want to begin this morning by sharing a little personal reflection. I live in Manor Fields, at the top of Putney Hill. It's a lovely neighbourhood with many great people who I am fortunate to call neighbours, some of whom belong to this church. Interestingly, I’ve also discovered that a few members from St Mary’s Church live here as well. This year, their new curate will be moving into the estate. In fact, my colleagues from St Mary’s have jokingly started calling Manor Fields the "New Jerusalem."
Now, I know what you might be thinking: "What in the world do they mean by that?" In the Bible, the term “New Jerusalem” is used to describe a symbolic city representing God’s people, the bride of Christ, who will reign with Jesus in heaven and ultimately dwell with God on a renewed earth. This "New Jerusalem" is a place of peace, renewal, and the ultimate fulfilment of God’s promise to His people. It’s a place where God’s presence dwells fully, and where His justice, mercy, and love shine in their purest form.
But that leads us to an important question: What was Jerusalem like during the time of Jesus’ ministry? Was it the perfect, heavenly place that we might imagine the "New Jerusalem" to be? Let’s take a look at the Jerusalem that Jesus knew and walked in, and how its significance informs our understanding of God’s purposes today.
Jerusalem was, without a doubt, the heart of Jewish life in the first century. It was the centre of religious worship, where the Temple stood as the focal point of the Israelites’ devotion to God. Jesus Himself frequently visited Jerusalem during the Jewish pilgrimage festivals, teaching in the Temple courtyards and engaging with the crowds. In fact, it was in Jerusalem that He spent His final days, preparing for the Passover, engaging in last discourses with His disciples, and facing the crucifixion that would bring about the salvation of humanity.
However, Jerusalem in Jesus’ day was far from a perfect city. In many ways, it was a city of contradictions—a city both blessed and cursed by its significance. It was a wealthy and powerful city, having undergone significant renovations by Herod the Great and his successors. The Roman-style architecture and amenities showcased the latest in technological advancements and luxury living. Yet, much of this wealth and prosperity was built upon the exploitation of the poor, as the upper classes, including priestly families, benefited from the tithes and offerings of the people.
Jesus condemned the arrogance of the city’s elite, calling out their hypocrisy, their love of wealth and power, and their disregard for the marginalized members of society. His words were harsh because He saw through the surface-level displays of piety and religious devotion and recognized the deep injustices that lay beneath. He saw the ways in which the religious establishment, rather than offering true spiritual guidance, was more interested in maintaining their status and control.
The exploitation of the poorest in our world remains true today—powerful leaders and nations continue to build and develop, driving consumerism, and while these advancements may look impressive, the reality is that those in low-income and disadvantaged countries and communities, for example those who have contributed the least to climate change, bear the brunt of its impacts. Vulnerable groups such as those in poor health, the elderly, and children are often hit the hardest, suffering from the effects of a crisis they played no part in causing.
Another key aspect of Jerusalem at the time was the tension between the Jewish population and the Roman authorities, embodied by the figure of Pontius Pilate, the Roman governor of Judea. Pilate was not a popular figure among the Jews. He regularly provoked their anger, including when he introduced Roman military standards with pagan symbols into the city. He also used funds from the Temple treasury to build an aqueduct, an act that incited protests among the people, which he then brutally suppressed.
One of the most notorious incidents involving Pilate was when he ordered the slaughter of a group of Galileans who were worshiping in the Temple. The bloodshed was senseless and cruel, a stark reminder of the violent and oppressive environment in which Jesus lived.
Despite all of this, Jesus, knowing the dangers that awaited Him in Jerusalem, did not shy away from His mission. In fact, He actively made His way toward the city, even after hearing of Pilate’s brutal actions. Imagine the courage it took for Jesus to continue His journey, especially when warned by others about the massacres Pilate had carried out. If I were in Jesus’ place, I might have turned around and gone somewhere else to avoid danger. But not Jesus. Despite the risk, He pressed on. We read these accounts in scripture perhaps removed from the horror of what we discover but these horrors are all too common in our world today.
On 13th February this year 70 Christians were found murdered in a church in the Democratic Republic of Congo. “We don’t know what to do or how to pray; we’ve had enough of massacres,” says an elder of the CECA20 church. “May God’s will alone be done.” And what makes me speechless is that these persecuted brothers and sisters like Jesus still press on.
As we reflect on the context of Jerusalem during Jesus’ time, we can see that, in many ways, it was a city marked by tension, injustice, and sin. Yet, in the midst of all this, Jesus came with a message of repentance and hope. This brings us to the passage we read today from the Gospel of Luke—Luke 13:1-9. Here, Jesus tells the parable of the fig tree, a powerful image of God's call for repentance and transformation, not just then but today.
In the parable, Jesus speaks of a fig tree that has been planted in a vineyard but has failed to bear fruit for three years. The owner of the vineyard wants to cut it down, but the gardener pleads for more time, suggesting that the tree be given another year to see if it will bear fruit. If it doesn’t, then it can be cut down.
This parable speaks to the urgency of repentance. Just as the fig tree is given a second chance to bear fruit, so too are we given opportunities to turn our lives around, to cultivate the fruit of the Spirit, and to become vessels of God’s glory. Jesus’ message is clear: there is still time. Even in a world marked by sin, injustice, and brokenness, there is still an opportunity for transformation, for repentance, and for renewal.
Returning to the idea of the "New Jerusalem," we can see that this concept holds within it the promise of a renewed world where all things are made right. But this renewal begins with repentance. It begins with turning away from our sins, from the injustices and brokenness in our lives, and turning toward God’s grace and forgiveness.
The "New Jerusalem" is not just a future reality—it is something that we can begin to experience now, in our hearts, in our communities, and in our world. When we repent, when we seek God’s forgiveness, and when we allow the Holy Spirit to transform us, we begin to bear the fruit of righteousness that God desires. In doing so, we become part of that "New Jerusalem," a place of peace, justice, and holiness, where God’s presence dwells fully among His people.
As we reflect on the message of repentance today, let us remember that, no matter how far we have fallen or how broken our world may seem, there is still time. There is still hope. Just as the fig tree was given another year to bear fruit, so too are we given the opportunity to turn our lives around and to bear the fruit that glorifies God. May we respond to His call, repent, and work together to build a community that reflects the values of the "New Jerusalem."
Amen
Comentarios