God's Upside Down Kingdom [Lenten Series]
FORREST HILL PRESBYTERIAN CHURCH
God’s Upside-Down Kingdom
Studies in the Sermon on the Mount
1 Kingdom Tidings
Matthew 4:23 – 5:16
Introduction: During our Lenten studies this year we consider the Sermon on the Mount as we seek to come to grips with a significant and familiar portion of the gospels. Too often we have regarded almost as commonplace Christianity, a happy hunting ground for a more “liberal” Christianity of mere “do-goodism”! It is often alleged Christianised Western society is based on the Sermon. However, we need to appreciate in a new way just how radical the Sermon is – not just for its original hearers, but for ourselves as well. “The Upside Down Kingdom” is the title of a book which seeks to show that in the sermon which is Jesus’ Manifesto of the Kingdom, worldly patterns, standards and ideas are set on end. In fact, the new wine of the Kingdom is being offered. Historically, the Sermon may be viewed either as a synopsis of teaching the Lord gave to his disciples over a few days [a mini Bible School if you will] or a collection of the kinds of things Jesus taught and said on a number of occasions in various locations, or even both!
- 1. The Message of the Kingdom
See how Matthew describes the theme of Jesus’ preaching and teaching, “the gospel of the Kingdom” [4:23]. It is one phrase. That’s the Good News: God’s rule or kingship and what it means; God’s reign and how it has come in Jesus of Nazareth.
The context of Christian ethics is that of the coming of the kingdom of God. For people of faith, the kingdom is coming and will always be coming, as we pray “Thy kingdom come, Thy will be done.” While it is coming wherever and whenever God is ruling, it will ultimately come in its fullness in the Parousia (the Second Coming of Christ). To make it solely a present happening would minimize its greatness, and to make it only a future happening would destroy the meaning and authority of Jesus’ present lordship. Yoder says,
“Men may choose to consider that kingdom as not real, or not relevant, or not possible, or not inviting; but no longer may we come to this choice in the name of systematic theology or honest hermeneutics. At this one point there is no difference between the Jesus of Historyand the Christ of faith, or between Christ as God and Jesus as Man, or between the religion of Jesus and the religion about Jesus, (or between the Jesus of the Canon and the Jesus of history). No such slicing can avoid His call to an ethic marked by the cross, a cross identified as the punishment of a man who threatens society by creating a new kind of community leading a radically new kind of life”.
The components of the message are – Repentance - acknowledging sin, failure and need; turning away from works-righteousness [what we can do] to grace [what God does and bestows]; from formalism and institutionalism to a heart relationship with the living God: Righteousness – a right way of living reflecting that relationship which honours God before a watching world and brings Him glory: and Recognition – of Jesus as Messiah and King as confessed in the earliest Christian statement that “Jesus is Lord”.
# It is Authoritative – that is the significance of Jesus described as sitting [5:1] and of the prase “he opened his mouth” [KJV, etc] or saying solemnly – cf elsewhere in the Gospels Jesuis introduces his words by “Verily, verily”, “Amen, amen”, “Truly, truly”.
# It is Normative - It is not an aside to His main teaching, it is not and appendix, it is not something tagged on, it is not somerthing applicable to a select few, or to be applied in certain circumstances. These are themes to which he constantly returned.
# It is Distinctive – Kingdom-people are radically different – cf. Paul’s phrase “a new creation”. Tertullian said there were Jews, Gentiles, and “the third race”, Christians. The sub-title of John Stott’s book of the Sermon on the Mount is “The Christian Counter Culture”! cf Jesus’ words in the Upper Room discourse, “my disciples”.
# It is Demonstrative – Kingdom reality is deeds, transformedd lives, signs, wonders, healing, [4:23] that is, not only something heard, but seen and experienced. Compare how after his baptism and the descent of the Spirit upon Him in Luke there is the message in the synagogue in Nazareth – “the Spirit of the Lord is upon me . . .” [Luke 4:16ff].
- 2. The Mandate of The Kingdom
“You are the salt of the earth “ [5:13]; “You are the light of the world” [5:14]. These are times when calling a congregation or fellowship by a saint’s name, or merely by a geographical location seems to be “old fashioned”. We go in for the subtle or the stunning nowadays. So if we wsere to change from “Forrest Hill Presbyterian”, what would we choose to be called? How about “The Salt and Light Company”? Is that our church? Dare we assume such a name? Both salt and light give and expend themselves. Salt prevents corruption and rottenness. Light dispels darkness. So you see, evangelism and social action are not in opposition to one another but belong together.
We are meant to be different from the world. We are called to be different, unique, special, peculiar [in the old, KJV meaning!]. That’s what being “holy” really means! Are we qualitatively different from the world around us – or are we too like the world today. Is the only difference between us is that Christians usually go to church on Sunday! Yet we are to be in the world and ministering to the world. There is always the movement from the synagogue and temple to the hillside and the market place. See how in the Book of Acts, “riots and revivals go together”. We need always to making that transition in ways relevant to our time and situation. Compare the “old-fashioned” street corner open air meeting, with Graham Kendrick and co’s “March for Jesus” whose formula was Praise + Prayer + Proclamation, and one even had the rousing theme song, “Make way! Make way for Christ the King”.
What about our interface with society? Jesus was near the Sea of Galilee. Less than a hundred miles south was the Dead Sea and the community of the Essenes. They styled themselves as “the sons of light”, but in effect they were a closed ghetto. They took no steps to let their light shine out. Their saltiness was as the deposits on the shores of their nearby sea. Helmut Thielecke talks somewhere about how some Christians seem to have the ambition to be “the honey pot of the world” – to sweeten and sugar life with a too easy concept of the love of God! Salt bites – the message of the judgement and the grace of God. The world – and the church – needs salty words and deeds!
- 3. The Membership of the Kingdom
The Chapel of the Beatitudes overlooking the Sea of Galilee is a beautiful building with porticos and representations of the sayings. It is a lovely, serene setting. The trouble is – how do see the Beatitudes – idealistic or radical? They are meant to denote the qualities and the lifestyle of the those who belong to the Kingdom.
Dr. Richard C. Halverson says, that “the way of the Kingdom of God is antithetical to the way of our contemporary culture.”12 God says, “Blessed are the poor in spirit,” but we say blessed are the achievers. God says, “Blessed are those who mourn,” but we say blessed are the self-fulfilled. Jesus says, “Blessed are the meek,” but we say blessed are the powerful. Jesus says, “Blessed are those who hunger and thirst after righteousness,” but we say blessed are the unrestrained. Jesus says, “Blessed are the merciful,” but we say blessed are the manipulators. Jesus said, “Blessed are the pure in heart,” but we say blessed are the uninhibited. Jesus said, “Blessed are the peacemakers,” but we say blessed are the strong. Jesus said, “Blessed are those who are persecuted for righteous-ness’ sake,” but we say blessed are the expedient. Jesus said we are blessed when persecuted for His sake, but we say blessed are the aggressors. Jesus challenges the very selfishness that determines so much of our social behaviour.
The Beatitudes have a totally different frame of reference from the world of our happiness/blessedness. For example the Greek/Roman culture despised meekness. For them it was no virtue. Forget gentle and forbearing – hello the hardboiled and the brass-necked!
For instance “the poor in spirit” – that might well relate today to poor or low self-esteem – “I’m only” or “I’m not worth . . .” Is that you? Jesus says God’s healing, delivering reign is here now, has come to you, now! God loves you. Jesus died and rose for you. The Spirit can live in you. The French theologian/philosopher, Blaise Pascal, talks about God’s dealings `with human beings. When we exalt ourselves, God brings us low. But when we are low, downcast; God raises us up.
What about being “hungry and thirsty for righteousness”? Are we eager for all God has for us and is willing to give us? You will be satisfied - even although there is always more to follow!
What about “the peacemakers”? It’s not just about enjoying “peace with God” [Romans 5:1] but effecting peace, ministering peace and reconciliation, shalom, well-being
# within creation
# within the family – any long-standing feuds, quarrels?
# within the church - remember the invitation to communion, “in love and charity
with your neighbours”?
Truly, we are citizens of the Kingdom. This is how we ought to live - as the pure in heart who shall see God; not naïve but knowledgeable, not “innocent” but with integrity.
FORREST HILL PRESBYTERIAN CHURCH
God’s Upside-Down Kingdom.
Studies in the Sermon on the Mount
2 Kingdom Standards
Matthew 5:16 – 30
Text: “Do not think I have come to abolish the Law and the Prophets,
I have come not to abolish them but to fulfil them” . [5:17 NIV]
Introduction: The Sermon on the Mount is a significant portion of the gospels – not least because of its “early” position in Matthew – “the Manifesto of the Kingdom”. Perhaps we have too easily regarded it as commonplace Christianity, a happy hunting ground for a more “liberal” Christianity of mere “do-goodism”! It is often alleged Christianised Western society is based on the Sermon. However, we need to appreciate in a new way just how radical the Sermon is – not just for its original hearers, but for ourselves as well. “The Upside Down Kingdom” is the title of a book which seeks to show that in the sermon, this Manifesto of the Kingdom, worldly patterns, standards and ideas are set on end. In fact, the new wine of the Kingdom is being offered. It comes to us fresh and new still – not least in a hurting society, in a country without direction [consider the current debate as to whether New Zealand is a “Christian” country!] and in a church seemingly unable to give a clear, certain trumpet call in our time!
- 1. Affirming God’s Standards:
The gospels record an increasing and intensifying confrontation between Jesus and the religious establishment. Some scholars describe the beginning of Jesus’ ministry as “the year of popularity” as evidenced by the great crowds and such comments as “the people heard him gladly”. It descends through various degrees of opposition to outright rejection. It culminates in accusations and charges of blasphemy and plotting how to kill him. This was the reaction to his claims as well as his words, his conduct and his actions. Even John describes how there came a time when even many who followed him “turned back and no longer followed him” [6:66]. Indeed, at this point Jesus asked the Twelve, “You do not want to leave too, do you?” [6:67].
Remember John the Baptist’s description [Matt 3:10]? “The axe is already laid at the root of the tree”. In a word, Judgement is already over the religious institution and system. Jesus continues the theme by describing the scribes and Pharisees as “blind leaders of the blind” [see Matt 15:14]. They might be “leaders” in terms of position or prestige in their community, but not in terms of teaching what God requires - His word and will.
See how radical Jesus’ teaching is. In first century Palestine the Pharisees were regarded as the very pinnacle of religious devotion, observance and holiness. Yet, listen, “Unless your righteousness surpasses that of the Pharisees and teachers of the law, you will certainly not enter the kingdom of heaven” [5:20]. Look again at Jesus’ scathing denunciation of the Pharisees in Matthew 23:1-36 and the seven “Woes” he pronounces against them.
On the contrary, while they accuse Him of overturning the Law, He asserts He has come not to destroy it but rather to fulfil it in its truest sense. Compare the introduction to Mark’s Gospel [1:14] “The time has come, [literally, “fulfilled the time”] the Kingdom of God is near. Repent and believe the Good News”. Remember too, the occasion in the synagogue at Nazareth, “Today this Scripture is fulfilled in your hearing” [Luke 4:21]. Or in the disputation with the Pharisees; “Search (or, you search) the Scriptures, for in them you think you have eternal life; and these are they that testify of me . . .” [John 5:39].
The Old Testament contains doctrinal teaching, revealed instruction – about God, humankind, salvation – all of which is fulfilled in Jesus. It contains predictive prophecy – eg about the servant of Jahweh, his character, his rejection, his suffering, his death [cf Isaiah 42:1-9; 49:1-9a; 50:4-11; 52:13-53:12] – and again all this is fulfilled in Jesus. It contains ethical teaching, the moral Law; all of which he fulfilled by his submission and obedience.
We see Jesus’ authority and insights regarding the Law in his cutting loose burdens imposed by institutions and man-made traditions, and instead showing its life-giving, life-enriching principles. Think of his declaring that the Sabbath was made for man and not the other way round [Mark 2:27]. Thus what day could be more appropriate on which to perform acts of healing or doing deeds of mercy and compassion? Thus, the Son of Man is Lord of the Sabbath [Mark 2:28]. Regarding the sacrifices of the ceremonial law, Jesus is indeed the Lamb of God who takes away the sin of the world [John 1:29]. Jesus gives new light on what the Law means, “but I say unto you”; thus moving from external actions to internal attitudes and motivations.
- 2. Abandoning God’s Standards:
# We do this by denying the authority and integrity of the Scriptures. This is done by watering them down to suit our own point of view. As the late Dr W E Sangster has it in one of his few published sermons entitled, “What to Do When You Stumble” - “Don’t minimize the sin. Don’t tamper with the labels!” The quarrel many of us have with so-called “theological liberalism” is that it distorts and twists Scripture into saying what it manifestly does not say!
# We do this by flouting God’s sovereignty and standards for covenant living. We accede to human sinfulness. We pander to human desires. This is done in the name of “love” and of being non-judgemental!
# Think of the “cult of softness” and the “new morality” of the 1960s typified by the song “Age of Aquarius” - which rapidly led into militant humanism, rampant secularism and the whole “new age” philosophy. So what about Matthew 5:19 – “Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven.”
- 3. Applying God’s Standards:
Jesus himself said, “Scripture cannot be broken” [John 10:35]. It seems to me, at times, that people particularly in our reformed and evangelical tradition can learn from Jesus’ indictment of the Pharisees. Why? Sometimes our glad acceptance and vigorous affirmation of the Scriptures as the word of God written, can lead us into a most unscriptural and unloving legalism with its various cultural manifestations of restriction and fossilization in turn producing stultifying and paralysing effects in people’s lives. Just think of the lists of dos and don’ts with which many of us grew up within the Christian fellowships of our younger years! Doubtless they were intended for our protection – which was precisely the argument of the Pharisees – but what needless pangs of guilt and self-condemnation we went through when we transgressed. Compare that with clarion challenge “that where the Spirit of the Lord is, there is freedom/liberty” [2 Corinthians 3:17]; or again, “the letter kills, but the Spirit gives life” [2 Cor 3:6]. However, in all these things there is need for revelation as well as relevance; integrity and authority as well as freedom of interpretation or personal conscience.
For example, what about “do not kill/murder” [5:21]? Over the years there has been consternation and revulsion on the part of many in our society at the merest suggestion of the reintroduction of capital punishment even limited to the most heinous of crimes. Yet there is no similar outrage at the ever increasing number of abortions – into the thousands – carried out in New Zealand every year, where we have, if not in law then virtually in fact, abortion on demand. Of course, every instance is fraught with some personal tragedy – we only have to think of the case a few years ago in the Republic of Ireland where parents took their raped daughter [if I remember correctly] to England to have the other side of the debate starkly highlighted.
For example, what about the healing of relationships [5:23]. We are back to the ministry or activity of peace-making again. Within our society here in New Zealand we have ongoing struggles with relationships between ethic groups and cultures – for instance pakeha-maori, maori-Pacific Islands and the haves and the have-nots. As more groups come from Asia and elsewhere, doubtless as time goes by problems will surface and proliferate. In the Church we have the marvellous opportunity to embody and model healthy, harmonious cross cultural relationships. Sadly in Church so often we fail to do so, and sometimes even with in our wider family relationships because of sectionalism, rivalry, suspicion or bitterness. What counsel Jesus gives! “If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift” [5:23f].
For example, what about personal temptation and sexual ethics [5:27] in terms of sexual promiscuity and deviation? I think it is a false Christian charity that counselled the church that it should keep out of the nation’s bedrooms.
FORREST HILL PRESBYTERIAN CHURCH
God’s Upside-Down Kingdom.
Studies in the Sermon on the Mount
3 Kingdom Paradox
Matthew 5:33 – 48
Text: “For I tell you that unless your righteousness surpasses that of
the Pharisees and the teachers of the Law, you will certainly
not enter the Kingdom of heaven.” [5:20 NIV]
Introduction: The Sermon on the Mount is a significant portion of the gospels – not least because of its “early” position in Matthew – “the Manifesto of the Kingdom”. Perhaps we have too easily regarded it as commonplace Christianity, a happy hunting ground for a more “liberal” Christianity of mere “do-goodism”! It is often alleged Christianised Western society is based on the Sermon. However, we need to appreciate in a new way just how radical the Sermon is – not just for its original hearers, but for ourselves as well. “The Upside Down Kingdom” is the title of a book which seeks to show that in the sermon, this Manifesto of the Kingdom, worldly patterns, standards and ideas are set on end. In fact, the new wine of the Kingdom is being offered. Our text tonight is our righteousness needing to surpass that of the Pharisees and the teachers of the Law. In first century Palestine that was radical! The Pharisees were regarded as the super-religious of their day. Originally they were founded to defend and restore spiritual standards, but by Jesus’ time rather they desecrated and undermined them. What ought to have been a joy and delight to believers they had turned into a burden.
- 1. The Form of Righteousness:
For the pious Jew righteousness could be systematized and measured. It was a matter of doing, of religious observance. Thus the question of the rich, young ruler was to him a perfectly normal, natural, obvious one; “Good Master, what must I do to inherit eternal life?” [Matt 19:16]. Or in the discussion with the Jews about the Bread of Life they ask him, “What must we do to be doing the works of God?” [John 6:28] Jesus’ reply was, “This is the work of God, that you believe in Him whom He has sent” [John 6:29].
Paul described the Pharisees as “the strictest sect of our religion”. Later he would talk of some in churches who had “a form of religion, but denied the power thereof”! The form – the outward shell, the appearance seen by others – can be very convincing to ourselves or to those around us, but has no real inner substance. It can frequently manifest itself in our own time in one shape or another, for instance –
- Traditionalism – the custom or the way of our forebears and elders. Often it is merely a love of the familiar way of doing things, believing things or expressing things. This is not necessarily bad in itself.
- Legalism – goes somewhat further and regards certain actions as consistent with Christian conduct and lifestyle and other actions as not. It is Christianity reduced to a list of dos and don’ts. Very often these are minor matters and often culturally formed!
- Institutionalism – is where the the system or the organisation takes over whether templke, synagogue or church fellowship. Righteousness equates with doing all the right and proper religious things, ie do it our way.
- Formalism – Often has its roots in a sense of awe and reverence for the living God, but in the end seems rather to keep God at a distance from us. The result is it prevents intimacy with God. [Please note, there is a very real difference between intimacy and over-familiarity or irreverence!] cf For us a few years ago addressing God in the form “Thee/Thou” denoted reverence, awe, or a “proper” distance; but in the 17th century KJV the form denoted the personal, the familiar, the intimate, in a word, closeness.
- Conservatism – the tendency to keep well within certain prescribed borders; and being cautious about stepping outside them.
The difficulty with all of these is that they might be quite well and good in themselves, nothing at all the matter with them, nothing blameworthy in the least – but, it’s when you tack on the “ISM” to the end of them. It’s when tradition becomes traditionalism that things go badly wrong; when the legal becomes legalism, the institution becomes institutionalism, the formal becomes formalism, the conservative becomes conservatism that the mischief takes place. The “ism” spills over the edge of the helpful to become the hindrance, the warranted to the unwarranted. Other more modern tendencies and “isms” might be “Liberalism”, “Radicalism” and “Feminism”. Think about it.
Overall, for the Pharisees, their zealousness degenerated into a hardness, a lovelessness, almost an indifference to real people and their needs. Remember the old T/V advert some years ago for the washing powder, FAB2, and the slogan, “It cleans AND softens!” So it is with the blood and the Cross of Christ. So it is with the Holy Spirit. They cleanse hearts. They soften hearts – and give compassion and love for people, removing judgementalism and condemnation!
- 2. The Mask of Righteousness:
- 3. The Integrity of Righteousness:
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12 12. Richard C. Halverson, in Perspective 31, no. 7 (March 28, 1979).