Sermon on the Mount: The Call of Mercy part 2
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What does it look like to be Kingdom of Heaven people in the midst of an Earthly Empire?
Matthew’s gospel explores this question from start to finish. We are in a section of Matthew for four weeks that we call “The Sermon on the Mount” and these three chapters are some of the most important if we want to know “What did Jesus teach?”
Last week we saw how Jesus blesses the empty, the full and the hurt. And that being salt and light will still look like being empty, full or hurt at any given time. And that those aren’t states we move through just once, but over and over again. So we live out our identity as salt and light by noticing God’s blessing in those who are empty (ourselves or others), in those who are full (and thus able share that blessing by acts of mercy, purity or peacemaking) and in those who are hurt (again whether ourselves or others).
This week, we continue on and get to hear Jesus issue seven commands. We discover that Jesus is no “softy” when it comes to the Law. If you’ve ever heard or thought that Jesus is somehow the “soft side of God.”
It’s easy to caricature the images we get of God. Oh, that Old Testament God is violent and full of judgment. I like the New Testament better because Jesus is… nicer.
Nicer? Are you sure?
But also, that idea is deeply anti-Biblical … let me explain
Many of you will have heard me talk about Jesus Collective - a network that I’ve been a part of for the last 18 months or so. It’s a wonderful group of pastors and leaders from across North America and beyond, who are seeking to unite, amplify and equip a Jesus-centered movement. Those of you who are doing the Centered-Set Church study are tasting of their good work.
One of the things that I’ve been learning and clarifying in my time with Jesus Collective is to take another look at how we read scripture
One options is that we take all the “portraits” of God in the whole Bible and give them equal weight. We average them all and then, whatever that result is, that it what God is like.
But I think that’s not served us well. Nor is it actually honouring what the Scriptures teach.
God is revealed to us in Jesus. Not partially revealed in Jesus. Not showing us the “soft side” but a full revelation.
Colossians 1:15 (NIV)
15 The Son is the image of the invisible God, the firstborn over all creation.
Colossians 1:19–20 (NIV)
19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.
God is revealed to us in Jesus. If we want to know what God is like, we are to look to the Word. The Word made flesh. The Word of God, who is revealed to us in the Scriptures.
God always looks like Jesus, and we read scripture properly when we read through him. Through the lens of Jesus.
And the beginning of reading the scriptures through the lens of Jesus has to be taking a good look at what it is Jesus actually said.
So the gospels are key. The gospels are necessary, even. Which is why I will always want to anchor at least a third of every year in one of the four gospels. This year. It’s Matthew.
So. This morning, we’ll let this section of Jesus’ Sermon on the Mount speak for itself. We’ll read from Matthew 5:17-48, in small sections. I’ll make a few comments between each section but only in an attempt to help us hear Jesus’ words.
Prayer
Gracious God, as we turn to your Word for us, may the Spirit of God rest upon us. Help us to be steadfast in our hearing, in our speaking, in our believing, and in our living. Amen.
17 “Don’t even begin to think that I have come to do away with the Law and the Prophets. I haven’t come to do away with them but to fulfill them. 18 I say to you very seriously that as long as heaven and earth exist, neither the smallest letter nor even the smallest stroke of a pen will be erased from the Law until everything there becomes a reality. 19 Therefore, whoever ignores one of the least of these commands and teaches others to do the same will be called the lowest in the kingdom of heaven. But whoever keeps these commands and teaches people to keep them will be called great in the kingdom of heaven. 20 I say to you that unless your righteousness is greater than the righteousness of the legal experts and the Pharisees, you will never enter the kingdom of heaven.
My friend Keith Smith - a pastor in “[There are] three Kingdom Guides that I have been reflecting on recently. These guides are: those who hunger and thirst for righteousness, the merciful, and the meek. Another reason to focus on these three: they are a direct echo of Micah 6:8—do justice, love mercy, and walk humbly with God.”
He goes on to say, “Simply put, righteousness is making the world right.”
Not only “personal piety” - more than just singing songs about how much we love God… but also justice that “rolls down like a river” (Amos 5:23-24)
23 Away with the noise of your songs!
I will not listen to the music of your harps.
24 But let justice roll on like a river,
righteousness like a never-failing stream!
We are not to divide worship from witness, love of God from love of neighbour, personal piety from social justice.
21 “You have heard that it was said to those who lived long ago, Don’t commit murder, and all who commit murder will be in danger of judgment. 22 But I say to you that everyone who is angry with their brother or sister will be in danger of judgment. If they say to their brother or sister, ‘You idiot,’ they will be in danger of being condemned by the governing council. And if they say, ‘You fool,’ they will be in danger of fiery hell. 23 Therefore, if you bring your gift to the altar and there remember that your brother or sister has something against you, 24 leave your gift at the altar and go. First make things right with your brother or sister and then come back and offer your gift. 25 Be sure to make friends quickly with your opponents while you are with them on the way to court. Otherwise, they will haul you before the judge, the judge will turn you over to the officer of the court, and you will be thrown into prison. 26 I say to you in all seriousness that you won’t get out of there until you’ve paid the very last penny.
More than just avoiding murder. But treating others with dignity, with respect.
Even when they’re being idiots. Fools.
This came up for me this week. A lot.
And I got to thinking, not only did send me back to a “poor in spirit” posture. God, I can’t do this. I don’t know how not to write people off. But that’s it, isn’t it? If I can write someone off. Categorize them as “idiots and fools” as mentally or morally incompetent. Well, then I don’t have to remember that they’re people. That they’re brothers and sisters. That they’re image bearers. Even if they’re wrong. Either in their mental calculations or in their moral choices.
As Bruner writes: “I can love abstract neighbours easily enough...” it’s those actual neighbours, those actually difficult individuals where our love for God and neighbour becomes difficult to manage.
But then, Jesus takes it farther. He again links our personal piety and suggests that if we are coming to worship, to offer our gift at the altar, and realize that someone has something against us, well, we should stop.
Here we see Jesus linking our love of God to our love of neighbour. Often, there are arguments about which goes first, or which should be emphasized. But Jesus here is saying, it’s not either/or it’s both.
I don’t know what this raises for you. But it does make me think about our journey as a church with Truth & Reconcilation. What if something like the Blanket Exercise is a way of “leaving the altar” because our Indigenous siblings have told us that there’s a problem?
27 “You have heard that it was said, Don’t commit adultery.28 But I say to you that every man who looks at a woman lustfully has already committed adultery in his heart. 29 And if your right eye causes you to fall into sin, tear it out and throw it away. It’s better that you lose a part of your body than that your whole body be thrown into hell. 30 And if your right hand causes you to fall into sin, chop it off and throw it away. It’s better that you lose a part of your body than that your whole body go into hell.
Lust is about power. Lust uses people. It’s not about connection and mutuality. It’s power being misused. And Jesus just told us in the earlier part of chapter 5 that mercy and purity are what God blesses. So their is no place for lust in the kingdom of heaven.
“Jesus raises the bar of sexual purity within his Kingdom to include the private thought-life of his followers.” Jesus Collective Theology Circle, Reflections on a Jesus-Centered Sexuality
More than actions. Jesus is demanding purity of thought as well.
This isn’t “nice Jesus” - is it. This is Jesus raising the bar on sexual purity and telling those who have the power in the 1st century, that their power is not a free pass.
Divorce will come up in this next one - and in a subsequent command. So divorced people in the room. And anyone who knows someone who has experienced divorce and/or remarriage, please take a moment to breathe. We’re going to listen to Jesus’ words here. But we’re going to separate what he says from some of the judgment-laden things that you may have heard or felt or been told directly. You are okay. One more breath. In and out.
Jesus, we trust You.
31 “It was said, ‘Whoever divorces his wife must give her a divorce certificate.’32 But I say to you that whoever divorces his wife except for sexual unfaithfulness forces her to commit adultery. And whoever marries a divorced woman commits adultery.
This command is also about power. Divorce in this time left a woman totally uncared for. And without a certificate, inelible for remarriage. The certificate indicated that the divorce was not her choice but his. There were debates about how to interpret the laws surrounding divorce in Deuteronomy 24 … and we see Jesus bringing some clarity, and Matthew includes this exception. Which has led to other exceptions. Jesus stands up for the weaker party, the party with less rights, less privilege. Jesus is looking to protect the one who has been wronged. Jesus gives the one with less power a voice to name reality. Divorce has already occurred in the moment of infidelity. Repentance may result in reconciliation and forgiveness, but there is no insisting on that.
I’m deeply grateful for the way I’ve seen our compassion and understanding grow for people who have experienced divorce. And I think we are following Jesus and his trajectory when we have done that.
33 “Again you have heard that it was said to those who lived long ago: Don’t make a false solemn pledge, but you should follow through on what you have pledged to the Lord.34 But I say to you that you must not pledge at all. You must not pledge by heaven, because it’s God’s throne. 35 You must not pledge by the earth, because it’s God’s footstool. You must not pledge by Jerusalem, because it’s the city of the great king. 36 And you must not pledge by your head, because you can’t turn one hair white or black. 37 Let your yes mean yes, and your no mean no. Anything more than this comes from the evil one.
Jesus commands simple, honest, clear communication. No flowery oaths, or even spiritualized gobbledygoop. This had political consequences then much as it might for us today.
Scholars aren’t sure exactly what Jesus means in this stand againtst any kind of oath here, especially because he’s so clearly stating the opposite of what the Law had required. “Swear by God’s name” to “Don’t make any oaths”
Whatever the confusion and lack of clarity may be, let your yes be yes, and your no be no does offer a more obvious call to truth-telling. Though I will note that culturally, truth-telling does have nuance and so blunt statement of facts is not necessarily what is being called for.
One concept that might help is the idea that a Christian’s entire life is lived under an oath of living as faithful and honest people. People who can be counted on to do what they say and honour their word.
38 “You have heard that it was said, An eye for an eye and a tooth for a tooth.39 But I say to you that you must not oppose those who want to hurt you. If people slap you on your right cheek, you must turn the left cheek to them as well. 40 When they wish to haul you to court and take your shirt, let them have your coat too. 41 When they force you to go one mile, go with them two. 42 Give to those who ask, and don’t refuse those who wish to borrow from you.
A move away from violence towards non-violence.
Where are my mennonites?
This one is so hard. Because if someone wrongs us, our gut instinct is to react with “payback” and “getting even” … if you don’t think so just hang around a pair of siblings who aren’t getting along. Trust me. I see it WEEKLY.
Bruner helps us see that Jesus is addressing the various ways we experience being wronged: an attack on our honour (the slap), unfair treatment (the coat), exploitation (the mile) and most mundanely, just plain being taken advantage of (the loan)… the disciple is called to respond to any of these by rendering justice - by making peace as the beatitude put it - without seeking revenge.
And finally...
43 “You have heard that it was said, You must love your neighbor and hate your enemy. 44 But I say to you, love your enemies and pray for those who harass you 45 so that you will be acting as children of your Father who is in heaven. He makes the sun rise on both the evil and the good and sends rain on both the righteous and the unrighteous. 46 If you love only those who love you, what reward do you have? Don’t even the tax collectors do the same? 47 And if you greet only your brothers and sisters, what more are you doing? Don’t even the Gentiles do the same? 48 Therefore, just as your heavenly Father is complete in showing love to everyone, so also you must be complete.
Matthew: A Commentary, Volume 1: The Christbook, Matthew 1–12 c. Sanctiday: The Saturday Command of Love of Enemies: Against Hatred (C 7), 5:43–48
We are not asked to love the enemies’ character or deeds or teachings or anything else about them; we are asked only to love the enemies themselves.
Where could this kind of love come from? Seems like huge shift from what comes naturally. (At least to me…)
Dietrich Bonhoeffer, preaching in 1938:
“When you confront your enemy think first of all about your own enmity with God and about God’s compassion towards you.”
To summarize, I borrow from Dale Bruner once again:
Matthew: A Commentary, Volume 1: The Christbook, Matthew 1–12 (c. Sanctiday: The Saturday Command of Love of Enemies: Against Hatred (C 7), 5:43–48)
In the Commands, by way of explication and summary, we learn who these mature people are: they are people who love to obey God’s Scriptures (C 1), zealously seek to keep communications open with everyone around them by banishing a resentful spirit (C 2), fight off lust like death (C 3) and infidelity like murder (C 4), seek to avoid oaths and dramatic oath-like statements (C 5), are undefensive, nonviolent, and poised (C 6), and are enabled even to love their enemies (C 7). Jesus’ Seven Commands define Christian maturity.
And so, the chapter that began with the poor in spirit here ends with a glimpse at what mature Christian spirituality will look like - love of enemies.
Complete. Reflecting the completeness of God. And sharing the love received, not just with those who love them, but also with those who are actively against them.
Wow.