A Sermon by Rev. James P. Cooper

Toronto, 27 Nov. 2005

For what will it profit a man if he gains the whole world, and loses his own soul? (MAR 8:36)

Prince Shechem (GEN 34)

During Jacob’s travels through the land of Canaan, he encountered the men of the town of Shechem. The people in this town were a remnant of the Ancient Church. However, their standards of behaviour between men and women were more relaxed than those of Jacob’s tribe. The king’s son, whose name is also Shechem, saw Dinah when she came to visit with the young women of the town. Being strongly attracted to her, and being a prince, he took her and lay with her. Jacob and his sons regarded this as a terrible insult to their family, but Shechem asked his father Hamor to speak to Jacob so that he could have Dinah as his wife. The text tells us that she then moved into Shechem’s house.

While the circumstances of their meeting were not the best, we do see in Shechem the desire to make things right, to go to the woman’s father and ask for her as a wife. Jacob makes it a condition of the marriage that the entire town must convert to his religion, that is, all the men must be circumcised – and they agree! Again, a sign of Shechem’s honour and wish to do the right thing, even if the personal cost is high. But the text tells us that Simeon and Levi “spoke deceitfully” to Shechem. It was not their intention to welcome him into their family and religion at all, but a trap they were setting for him.

Three days later, at night while the men of the city were in bed recovering from the procedure, Simeon and Levi entered the city and murdered them all. They said they acted to restore their sister’s honour. But Jacob knew that Simeon and Levi had lied to Shechem to punish him. Jacob was more worried that they had broken their word to the people of Shechem than that his two sons had committed mass murder.

The Heavenly Doctrines tell us that it was permitted because the people of Shechem were of a more interior spiritual quality, and it was better that they die then and there than suffer the spiritual consequences of being associated with Jacob and his sons who were completely exterior and natural.

Abner (2SA 3)

Abner was a warrior, an able leader of men, and he faithfully served king Saul. When Saul and Jonathan died in battle against the Philistines, Abner followed his duty as he saw it and supported one of Saul’s weaker (but surviving) sons, Ishbosheth, as the hereditary king of Israel. He was probably not aware that David had already been anointed and selected as the next king.

Just as Abner led Israel’s armies for the king, so Joab led the armies of Judah for David – usually against each other. In one of the battles Joab’s younger brother – an inexperienced youth – decided that he would gain honour by killing Abner, sought him out, and pursued him in particular. Abner saw him coming, recognized him, and pleaded with him to turn aside to fight someone of his own ability. When Asahel continued to press his attack in spite of the warnings, Abner tried to push him away with the butt end of his spear, but he came so fast that the spear went through him, and he died.

Joab found his brother dead by Abner’s spear, and because he had tried to push him away with the butt end, the spear was positioned in the body the wrong way. To Joab, it appeared that his little brother had been stabbed in the back by Abner.

David knew that he could never reunite Israel and Judah without Abner’s support. Several months after the battle in Gibeon, David met with Abner and promised to protect the lineage of Saul if Abner would help him unify the kingdom. Abner agreed. Just as there can only be one king, there can only be one favourite assistant. Joab saw Abner as a threat to his position and so murdered him in cold blood, using the excuse that Abner had earlier murdered his brother. David held a huge state funeral for Abner, and dramatically wept for him. But he did nothing to punish Joab, because he was a ruthless murderer that David kept around because he was useful in the political process.

Uriah the Hittite (2SA 11)

Uriah the Hittite was a respected leader of the army, off at battle when David committed adultery with his wife. Called back from the field, he refused to return to the comforts of home while his men were in tents. His honourable behaviour prevented David from covering up his sin, so Uriah had to die so that Bathsheba would be free to marry David. This would not be the first time that David killed a man and then married his widow (Nabal’s wife Abigail).

There is an extra dimension to literal sense of this story in that Uriah was a Hittite, a foreigner. David’s behaviour appears even worse to the Hebrew reader when seen in contrast to the honourable behaviour of a foreigner.

Uriah carried the message ordering his own death to Joab. Do we also see David’s cruelty in contrast to Uriah’s honour when David made Uriah deliver the letter to Joab that contains his own death sentence? Did Uriah know what the message was? He didn’t get to be a leader of the army by being unaware of palace politics. Did Uriah go willingly, sacrificing his own life for the sake of the nation? Abandoned by his own men in the heat of battle, Uriah died defending the king who betrayed him.

Three honourable men.

(There are other examples as well: Joseph, who survived the attempted murder by his brothers and a term in prison; and Daniel who survived imprisonment in Babylon and a night in the lion’s den). Each one in a position of authority or power where they might have done much good for their people. Each one coldly murdered by someone known to them, who had promised to protect them. What can we learn from this?

Every worshipper of himself and of nature confirms himself against the Divine Providence when he sees in the world so many wicked people, and so many of their impieties in which some of them even glory, and yet no punishment of such by God. He confirms himself still more against the Divine Providence when he sees that wicked designs, cunning devices and deceit are successful even against the pious, the righteous and the sincere.

The Word is not about life in this world except insofar as it is about preparation for a life of use in the spiritual world.

DP 46. THE DIVINE PROVIDENCE OF THE LORD, IN EVERYTHING THAT IT DOES, REGARDS THE INFINITE AND THE ETERNAL.

These stories clearly illustrate several of the more difficult laws of the Divine Providence. We are so involved in the world of nature and the life of the body that we need constant reminders that this world is only a staging area, a temporary stop on the way to our real, spiritual life. The Word tells us stories of evil men rising to the top on the bodies of honourable men to make us stop and ask the question, “what’s the reality and what’s the appearance?”

The only way we can understand how this can happen if God is really “in charge” of the universe is by being constantly reminded that

…The Divine Providence regards eternal things, and not temporal things except so far as they make one with eternal things.

We think that the worst thing that can happen is for someone to die, but when the angels, who are in the spiritual sense of the Word, hear that a character in the letter of the Word has died (even if they are fouly murdered or die in battle), they do not mourn but rather they rejoice! From their point of view a celebration is in order because the death of the body means that another person is “heaven born.”

What we need to do is adjust our own thinking about the three men mentioned above so that we see the situation not from our own limited, sensual point of view but instead from the point of view of the angels of heaven. From their point of view, there is not tragedy. These three men lived their lives, made choices consistent with their conscience and the teaching of the Word, and when their natural life came to an end, they rose into eternal life in heaven! As the Lord says in Matthew:

Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.

Our own lives are filled with temptation and tests. None of us like them or look forward to them, but yet it is by meeting and overcoming the enemies of our spiritual life that we grow and become angels of heaven. No one looks forward to the various trials and tribulations that we meet in life, but we all enjoy looking back on the tests that have been past. It is only through trial and temptation that we can experience the death of the old will, and the birth of a new, heavenly will. It is only through the sacrifice of the natural delights, as pleasant as they are, that we can achieve the goal of eternal spiritual life. It was only through the death of the Human on the cross that the glorification could be accomplished.

These stories are all in the Word as important reminders that we are not to spend all our time on earth focused on earthly things. Instead, we are to see them as means to spiritual things, as opportunities to develop our character so that it is ready for eternal life.

For what will it profit a man if he gains the whole world, and loses his own soul?

Death is not the end of life, but a beginning. Those who strive to live an honourable life in this world, even though they may not find their reward, or even great happiness here, can yet be confident that the Lord is watching over them. For the Lord’s all powerful and all knowing government of the world directs all things for the sake of our eternal welfare.

Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.”

Amen.

---

First Lesson: 2 Sam 3:17-21

Now Abner had communicated with the elders of Israel, saying, “In time past you were seeking for David to be king over you. {18} “Now then, do it! For the LORD has spoken of David, saying, ‘By the hand of My servant David, I will save My people Israel from the hand of the Philistines and the hand of all their enemies.’” {19} And Abner also spoke in the hearing of Benjamin. Then Abner also went to speak in the hearing of David in Hebron all that seemed good to Israel and the whole house of Benjamin. {20} So Abner and twenty men with him came to David at Hebron. And David made a feast for Abner and the men who were with him. {21} Then Abner said to David, “I will arise and go, and gather all Israel to my lord the king, that they may make a covenant with you, and that you may reign over all that your heart desires.” So David sent Abner away, and he went in peace. Amen.

Second Lesson: Luke 12:27-32

“Consider the lilies, how they grow: they neither toil nor spin; and yet I say to you, even Solomon in all his glory was not arrayed like one of these. {28} “If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith? {29} “And do not seek what you should eat or what you should drink, nor have an anxious mind. {30} “For all these things the nations of the world seek after, and your Father knows that you need these things. {31} “But seek the kingdom of God, and all these things shall be added to you. {32} “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom. Amen.

Third Lesson: DP 237

Every worshipper of himself and of nature confirms himself against the Divine Providence.

1. When he sees in the world so many wicked people, and so many of their impieties in which some of them even glory, and yet no punishment of such by God. He confirms himself still more against the Divine Providence when he sees that wicked designs, cunning devices and deceit are successful even against the pious, the righteous and the sincere; and that injustice triumphs over justice in the courts and in business.

2. Especially does he confirm himself when he sees the impious advanced to honours and become great in the state and leaders in the Church, and that they abound in riches and live in luxury and magnificence; while, on the other hand, he sees the worshippers of God living in contempt and poverty.

3. He also confirms himself against the Divine Providence when he reflects that wars are permitted, and in them the slaughter of so many men and the plundering of so many cities, nations and families.

4. Moreover, that victories are on the side of prudence and sometimes not on the side of justice, and that it makes no difference whether the general is an upright man or not.

He sees besides other things like these; and yet they are all permissions according to the laws of the Divine Providence. Amen.

---

Copyright © 1982 – 2005 General Church of the New Jerusalem.
Page constructed by James P. Cooper
Page last modified September 27, 2009

“His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ (Mat 25:21)

There are several places in scripture where Jesus uses stories to illustrate a central theme of the Word:  All good and truth come to us from Him alone, and when we die and go to the other world, our life will be measured by what we have done with His gifts.

The word “talent” as it occurs in these stories can be misleading because it leads us to think that the story is about each person’s special abilities such as an ability to dance or paint or sing. But the people who hear the Lord speaking in the original language would not have been misled. They would have been thinking of an enormous quantity of money. To translate less literally, but with a better sense of what was being taught, we might say the gave his assistant “five (or two) million dollars” to administer in his absence.

We need to move away from an idea of a talent as a gift or skill because it has within the idea of something that is entirely and uniquely our own. We even identify people by their talents – that person is a painter, another is an athlete, and so forth. But money is common to everyone, and it comes to you from someone else, so it represents the goods and truths that we receive from the Lord.

It is also apparent without too much reflection that not everyone receives the same amount of good and truth from the Lord while they live on earth, and we can affect how much we get by the choices we make.

It’s not too much of a stretch to see that kids who grow up in a home where there is family worship, or who attend a school where the Word is taught as a regular part of the curriculum are going to be richer in goods and truths than a child brought up in a non-reverant home and who are never taught the stories of the Word.

But the parable also give a useful balance to that view:  the servant who received 5 talents was able to turn it into another five, and the servant who received only two was also able to double what he received. Even though he started with less, he was able to achieve the same multiplication of goods, and most important, received exactly the same blessing from the king:  “His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ {Mat. 25:21}

From the point of view of your own personal salvation, it’s not where you start so much as what you do with what you have. From the point of view of what contribution one might make to society, however, the one who has more can do more.
It’s probably safe to assume that if asked to summarize the qualities of the first two servants, most people in this congregation (or even the General Church) would probably emphasize the quality of being good, or perhaps answer in terms of being charitable. But what He actually says is that they are “good and faithful.” He’s not just good – he has faith, he’s “faithful.”
The faith alone issue has put a kind of bad flavour on our concept of faith. The formal doctrine of ‘faith alone” is a fairly recent development. Please note that the phrase “faith alone” does not occur in scripture. Neither Jesus, nor Paul, nor any of the early Christian leaders ever taught faith alone. What we think of as a defining characteristic of the Christian church is in fact a recent addition. Faith alone as a doctrinal movement did not begin until Martin Luther’s revolution against what he saw as the abuses of the Catholic Church.

Very briefly, Martin Luther was himself a Catholic priest who questioned the practice of granting people forgiveness for sins they were going to commit in the future. These permissions were called “indulgences” and were a good money-maker for the church.

Luther became so angry about the process that he began to question to who idea that anything a person could do, not just giving a gift to the church, could affect their eternal salvation. Of course there were many other issues relating to church politics at the time and the question of whether the Pope really did hold the keys to heaven, and could therefore delegate salvation to his priests were also involved in Luther’s rebellion against the church.

Before Luther’s rebellion there were in the Catholic Church, like any other church before or since, people who were more inclined to be doctrinal, and people who were more inclined to be doers, but they were able to coexist peacefully within the same structure. But Luther polarized the Christian Church, and people have been taking sides ever since – and all of them looking to the scriptures to support their particular stance.

Faith Alone as a spiritual failing, rather than a doctrinal position, has always existed. It is represented in the Old Testament by the Philistines, and in the New Testament by the red dragon of Revelation, it pictures an attitude of mind where a person leads himself to think that if he knows something that is good enough.

Certainly, people of the New Church have been tempted to think that because of the fullness and nature of the doctrines that the New Church is better than other churches, and therefore its members are better than the members of other churches. Yet, that very doctrine of which we are so proud teaches over and over that “the tree is known by its fruit” (MAT 12:33).
So, appropriately fearful of the dangers of faith alone, we have tended to side-step the issue of faith. Being faithful is a good thing, something to be encouraged in every way. To be faithful in one’s duties and responsibilities. To be faithful in one’s marriage. To be faithful to God.

In the gospels, there are twenty nine different places where He speaks about the need for us to have faith in Him. Jesus frequently told people that it was their faith in Him that healed them. He condemned others, such as the Pharisees, for not having any faith. When He saw that people had faith in Him, He forgave their sins. (LUK 5:20)

Why this strong emphasis on faith in Him? The cause is the same as the cause for His coming into the world in the first place – the world of men had lost the truth about God, and where there is no truth to be the foundation of the church, faith is its substitute!

The reason the term “faith” is used by the Lord in the Gospels and Revelation is that the Jews did not believe it to be true that He was the Messiah foretold by the prophets; and where truth is not believed, there “faith” is spoken of. (Faith 7)

But still, faith is a good thing. When the rich young man asked Jesus how he could earn eternal life, Jesus said that there were four steps:  Follow the Ten Commandments. Do not allow material possessions and natural pleasures dominate your life (sell all you have). Take care of the people around you – your family, your community (give to the poor).

Since anyone, good or evil, can do these things, at least outwardly so as to appear moral and be able to live in the world, the Lord added the fourth requirement. Do the first three things for no other reason than I have asked you to do them (take up your cross and follow Me).

The Universal of the Christian Faith on the part of man is that he believe in the Lord, for through believing in Him there is effected conjunction with Him, by which comes salvation. To believe in Him is to have confidence that He will save, and as no one can have this confidence except one who lives aright, therefore this also is meant by believing in Him. (Faith 36)

Charity without faith has as little spiritual value as faith without charity. Follow the commandments, live the life of charity, but not because it gives you an edge, not because it is less troublesome, but do these things because the Lord has asked it of you, for conjunction with Him, and thus salvation, only comes through our belief in our need to be saved and His power to save – our faith. We need to ever be mindful of the balance between heart and lungs, love and wisdom, charity and faith.
‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ (Mat 25:21) Amen.

First Lesson:  Mat 25:14-30

“For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. {15} “And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey. {16} “Then he who had received the five talents went and traded with them, and made another five talents. {17} “And likewise he who had received two gained two more also. {18} “But he who had received one went and dug in the ground, and hid his lord’s money. {19} “After a long time the lord of those servants came and settled accounts with them. {20} “So he who had received five talents came and brought five other talents, saying, ‘Lord, you delivered to me five talents; look, I have gained five more talents besides them.’ {21} “His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ {22} “He also who had received two talents came and said, ‘Lord, you delivered to me two talents; look, I have gained two more talents besides them.’ {23} “His lord said to him, ‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ {24} “Then he who had received the one talent came and said, ‘Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. {25} ‘And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’ {26} “But his lord answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. {27} ‘So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. {28} ‘Therefore take the talent from him, and give it to him who has ten talents. {29} ‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. {30} ‘And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’

2nd Lesson:  FAITH 7- 9

7. The reason the term “faith” is used by the Lord in the Gospels and Revelation is that the Jews did not believe it to be true that He was the Messiah foretold by the prophets; and where truth is not believed, there “faith” is spoken of. But still it is one thing to have faith and believe in the Lord, and another to have faith and believe in someone else.…

8. Faith separated from truth came in and took possession of the church along with the papal dominion, because the chief safeguard of that religion was ignorance of truth. For this reason also they forbade the reading of the Word, for otherwise they could not have been worshipped as deities, nor could their saints have been invoked, nor idolatry instituted to such an extent that dead bodies, bones, and sepulchers were regarded as holy, and made use of for purposes of gain. From this it is evident what enormous falsities a blind faith can bring into being.

9. Blind faith survived later with many of the Reformed, because they had separated faith from charity, for they who separate these two must needs be in ignorance of truth, and they will give the name of faith to the mere thought that the thing is so, quite apart from any internal acknowledgment. With these also, ignorance is the safeguard of dogma, for so long as ignorance bears sway, together with the persuasion that theological matters transcend comprehension, they can speak without being contradicted, and it can be believed that their tenets are true, and that they themselves understand them. Amen.
Here end the lessons. Blessed are they who hear the Word of God and keep it.