Jesus strikes me as an economical preacher—a pithy sentence here and a parable there have always left his audience amazed, asking, “Who is this?” I wish I could do that but take comfort in Jesus’ longer discourses, such as the one held over the Last Supper (Jn 14-17), and particularly the two homilies—the Sermon on the Plain (Lk 6:20–49) and the Sermon on the Mount (Matt 5-7). As we transition from Epiphany’s theme of revelation to Lent’s theme of discernment, it is fitting to consider the principles for living that these homilies outline. We’ve seen what God can do—now, we must decide what we do, in alignment with God’s purpose.

Particularly on this Vestry Sunday, let’s reflect not only on what we do and how much it costs, but also why we do it. It doesn’t hurt that today’s reading touches on loving enemies and turning the other cheek… but we don’t really need those reminders, do we? That said, I’m glad that today’s reading is from Luke, where Jesus teaches on a level place among the people, addressing his disciples as part of the crowd. Unlike Matthew’s gospel, which evokes Moses receiving the Law on Mt Sinai and presents Jesus “high up” as a new lawgiver speaking exclusively to his disciples, Luke emphasizes Jesus’ solidarity with his people. This also reflects my approach to leadership. Etymologically, I do not think of myself as a vicar from the Latin root to “represent/substitute” (i.e., one through whom God acts vicariously), but as an incumbent, which is from the root to “lean on”. That is, at vestry, I hope to be able to truly lean on your input as we discern our future together. 

But apart from Jesus’ location and audience, the sermons in Matthew and Luke are similar. After feeding and healing the people (as always!), Jesus tells them how blessed they are—not in the usual sense of happiness, but by drawing from his faith tradition, especially Isaiah, which describes those who live according to God’s ways as “blessed.” Luke, perhaps as suitable for a physician, emphasizes tangible suffering more than spiritual matters. Where Matthew says, “blessed are the poor in spirit” and “those who hunger and thirst for righteousness,” Luke leaves it at, “blessed are the poor and the hungry.” Perhaps Jesus’ point is that God’s most significant blessing to us is our ability to discern the meaning of life, in all circumstances. This gives us a foundation to withstand life’s storms – both individually and communally – like the house built on solid ground mentioned in both sermons.

 And what is the meaning of life? Well, after listing the Beatitudes, both gospels instruct us to treat others and ourselves fairly and without judgment – the Golden Rule (Matt 7:12, Lk 6:31) – and to bless others as we have been blessed. Matthew’s sermon is longer, as he goes on to apply this same principle to various situations: murder, divorce, adultery, revenge, giving, fasting, discernment, and praying (including the Lord’s Prayer that we find in Luke outside the context of this sermon, in ch. 11). Jesus is shown to build on the wisdom of his people, such as “What you hate, do not do to anyone” (Tobit 4:15), or my favourite, “Judge your neighbour’s feelings by your own, and in every matter be thoughtful” (Sirach 31:15), and of course, “Love the Lord your God… love your neighbour as yourself” (Dt 6:4-7) that both Jesus (Matt 22:37-40, Mark 12:30-31) and Paul (Gal 5:14; Rom 13:8–9) quote. In Luke, Jesus even gets another rabbi to state the rule when asked what is required to gain eternal life (Luke 10:25–28). He follows this exchange with the Parable of the Good Samaritan, echoing the OT calls for fairness toward one’s own people (Lev. 19:18) as well as “foreigners” (19:34) – effectively, all those with whom we avoid interacting based on our personalities and histories. 

What else could better express the meaning of life than the Golden Rule? Jesus didn’t invent this principle, nor did his ancestors—every religion teaches it. No, we do not inherit eternal life by following God’s rules; but, we uphold them because we are created in God’s image, from which our worth and desire to do good both arise. But how do we actually show and appreciate love? For if “love others as yourself” affirms the equal dignity of all people, “do unto others as you would have them do unto you” calls us to actual action. Which actions? Well, let’s consider which expressions of love are most meaningful to us—words, gifts, touch, help, or time together – then find out which of those are meaningful to others. What prevents us from showing love in these ways more often, at church or home? In which relationships might we need to reapply the Golden Rule? Which members of our parish and family do we overlook, avoid, or interact with less frequently than we could try to?

Matthew closes his sermon with: “Be perfect as your heavenly Father is perfect” (5:48). Really? Fortunately, this is a translation issue. Perfect here stands for Greek teleioi, an Aristotelian concept deriving from telos (i.e., the fulfillment of one’s highest purpose). English lacks a precise equivalent for this word, but other languages come closer: tachlit (Hebrew), raison d’être (French), lebenssinn (German), dharma (Sanskrit), ikigai (Japanese). The instruction, then, reads: “Live out your reason for being.”

So, what is St. Tim’s reason for being, today, as we enter our 75th year in this building this November, having already held nearly 100 vestries? If we ever feel anxious about our challenges, or numbers, or our future, let last week’s “Woe to you who are rich” from Luke’s sermon serve as a warning—not against accumulating resources, but against the impulse for self-preservation. Let’s strive for a forward-looking vision, and ask, “Are we embodying love and hospitality as much as financial prudence?” instead of merely, “What is best for our survival?” But let’s remember: we often judge ourselves more harshly than we judge our neighbours. So this morning, let’s be sure to take time to recognize our opportunities, blessings, and strengths. May we continue to model care and respect in a world that so often prioritizes self-interest. And in doing so, in the words of Matthew’s sermon, may we remain salt and light to our neighbours—with God’s help, of course.

Questions to Consider

1. How does Golden Rule ethics challenge us in our commitments and decisions, and shape our priorities for the year ahead, communally and individually?

2. As a community, how can we model and encourage a culture of mutual care, love, and respect? In what ministries, practices, or habits do we already see the spirit of the Golden Rule alive at St Tim’s?

3. What small, everyday actions might we take to show love to those who might need kindness, recognition, or support? Beyond the people we see regularly, might there be others in our wider community whom God is calling us to notice, serve, and connect with on a deeper level?