A Year of Summiting the Mount

1 year. 

12 months.

366 days...it was a leap year.

8,784 hours.

527,040 minutes. 

All of it spent dwelling in three chapters of the Bible. Matthew 5, 6 & 7. 

It's changed my life. I'll never preach again without the Sermon on the Mount influencing everything I say. I'll never be able to walk through life again without snippets of this sermon floating around in my head. 

I'm grateful. I needed this sermon this year. Our church needed this sermon this year. 

But as I place my commentaries and resources from this series back on my bookshelf, I find myself a bit saddened. These books and these red letters have been my companions for the past 12 months. 

I believe the Sermon on the Mount is the center of Scripture. It's Jesus' central message. It's the life we're called to live as followers of Jesus. It's "The Good Life." 

It seems impossible. But at the moment I sense the sermon's hardest pinch in my life, I'm relieved to listen again to the first word out of Jesus' mouth in chapter 5...

"Blessed"

And that's the way I feel at the end of 2012. 

If you've spent the year wandering through Matthew 5-7 with me, feel free to use this as a resource in the future. Pass it on to friends and loved ones. 

If you're stumbling upon this blog for the first time in this post, perhaps you'd like to start a similar journey through the Sermon on the Mount this year. The thoughts and questions found on this blog are just bread crumbs I've left for you to find your way toward "The Good Life" that Jesus offers.

Let me conclude with the list of resources I used this year as we journeyed through the Sermon on the Mount.

-Matthew 5-7 (the indispensable words of Jesus)

-Living the Sermon on the Mount - Glen Stassen

-The Divine Conspiracy - Dallas Willard

-The Good and Beautiful Life - James Bryan Smith

-Heaven on Earth - Josh Graves & Chris Seidman

-Lucky - Glenn Packiam

-Matthew and the Margins - Warren Carter

-Matthew For Everyone - N. T. Wright

-Various Commentaries - (Word Biblical Commentary & Interpretation)

"The Good Life" - Week 29

Week 29 - Matthew 7:24-29

"The wise man built his house upon the rock...the wise man built his house upon the rock..."

Tomorrow morning I preach the final sermon in a year-long series through the Sermon on the Mount.

What a year!

And it ends on a note of challenge.

You have a choice.

Will you be a wise person?
Will you be a foolish person?

That's the choice.

What's similar about the wise/foolish person?
-Both experience a storm.
-Both hear the words of Jesus.

What's different about the wise/foolish person?
-The wise man hears the words of Jesus and puts them into practice.
-The foolish man hears the words of Jesus and does not put them into practice.

Jesus is calling us to practice what he has preached.

In Matthew 7:27, the sermon is finished, but the question is: Will it be done?

You'll have to answer the question.

"The Good Life" - Week 28

Week 28 - Matthew 7:13-23

"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it."

If you've grown up in church or if you are familiar with the Bible, you've heard this verse. Likely you've heard it used to prove the smallness of the kingdom. If so, then you've heard the traditional interpretation that the doctrinally sound are the ones on the narrow path.

I could write the rest of that sermon. Next, the preacher quotes from 2 Timothy 4 about a time will come (and apparently is now here) when "men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear."

So, be a part of the one true church where we have our doctrine correct. Anyone who disagrees with us disagrees with Scripture. Those who disagree with us either haven't heard the truth or have had their itching ears scratched.

But is that what Matthew 7 is really about? Is it about doctrine?

I don't think so.

So, if the narrow way isn't referring to our doctrine, what is it referring to?

We have to read this text in context. Be a detective. Read the rest of the chapter and it should become clear what the narrow way is really referring to.

I'm leaving you with this mystery. May the Spirit reveal the truth to you as you listen this week.

As you dwell in Matthew 7:13-23, here are a few questions to consider and comment on:

1) What is the narrow way? Read the context carefully. (Hint: next week's sermon on the verses that follow will help you.)

2) How can you tell a false prophet from a true prophet?

3) If people were judging your authenticity by the fruit of your life, what would they discover about you?

4) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?

(If this post has frustrated you and you can't discover the narrow way, please listen to my sermon this Sunday. Check out the sermon archives at www.littletonchurch.org)

"The Good Life" - Week 27

Week 27 - Matthew 7:6-12

"Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces."

Who are the pigs and dogs?

And why is Jesus calling us to judge so harshly right after he tells us not to judge at all?

Jesus isn't talking about animals. He's talking about people, which is quite disconcerting. Pigs and dogs aren't exactly the most flattering animals the Messiah could use to talk about people? Who is Jesus referring to?

Many interpreters assume Jesus is telling us not to preach the gospel to those who are unwilling to hear it. A Calvinist might agree with that interpretation. But as a church in the freewill tradition, it seems a bit hard to hear Jesus telling us to be careful about whom we share the good news with. (Just look at Matthew 28)

Some of the Church Fathers contended that Jesus is telling the church not give communion to unbelievers. But that doesn't exactly fit the context of Jesus' sermon either.

So, who are the pigs and dogs? And what is Jesus referring to when he talks about pearls and sacred things?

I'll leave you in suspense until Sunday. I've got a hunch and it's quite relevant during election season.

As you dwell in Matthew 7:6-12, here are a few questions to consider and comment on:

1) Who are the pigs and dogs?

2) What is Jesus referring to when he talks about pearls and sacred things?

3) How could verse 6 possibly make sense in the context of verses 1-12?

4) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?

"The Good Life" - Week 26

Week 26 - Matthew 7:1-5

"Do not judge, or you too will be judged."

Matthew 7:1 has to be one of the most relevant passages in all of Scripture for our postmodern world. It's a verse that non-Christians throw in the face of Christians often to point out our failure to follow Scripture.

A few years ago, David Kinnaman and Gabe Lyons put out a book called UnChristian. In it, they shared their research of the 6 most prevalent assumptions 18-29 year olds hold about Christians. And 1 of those 6 was that Christians are "too judgmental."

And you know what I say, "They were being judgmental for calling us judgmental."

Just kidding. But you can see how judgment has a way of being a tit-for-tat game that never ends.

Is Jesus telling us that we should never pass judgment on anything? Doesn't that contradict plenty of other parts of Scripture? Doesn't that contradict verses in this same passage? Are we just supposed to turn off our brains?

I don't think so. But the passage is difficult.

And if you're anything like me, you have something at stake in how to we interpret this passage. Because I'm pretty good at judging people. I'm really good at it. But is that a gift from God or a sin that destroys relationships? My answer is: Yes!

As you dwell in Matthew 7:1-5, here are a few questions to consider and comment on:

1) What does it mean to judge? What is Jesus condemning?

2) In what way does Jesus promise judgment when we judge others? Is that divine judgment or human judgment?

3) Spend some time dwelling on the humorous image in verses 3-4. How have you been played out this embarrassing drama?

4) What are some ways that Christians (those committed to putting the kingdom on display in 2012) might seek to implement this passage in 2012?

"The Good Life" - Week 25

Week 25 - Matthew 6:25-34

"Do not worry..."

Don't worry?

I might have been wrong. Maybe loving enemies isn't the hardest thing to live out in the Sermon on the Mount. Jesus seems a bit impractical in this command.

We have an odd way to think about our things.

Sorry, my words already betrayed reality. "My" isn't an adjective I can give to the things in "my" possession. Scripture teaches that we are not owners. You don't own anything. You are merely a steward...a manager.

But it's amazing how many times I use "my" as the adjective to describe the things I steward.
-my job
-my car
-my house
-my wife
-my kids
-my computer
-my body
-my _______

And when we use the adjective "my" that often, we commit ourselves to worry.

When you don't own a car, you have no car to worry about. You might worry about transportation, but you won't have to worry about insurance to protect your car.

When you don't own anything, you aren't committed to worry.

Jesus isn't suggesting that we go without things. Jesus is suggesting that we consider ourselves as stewards instead.

What would it look like to replace ownership with shared resources in a community? The restoration vision looked like Acts 2, a community that considered themselves to share everything and own nothing. We would do well to follow their example.

As you dwell in Matthew 6:25-34, here are a few questions to consider and comment on:

1) What is it that worries you most? How does ownership relate to that worry?

2) Does it make you worry any less to know that God takes care of the birds of the air and flowers of the field? Why or why not?

3) What is the difference between an owner and a steward/manager? How does that change our understanding of generosity?

4) The Acts 2 community understood and valued shared resources over ownership. How might the 21st century church seek to bless its members and community with shared resources?

5) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?

Gone to ACU Summit

Clint Askins, our Youth Minister, will preach this Sunday on the topic of generosity and stewardship.

I will be out of town for ACU Summit. For more information on Summit, check out my blog at www.collinpacker.blogspot.com.

"The Good Life" - Week 24

Week 24 - Matthew 6:19-24

Now, Jesus goes from preaching to meddling. Jesus already struck chords with many of us with his teachings on enemies, lying, lust, and anger. But if you're still reading, you weren't offended enough.

So, now he brings up your pocketbook.

"You cannot serve God and money."
"Where your money is, there your heart will be also."

And then, there's all of this language about good and bad eyes that seems a bit out of place. What do my eyes have to do with the topic of money and generosity?

I'm glad you asked. "The good eye" was a Jewish metaphor about generosity. And "an evil eye" meant that one was stingy or greedy. In other words, how we view our stuff colors the way we look at the rest of our lives. That's an image we should recover!

But the phrase that has caught my "eye" this week is the phrase "Where your money is, there your heart will be also." And while this phrase might be easy to misinterpret, I don't think Jesus is saying my heart is at Wells Fargo. But he is making a strong connection between our money and our hearts.

As you dwell in Matthew 6:19-24, here are a few questions to consider and comment on:

1) Consider the image of the "good/evil eye." How good do you think your eye is today?

2) Dwell on the phrase "Where your money is, there your heart will be also." What does Jesus mean by that statement? If your heart lies where your money lies, where is your heart today?

3) Jesus doesn't say "You should not serve both God and money." He says, "You cannot serve both God and money." Is that truly an impossibility? Why is Jesus so strong in his wording there?

4) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?

"The Good Life" - Week 23

Week 23 - Matthew 6:1-8, 16-18

Give. Pray. Fast.

Three simple disciplines.

Yet every action has a list of motives behind it.

Have you ever noticed how masterful we are at disguising our true motives? You are so brilliant at this that you can even disguise your motives from yourself. You can pull the wool over your own eyes.

Jesus continues the conversation about deep righteousness. Righteousness is to be done for an audience of one, but most of us play to audiences of hundreds and thousands. What does it look like to practice righteousness in a way that only God can reward us? If you find out, let me know.

As you dwell in Matthew 6:1-8, 16-18 this week, here are a few questions to consider and comment on:

1) In our culture, what are examples of how humans give, pray, and fast so that others can see how "righteous" we are?

2) Earlier in the Sermon on the Mount, Jesus said, "let your light shine before men, that they may see your good deeds and praise your Father in heaven." How do you reconcile these two passages?

3) In this passage, Jesus seems to give people what they want: the praise of people or the reward of God. What drives you to do acts of righteousness?

4) How do we begin to combat our tendency to act for the praise of people? How does Jesus prompt us to change our behavior?

5) How does this passage challenge our behavior on social media, (Facebook, Twitter, etc.)?

6) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?

Overflow Break

I'm taking a two-week break from the Sermon on the Mount to preach on Littleton's theme for the upcoming year. I'm preaching on the theme of "Overflow."

I'll be posting back in a couple of weeks, but we'd love to see you at Littleton this Sunday if you're in the area!

"The Good Life" - Week 22

Week 22 - Matthew 5:43-48

You have heard that it was said, "Love your neighbor and hate your enemies...
But I say to you, "Love your enemies and pray for those who persecute you..."

I could be wrong, but I don't remember anywhere in the Old Testament where followers of God were called to hate their enemies. Do you?

I wonder how that tradition began.

But regardless of the normalcy of the hate we hold for enemies in our world, Jesus doesn't want us to get comfortable with hate. Instead we are called to love and pray for our enemies.

Perhaps you have a hard time thinking of your enemies. Perhaps you believe Christians shouldn't have enemies.

But Jesus had enemies...and he served them.

This picture has captured my imagination for several years now.

What would it look like to serve our enemies on a global scale?

But likely a more important question is: What would it look like to serve our enemies on a daily, personal scale?

International peace is unlikely without personal peace in our own lives.





As you dwell in Matthew 5:43-48, here are a few questions to consider and comment on:

1) Who are your enemies? Do you have any? Who considers you to be an enemy?

2) How might the Old Testament command to love your neighbor have turned into a saying that allowed hate for enemies?

3) What feelings do you have about the picture above?

4) How does your baptism change your outlook toward your enemies?

5) What are some practical ways we can learn to love our enemies?

6) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?

"The Good Life" - Week 21

Week 21 - Matthew 5:38-42

"Eye for an eye, tooth for a tooth."

It sounds like a barbaric law, but in reality, it stopped the cycle of escalating violence that was and is so common. Instead of being a way to create more pain, it actually limited retaliation.

All it takes to understand the need for the Lex Talionis (Latin name for this law Jesus refers to) is one week at summer camp. One cabin pranks another cabin and the escalation of pranking continues until someone gets hurt or the authorities show up.

"Eye for an eye" put an end to escalating violence. The punishment fit the crime, no more.

But Jesus calls us to a deeper righteousness.

Truly, in this passage, he calls us to more creative and imaginative ways of responding to oppressors and bullies. He gives three illustrations that tell us not to "violently resist an evildoer."

Spend time dwelling in Matthew 5:38-42. It's one of the most challenging passage in the Sermon on the Mount, but I've found it to be one of the most rewarding.

As you dwell in Matthew 5:38-42, here are a few questions to consider and comment on:

1) Why do we have such a hard time living out this invitation of Jesus? Why is it so daunting?

2) What does it mean to "turn the other cheek." Is Jesus calling us to a life of "being continually walked over and trampled on"?

3) How would it feel to be a Jew living in a land occupied by Romans and being expected to carry the pack of a Roman soldier for a mile if asked? Why is Jesus command so difficult?

4) What holds the four illustrations together? What is this passage about?

5) Brainstorm with me. What relevant challenge would Jesus give us in our world to add to the list?

6) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?

"The Good Life" - Week 20

Week 20 - Matthew 5:27-37

I know what your first question is this week.

11 verses? 11 verses? How are you ever going to preach on 11 verses? Good question.

Jesus deals with three topics that are as relevant they were in Jesus' day. These are personal topics that most of us have struggled with from time to time.

Lust...divorce...lying.

How many marriages have been ruined by lust and lying? How many marriages could have been saved with fidelity and honesty?

Jesus isn't merely looking for people who can who stop short of adultery and keep all of their oaths. He's looking for disciples who stop short of lust and don't need to add anything to their "yes" or "no."

Once again, Jesus is looking for a righteousness that runs deeper than externals...a righteousness that runs deeper than the righteousness of the Pharisees.

As you dwell in Matthew 5:27-37, here are a few question to consider and comment on:

1) How are you condoning the lust that is in your life? How do you rationalize it? Do you ever say, "Well, at least I've never cheated on my spouse?"

2) Is divorce an option in your marriage? How can we learn to be more concerned with covenant faithfulness than loopholes allowing for divorce?

3) How honest are you? If the price is high enough, is the truth for sell? How often do you add adjectives to your "yes" or "no"? How does that cause people to be wary of your honesty?

4) How are lust, divorce, and oaths connected? Are they three separate sayings of Jesus or is there a connection worth considering? If so, what is it?

5) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?
 

"The Good Life" - Week 19

Week 19 - Matthew 5:21-26

"You have heard that it was said...but I say to you..."

6 different times in Matthew 5 Jesus uses that phrase to call his disciples to a deep righteousness. The Pharisees' righteousness centered on external perfection, but Jesus expected a righteousness that would go to the depths of one's heart.

Jesus isn't refuting the Law. Remember, he did not come to abolish the Law. He came to fulfill it.

The Pharisees were guilty of lowering the bar on the intent of the Law. Jesus came to explain the true meaning of the Law with all of its uncomfortable and intrusive implications. He came as the true expounder of the Law.

Over the next few weeks, we'll look at how Jesus fulfills the Law in his interpretation of the Torah. And there will be a challenge for each of us as we seek a deeper righteousness that surpasses the righteousness of the Pharisees.

We need a righteousness that runs deeper than our skin. It has to penetrate our hearts.

As you dwell in Matthew 5:21-26, here are a few questions to consider and comment on:

1) How does anger get a foothold in your life? How do our expectations relate to anger?

2) Who are the people in your life who you find it easiest to be angry with?

3) Why does Jesus use such a radical example (leaving your gift at the altar) as he talks about the urgency of reconciliation?

4) If we are trying to put Matthew 5:21-26 into practice (as Jesus commands at the end of his sermon in Matthew 7), what is the main target Jesus is trying to get us to shoot for? Never be angry? Reconciliation?

5) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in 2012?

"The Good Life" - Week 18

Week 18 - Matthew 5:17-20

The Law...Torah...the Pentateuch.

What comes to mind when you hear those words.

For most of my life, I thought of...
-613 commandments
-A wrath-filled Old Testament God
-Holiness
-Perfection
-Clean/Unclean
-Outdated laws

But as I've spent more time in the Old Testament, I began to realize that God never dropped down a book of laws. In fact, the majority of the first five books consist of many more pages of narrative rather the commandments I assumed filled those pages.

As Protestants, many of us have a negative view of the law. But most observant Jews don't see it as a burden at all.

So, when Jesus says, "Do not think that I have come to abolish the Law...not the least stroke of a pen will disappear from the Law...", we're a bit surprised. Didn't Jesus come to fulfill the law so we could get rid of that ancient, outdated, primitive code? Not exactly.

Before Jesus was a Christian...he never celebrated Christmas or ate a ham sandwich. He was a Jewish Messiah.

Jesus never calls his disciples to a new story, but to the best parts of the Jewish story.

Remember, he didn't come to abolish the law. He came to fulfill it.

As you dwell in Matthew 5:17-20, here are a few questions to consider and comment on:

1) How does the Old Testament inform the life of Christians? What is its role?

2) What does Jesus mean when he said, "I have not come to abolish the Law and the Prophets...but to fulfill them?

3) Jesus says that we must surpass the righteousness of the Pharisees and the teachers of the law in order to inherit the kingdom of heaven. How is that possible? What kind of righteousness would surpass the righteousness of the religious leaders in Jesus' day?

4) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good Life" - Week 17

Week 17 - Matthew 5:13-16

"You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven."


Jesus refers to his followers as salt and light. These don't seem to be the most flattering images that could be used to describe Christians. But that is partly because we don't appreciate salt and light as people in the first century would have.

Today, salt has become a bad thing in our culture. Salt receives bad press as a cause of high-blood pressure. Some of us are on salt-restricted diets.

And light? If anything we have an overabundance of light rather than darkness. Most people have never experienced true darkness. Harnessed electricity has allowed us to overcome God's intention with the rhythm of day and night.

But in the first century, these two elements were vitally important. Salt preserved meat that otherwise would have rotted and light revealed what otherwise couldn't be seen.

How salty are you? How much are you preserving a world that seems continually bent toward rotting?

How bright are you? Are you hiding your light? Or are you like a city on a hill illuminating a world trying to hide in darkness?

As you dwell in Matthew 5:13-16, here are a few questions to consider and comment on:

1) What are the qualities of salt that Jesus might be referring to as he relates his message to the crowd? How does salt make a difference in the world?

2) What is the warning Jesus gives about being salty? What extreme does Jesus warn us to stay away from?

3) What are the qualities of light that make it an apt image for describing Jesus' disciples? How does light make a difference in the world?

4) What is the warning Jesus gives regarding light? What extreme does Jesus warn us to stay away from?

5) There seems to be a tension between salt and light in the way Jesus describes it. What tension is Jesus recommending that we maintain as Christians who are called into the world?

6) We can't just focus on what salt and light do for the world. How does salt and light make a difference in the world? What challenge does that give us as Christians?

7) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good Life" - Week 16

Week 16 - Matthew 5:10-12

"Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you."


OK, so who is with me? Let's go out and get persecuted so we can be blessed with the kingdom. Who's with me? (Says the coach before leaving the locker room)

Part of me wonders how a Christian in the United States can even hear this as good news. Either we feel guilt about our low level of persecution or a challenge to live our faith more provocatively so we can receive more persecution.

But let's be honest: Guilt isn't Jesus aim here. He doesn't deal in guilt. Perhaps a bit of Godly sorrow, but guilt? The second challenge (to live our faith more seriously) isn't a bad one.

If you feel like the persecution you've received is difficult to compare with those who receive "real persecution," that's because you're alive and the "persecuted," as you define it, are not.

This passage ought to make us grateful to some degree to live where we do. But it ought to also make us question if our discipleship is radical enough to warrant persecution.

My thoughts are all over the page.

I want to hear your thoughts on this passage. Instead of asking prepared questions, dialogue with this text this week. What is God putting on your heart?

Please share your ideas and wisdom with me!

"The Good Life" - Week 15

Week 15 - Matthew 5:9

"Blessed are the peacemakers, for they will be called children of God."

What is peace? Most people assume peace is the absence of conflict.

But the Hebrew word, shalom, has a much more robust definition than that. Shalom is about wholeness. Rather than peace being defined by a negative description (the absence of conflict). Shalom is a peace that fills relationships and infuses conflict with resolution and completeness.

I know a lot of marriages and families that have the absence of conflict because they just stopped talking to one another. But under the surface, conflict and tension are a constant. Some might call that a peaceful family, but I'd describe it as a family that lacks any kind of peace.

They've merely learned to walk around conflict. They've learned to bury conflict rather than resolving it. They've learned to allow conflict to be the norm rather than peace.

Jesus blesses the peacemakers. And though it's counterintuitive, peacemakers spend a lot of time pointing out conflict and sorting through it. Peacemakers are conflict experts. And Jesus wants to encourage more of his disciples to find comfort where others fear to dwell, in the middle of conflict.

As you dwell in Matthew 5:9, here are a few questions to consider and comment on:

1) How would you define peace? Where in your life do you experience peace?

2) What is the difference between a peacemaker and a peacekeeper?

3) Who in your life would you point to as the greatest example of a peacemaker? What makes you describe her/him as a peacemaker?

4) How does power and position play into the discussion of peacemaking?

5) Why are the peacemaker's called "children of God"? Is that a unique designation from anyone else in the world? If we're all children of God, what makes that blessing unique?

6) Who do you need to make peace with this week? Do you need to make peace with a spouse? A parent? A sibling? At church? In the office? What steps will you take?

7) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good Life" - Week 14

Week 14 - Matthew 5:8

"Blessed are the pure in heart, for they will see God."


Have you seen God recently? Where have you seen him?

I've been able to think of people in my life who are poor in spirit, merciful, and righteous, but I'm racking my brain trying to come up with someone who is pure in heart and I'm having a difficult time.

I have some idea that children are more pure than adults, but there are moments I'm not even sure about the purity of my 2-year old's heart as he learns to share with others.

I don't have any models for this one.

Besides, can anyone see God anyway?

I guess you can tell I have my doubts this week.

As you dwell in Matthew 5:8, here are a few questions to consider and comment on:

1) John 1:18 and 1 John 4:12 say that no one has ever seen God. How does this beatitude change your view on that?

2) Is the blessing (seeing God) a blessing for the end of days or a blessing that changes our vision today?

3) What does it mean to be pure in heart?

4) How does one become more pure in heart?

5) What are some of the ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good life" - Week 13

Week 13 - Matthew 5:7

"Blessed are merciful, for they will be shown mercy."


Mercy.

It's something we beg for. It's the word we force people to say when we've got them in a compromising position. It's a word that rarely describes our world.

I've heard it said this way:
"Grace is to get something we don't deserve. Mercy is to not get something we do deserve."

This beatitude is the only one where God pronounces a reflexive blessing. The merciful receive...well...mercy.

I think there are some good reasons why this beatitude in particular is rewarded with an overflow of what we have already given to others. Meditate deeply on that idea this week.

As you dwell in Matthew 5:7, here are a few questions to consider and comment on:

1) Do you consider yourself to be a merciful person?

2) The parables of Jesus are full of examples of mercy. How do the parables change your perspective on true Christianity?

3) Why does God give mercy to the merciful? How is the gift relevant to the action?

4) Is there any link between our ability to receive mercy and give mercy?

5) Chicken or the Egg: Which comes first, receiving mercy or giving mercy?

6) What are some of the ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

2 Week Break

I'll get back to posting in a couple of weeks because I'll be taking a two-week break from the pulpit.

This week, Jim Reynolds will be leading our small group leadership conference and preaching for us on Sunday. 

Next week is the Sunday when we honor our graduates. Clint Askins will be bringing the word.

Thanks for checking in and involving yourselves in this community.

"The Good Life" - Week 12

Week 12 - Matthew 5:6

"Blessed are those who hunger and thirst for righteousness, for they will be filled."


My definition of the blessed is unthinkingly biased toward those who have gained success through hard work and determination.

I'd like to re-write this beatitude. "Blessed are those who fill their hungry bellies, for they are filled."

But that's not what Jesus says. He says, "Blessed are those who have found emptiness because God is able to fill those who aren't already full [of themselves]."

As you dwell in Matthew 5:6, here are a few questions to consider and comment on:

1) What is righteousness? How is the idea of righteousness related to justice?

2) How does fasting connect us to a hunger and thirst for righteousness?

3) Who is an example in your life of someone who hungers and thirsts for righteousness?

4) How does God fill those who hunger and thirst for him?

5) What are some of the ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage into order to proclaim the good news in 2012?

"The Good Life" - Week 11

Week 11 - Matthew 5:5

"Blessed are the meek, for they will inherit the earth."


When is the last time you used the word "meek"? I'm guessing it wasn't lately unless you spend much time talking with friends about the beatitudes.

In fact, in the NIV translation, there are 4 times the Greek word translated as meek in Matthew 5:5 is used in the New Testament. Three times it is translated as "gentle." Only once is it translated as "meek."

Most people I've spoken with during the past week equate meek with weakness. We tend to think of a meek person as someone who lets people "walk all over them." But that doesn't exactly define meek.

But possibly the more difficult thing to understand is the reward given to the meek. They get the earth.

The earth? Couldn't the meek have gotten something better than the earth?

Perhaps we need to take a closer look at this beatitude. It's deep and the layers are numerous.

Study up and let me know what you think Jesus is getting at.

As you dwell in Matthew 5:5, here are a few questions to consider and comment on:

1) How would you define meekness? How is it different than weakness?

2) Who is someone in your life whom you would describe as the epitome of meekness?

3) What good is there in inheriting the earth? What does that challenge about your assumptions regarding the earth and eternity?

4) What are some of the ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

Update

This Sunday, Philippe Dauner, one of our missionaries from Marseilles, France, will be preaching at Littleton. He'll preach on the story of the 10 lepers out of Luke 17.

I'll be preparing sermons over Matthew 5:5 (Lucky are the meek) & 5:6 (Lucky are those who hunger and thirst for righteousness) for the following two Sundays.

Next week I'll be back with more on the Good Life.

"The Good Life" - Week 10

Week 10 - Matthew 5:4

"Blessed are those who mourn, for they will be comforted."

Once again, on first glance, it's easy to wonder why Jesus would call people who mourn blessed. It seems trite, doesn't it? It seems a bit too Disney.

If my logic follows, people who suffer mourn.

In the time of Jesus, suffering was a seen as a result of sin. The only doubt about the person suffering was which sin they might have committed. They certainly wouldn't have been considered "lucky!"

In our day, we keep death and mourning as far away as possible. Mourning isn't something we excel in.

Our churches also aren't equipped to bless worshipers who are in a place of mourning.

In fact, 40% of the Psalms are psalms of lament. But guess what percentage of the songs in our song books are songs of lament: 4%. That should alarm us and tell us something. Our churches aren't exactly equipping our people for times of mourning.

As you dwell in Matthew 5:4, here are a few questions to consider and comment on:

1) What situations of suffering do you associate with mourning?

2) Are there things other than the death of a loved one that we mourn? What are they?

3) What makes those who mourn blessed or "lucky"?

4) In the process of grieving, is it possible to skip mourning? What are the results of a failure to mourn difficult circumstances in our lives?

5) Is there any place for mourning in a positive transition in your life? Give an example.

6) What are some of the ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good Life" - Week 9

Week 9 - Matthew 5:3

"Blessed are the poor in spirit, for theirs is the kingdom of heaven."


To the Beatitudes we go.

The churchy word would be "blessed." But Jesus doesn't use the churchy word. He uses the secular word. Makarios is better translated "lucky" or "Congratulations!"

I have to say, it's an interesting choice of word for the list we'll study over the next couple of months. Lucky are the poor in spirit, those who mourn, and those who are persecuted? Interesting.

Obviously the kingdom of God does things a bit differently from the kingdoms of this world.

I like the way The Message translates Matthew 5:3. "You're blessed when you're at the end of your rope. With less of you there is more of God and his rule."


Anybody at the end of their rope? Good, there's good news coming your way!

As you dwell in Matthew 5:3, here are a few questions to consider and comment on:

1) Matthew says the poor in spirit are lucky. Luke says its the poor that are lucky. What's the difference between the two? Are these two terms more alike than many would believe? Why or why not?

2) Why would Jesus describe the poor in spirit as "lucky"?

3) Should we seek to become poor in spirit? Or is this a blessing for those who are already poor in spirit? Are the Beatitudes prescriptive or descriptive?

4) How is this good news for the lost in your community? How does this verse impact our sharing of the good news?

5) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

Back in a Week

Littleton:

I'll be preaching on Matthew 21:1-11 this Sunday. It's Palm Sunday and we'll focus on the Triumphal Entry story.

We'll start back to weekly posts next week, on Easter Sunday, as we start into the Beatitudes.

Use these weeks off to catch up on your memorization of the Sermon on the Mount.

2-Week Break

While I plan to preach through the Sermon on the Mount for all of 2012, I strategically planned only 44 sermons in the series. I knew I would miss a few weeks and the church would have a few Sundays come up that could best be used in another way.

So, I won't post again until the week of March 12-19. We'll pick up in Matthew 5.

I would challenge you to catch up on your memorization of Matthew 5-7 over the next week and a half. Let's do our best to make this sermon a lived reality in our lives. Let's memorize it and live it!

"The Good Life" - Week 8

Week 8 - Matthew 6:13b

"...But deliver us from the evil one."

Well, we've come to the end of the Lord's Prayer. We've learned to live by this prayer. It's a prayer that petitions and commands God's will to earth as it is in heaven. It's a prayer that glorifies God and humbly confesses our weakness.

This final phrase leads to a couple of common questions.

-Should the phrase be translated "deliver us from evil" or "deliver us from the evil one?" That's quite a difference and the Greek is not clear on its own.
-Why do most modern translations remove "For thine is the kingdom, and the power, and the glory forever. Amen."?

Ultimately, these questions aren't faith altering. Many Christians aren't aware of how difficult translation and textual criticism truly is. There are dozens of verses that are hotly debated by scholars. The great thing is that none of these variances have anything to do with the core of the gospel. The gospel has been clearly handed down. Don't let these questions ruin your faith!

A study of the Evil One is also an interesting study throughout Scripture. There seems to be some movement between the Old Testament and New Testament on how people thought about evil and the source of it. But there is certainly not enough space here to discuss all of these issues.

So, let's get to the questions.

As you dwell in Matthew 6:13b, here are a few questions to consider and comment on:

1) Should we pray for God to deliver us from evil generally or deliver us from the evil one? Which seems to make the most sense in light of Scripture?

2) Read Matthew 4:1-11. How was Jesus' prayer already answered during his time of temptation in the desert?

3) Read Ephesians 6:10-13. How do these verses change our perspective about our true enemy? What other parts of the Sermon on the Mount might become easier if we come to a clearer understanding of these verses?

4) In what areas of your life do you need God's deliverance to show up most today?

5) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good Life" - Week 7

Week 7 - Matthew 6:13a

"And do not lead us into temptation..."

Now, this passage makes you ask all kinds of crazy questions. 

-"Wait, God can lead us into temptation?"

-"Are we powerless if God puts temptation in front of us?"

-"Does God's sovereignty include this?"

The first thing I did was go to the Greek to try to prove there all of our English bibles somehow blew this translation. No luck so far.

Then I thought, "Should this passage be preached without the second half of the verse? Maybe it makes sense in the context of its parallel."

I'll be struggling until Sunday (and long after) with these questions.

But as we've seen throughout the Lord's Prayer, we are not taught to pray this prayer without follow up action. We don't pray the Lord's Prayer when we get to the end of ourselves. We pray this prayer as a call to enlistment in God's kingdom dream for the world. 

So, we don't merely pray for God to keep us from temptation. We must also do our part in not walking into situations that clearly will tempt us. Too many times we blame God for problems that he couldn't help. He doesn't override our will to sin.

As you dwell in Matthew 6:13a, here are a few questions to consider and comment on:

1) What are God's promises related to temptation? (1 Corinthians 10:12-13; 2 Corinthians 12)

2) Is there any connection between this prayer and examples of God hardening Pharaoh's heart in the book of Exodus? (Also, see Hebrews 3:12-13)

3) What are some areas of temptation in your life that you should be diligent to stay away from as you pray this prayer for God's help?

4) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good life" - Week 6

Week 6 - Matthew 6:12, 14-15

"And forgive us our debts, as we forgive our debtors."

Forgiveness is so easy in theory, but so incredibly difficult in practice.

If you find forgiveness easy, then get down on your knees and thank God that great hurt has not been introduced into your life.

I hear many people say, "My bad," but I hear few people in our culture asking and giving forgiveness. Which can only mean that true forgiveness is one of the most countercultural traits we could model on behalf of the world.

The world knows revenge. The world knows broken relationships. The world knows warfare. The world has even lost the language of reconciliation and forgiveness.

And if there is any question about the importance of forgiveness in the Lord's Prayer, continue reading in verses 14-15.

"For if you forgive men when they sin against you, your heavenly father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins."

That pretty much sums it up. Forgiveness isn't an option. It's demanded of every Christ-follower.

As you dwell in Matthew 6:12, here are a few questions to consider and comment on:

1) Is forgiveness a salvation issue? What do verses 14-15 add to our interpretation?

2) What parables of Jesus remind you most of what a kingdom outlook on forgiveness looks like?

3) What is involved in forgiveness? Is forgiveness forgetting past wrongs done to you? Is forgiveness looking sins in the eye and naming them?

4) Think of a person whom you need to forgive? What makes it so hard for you to forgive him/her? What would you lose if you were to forgive him/her for what they have done to you?

5) How does an unwillingness to forgive affect us?

6) Are you willing to offer forgiveness to someone in your life who needs it? What actions will you take this week to show forgiveness to others?

7) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good Life" - Week 5

Week 5 - Matthew 6:11

"Give us this day our daily bread."

My prayers don't usually sound like that. I don't know about yours.

Mine are usually a bit more...more...bold.

"God, don't leave us here in want. Give us more than we can ask or imagine."
"Father, we're expecting big things! We know you are a God who does the impossible."
"Lord, break open the storehouses of heaven and make it abundantly clear you are active."

Matthew 6:11 seems like a minimalist prayer. Just today, provide. Tomorrow will have enough trouble of its own. So, give us ENOUGH for today.

Scarcity and fear are two narratives in our culture that leave us feeling helpless.

But let's remember, scarcity isn't God's problem. It's ours. He created abundance. We created scarcity through our storehouses and greed. Perhaps there is a bit of action that we commit to when we pray this prayer.

As you dwell in Matthew 6:11, here are a few questions to consider and comment on:

1) For a people who know where tomorrow's meal is already coming from, how do we, as Americans, pray this prayer?

2) Is this request a spiritual request? A physical request? How does our situation cause us to interpret this prayer?

3) Think of all of the uses of bread as a symbol throughout Scripture. How is this image used explained further by the rest of the Bible?

4) What are the pronouns "us" and "our" referring to? How broad is this request? How do these pronouns demand our participation?

5) Read Proverbs 30:8-9. How does this proverb further prompt us to pray in relation to Matthew 6:11?

6) What are some ways that Christians (those committed to putting the kingdom on display) might seek to implement this passage in order to proclaim the good news in 2012?

"The Good Life" - Week 4

Week 4 - Matthew 6:10b

"...your will be done on earth as it is in heaven."

As I'm studying this passage this week, I'm shocked by the fact that Jesus teaches us to command God to do something in verse 10. We command God's kingdom to come and for his will to be done on earth as it already is in heaven.

WOW!!!

In its original language, the verb is an imperative. In other words, we don't petition God meekly for his will to be done. We boldly command for God's will to be done.

But there's a problem with praying this command. The problem is an issue of trust. Do we trust God's will enough that we would command for him to bring his will to earth?

In order to pray this prayer, there are two facets of God we must be able to trust. We must trust that God is good and powerful. For instance, if God is good, but he is not powerful, he has no ability to enforce his goodness. On the other hand, if God is powerful, but he is not good, there is no reason to trust God will use his power for good in the world.

The only way we can feel good about commanding God's will to earth is if we truly believe he is powerful and good. If we believe those things, there shouldn't be a hint of hesitancy in saying these words Jesus teaches us to pray.

As you dwell in Matthew 6:10b, here are a few questions to consider and comment on:

1) Has God proven himself to be powerful and good in your life? Why or why not?

2) Since heaven is God's domain where things are as he wills them, what would it look like for the church to pray for his will to be done? How would that change our priorities and activities, as a church?

3) What parts of your life still need to be turned over to the will of God? How will you seek to give those hidden parts over to God?

4) How do we determine God's will? Is God's will something to be sought out or something we already know to be true?

5) What are some ways that Christians (those committed to putting the kingdom on display to the world) might seek to implement this passage today in order to proclaim the good news in 2012?

"The Good Life" - Week 3

Week 3 - Matthew 6:10a

What does it mean for us to pray for God's kingdom to come? Is that a prayer that we should be praying?

Traditionally, Churches of Christ have not prayed the Lord's Prayer because, it was believed by some that, God's kingdom had already come through the church. Sometimes, we even believed Churches of Christ, specifically, were the kingdom come.

But when I look at the kingdom throughout the gospels and the New Testament, I get this aching sense that things are not yet what they will be. We remain in the tension of a kingdom that has come and that is yet to come. We stand in the already and the not yet. We experience some sense of the kingdom in our lives, but we still experience the birth pangs of a world that is yet to be fully born.

Each week, the Littleton Church prays the Lord's Prayer in our Sunday morning assembly. We beckon God to bring his kingdom to earth. We acknowledge there are parts of our lives, families, and institutions that are still not given over to the fullness of the kingdom.

As you dwell in Matthew 6:10a, here are a few questions to consider and comment on:

1) What is the kingdom of God/heaven? Is there a difference between the two?

2) What is the language of Scripture when it comes to the kingdom? Which verbs are used when the kingdom is talked about in Scripture? Build? Create? Inherit? Enter? Welcome?

3) Is this still a prayer we should pray? Why or why not?

4) What sections of Scripture describe what the kingdom will look like when it comes in its fullness?

5) How do I need to pray for the kingdom to come more fully in my life?

6) What are some ways that Christians (those committed to putting the kingdom on display to the world) might seek to implement this passage today in order to proclaim the good news in 2012?

"The Good Life" - Week 2

Week 2 - Matthew 6:9

Why are we starting in Matthew 6:9 when the sermon begins in chapter 5? Great question!

I see the Matthew 6:9-13 as the center of the Sermon on the Mount. Not only is it the structural center of the entire sermon. I believe it's the theological center of the sermon. It's the table of contents for Jesus' entire pronouncement of the kingdom.

In fact, one author (Glen Stassen) has convinced me that each phrase of the Lord's Prayer corresponds to each successive section of the Sermon on the Mount.

Matthew 5:1-2 - "Our Father in heaven, hallowed be your Name"
Matthew 5:3-16 - "Your Kingdom Come"
Matthew 5:17-6:8, 16-18 - "Your will be done on earth as it is in heaven"
Matthew 6:19-34 - "Give us this day our daily bread"
Matthew 7:1-5 - "And forgive us our debts as we forgive our debtors"
Matthew 7:6-12 - "And do not lead us into temptation"
Matthew 7:13-27 - "But deliver us from the evil one."

We'll take a closer look at these sections after we conclude our series on the Lord's Prayer.

As you dwell in Matthew 6:9, here are a few questions to consider and comment on:

1) What image comes to mind when you pray "Our Father in heaven?" Where does that image come from?

2) What significance do the pronouns "our" and "your" add to this prayer?

3) "Our Father" and "hallowed be your name" seem like opposite designations. One addresses God as a close relative. The other addresses God as one who is set apart. How can those designations coexist in this prayer? What should that tell us about our God?

4) What are some ways that Christians (those committed to putting the kingdom on display to the world) might seek to implement this passage today in order to proclaim the good news in 2012?

"The Good Life" - Week 1

On Sunday, we kicked off "The Good Life" series at Littleton. 2012 is a year we're committing to living out the Sermon on the Mount for the sake of the world. Exciting stuff!

I introduced the series and challenged the body to define "The Good Life" by the sayings of Jesus in the Sermon on the Mount. However you choose to define the good life, consciously or subconsciously, will determine your priorities and allegiances. The Sermon on the Mount is not an ingredient in your own definition of "The Good Life." The Sermon on the Mount is "The Good Life" and it demands all of you.

Each Tuesday, I plan to write a blog indicating the passage to study for the week leading up to the sermon on Sunday. I'll also post a few thoughts and questions for you to consider during your study. Please interact with the Scripture and the questions in the comments section. I'd love to have a fruitful discussion each week. 

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Week 1 - Matthew 4:17-25

In this passage, Jesus announces the nearness of the kingdom, calls four of his closest companions, and heals all kinds of sick people. People are flocking to him from all over the place. There seems to be something authoritative about this miracle worker that sets him apart from other rabbis. 

As you dwell in Matthew 4:17-25, here are a few questions to consider and comment on:

1) What is this kingdom of heaven that Jesus demonstrates (4:23) and declares (4:17) in Matthew's gospel?

2) Why are Simon, Andrew, James & John so immediate in their response to Jesus?

3) How does repentance relate to the kingdom that Jesus demonstrates and declares?

4) Notice the order of Jesus' ministry. He demonstrates the kingdom in chapter 4 and declares it in chapters 5-7. How is that order significant? 

5) What are some ways that Christians (those committed to putting the kingdom on display to the world) might seek to implement this passage today in order to proclaim the good news in 2012?

Start the conversation!

If you have any thoughts on these questions or incites you have discerned from this passage, please bless the rest of this blog community with your thoughts.

The Good Life

What is your plan for spiritual growth in 2012?

Let that question settle for a moment. I'm guessing there are some readers that have a plan. Some of you have worked a plan for years and you have seen incredible fruit from careful planning and committed action.

But I'm guessing there are others out there that don't know where to start. You want to grow. You've wanted to grow for years, but it seems that every year you look back and feel like you are starving for a closer relationship with God.

If you're looking for a spiritual challenge, I want to invite you on a journey with the Littleton Church of Christ in 2012.

I know what you're thinking. How can I journey with Littleton when I go to another congregation? When I live in another state? In another country?

Let me start by telling you about the journey our church (Littleton Church of Christ) is taking in 2012. (By the way, let's keep this secret between you and me until Sunday because our church doesn't even know about this yet!)

In 2012, Littleton is going to pursue "The Good Life" that Jesus pronounces in the Sermon on the Mount. That's right, I'm spending an entire year preaching through the Sermon on the Mount. More than just studying Matthew 5-7 for the sake of knowledge, we're going to seek to put "The Good Life" that Jesus preaches into action for the sake of the world. We believe God's word doesn't just need to be heard. We believe it needs to be seen.

Some of you have spent year after year trying to complete yearly reading plans. That works for some people. But let's be honest, how many of you have ended your year-long plan in the book of Leviticus (the graveyard of year-long reading plans)?

Maybe you're asking, "How could I focus on only three chapter for an entire year?" I'd challenge you to try it. Here's why:

The Sermon on the Mount is Jesus' clearest declaration of what the kingdom of God is all about. Jesus prays for his Father's "will to be done on earth as it is in heaven" in Matthew 6:10. It's the role of the church to display his will by being "salt" and "light" in the world. We demonstrate the kingdom of God as an announcement to the world that Satan's reign is on life support. We exhibit the "Good Life" of the kingdom in order to point people to God's future that is already on its way.

So, how can you journey with us? I'm glad you asked.

Each week there will be planned readings and a conversation on my blog about the upcoming week's sermon text. These weekly blogs will provide a place of conversation for members of the Littleton Church of Christ. But my hope is that many others spread across the country and the world will choose to join as online partners in this conversation. Add whatever commentary seems beneficial. I'd also encourage you to download Littleton's free sermon podcasts and listen to the weekly sermons through the iTunes Music Store.

The call this year is to action.

You do remember how the sermon ends, don't you? You remember the song..."The wise man built his house upon the rock...the foolish man built his house upon the sand."Do you remember the difference between the two? Unfortunately, that part missed the final cut of our children's songs.

The wise one is the person who hears Jesus' words and puts them into practice. The foolish one is the person who hears Jesus' words and does not put them into practice.

The purpose of this challenge is not just add to our faith knowledge, but to add to our knowledge action. Spiritual formation occurs when the fruit of our lives announces "The Good Life" of the kingdom of God to the world.

I also challenge each participant to commit to memorizing the entire Sermon on the Mount in 2012.

As you make your New Year's resolutions, consider how you will mature spiritually in 2012.

Are you up for the challenge? Let me know if you're willing to join in.