Archives for posts with tag: milk and honey

Sermon for Mattins on the Seventh Sunday after Trinity, 15th July 2018

Deuteronomy 28:1-14; Acts 28:17-31

‘I’m the urban spaceman, baby; I’ve got speed

I’ve got everything I need

I’m the urban spaceman, baby; I can fly

I’m a supersonic guy’ [Neil Innes, 1968]

The great Bonzo Dog Doo-Dah Band reached number five in the hit parade, in the UK charts, in 1968, with that song, ‘I’m the urban spaceman’. The writer of the song, Neil Innes, that you might remember from children’s TV programmes, is still performing, and occasionally he still sings that song. He was at the Claygate Music Festival last year; and very good he was, too.

What is success, in life? What does it mean to be a ‘supersonic guy’? For the Israelites in the Old Testament, having come out of Egypt, crossed over the Red Sea, and then being stuck in the desert for a long time maybe not literally 40 years, but that’s what the Bible says – everything paled into insignificance when compared with the need for them to get to the Promised Land, the place of safety, the land overflowing with milk and honey. That must be the same sort of feeling that you have if you are stuck in a refugee camp in Jordan, say. Northern Europe must look pretty decent as an ultimate destination: you might well use such expressions as ‘the promised land’ in talking about that.

But interestingly, what Moses says God has told him is slightly more complicated, and if anything, even better. If the Israelites will keep to their bargain with God,

[I]f thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day….

… all these blessings shall come on thee, and overtake thee, ….. Blessed shalt thou be in the city, and blessed shalt thou be in the field. … And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee.[Deut. 28:1- 3,11]

In other words, if you worship God, you will do well. If you go through the list of blessings, it is very much a promise of prosperity.

Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. [Deut. 28:4]

Of course, the converse is true.

[I]f thou wilt not hearken unto the voice of the Lord thy God, …. all these curses shall come upon thee, and overtake thee:

Cursed shalt thou be in the city, and cursed shalt thou be in the field.

Cursed shall be thy basket and thy store.

They are the other side of the coin. Instead of blessings, you will get cursed.

Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.

Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. [Deut.28:15-19]

Compare all that with the blessings that Jesus goes into in chapter 5 of St Matthew’s Gospel.

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that mourn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they which do hunger and thirst after righteousness: ….

Blessed are the merciful: ..…

Blessed are the pure in heart: …

Blessed are the peacemakers: .…

And then follows Jesus’ great Sermon on the Mount – which isn’t a ‘prosperity gospel’. It doesn’t say, ‘Do all these good things, and they will make you rich – or powerful, or successful.’

Take no thought for your life, what ye shall eat, or what ye shall drink; ….

Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. [Matt. 6:25-26]

So who is it who is talking? In the Book of Deuteronomy, God is talking to Moses; or rather God is giving a message to the Israelites through Moses, who is a prophet.

In the New Testament, even though Jesus says, in the Sermon on the Mount, that He has not come to ‘abolish the Law or the prophets’, (and the Law includes a lot of the principles laid down in Deuteronomy, for example); nevertheless the whole accent has changed: indeed, you could almost think that God had changed.

The kingdom of God, to the Christians, is not really like the Promised Land was to the Israelites. It isn’t really a place, and there aren’t any special foods. No milk and honey – although perhaps quinoa is a sort of manna: who knows? As Christians, we aim instead to seek the kingdom of Heaven and to gain eternal life.

In both cases, whether we’re following the Old Testament God, or whether we are Christians, it’s a good thing to do what we believe God has commanded us to do.

If we are Old Testament Israelites, it’s pretty straightforward. God has made a contract with us, a covenant: if you do such-and-such, then I will do such-and-such in return – a solemn agreement. You mustn’t worship anyone except me; you must follow the other nine commandments and all the second-order rules and regulations which are set out in the first five books of the Old Testament. If you do that, God says, ‘I’ll make you successful and secure in the Promised Land. If you don’t, I will punish you.’

St Paul, in effect, tried to reconcile and make sense of these two visions, it’s very interesting to see how St Paul got on, on his way to Rome to appear before the emperor. He got some of the local Jewish people together – they were keen to hear what he had to say, because they had heard about the Christians, whom they thought of as a sect of the Jewish community – but they hadn’t heard any good things.

They were a bit suspicious. Paul laid out the whole story, from Moses up to and including the life of Jesus. In his teaching, he was telling them about God. And off they went, afterwards, discussing what he had said.

Some believed the things which were spoken, and some believed not. [Acts 28:24]

Paul remembered that Isaiah had also observed that some people’s ears were completely closed to any kind of enlightenment. He could tell them about the Kingdom, but they wouldn’t listen. That’s pretty similar to what happens today. Not a lot has changed. Some people believe, and some people don’t.

I sometimes think that perhaps that has to do with our not really knowing who or what God is. We blithely read stories in the Bible, where God said this, and God did this, and that – on the face of it, some very human-sounding things. Making a contract, making a covenant, for example.

But at the same time, God is said to be all-powerful, all-knowing: to be feared, even. I’m not sure that He really speaks to people in the way that you read about in the Old Testament; and in particular, speaking to the people through the prophets. I think that we would, to some extent, not recognise some of the aspects of God as He is put in the Old Testament.

He is said to speak through Moses; He is said to make things all right; he endorses the idea of material prosperity, especially in the Promised Land; he favours some people over others; and He is to be feared. In a lot of the Old Testament, just as in our lesson, there isn’t a lot about love. God is a fearsome god rather than a loving god. ‘God so loved the world ..’ is very much a New Testament message.

The other interesting thing is that the objective in the New Testament is not the Promised Land, so much as to be ‘saved’, to gain eternal life. Is that a selfish message? Is one supposed to turn in on oneself in order to draw near to God?

If you believe and trust in God now, as opposed to 3,000 years ago, do you indeed become the ‘Urban Spaceman’?

I wake up every morning with a smile upon my face

My natural exuberance spills out all over the place

I’m the urban spaceman, I’m intelligent and clean

Just as we haven’t seen any burning bushes or received tablets from heaven recently, I’m rather worried that a lot of what we are, blithely, reading in our Bibles and letting flow over us, without perhaps challenging it, engaging with it, is open to an ultimate question.

I never let my friends down

I’ve never made a boob

I’m a glossy magazine, an advert in the tube

I’m the urban spaceman, baby; here comes the twist–

I don’t exist…

Too many people think of God as the urban spaceman; and too many people know what comes at the end. We don’t follow the Urban Spaceman. Frankly, we don’t follow the God of Moses much. Do we follow the gospel of Jesus?

It won’t take us to the promised land. But it will change us. If you believe and trust in Him, you will want to follow Jesus’ two vital commandments, to love God – and to love your neighbour as yourself. Think how they were, even when they had St Paul himself preaching to them. Which side of the line would you be on? Is this something you can believe in – or not? I hope and pray that you can.

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Sermon for Evensong on the Fourth Sunday after Easter, 29th April 2018

Isaiah 60:1-14, Revelation 3:1-13

I’m not sure whether Jerusalem is a good thing. ‘Jerusalem the golden, with milk and honey blest’: as some of you will know, always puts me in mind of my favourite biscuit when I was little: Huntley and Palmer’s Milk and Honey biscuit, which was a bit like a superior jammy dodger. No, what I have in mind now is that the idea of Jerusalem covers all sorts of things. It is a place: for sure it is a place today, which President Trump has designated as the place where the United States will have its embassy, as though it were the capital of Israel – although it isn’t. There is the place in ancient times which Isaiah, the third of the three authors who together make up the book of the prophet Isaiah, writing in the sixth century before Christ, made the more or less mythical capital of the promised land, the city of the Lord, the ‘Zion’ of the holy one of Israel. Zion is the name of the hill on which the city of David, the centre of Jerusalem, was built. It was the place for the temple and was, in a sense, where God lived.

So it goes on to have a meaning as the heavenly city, the kingdom of heaven; which is the idea in our reading from Revelation. ‘Him that overcometh’, the elect, the chosen ones, ‘him … will I make a pillar in the temple of my God, … and I will write upon him the name of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God’. We still talk about people being ‘pillars’, ‘pillars of the church’. They are the stalwarts, the usual suspects, on the PCC and Deanery Synod.

That mythical new Jerusalem was adopted by William Blake, of course, in his great hymn,” And did those feet in ancient time, walk upon England’s mountains green? … I will not cease from mental fight, nor shall my sword sleep in my hand, until we have built Jerusalem in England’s green and pleasant land.’

In some ways that all sounds very admirable and harmless. The picture in Isaiah of the holy city, ‘The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense’ is a wonderful picture. You may wonder, of course, what a dromedary is. And I have to tell you that Hilaire Belloc, in his ‘Bad Child’s Book of Beasts’ gets the dromedary completely wrong. He says,

The Dromedary is a cheerful bird:

I cannot say the same about the Kurd.

Hilaire Belloc, Complete Verse, collected edition (1954), reprinted 1991, London, Pimlico, p.237 n

A Kurd, you know, people who live on the borders between Turkey and Iraq: Kurds, not animals at all! But also, dromedaries are not birds, not birds at all. They are a sort of small camel. Mind you, The Bad Child’s Book of Beasts is probably not a good source of zoological information. I can’t resist reading you what Hilaire Belloc says about the tiger, just before the entry about the dromedary. It comes after his description of the lion.

The Tiger on the other hand, is kittenish and mild,

He makes a pretty playfellow for any little child;

And mothers of large families (who claim to common sense)

Will find a Tiger well repay the trouble and expense.

Oh dear. Well, Isaiah correctly thought of dromedaries as a species of camel. ‘The multitude of camels shall cover thee, the dromedaries of Midian and Ephah’. Everyone will come to the holy city, not only the Jews but also the Gentiles: ‘The Gentiles shall come to thy light.., the forces of the Gentiles shall come unto thee.’

‘Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought.’

This is a clue to the problem which I want to go into now. It’s the idea of a homeland or nationality; it’s a very strong idea in many people. Scotsmen go all over the world but keep their Scottishness; they always celebrate St Andrew’s Night and Burns Night. But nationality is not an entirely benign idea. The problem seems to come when people are on the move. Obviously, as we are in church, we can think of the Jews, the people of Israel, leaving the land of Egypt and the land of Babylon –

‘By the waters of Babylon

We sat down and wept: when we remembered thee, O Sion.’ Psalm 137.

They longed for the Promised Land. Then, as we know, the promised land story was effectively repeated, but without any parting of the Red Sea or anything, following the Balfour Declaration of 1917. Palestine was declared to be a national home for the Jews – and there’s been trouble ever since, between the Israelites and the people they displaced, the Palestinians.

In this country, maybe William Blake’s new Jerusalem has to some extent already been built. I noticed that an MP called Kemi Badenoch, whose parents were Nigerian, was saying on ‘Any Questions’ on Friday that she thought that Britain was a very attractive country for people to come to and settle in; and that we are a welcoming people. I have to say, having heard the awful stories of what has happened to many of the ‘Windrush people’, I thought she was being rather generous; but nevertheless, the idea is there. It seems to be a similar one to the one in Isaiah: that if we have ‘built Jerusalem, in England’s green and pleasant land’, then not only the Israelites, but also the Gentiles will be welcome to it:

‘.. thy gates shall be open continually; they shall not be shut day nor night’

so presumably that means that not only the people who were born here, but also other people from outside – in this context, the ‘Gentiles’ – should be able to get into the Holy City.

But then again, perhaps the Holy City is spiritual, a spiritual concept rather than a literal, physical one, so we should rather look at the sort of vision that St John the Divine shares with us in Revelation. A place for the people who prove worthy of salvation:

‘Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world..’

If you are one of the saved, then you are going to be welcome in the City of God, new Jerusalem. This new Jerusalem is in heaven, or it ‘comes down from heaven’. I think that, as soon as you see the word ‘heaven’, it’s a signal that this is a spiritual concept rather than a literal, physical one.

The Son of Man, Jesus, appearing to St John the Divine, telling him to write down his letters to the Seven Churches of Asia, is a sort of preparation for the Day of Judgement. Watch out! ‘I know thy works’. You aren’t everything that you’re cracked up to be. Be careful, if you want to go to the new Jerusalem.

So I wonder whether the idea of the new Jerusalem resonates with us at all today. Is it in ‘England’s green and pleasant land’? If so, are the Gentiles allowed in – with their camels and dromedaries, bringing their gold and silver? Who are the ‘Gentiles’ today? Are they just us, who happen not to be Jewish? or should we be like the church at Philadelphia – by the way, you know what ‘Philadelphia’ means in Greek: it means ‘brotherly love’ or ‘brotherly affection’ – and of course that includes sisters too. Αδελφός means a brother, and αδελφή a sister, so Φιλαδέλφεια means brotherly or sisterly love.

So are we going to be like the people in Philadelphia? Although they have ‘a little strength’, they’re not very strong, they have ‘kept my word’ and have not ‘denied my name’. They will be welcome in the new Jerusalem. We know what we have to do. Open the gates!

L