Matthew 20:17-28

Good morning.

And please, if you would turn to our passage this morning.

! I think in your Bibles, page 825, Matthew chapter 20 and verse 17.

Matthew 20 · chapter mention

If you would keep that open in front of you.

And let me pray before we hear God's word.

Our heavenly Father, not my words, but your eternal word.

Not our understanding, but your Holy Spirit.

Not our knowledge, but your wisdom and what you would reveal to us.

For your glory alone. Amen.

The ability to pay attention would seem a vanishing commodity.

I know it's getting harder and harder in my life.

It's probably the same for you.

In fact, it's getting harder and harder that people are even writing books about it.

And in his book by Matthew Crawford, The World Beyond Your Head,

which on reflection I decided was probably a pretty good title for this sermon.

He quotes from a commencement speech given by the writer David Foster Wallace at Kenyon College some years ago.

Who was commenting on the problem faced by most human beings of being too wrapped up in themselves.

He began thus.

He said,

A huge percentage of the stuff that I tend to automatically be certain of,

it turns out, is totally wrong and deluded.

In particular, everything in my immediate experience supports my deep belief that I am the absolute center of the universe.

He went on,

What needs to happen is to somehow alter or get free of my natural hardwired default setting,

which is to be deeply and literally self-centered,

and sees and interprets everything through this lens of self.

And he concluded that he desires not to be deluded,

not lost in abstract argument inside my own head,

instead of paying attention to what is going on right in front of me.

And that is a problem, isn't it, of modern life,

paying attention to the wrong thing,

not paying attention to what's going on right in front of us.

It's essentially not a problem of failing to pay attention whatsoever,

but failing to pay attention to the right thing,

and paying attention only to ourselves,

the world inside our own heads, we might say.

But this is not a new problem.

In our passage, and in fact the preceding chapters,

2,000 years ago Jesus gave a sermon on what the kingdom of God was like,

about what true greatness was, about what it was like.

But the people, the disciples who heard it,

could only concern themselves with how great that they could be.

They were only concerned about their kingdoms.

Jesus spent the previous two chapters,

from verse 13 of chapter 19,

if you quickly glance down,

that famous passage of the children coming to Jesus,

summarizing the character of the coming kingdom.

And it's summed up in those,

a verse that is repeated,

a very famous verse,

but many who are first will be last,

and the last will be first,

and then verse 16 of chapter 20,

it says, so the last will be first,

and the first will be last.

Why it's swapped around,

I couldn't tell you.

It's probably something significant.

But certainly that it was repeated,

was because Jesus wanted to tell something to his disciples,

and he wanted them to know it.

Our passage also begins with Jesus talking about

how he was going to die a painful and humiliating death on a cross.

But this isn't the first time he's said this to the disciples.

It's the third time in Matthew's Gospel.

And just finally, just so that we will pay attention,

because I think God is trying to say something in this passage,

for the reason is that this is repeated both in Mark and in Luke,

almost verbatim, the passage that we have today.

You'd think he's trying to tell us something.

And it's not just that the prophecy of Jesus' death, as I say,

is the most important aspect to focus on here,

because it bookends the passage that we have.

In between teaching about spiritual ambition

is about Jesus' death.

And that's why I want to talk about attention today,

because it's more than just an example of poor taste

or crass insensitivity on behalf of the disciples

and James and John's mother.

What's really at the heart of the verses here

is not the disciples or us,

but it's about Jesus.

But the Jesus that we're asked to pay attention to

is not an easy example.

Verse 18,

See, we are going up to Jerusalem,

and the Son of Man will be delivered over

to the chief priests and the scribes,

and they will condemn him to death,

and deliver him over to the Gentiles

to be mocked and flogged and crucified,

and he will be raised on the third day.

Jesus had been talking about his kingdom,

the kingdom of God.

And for the disciples,

and in fact any Jew listening,

a kingdom would have been just what they wanted to hear about.

Any kingdom, as long as it wasn't a Roman kingdom,

which they had been under for quite some time.

But then Jesus here talks about

not only being killed and put to death by the Romans,

but also being condemned to death

by the Jewish authorities also.

Jesus' words make clear

that this would be a total rejection of him.

So that even if there was a Jew,

the Jewish authorities,

who would be the establishment of the day,

they are going to reject him too,

as well as the Romans.

So there's no glorious triumph

as far as the disciples are concerned

here in this death of what's going to happen.

It was a humiliating death.

And one more that was going to happen

in Jerusalem itself,

on the eve of them going up

in the city of God,

the centre of the Jewish religion and nation.

It's a bit like

Serena Vigman when she first took over

the England women's football team.

I don't know if they've won.

I don't know if it's still going on at the moment.

But let's just imagine the scene.

She goes into the dressing room,

disappointing results,

and she says,

right, I'm going to take you to the World Cup final.

And she says,

I'm going to teach you a bit about football

and skills and stuff like that.

But really, the crux of what I want you to learn,

you're going to learn by coming to watch me

every week

clean out a public toilet.

And it's that kind of

incongruency

that kind of

just doesn't make sense

that Jesus' death represents here

for the disciples.

It should, as that kind of death,

even shock us now,

even though we're very familiar with the cross.

The cross now to us is a symbol of hope,

of life.

We make gold crosses.

We put crosses in paintings

all through our culture.

But then that wasn't what the cross meant.

The cross then meant

humiliation,

degradation,

a complete rejection,

and of course, pain.

And so even now,

it should give us pause for thought

about why this was necessary

and what was the cost.

It demands our attention.

And you would have thought

that it would have given the disciples

pause, at least, for thought too.

But instead, we have the scene

that unfolds.

Verse 20,

Then the mother of the sons of Zebedee

came up to him with her sons,

and kneeling before him,

she asked him for something.

And he said to her,

What do you want?

And she said to him,

Say that these two sons of mine

are to sit,

one at your right hand

and one at your left,

in your kingdom.

Now, one partial explanation

for this may be,

it's not certain,

but it might,

it's,

a lot of scholars think

it's probable that

the mother of James and John

was related to

Jesus' mother, Mary.

And it's not unusual,

and it still isn't in many cultures,

in fact,

even our own,

to some extent,

for family to approach

those in authority

and ask them for special preferment

from powerful relatives.

It's one possible explanation.

We don't know for sure.

But whatever it is,

James and John's mother

isn't really the issue here,

because Jesus is not fooled

by her coming to ask.

And in his response,

he immediately uses the plural you

in addressing James and John.

And in fact,

as we see later on

from the disciples,

he's really addressing the disciples.

Jesus answered,

You do not know

what you are asking.

Are you able to drink the cup

that I am to drink?

You see,

he knew what was on their mind.

He knew that when they heard

that there was a kingdom going,

the next thing

that they were thinking was,

what's in it for us?

Just as Peter had done

earlier in chapter 19,

just as the rich young ruler

had done in that same chapter.

After all,

the disciples were,

weren't they,

the chosen ones?

They were the ones

selected by Jesus,

called by him.

They were the ones

who had given up most for him.

They were special,

his oldest followers.

What's in it for us?

And how often,

if we're honest,

do our hearts echo

those sentiments?

Even as mature Christians,

Lord, I've been good

all this time.

I've been faithful.

I've had to give up things.

Maybe a relationship.

Maybe just a Sunday.

Maybe some of my money.

When do I see a return?

What's in it for me?

I've born with people.

I've put up with elders.

I've put up with the

hymn choices

that I don't like

for so long.

And these thoughts,

these turning in on ourselves

to our own concerns,

can come,

as I say,

even when we're mature Christians.

When we might be called

strong in our faith,

just as the disciples were.

James and John's mum,

she was at the foot of the cross

when Jesus died.

The disciples didn't doubt

or have no faith in Jesus

at this point or later.

But it's that temptation,

isn't it,

to listen to,

as Foster Wallace said,

that hardwired default setting,

which is to be deeply

and literally self-centered.

It's there in the disciples.

It's there in us.

Pride,

higher position,

recognition,

status,

can overcome

even the most

resolute of believers.

Interestingly,

John Calvin,

when he was writing

on this passage,

said,

for often depraved thoughts

and feelings

come over us

in the middle of the race

and turn us off course.

Such a thought

is enough to make

any one of us despair,

perhaps,

because it's true

that we're all

as self-centered

as disciples.

But I want to now

come on

and we'll see in this passage

why ultimately

we should not despair.

Because it's not,

as I say,

about the disciples

and about us,

it's ultimately about Jesus

and how we are liberated

from this conflict

that goes on

inside our own heads

and hearts.

And we see Jesus' response,

isn't it?

It's gentle.

It's an encouragement

in many ways.

Verse 22.

You do not know

what you are asking.

Are you able

to drink the cup

that I am to drink?

And they said,

we are able.

And he said to them,

you will drink my cup,

but to sit at my right hand

and my left

is not mine to grant,

but it is for those

who have been prepared

by my Father.

Are you able?

We are able.

And this shows us

the amazing

and wonderful paradox

of the Christian life,

the yes we can

that goes with

the no we can't.

Could anyone

drink the cup

of God's wrath

except Jesus?

No, of course not.

Could anybody

satisfy God's wrath

and anger for sin

and make atonement

for our sin?

No.

But yet James and John

did suffer for Christ.

They're two of the

earliest martyrs.

We read about James

being killed in Acts 12.

John was only exiled,

but he suffered

through the course

of his life.

Both suffered greatly

for bearing witness

to Christ.

And so in a sense,

they were able

to share in Christ's cup.

And in so far

that that is true,

we are all called

to share in Christ's cup,

in Christ's suffering.

Paul in Philippians

talks of the fellowship

of his sufferings,

the fellowship

of his sufferings.

Jesus himself

has just said

in chapter 16,

if anyone wishes

to come after me,

he must deny himself

and take up his cross

and follow me.

It was a hard saying

for those who heard it then.

It's a hard saying

for us now.

But James and John

and the other disciples

and countless Christians

down the century

show us that through

listening to Christ's teaching

and the work of the Holy Spirit,

we are equipped to share

in his sufferings

as well as in his glory.

As I said,

it's important to remember

both the can and the cannot

of the Christian life.

We need to understand both.

One, the can that we can

imitate our Lord

in his suffering

and in his sacrifice.

The cannot that we cannot

take his place.

too much emphasis

or teaching on the

yes we can.

Well, that can lead to pride,

arrogance,

perhaps even some sort

of Messiah complex.

Too much emphasis

on the teaching

that we can't.

It's all Jesus.

It can lead to lethargy,

complacency,

and perhaps even

a kind of despair

or spiritual depression.

We can and we can't.

It's a question of degree.

Jesus, again,

is calling us back

out of ourselves

to pay attention to him.

Only through looking to him,

learning from him,

calling on him,

are we equipped

for the Christian life

and its highs and nos.

All through this passage,

Jesus is saying,

look at me,

pay attention to me.

So I think

there's two areas

of application for us.

Firstly,

to pay attention

to each other

and secondly,

to pay attention

to Jesus.

Pay attention

to each other

because glory

looks like a servant.

Jesus teaches

his disciples,

doesn't he,

after calling them out.

But,

you know that the rulers

of the Gentiles

lord it over them

and their great ones

exercise authority

over them.

It shall not be so

among you.

But whoever

will be great

among you

must be your servant

and whoever

will be first

among you

must be your slave.

James and John

had not asked themselves

how they could build

the kingdom of God

but I hope

it's a question

that we would ask ourselves.

I hope

and I believe

we all do

want to help

build God's kingdom.

And what Jesus

is teaching here

is that to build

the kingdom

we must first

serve the kingdom.

To build the kingdom

we must serve

the kingdom.

And building anything

is hard

and dirty work.

When I was thinking

about this

I was thinking

about how I used

to commute

wearing a suit

backwards and forwards

from the city

and pretty much

every evening

you'd stop

at certain stations

the doors would open

the other people

sitting in business

attire

and suddenly

the construction workers

or the builders

would come on.

And they looked

very very different.

They were covered

in dust

hair was everywhere

they had clothes

and boots

that were all

worn away

or dusty

or whatever.

Nails were all chipped.

They're the worst

dressed people there

but they have to

get filthy.

It's part of the job

in all weathers

and they have to work.

They have to be prepared

to hit their thumb

with a hammer

get splinters

or stand in a trench

full of water

digging.

but more than that

they need to be prepared

and the way they look

shows that they are prepared

they need to be prepared

to work

within the physical realities

of the site

that they're

working with

and the materials

that they have to use.

To be a good builder

requires to be

in some sense

a servant

of the physical environment

that you find yourself in

and working with that.

and so too

the kingdom of God.

The kingdom of God

is synonymous

with the people of God

the church.

Jesus says here

that to build

particularly in a position

of leadership

in Christ's kingdom

is to be a servant

a slave

to the human material

that makes up the church

the men and women there

in the place

where you are.

And to do that

we have to pay attention

to others

if we are to build

the kingdom

and be like Christ.

We are called

are we not

to serve others needs

above our own

and to that

we need to know

what their needs are

what the needs

of the church are

we need to pay attention

to each other.

And while Jesus

is talking primarily

about leadership here

it applies to us all

but particularly

in leadership

leaders need to be

not so wrapped up

in their own self image

or their own welfare

or glory

or reputation

that they become

unaware of those

over whom they have

authority.

They above all others

need to pay attention.

Practically

it means two things

I think

one we are not

above anybody

whatever our role

we are called to

in the church

even those in authority

are to think of themselves

not even as equals

but as servants.

And secondly

that we are not

above anything

all service

however menial

is service.

In fact

the more ordinary

the more necessary

it often is

and often

the less noticed.

Paul sums this up

in Philippians

Philippians 2 · chapter mention

chapter 2

do nothing from

selfish ambition

or conceit

but in humility

count others

more significant

than yourselves.

secondly

we are to

pay attention

to Jesus

because glory

authority

looks like Jesus.

Glory and authority

looks like Jesus.

and when we say

we should act

in humility

we can be a servant

and yet we still

recognise

that we are

totally prone

to being inward looking

and thinking

only of ourselves

that can be

a daunting thought

surely if my heart

is so prone

to sin and pride

if I achieve

even humility

won't these things

just become

another source

of pride

another way

to put myself

above others.

We probably know

some Christians

who can show

some of that tendency.

Humble is a very

overused word

these days

I've noticed.

Most people

talk about

being humbled

but I'm not sure

they mean it

and most of them

don't appear

very humble

for very long.

The truth is

that on its own

teaching about

being a servant

or being humble

is impossible

for us.

Impossible.

And this is where

I want you to

remind you of

what I said

at the beginning

this passage

is not about

the disciples

or us

or even

the disciples

mothers

but it's

about Jesus.

Jesus says

to us

I know

this is hard

I know

that better

than you do

but if you

look to me

to my example

you'll be able

to do it.

And verse 28

tells us this

even as the

son of man

came not to

be served

but to serve

and to give

his life

as a ransom

for many.

Jesus is

our example

in this

and it's

worth noting

what the end

the results

of his

service

is

isn't it?

To give

his life

as a ransom

for many.

Christ gave

his life

as a ransom.

He's lived

a life

of service

and he died

on a cross

to liberate

his people

to set us

free

and that's

what service

does.

When we serve

others' needs

in a sense

we do

liberate them.

It's a question

of degree

I'm not saying

as I said

before

that we

can liberate

them like

Christ

but it

works in

the same

way.

It is

similar

to

it is

like

when we

serve each

other

we liberate

them.

Isn't that

a wonderful

thought?

And even

though we

know the

depth of

our pride

and self

centredness

it's not

really one

of the deep

desires of

our hearts

to join

with Jesus

in building

his church

and bringing

freedom

to his

people.

Our

service

like Christ

frees

others.

Which

brings us

back to

where our

true

motivation

and the

source

of our

power

comes

from

that

enables

us to

follow

in

Jesus'

footsteps.

I've

talked

about

paying

attention

to

Jesus

but

really

we

want

to

love

him

don't

we?

And

to

love

him

is

to

pay

attention

to

him.

We

pay

attention

to

the

things

that

we

love.

Or

too

frequently

it's

ourselves

but it

holds

true

in

anything.

It's

about

this

passage

how

Jesus

is

and

how

wonderful

he

is.

It's

about

paying

attention

to

him

something

the

sons

of

Zebedee

and the

other

ten

were

failing

to

do.

And

as I

said

attention

is

very

close

to

love.

In

fact

it

goes

with

love.

Iris

Murdoch

in

the

essay

God

and

the

good

said

this

about

overcoming

negative

influences

or

experiences

in

her

life.

Where

strong

emotions

of

sexual

love

or

of

hatred

or

resentment

or

jealousy

are

concerned

pure

will

can

usually

achieve

little.

It's

a small

use

telling

oneself

stop

being

in

love

stop

feeling

resentment

be

just.

What

is

needed

is a

reorientation

which

will

provide

an

energy

of a

different

kind

from

a

different

source

the

acquiring

!

of

new

objects

of

attention

and

thus

of

new

energies

as a

result

of

refocusing.

We kind

of

know

this

when we

want to

get out

of the

rut

of

something

we need

to

replace

it

with

something

else

to

get

new

objects

of

attention

that

give

us

new

energies

as a

result

of

refocusing.

The

disciples

could

not

live

as

Jesus

called

them

in

this

passage

in

their

own

strength.

They

needed

to

look

outside

of

themselves

to

Jesus

a

reorientation

away

from

the

normal

patterns

of

their

human

hearts

new

energies

as I said

to use

Iris

Murdoch's

phrase

from a

different

source

outside

of

themselves.

We

pay

attention

to the

things

we love

to the

people

we

love

but

looking

unto

Jesus

paying

attention

to

Jesus

it

takes

us

out

of

ourselves

it

takes

us

out

of our

preoccupations

with

pride

and

status

and

position

that

are

so

natural

to

us

love

of

Jesus

enables

us

to

focus

on

someone

outside

of

ourselves

to

see

him

in

his

death

and

resurrection

as

our

model

and

as

our

savior

and

so

as

Christians

to do

this

we

read

his

word

we

reorientate

our

affections

in

worship

on

the

Lord's

day

we

see

his

body

the

church

as

ours

to

serve

all

of

these

things

some

of

them

are

called

the

ordinary

means

of

grace

what

we

do

every

day

to

take

us

out

of

ourselves

and

we

pray

we

pray

don't

we

pray

to

to

pray

!

pray

!

pray

!

pray

pray

pray

!

properly a petition, it's not a list of requests. Prayer is simply attention to

God which is a form of love. We pay attention to the things that we love, to

Jesus. I've talked a lot about attention. The word attention is interesting, it

doesn't mean, well the root of it doesn't come from a narrow focus or blocking out

everything else and concentrating on one thing. The Latin root is tendere, from

where we get our word tension and it means to stretch, to take out and to

stretch. So I think it's quite helpful in terms of thinking of paying attention to

God that we think of God, of Jesus, as that attachment point for our hearts and

our minds. That we attach to him and it stretches us out of ourselves. And this

is the power of the Christian life for us, even of humble service or even of

suffering. It's the same Saviour whom we love, who we see, who we attend to and he

draws us out of ourselves, out of that internal conflict with ourselves and sets

us free. And as we come to the table now we have another opportunity in a different

way to pay attention to God, to love him, to pay attention to whom we love. And God

grant that as we love him that we pay attention to him who we love and become more

like him.