today are to be upon your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the doorframes of your houses and on your gates.” We hear all these things, and we think “That's great, but where will I find the time to do them?” We simply can't afford to think like that. We should be thinking “The Bible commands us to do all these things – how will I make sure that I am doing them?”

Active Outcome #2: We end up spending more time with our families, rather than more money on them.
It will be that some people can afford to provide a wealth of material benefits to their families, as well as being able to spend time developing the relationship with their spouse and children. But for many of us, we hold those two in a balance, in a tension. And if we listen to society, it will tell us that the balance should be tipped in favour of work. I was told at a marriage enrichment seminar last week that companies used to look for people who were happily married – the idea being that if you're happy at home, you'll be happy at work, and hence more productive. Companies don't hire like that anymore. They now want their employees to be “married” to their work, and they will look for people who are prepared to put their work lives ahead of their family lives. The workplace provides restaurants, gyms, sporting facilities, showers, even bedrooms. Why? To keep their workers at work! And then we wonder why young people feel disconnected from their working parents. We wonder why they have an attitude of getting everything handed to them, rather than earning it for themselves. Ecclesiastes says that is meaningless! And Jesus repeats it! “A man's life does not exist in the abundance of his possessions” he said.

As Christians, we have to swing the balance in the other direction. Work is necessary to provide for our families. But our society is telling us that spending money on our families is more important than spending time with them. It's a myth. God's plan of sabbath rest is not just made for individuals. It is made for the whole family. We should be spending time away from work so that we as families can focus on God together, can worship God together, and can celebrate God together! The sabbath rest is for you, your son and your daughter, your servants, even your animals. God says that sabbath rest “is a sign between me and you for the generations to come”. If we heed Biblical truth, we will make sure that our whole family puts God in the proper place.

Myth #3: Working more give you job security.
Did you notice that I said Australia has some of the highest unpaid overtime figures in the developed world? Unpaid overtime! Working extra hours for no extra money! Do you know why most people do that? The statistics say that it is because people feel that they need to keep up the hard work, or they will lose their jobs. And of course, when you've got a mortgage on a house you can barely afford, a maxxed out credit card, and debt on your new car, you can't afford to lose your job, or else you'll lose everything.

Unfortunately, this idea that working more provides job security, which has hypnotised our society, is a complete myth. Why? Because...

Biblical Truth #3: It is God who provides for us, not work.
How often do we have to re-learn this principle? God says, “Now listen, you who say, "Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money." 14Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15Instead, you ought to say, "If it is the Lord's will, we will live and do this or that.” It is God that provides us with work, and provides for us through work. If we fall for this myth that work provides us with security, then we are in fact turning work into an idol.

God has no problem frustrating the work of man in order to bring their attention back to him. Job 37 tells us “He says to the snow, 'Fall on the earth,' and to the rain shower, 'Be a mighty downpour.' So that all men he has made may know his work, he stops every man from his labor.” Psalm 107 shows us that God understands the bitterness of labour, and uses it as a device to punish or rebuke those who have wandered from him, in an effort to make them call out to him.

We have to learn to put God in charge of our provision, to make God our plan for job security, because then...

Active Outcome #3: We begin to value what God values – work with eternal reward.
Just after he spoke about life being more than our possessions, Jesus said “do not set your heart on what you will eat or drink; do not worry about it. 30For the pagan world runs after all such things, and your Father knows that you need them. 31But seek his kingdom, and these things will be given to you as well.”

Now I've been talking about work, but basically using it as a synonym for employment. But there's a problem with simply defining work as employment. In the household family, depending on the age of the kids, it's possible to have at any one time: grandparents who are retired, kids at school or still at home, a wife/mother looking after those kids and the household, and then you've only got the husband/father “working” in the sense we just defined, unless he finds himself out of work! So then my talk would only be talking to people who were employed in some industry. But we have all these other people in our church. Let's ask some people from these different groups and see what they think. Juliette Hackett, are you currently employed in some vocation? Do you think you still do work? What kind of work? Graham Marlin – are you currently gainfully employed? Do you think you still work? What kind of work? Child X – do you have a paid job? Do you think you still do any kind of work? What do you do? Peter Weldon, are you currently employed? Do you think you still do any kind of work? What kind of work?

Work suddenly becomes pretty big, doesn't it? It involves employment, yes, but also maintaining a household, study, volunteerism and more. We need to expand our concept of work to take in these things so that we can properly relate what the Bible has to say about work to our lives.

God says in Colossians, “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” and then “Whatever you do, work at it with all your heart, as working for the Lord, not for men, 24since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.”

Our church tradition has been built on the idea of the priesthood of all believers – that we all can contribute to the work of our church. And we can do that with our employment – whether it be by assisting in the building project because you're skilled at building, or helping to fund the work of our church with your wages. But if work starts to get in the way of us being actively involved in the work of our church, God's eternal work of building up the kingdom of God, then we have to put it in its place. Whether work is taking our time away from directly impacting the kingdom, or simply making us so stressed that we can't keep loving fellowship with our fellow church members, it has to be put in its place. This doesn't mean that we ditch our jobs. It just means that it is an untenable situation that has to be resolved, and it has to be resolved for the benefit of God's kingdom first, rather than our provision. Sometimes that means making a sacrifice. But it is through sacrifice that God's kingdom grows. Just look at anyone who has been involved in Camp Kedron. People give up a week of work to help lead on a camp, reschedule entire semesters of study to provide bible studies, or donate their entire lives to seeing the ministry of God continue.

I know I might have sounded like I am anti-work this morning, but that's not my point at all. I just want us to know that work must exist as just one part of our lives, as we seek to serve God, our families and our church. We have to be serious about putting God first in our lives, and in our modern society, that means not letting work take our focus away from God.

Amen

Sermon: John 4:1-42

I've been working, honest! Again, even though these aren't to be given until May, I'm steadily using my mornings to complete them. Anyway, without further ado, here is my second sermon on John 3-4.

Sermon 2: John 4:1-42

* Paganism isn't good enough, but neither is Judaism. The way to God is through Jesus alone.

Are we putting Jesus to people – his claims, his deity, his authority? Or are we putting our own form of Christianity to them, our own religion?

* Through talking with Jesus, we are apt to find out more about ourselves – challenging stuff. Will we still seek him after that?

* In the way that Nicodemus and the Baptist's disciples could not accept Jesus, so this Samaritan woman does accept him, even without firstly understanding him.

* Jesus talks to the disciples about God's work – the hard and easy work of sowing and reaping his word for salvation.

* The Samaritan woman first tells people about Jesus, then brings them to meet Jesus – and they hear for themselves, and know that Jesus is the Saviour of the world.

Sermon 2 words

Who here has played Monopoly? Who can tell me what happens when you land on the Free Parking square in Monopoly? You might be interested to hear, straight from the Monopoly rulebook, “A player landing on this place does not receive any money, property or reward of any kind. This is just a "free" resting-place.” And yet the 'house rule' for receiving tax money is incredibly popular, with as many as half of people asked believing that it is an actual rule of the game. You might even have some other house rules that you have played Monopoly by in the past. Now, there is nothing wrong with playing Monopoly any way you like. But if you teach your children how to play with house rules, say with the Free Parking rules, were they to go to a Monopoly tournament (yes, they exist) they would be seen as not playing by the official rules.

Now, imagine a world where part of your family lineage, part of your national heritage, and part of your cultural identity was wrapped up in how you played Monopoly. The 'Free Parkers' won't allow their kids to play with the 'Station Builders'. Marriage between '$400 GO landers' and the 'Time Limiters' were forbidden. The 'No Auctioneers' had public debates with the 'Money Lenders'. Sometimes these arguments would come to blows. Different players dressed differently, used different language, had different copies of the rulebook. You have to list how you play Monopoly on your CV to get a job. There are those who turn their backs on Monopoly all together, and play cards. Sounds crazy, doesn't it.

Back in Jesus' day, just like today, there are lots of different, competing ways that people seek to get to God, or to achieve spiritual enlightenment, or to satisfy their spiritual nature. Jesus was a Jew, a member of the Hebrew race who worshipped God through what we call Judaism today. In chapter 4 of John, Jesus happens across a Samaritan woman. Samaritans were the result of mixed blood between Israelites of the old kingdom, mixed with other races and religious beliefs. They were of the opinion that the Jews had it wrong, that only the first five books of the Old Testament were scripture, the books of Moses, and that you didn't worship God at the temple in Jerusalem, but at a holy mountain in their lands. Jews of Jesus' day saw these people as outcasts, and treated them like outsiders, foreigners. They would not eat with them or interact with them. So when Jesus is sitting at a well, and a Samaritan woman comes up and he asks her for a drink, they're not just strangers, they are enemies. There were two different types of monopoly played here. Jews did not ask Samaritans for a glass of water.

The Samaritan woman knows this as well as Jesus does, and so she points it out, verse 9, “You're a Jew and I'm a Samaritan woman. How can you ask me for a drink?” But Jesus expected such a response. For him, this conversation wasn't going to be about simply food and drink – nor was it going to be simply about Jews and Samaritans not getting along. He responds with one of those cryptic messages that John was so fond of recording in his gospel, saying that if she asked, he would give her living water. Now, living water is not like Sydney water. It's not living because it's got a bunch of bacteria in it. It's living because it gives life – it is water of life.

Now, if you were here last week, you will remember that Jesus said something similarly cryptic to Nicodemus, the Pharisee of the ruling council. He said to Nicodemus, “You must be born from above,” or, “You must be born again.” Nicodemus didn't understand, thinking Jesus was speaking literally. And so the Samaritan woman's response is the same, not understanding what Jesus says. Jesus offered her water, and she responds that the well is deep, and he doesn't have a bucket, so how can he offer her water? Is he greater than Jacob, the father of the nation of Israel, who dug the well?

So Jesus takes it to the next level, and explains what he means by living water, at verse 13, “Everyone who drinks this water will be thirsty again, 14 but those who drink the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” That is pretty clear, right? He's not offering water, he's offering eternal life. Jesus unpacks his meaning for her, to make it clear. But she still doesn't understand. He offers her eternal life, she is looking for comfort in this life. She says, “Give me this water, so that I don't have to come out here every day and draw water.”

Jesus came to offer life, in the full, eternally with God. He came with an offer of forgiveness from God, an offer of eternal life with him in heaven. But you know what most people want? They want to be spared walking to the well every day. Jesus offers the kingdom of God, we just want comfort, security, and easy living. Nowadays, many of us in the west don't need to walk to a well to draw water. We can get a drink whenever we want. Tell me, has sparing us that need to walk to the well every day made us any happier? Are we all ready to come to God and seek his kingdom, now that we can get a drink from the tap? Look at your own prayer life – what you pray for yourself and pray for others. If someone is sick, you pray for them to get well. If someone is unemployed, you pray for them to get a job. If they're studying, you pray for good marks. Those things are all good.

But if you stop there, you actually do not have these people's best interests at heart, or if praying for yourself, your own best interests. Because sick people getting well will get sick again. Unemployed people who get jobs will lose them again. Instead, your prayers should focus on the kingdom of God. Pray that someone gets better from their illness, why? Not just so they have a good time and feel better, but so that God might be glorified, and that in doing so they might come closer to God, and give him the glory. Sometimes, what someone might need is a bit of suffering, a bit of discomfort, some problems or obstacles, so that they rely on God more, or concentrate on putting him first. It might be hard to pray for someone to suffer, but you can definitely pray that they will prioritise God as number one, and that whatever happens, that will be their focus. And you should try and make that your focus – that God will always be number one in your life, regardless of the situation, and regardless of the consequences.

So Jesus' offer isn't clear to the woman, but there is something different between the Samaritan woman and Nicodemus. Nicodemus was convinced that what Jesus was offering, being born of the spirit, wasn't possible. This woman, though she is still thinking in earthly terms of water, does think God can do it, and so she asks for the water. And so now Jesus continues to reveal his power, but in an even more challenging way. He miraculously shows the woman that he knows all about her life – and her sinful past. He points out that she's had five husbands, and now she is with another man, to whom she is not married. Let this be a warning to all of us – living with Jesus can be challenging. He will quite readily point out your flaws, your sinfulness, your wrongness before God. Remember what we said last week – that Christians are not less sinful, we just bring their works into God's light to be exposed so that we can ask for help and admit our failures. Jesus even takes the first step with this woman, by exposing her failures, and that can happen to us too – sometimes that exposure can be personal, where God makes us conscious of actions that we are keeping secret, and sometimes those actions can be made public, where everyone gets to see them. That's confronting to think about. But remember – Jesus knew all this about the woman before he offered her eternal life. Sin is not a barrier to heaven, if you are prepared to admit it, and let Jesus deal with it.

It's not over yet for the Samaritan woman, though. Jesus has spoken to her about eternal life, has sought to clear up her confusion, and has even challenged her sinfulness. But she still has questions – now, about how to worship God. Verse 20, “Our ancestors worshipped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” As I said earlier, there are two kinds of spiritual Monopoly in this woman's mind – the Jewish way of worshipping in Jerusalem, and her people's way of worshipping on the mountain. She still has her prejudices, and may now be trying to stump Jesus, to force him into admitting that if she wants to come to God, she has to give up worshipping on the mountain and come to Jerusalem to worship in the temple. Or maybe she is worried that, even after all this talk, she will be excluded from God, as the Samaritan woman adulteress that she is.

Jesus' answer to her question is incredible. It is difficult to understand how earth-shattering this message is. So I want you to go back to thinking about Monopoly for a moment. What if I were to tell you that, since 2008, Hasbro has been adding a third dice to all Monopoly sets? I'm not lying. It's called the speed die, and it has the numbers 1 to 3, a picture of a bus, and two pictures of Mr Monopoly on it. You're probably wondering, “How does that even work? What does the bus do? It seems to completely change the game, and I don't even understand how it works.” Well, the Samaritan woman is now being told by Jesus that a time is coming when the established religious rules of the Jews and the Samaritans will both be found inadequate. God seeks worshippers who will worship him in the Spirit and in truth. The rules about how people come to God have changed. Playing by the old rules just won't cut it any more – not for Samaritans, not even for Jews.

What does it mean to worship in the Spirit and in truth? She doesn't really understand, but says that she has faith the Messiah will come, the anointed, special one of God, and he will explain such things. Imagine her surprise when Jesus informs her, “I am the one you are talking about.” So what does he mean by worshipping in the Spirit and in truth? In the context of their conversation, I would say Jesus is talking about a time when people don't worship God because they are born a Jew, or raised a Samaritan, or because their culture simply tells them to. They will worship by God's Spirit, who will live inside them. And they won't go to a temple to do it, or a mountain – the book of Hebrews tells us those things are just copies, shadows of heaven, they aren't the real thing. Jesus is the truth, he will say so later in the book of John. By God's Spirit, we can worship him directly, without a temple, without a mountain, without a shrine, without a priest – directly, truly, personally – as directly and personally as the Samaritan woman was talking to Jesus. That is the incredible truth of Jesus' words.

At this point in time, the disciples return (they'd gone to buy food, remember?) and the Samaritan woman leaves, with everything Jesus has said is mulling over in her head. She goes back to her town, and this woman – this five times divorcee, currently living with a man but not married to him, this disgraced woman who has to go and collect water in the middle of the day because she can't go with the other women in the cool of the afternoon – she goes back to her town and tells people about the man she just met, because she wants to bring them to meet Jesus.

The disciples don't ask what Jesus was doing alone with a Samaritan woman at a well in the middle of the day. They do offer him something to eat, though. But unsurprisingly, after his discussion with the Samaritan woman, Jesus wants to turn the conversation to talk about the kingdom of God, so at the same time that the Samaritan woman is trying to convince the people of her town to come and meet Jesus, Jesus is telling his disciples, verse 35, “Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now those who reap draw their wages, even now they harvest the crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labour.”

Even now, as he says these words, the Samaritan woman is telling her townsfolk, vs 29, “Come, see a man who told me everything I ever did. Could this be the Messiah?” 30 They came out of the town and made their way toward him.” She is reaping a harvest – people are coming to meet Jesus. But she didn't sow the crop. Who sowed the crop? Well, for the Samaritans, it started with Moses, writing the law. Then the Samaritan priests taught the people about God, about his law, and about a coming messiah. These people were hungry with hope, hungry for a saviour. Do you ever wonder why there was always a throng of people around Jesus? Why, in the book of Acts, thousands of people come to join the disciples? Because God's people had taken years, decades, even centuries, sowing the seed, teaching them about God, about the Messiah's coming, and growing in them a desire to know God better.

Australia has never been much of a country for reaping, either agriculturally or spiritually. It's people are hard-hearted. Many come from generations of people who have always viewed the church sceptically. And yet so many Australian churches use American models of church planting and evangelism that act as if 40% of people already go to church, and are happy discussing religious topics in public with strangers or acquaintances! Thank God that we have a trickle of immigrants coming into Australia who really are hungry to learn about Jesus, because after people live here a while, they get enculturated – that is, they take on the local attitudes – and grow to think that religion is worthless and talking about spiritual things is taboo. It takes a lot of sowing to reap anything for the kingdom here. Building relationships, answering questions, helping with needs, correcting stereotypes, showing understanding and love – these things need to be done so that when people hear the message, they won't ignore it, or blow it off, or misunderstand it.

The Samaritan woman wants to introduce people to Jesus. Her story is far more like ours than that of most others mentioned in the gospels. Most people in the gospels come directly to Jesus, but that doesn't happen much now. People today don't seek Jesus out. The Samaritan woman is not a Jew – neither are most of us. She wants to introduce people to Jesus, like we do. But first, she has to tell them about Jesus, and the impact he has made on her – we need to do the same. It is only then that the villagers agree to come and meet this Jesus for themselves.

This is, of course, our aim – to get people to meet Jesus themselves, to know him like we know him. But most people today will not go seeking Jesus out. They need others who know Jesus to come and tell them about him. Only then, once they have seen the impact he has on our lives, will they come to meet him themselves. When the people from the Samaritan village actually did come and meet Jesus, they urged him to stay for two days, and because they met him, many of them came to believe that he was the Messiah. They said afterwards to the woman, v 42, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Saviour of the world.”

Telling people the message isn't enough. Showing them how Jesus has changed your life isn't enough. Even bringing people to church is not enough. The time has come when God does not accept the prayers of Samaritans at their holy mountain – though they still pray there. The time has come where God does not accept the prayers of the Jews at their temple in Jerusalem – though they still pray at the wailing wall. God only wants one kind of worshipper – those who worship in the Spirit and in truth. Later, in chapter 14, John records how Jesus told the disciples about how the Holy Spirit would come to them once Jesus was gone. He said, “I will ask the Father, and he will give you another advocate to help you and be with you forever – the Spirit of truth.” This is the only way people can worship God – by his Spirit, which comes to live within them. Not by race, not by ritual, by God's own Spirit.

Think about that when next you are talking to a non-Christian. Has your focus been to try and get them to come to church? To try and change their lifestyle habits? Or has it been to get them to come and meet Jesus? What they need, what we all need, is to realise that earthly temples and mountains will pass away – churches die, whole denominations fail, but Jesus said he will send us another advocate who will help us and be with us forever – the Spirit of truth. That is where our faith should rest, and that is where we should be bringing people – to meet Jesus, to hear his claims of deity and of authority, and to accept his ways, and to worship God in the Spirit and in truth.

Let's pray.