A sermon preached at Our Saviour Lutheran Church, Fareham, on Good Friday
22 April 2011
Text: John 19:26-27

In all the gruesome gore of the crucifixion, amidst the injustice and cruelty, and the terrible suffering and pain, John relates to us a most incongruous scene of touching affection:

When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home. (John 19:26f.)

What a beautiful example of a son’s love for his mother. Even as He hangs on that cross dying, pushing His feet against the nails in an agonising, desperate and ultimately futile struggle for breath, He manages to show concern for the woman who brought Him into the world, ensuring that she has a home after His death.



A sermon preached at Our Saviour Lutheran Church on Maundy Thursday
21 April 2011
Text: John 13:1-15

The more you think about it, the stranger this Gospel reading is. We are very used to it, and we have learned what it means, which is a very good thing. But it is also a good thing to step back from the familiar and try to recover the strangeness of what John writes concerning the Last Supper.

The most obvious thing in this passage is that Jesus washed His disciples’ feet, and that this was not a natural thing for Him to do. In that culture, where people travelled on foot, wearing sandals, by dinner-time, most people’s feet would be in serious need of washing. A wealthy and hospitable host at a dinner would have the guests’ feet washed for them. You may remember Jesus’ rebuke to Simon the Pharisee, when the sinful woman washed the Lord’s feet with her tears and wiped them dry with her hair: “I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair.” (Luke 7:44). Not having the facilities for washing His feet put Jesus in His place, as less than an honoured guest.


“And at the heart of [the] contrast [between Jesus and Moses as new vs. old] are the different functions assigned to obedience under the two mediators. ‘For the Law was given by Moses; grace and truth came through Jesus Christ’ (Jn. 1:17). From the perspective of the first Moses, the question, ‘What must we do, to be doing the works of God?’ is a perfectly valid question (Jn. 6:18; cf. Ex. 18:20, 36:1-7, etc.). But when the new Moses has come, the question cannot be posed in the same way. There is now one work which is to be done—to believe (Jn. 6:29) —which is unique among works in that its efficacy depends, not on its activity, but precisely on its passivity (Jn. 1:12, 3:14—17, etc.).”
Karl T. Cooper, ‘The Best Wine: John 2:1–11’, Westminster Theological Journal , 1997, p. 373