Matt 23:1-12

One of the calls of the Gospels over and over again is a call to integrity – it is often formed in a call against hypocrisy and that is usually, if not always, leveled at the Jewish authorities. The real question is what does it mean to be God's people.

Very early on in the history of Israel we find that things are beginning to go astray – there is, as we might say now, a constant pull to secularization. The people demand a king, like the other nations,. The people want a building in which to house their religion – a sort of high place of devotion – a static Temple – remember God had been moving with them in the wilderness. But with the move from nomadic to settled lifestyle politics and religion converge on Jerusalem. The priesthood becomes part of a larger political system – instead of prophet and priest Jerusalem has king and priest with prophets becoming advisors and, often, voices crying in the wilderness.

It is often said that the Gospels are profoundly political. If by this we mean that they force us to enter into the ruling classes of their day, the political scene, affairs of state – this is not necessarily true. Jesus rarely confronts Roman rule, or the Herods on any level – and never seeks to cause revolution against them. But if we mean that Jesus confronts what is good for the people of the city – the polis, the collection of those living in a place – then yes, Jesus is profoundly concerned with the integrity of living with others as those who are called by the living God.

Lent can cause us, if we are not careful, to enter a period of navel gazing – we all know the danger. There are, after all, tough questions to be answered – the sort which are leveled at the Pharisees, today – do your insides match your outsides. The pattern of Matthew is unrelenting at this point – these are hard passages. The next chapter details the apparent consequence of the destructive behaviour patterns of the Jewish people. Just as Adam and Eve were repelled from the garden for breaking community in that place, so Jerusalem will be devastated as its community, a community based on relationship with God, lies broken and desolate- These are sobering images.

There is an urgency as Matthew goes on to warn his readers to stay awake, to use wisely the gifts which God has given and to expect a judgement from Christ. At this point we are nearly at the end of the Gospel – only three more chapters. Jesus is annointed at Bethany – a point at which the role of priest, prophet and king are once again united – and then we plunge into the passion narratives.

As Jesus gathers these human roles back to himself we begin to see that a world in which we are not hypocrites it not easy, is extremely demanding and will lead us to places we may not really feel happy going. It is, after all, perfectly possible to live in a world of rules and to keep them whilst hating every moment. It is possible to keep the rules and rituals of religion without ever thinking that love should pierce you through.

This then, is what Lent is about, about love piercing us through – sometimes astonishing, sometimes agonizing but always cruciform – looking up to heaven , down to earth and embracing those around us. Cross shaped love does not simply gaze inwards and manufacture obedience, cross shaped love does not simply seek to fight structures and governments, cross shaped love does not only see Jesus in the other without letting Jesus into the self.

Don't just look like you mean it, Jesus implores the pharisees, dare to mean it, dare to let me teach you to mean it – to love and live and be who you are for me. Our call is the same love, life and ourselves given in service and praise to Jesus, prophet, priest and king.