Persistence in Prayer & all Things

Persistence in Prayer and in all things, a sermon based on Luke 18:1-8 and 2 Timothy 3:14-4:5 (Proper 24C)

Introduction

We are often told that we live in a culture of instant gratification.  I think that is only superficially true, or even, it was true, would it necessarily be a bad thing?  Would it be so bad if poor children could have what they need as soon as they needed it, or be able to go to university without incurring long-term debt? 

Nevertheless, I do think that the things that really matter take time.  Today we have a scriptural antidote to the idea of instant gratification. Here are two passages urging us to be persistent.

Luke 18:1-8

Jesus reminds us to be persistent with prayer to God:

  • He is our Father and wants to do the right thing for us.
  • Jesus promises us justice, not what we want or think we need, because;
  • God is just, Holy and all-powerful, but nevertheless He does care about us.

2 Timothy 3:14-4:5

Paul gives Timothy advice with some urgency:

  • This is his last letter before he is executed. 
  • He is worried about the church facing persecution under Emperor Nero. 
  • Paul is also missing Timothy his adopted ‘son’.

Some Modern Theory 

I’ve been reading a book called ‘Bounce’ by Matthew Syed; he was a world-class table tennis player.  One of the things he tries to do in his book is to debunk the idea of innate or instant talent or genius: 

  • To get really good at anything takes ~10,000 hours of purposeful practice. 
  • That’s 20 hours a week almost 10 years. 
  • Not just 10,000 hours of repetition: it’s being pushed to perform better all the time.

Another thing he looks at is the placebo effect.  Just believing in something can make people more successful, whether the thing they believe in is true or not

  • Such ideas might make us feel threatened, it sounds like an attack on faith itself? 
  • But actually, Jesus’s parable of the persistent widow says the same thing. 
  • Her persistence wins justice though there is none in the human judge – her faith that he will do the right thing makes it happen. 

Jesus doesn’t see this as a reason to doubt faith; rather that he says if faithful persistence makes the unjust do right then surely God even more so.

Nevertheless

There will be bad times when it seems that our faith is achieving nothing. 

  • Paul was faithful for a lifetime: 10,000 hours of purposeful practice becoming a Rabbi; three years in the desert after his conversion; and many years’ hardship on the road.
  • This got him chained up like a criminal in a cold dungeon far from home and loved ones waiting for death. 
  • Despite this Paul encourages Timothy (if you are feeling down then read all of 2Timothy, it’s quite short).  Be patient with yourself, with others and with God. 

So let’s stick with it friends!      

The Apostles’ First Day

Jesus briefs his apostles on their first day at work, based on Luke 6:17-26 (Epiphany 6C)

Introduction

In verses 12-16 Jesus takes his disciples up a mountain, spends all night praying and then selects 12 of them to be apostles (“sent with a special commission”).  In verse 17 they come down the mountain and run into a large crowd, seeking his teaching and healing.  He heals all who need it and then he speaks to his followers. 

Luke 6:17-26

Jesus tells his followers that following him may cost them.  They may be:

  • Poor; Hungry; Weeping;
  • Hated, excluded, insulted and rejected as evil!

But God will reward them because this is how the prophets were always treated. Conversely, the rich, well fed, laughing and admired had better watch out! These things come from humans, not God.

This was not obvious teaching at the time.  Surely people had good things because God blessed them?

Meaning for Today

People still believe this.  On social media I see Christians saying that God is going to bless his people, more and more.  Now Jesus doesn’t say that we will always suffer, or must suffer, but he does encourage us. 

  • If we suffer on Earth for our faith, we should know that this is consistent with being true disciples; 
  • Conversely, being rich and famous is not a sign that God loves us.

Conclusion

The reward for faith is salvation, a restored relationship with God, and all that flows from it: 

  • Love for enemies (vv27-36);
  • Not judging others (vv37-42);
  • Bearing good fruit; and
  • Building wisely (vv46-49).

We will be different, and our differences will equip us for heaven.  Let’s start as we mean to go on!

Investing Wisely

‘Investing Wisely’ is a sermon that aims to ask: where is our treasure and what is our perspective? It’s based on Jeremiah 32:1-15 and Luke 16:19-31 (Pentecost 18)

It’s 587BC and Jeremiah is in a tight spot

  • He’s been falsely arrested for Treason because he prophesied against the King.
  • He’s imprisoned in the Guardhouse of the Royal Palace.
  • Jerusalem is under siege, surrounded by Babylonian troops.
  • Then Hanamel his Nephew appears and asks him to buy a field – three miles behind enemy lines!  
  • Jeremiah could have pointed out the absurdity of what Hanamel was asking, but:
    • The Word of God has told Jeremiah that this would happen.
    • It is the law that he should buy the field and keep it in the family

Luke 16:19-31.  Now we have a very different picture

  • Jesus tells a parable, perhaps reusing a familiar folk story.  Note that:
    • It isn’t orthodox in the Christian sense – it doesn’t say salvation is by faith!
    • Jesus uses current belief – the focus is on right living rather than right belief.
    • Lazarus is the only named character in a parable of Jesus.
  • The rich man shows no interest in Lazarus, although he lives under his nose.
    • He has food to spare and Lazarus would gladly eat it – but no luck.
    • He doesn’t even think of others until he is in Hell (and then it’s his brothers).
  • In v31 Jesus ironically refers to Lazarus, raised from the dead, and perhaps himself.

Message for Today

  • The obvious message from the parable in Luke is a warning to us in the rich West.
    • Here we are indulging ourselves to death, while others die for lack of clean water.
    • The faithless might use such (tabloid) stories to say “there ain’t no justice” (or God).
    • I am fearful of what God will allow to happen to our society. (How angry is God?)
    • That’s perhaps what you would expect me to say – and it’s true!
  • However, when put next to the Jeremiah passage another view emerges.
    • Jeremiah could have needed that silver to keep him alive (bribes for the guard).
    • His far-sighted actions would enable his heirs to claim their land after the exile.
  • The message for today is what are we investing in?  Where is our treasure and our hearts?

Conclusion: investing

  • Jeremiah was in prison in a city under siege; he knew the enemy would win.
  • We are imprisoned in physical bodies, in a materialistic society in a physical universe.
  • We are not going to win this fight (a thought typical of Jeremiah)!
    • We will not live forever.
    • The church will not win over society and save society from itself.
    • Occasional miracles aside, God will not intervene to save our planet from us.
  • People without faith expect God to act in a timescale to suit them – they’re dead wrong!
    • God will act when and where and how He deems best for His purposes.
    • We are called to invest our hearts and treasure in God’s purposes and his timescale.
  • Our privileged relationship with God allows us to see things from His perspective.
  • “Your will be done, on Earth as it is in Heaven, Amen.”

Why Reach Out to the Lost Sheep?

A sermon on ‘the lost sheep’, based on Luke 15:1-10 (Year C, Proper 19).

Aim: To explain why the sheep is really lost, why we need to reach out and how.

If you’ve spent your whole life in the church then the story about the lost sheep is really well known isn’t it?  Perhaps we think we know it so well that there is nothing more to learn.  But let’s imagine that we are not religious insiders and that we are listening carefully, expectantly, to the story.

Luke 1:1-10

In verse 2 the Pharisees complain that Jesus “welcomes sinners and eats with them.”  These sinners were Jews who collaborated with the Roman occupying forces – a foreign, Pagan invader.  (Although the Romans were relatively liberal occupiers, the Jews had recent memories of those who were not. The previous invaders had tried to destroy Jewish culture and worship.)  So these people were beyond the pale, yet Jesus ate with them!  This was too much – for the Jews eating with someone was to accept them totally, to recognize them and know them as one of  God’s people. To this day, when we take communion we cement our relationship with God and with our fellow Christians.

Meaning at the Time  

It’s easy for us to criticize the Pharisees, but we should remember that their zealous devotion to God was much greater than ours is today.  They were popular with the people just as the Taliban were in Afghanistan because the alternative was corrupt and collaborated with foreigners.  But the Pharisees were a political party and, perhaps, were focussed on the Jews as a Nation, and the power that gave them, rather then the fate of individuals.  Perhaps the Pharisees have pride – they have confidence in themselves and their earthly power, rather than in God; this is how evil men are described in Psalm 14 and Jeremiah 4.  They were rightly critical of sin, but so much so that they could not recognize repentance or rejoice about it.    So Jesus told them a story.

In Jesus’ time, those hearing the story would have known that a lost sheep would be in real danger.  Not only would the stupid animal have wandered away from the flock, it’s natural protection, the Shepherd and the best grazing, but it would be easy prey for wild animals and bandits. 

Meaning for Today

Today, those who don’t know Jesus don’t see themselves as lost, because whatever doubts they might have about their lives are masked by material wealth.  They don’t need God, because they have confidence in their wealth and strength – until they run out.  I’ve heard those who don’t know God say two things: “I’ve got nothing to say sorry to God for” and “why is this happening to me?”

Perhaps they also don’t know about God, because nobody has told them.  I wonder if we still have an appetite to go out and save the lost?  Or do we just stay within our church, our comfort zone, our little club?  In our network of activities – no doubt good in themselves – have we so thoroughly occupied ourselves with business that we have forgotten our Commission: “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” (Matt 29:19 NIV)    

In Conclusion

Do we even think of ourselves as a church that does that kind of thing?  What would we have to do reach outside to the lost?  What would we have to give up in order to have the time, money and people to do that?  our regular activities?  Our habitual style of worship?  Imagine if we did go out and draw in dozens of new believers, people who don’t know how to behave in church – what changes, what sacrifices would we have to make to accommodate them and disciple them?  Are we willing to do that?  The key, as always, is Jesus.  If we recognize and accept him as the Son of God then we will accept his authority and power to forgive sin, as the outcasts did, and that would drive  everything else.

Good News for the POOR

This sermon, focussed on Jesus’s mission to the poor, is based on Luke 4:14-21. I delivered it on 27th January 2019 (Year C, Epiphany 3).

Introduction

In First-Century civilization, three classes made up society:

  • The aristocracy – the ruling class, an international elite who worked together to stay on top, no matter what their apparent differences;
  • The middle class – traders, artisans, priests, tax collectors, officials and so on; and 
  • The poor – who had to work as hard as they could just to stay alive.

This was brilliantly illustrated in a sketch on the Frost Report.

Views then and Now

If you took a conventional view of religion back then, you would assume that God blesses the rich, and everyone would agree with you. 

  • The aristocracy would agree that their rightful position was on top, (self) satisfied that their success showed them to be blessed by God and confirmed in looking down on the social-climbing middle classes. 
  • Those middle classes would be happy to agree that wanted to climb the greasy pole and join the aristocracy. They wanted to be ‘top people’ and – more than anything else – to avoid becoming poor. 
  • And those poor people would agree that being poor sucked, so they must be cursed by God; they wanted to join the middle class and get away from the daily struggle for survival, which left no time for anything else. 

In our Twenty-First-Century civilization it’s just the same.  Oxfam says that the world’s richest 26 people have the same wealth as the poorest 50% of the world’s population. 

Absolutely nothing has changed.

Luke’s Gospel, Chapter 4

Yet, when Jesus starts his public ministry, he begins in Galilee, an isolated backwater, cut off from the rest of Israel, which itself is on the very edge of the Roman Empire.  He goes home, to an insignificant village.  He accepts a scroll written by a prophet who was, it was said, murdered by a king some 700 years before (N.B. this is not Biblical).  Of all the thousands of verses in the 66 chapters of Isaiah, he picks out these verses.  God has chosen Him:

  • To deliver good news to the poor;
  • To preach a message that:
    • means freedom for the locked-away;
    • will open the eyes of those who can’t see; and
  • To set free the used and abused.

To deliver this message, Jesus is supported by the middle class: disciples who are boat-owning fishermen, even a tax collector; a doctor – Luke, who wrote this Gospel; and his ministry is funded by women who have some money to spare.

Jesus Loves the Poor: but does he Hate the Rich?

Not necessarily, but…Jesus was opposed by the monarchy, the aristocracy, the two political parties, the religious authorities, those senior officials who collaborated with the Roman Empire.  They tried to kill him many times.  Eventually, they get him, find him guilty in an illegal trial (held at night, only no witnesses) and trick the Roman authorities into murdering Him. 

It seems that our reaction to Jesus is largely determined by our wealth. 

Now, there are exceptions to any rule: those poor who accepted payment to become a mob and shout “crucify him!”; the tax-collector who repents and becomes a disciple; even Nicodemus, former Jewish ambassador to Rome, who listens to Jesus and changes allegiance from the aristocracy, his class, to the Messiah.

What should we Conclude from all this?

  • First, if you’re poor – locked out of society, deceived, duped, used and abused by the rich – then Jesus has good news for you. You will be set free and able to see what’s really going on; 
  • Second, the middle classes had better think about what their priorities are: climbing that greasy pole; or using their good fortune for good, telling people about Jesus? 
  • Third, the rich must repent, and radically change direction, or they will be shut out of heaven for eternity.  Jesus said, “it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (Luke 18:25) [NIV].

But those richest 26 people in the world?  I wouldn’t bet on their chances of going to heaven; that’s not “gambling responsibly”, is it?  But you, brothers and sisters in Christ?  You’ll be just fine.  See you in heaven.  

Back to Preaching Resources.

The Cost of Discipleship

Message: when we have a real picture of God, we can understand why discipleship costs. Based on Luke 14:25-33.

Introduction

Today the church often seems to offer a nice, fluffy, cuddly God to people.  A sympathetic, empathetic God of unconditional love.  A God who saves us and loves us and looks after us.  Now there’s nothing wrong with that in itself, but it’s only a partial – and hence a biased and unrealistic – picture of God. It’s also an irrational picture of God. 

A Tough, Rational Picture of God

If God is so unconditionally loving then it wouldn’t matter that we were sinners, because God wouldn’t punish us anyway.  Indeed, in this portrait, God is too nice even to mention our shortcomings and selfishness.  We can just carry on doing what we’ve always done and ignore God, who will love and accept us no matter what.  So, rationally, logically, there is no need for forgiveness, no need for the cross and no need for Jesus.  If we offer people an irrational faith, parts of which contradict each other, is it any wonder that sensible people reject it?  Is it any wonder that about 70% of people in the UK believe in God but only 10% regularly come to church?

Fortunately, if anyone reads what Jesus actually said and did, He destroys that silly, childish and sentimental picture of God pretty quickly.  Jesus says tough things to people.  He talks about being disciples.  Hey, that implies discipline – following, obeying, serving – that costs!  Where’s my fluffy God gone?  Actually, Jesus does this quite a lot in all sorts of ways, but in this reading, he speaks explicitly about the cost of following Him. 

Discipleship: Responding to the Real God

So how do we put together these pictures of a loving God with the disciplinarian who demands obedience, sacrifice, service, even the surrender of our lives?  Can we resolve them into one?  Should we even try? 

First of all, I think we should.  Those people who don’t believe in God aren’t foolish (well some are, but we probably won’t reach the truly selfish ones who are only interested in what they can get[1]). Most people recognise that when they are offered something for nothing there’s a catch.  Hence our offer of a fluffy, free, gutless God turns them off: maybe that’s why Jesus never offered that picture of God?

Discipleship: An Application  

So how do we picture the true God, the real deal, a seemingly contradictory God of love and judgement?  I’ve been reading ‘The Purpose Driven Life’ by Rick Warren recently, and he offers a picture or model (there may be many more) that seems to work.

Warren’s focus is on discipleship, and underpinning the many ideas in this very rich book, is just one idea, the idea of ‘character’.  He suggests that the character, or person, we are when we die is the one we will keep throughout eternity.  So if we are full of hatred, jealousy, rage and selfish ambition[2] then we will remain so forever.  Even if we are saved and living with God, we will still be us: in essence, the same character we were on earth[3].

Therefore Warren’s conclusion (and his book is soundly Biblical) is that this life may be our only opportunity to hone and develop our character into something that we could and should be: forever.  Now, IMHO, all models of God (theology) are wrong, but some are useful, but perhaps this idea helps us makes sense of a loving God, who allows us to suffer, even after we become Christians and are saved.

Conclusion 

There is a reason that God wants us not only to be saved, but to be disciples and to change and grow in character – however painful and costly that might be – because the alternative is awful.  God requires us to live a good life of worship, service, fellowship, sacrifice, mission – discipleship – not because he is a distant, disinterested God, but because He is our Father, He is Jesus (‘God with us’), he is the Holy Spirit within us and because He loves us..


[1] Are you shocked?  Jesus said the majority of people will enter the broad gate to destruction (Matt 7:13-14).

[2] Some of the fruit of the sinful nature (Galatians 5:19).

[3] Can we still change in heaven?  Warren suggests not; CS Lewis says yes, we can change, that there is still pain in heaven.

Transfiguration: Glimpses of Substance

A sermon on the Transfiguration, based on Luke 9:28-36.

Introduction

We are in that part of the story (Luke, Mark or Matthew), where Jesus asks his disciples who he is and only Peter has the nerve to see it and say: “you are God’s Messiah”.  Then Jesus tells the disciples that he must suffer and die to fulfil his mission; Peter argues with Jesus and is rebuked.  A week later Jesus takes Peter, James and John up a hill to pray, then …

Meaning at the Time

Jesus allowed his disciples to see him transfigured so that they would know what he was really like – his Glory, or substance.  They needed to know what the Messiah was really like because they had no idea, or worse they had a wrong idea (Jewish Superman), which got in the way of the truth.  Even when one disciple realises that Jesus is the Messiah, he still gets it wrong.  So Jesus had no choice but to take some of the disciples[1] and show them the truth.

This truth was that Jesus was on earth as part of God’s age-old plan for his people, the continuation of the work done by Moses and Elijah[2]. In the bright light it’s hard to see who they are, and we might see a symbol of the Trinity: Father, Son and Spirit.  This mountaintop experience, where God is often found in the Bible, reveals God’s glory – the reality, the hyper-reality, of his great substance or solidity.  

Meaning for Now

Our faith is not some self-improvement program.  We are not going to get more powerful, or younger, sexier, fitter, thinner, healthier, or wiser or richer by following him.  We are going to get more like Jesus – Jesusier? – juicier: if you squeeze us then love will leak out!

And because Jesus is close to God we get closer to God as we get closer to Jesus.  And because Jesus is God we get more like God too, not that we will have power and honour and praise – but we have glory.  We have substance, something about us, it’s not of this world and it will outlast this world. It is more than this world can understand or grasp.  Hallelujah!

Conclusion

It is my duty and my joy to bring this message to you, for you are special people, loved by God and filled with His glory.  Thank you.


[1] Why not all of them? And why choose the most stroppy ones – the ‘sons of thunder’ and Peter? That’s another sermon!?

[2] But Jesus will go further and wider than Moses or Elijah, who’s mission was just to the Jews.  Jesus will allow all peoples of the earth, not just the Jews but the whole human race, to be with God.  This revelation will so shock and anger the conservative religious authorities that they will kill Jesus.

Making Jesus more Reasonable

A sermon about the temptation to make Jesus more reasonable, based on Luke 4:21-30 and 1Corinthians 13.

Introduction

A recent BBC social survey suggests attitudes are getting more liberal, which is not surprising given years of BBC propaganda designed to achieve this end!

However, pressure on the church to conform to the norms of society is not new. Many years ago, the church abandoned it’s opposition to lending money. The Biblical position is that lending money for profit to those in need is exploitation – ‘usury’.

I knew a Christian Bank Manager who complained about irresponsible lending to his superiors – he isn’t a Bank Manager anymore! Now we can look back on the ‘credit crunch’ and we see the devastation caused by irresponsible lending by greedy lenders.

I can’t say with integrity that all lending is wrong (I have a mortgage), but the church is needed to counterbalance natural human greed and restrain its worst effects: we could say that of all sins.  Not that the church – you and me – are perfect.  We need Christ’s leadership to guide us, before we can be an example to others: “Doctor, heal yourself” Jesus says.

The Biblical, Unreasonable Jesus

In many parts of the Gospel we see Jesus saying and doing things that don’t fit in with our modern, liberal politically-correct western society.

He insults a foreign woman who comes to him for help; Jesus physically assaults the money lenders in the Temple; he appears to make mistakes, or not to be able to do things in certain circumstances; Jesus suggests that it’s better to mutilate oneself than to burn in hell; and he points out other peoples’ sins – even while forgiving and healing them.

Some Christians ignore inconvenient parts of the Gospel; many scholars (liberal or conservative) try to explain away Jesus’ more difficult words and deeds.

Luke 4 and Corinthians 13

In today’s passage he goes out of his way to provoke and upset people (I wonder, is it to shock them out of their smug complacency?  Or am I just making excuses like everyone else?)  Jesus deliberately provokes his own kith and kin to the point where they are ready to murder him.  Think about that.  That’s the Lord we follow – ‘gentle Jesus, meek and mild?’

Contrast that with 1Corinthians Chapter 13 on love.  We had this at our wedding, but perhaps it isn’t just the mushy, emotional passage that people think it is!

We would like Jesus to be more reasonable.  Why does he have to be so difficult?  Why can’t he be more middle of the road, middle class – more like us?

Our society currently worships celebrity and wealth.  To be a celebrity you have to be popular.  To be popular to have to offend as few people as possible, you have to broaden your appeal.

Even if you’re not trying to be famous, you have to be careful what you say, lest you offend anyone.  That’s employment law!  Voicing an opinion is not the way to get ahead: avoid emotive issues – like uncomfortable facts – if you want to get ahead.

Jesus doesn’t seem to be interested in doing this – why does he have to be so inconvenient?

The Imitation of Christ

We are supposed to imitate Christ, but we try to make him imitate us instead.  One of our faults is to try and make Jesus more like us – to make him more reasonable.

At the moment our society is telling us to stop making a fuss. We don’t have the right to tell other people how to live – even if we are just leading by example.  “Stop rocking the boat” is the message: but Jesus rocked the boat and we are to imitate him.

I remember being told in art class to “draw what you see, not what you think you see.”  I hope that we will read the words and actions of Jesus in the Bible, just as they are.  We will need Faith, Hope and Love to truly follow him, and I wish you every blessing on the road.

Amen

Part of the Team

A sermon about the joys (and perils) of being part of the team (or tribe), based on 1Corinthians 12:12-31a and Luke 4:14-21.

Introduction

When we read the Bible there is a danger that we can prettify it.  We can think that all God’s people are heroes who never make mistakes, and that we are inferior by comparison.  Similarly, we can assume that people in leadership have got it all together, and that they don’t need us – we have nothing to offer.  Or the leaders know everything – we can’t offer any useful insight.

Corinthians

It seems from this passage (1Cor 12:12-31a) that the Corinthians had been creating or reinforcing divisions within the congregation, on mundane and/or spiritual grounds.  One of these divisions was between the different gifts, and Paul sets out to correct this.  While recognising that some gifts are regarded more highly, he points out that all gifts are needed and must all work together in love for the good of all (see 1Cor 13, next week).

Context.  I was thinking of these things in two contexts:

  • At Work.  Recently I’ve come up against a problem at work that has forced me to question what we are doing.  This did not make me popular with the rest of the team.  I found that:
  • Team membership depended upon toeing the party line, being ‘on message’
  • If you question the team then you are one of ‘them’ not ‘us.’: team = tribe.
  • Rather than listen to the message (the Team is in danger), I was labelled as ‘emotional’ & ‘outspoken’ – a troublemaker.
  • I was reminded why successful teams can fail – they believe their own propaganda and lose touch with reality.
  • In Church.  This is true of us as individuals and as a church.  I’ve seen:
  • A church that was blessed with resources to share that turned its back on that to become something else.
  • People with gifts being overlooked and/or needs being ignored.
  • Groups with gifts refusing to put them to use without strings attached.
  • Locally Methodists are preoccupied with the reorganisation of the Circuit and preaching – we seem to be ignoring the reality of shrinking numbers.

Unhappiness results in every case, because God made us for certain things – we are what we are and the world is what it is, not what we think we/it is.

Gospel Passage

In Luke 4:14-21 we see Jesus bucking this trend.  The people of Nazareth identify Jesus as one of them, part of the tribe.  They expect him to act accordingly, to fit in with their expectations of him as Mary’s son.  Instead Jesus tells them that he is God’s chosen one, the Messiah!  Jesus was not ‘on message’!  He was not one of them – he was a troublemaker!   (Next week we’ll see that he went on to reject their expectations of a miracle and upset them to the point where they wanted to kill him, Luke 4:22-30).

Conclusion

We don’t have to wait to be ‘called’ or to become something else before we start contributing – we are ready here and now.  Loyalty to the team does not make false things true (or vice versa) and it does not override loyalty to God.  We are a Team and not a tribe – we are members of the Team because God made us so, not because we blindly conform to a shared idea of who we are, regardless of reality.  Jesus followed His mission regardless of the short-term consequences.  God will shatter our false self images if they get in the way of his Truth and His Kingdom.  You are needed!