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?
Thursday, July 19, 2012
Friday, July 13, 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?
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?
Tuesday, July 3, 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?
"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 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?
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