Category: Teachings

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Authority – Kingdom Leading in an Uncertain World

These notes are the basis of Alexander’s presentation to the Australian Vineyard National Leadership Conference, 30 October 2020. You can view the teaching: https://youtu.be/6J3YAorIjmI


Hello, my name is Alexander Venter, and I’m a recovering sinner-pastor.
My life’s work is to understand, live and teach the teachings of Jesus.
That, for me, is essentially learning to live a life of love, just as Jesus loved us.


My Prayer for you: (from Dallas Willard)

I pray that you will have a rich life of joy and power, abundant in supernatural results, with a constant and clear vision of never-ending life in God’s world before you, and of everlasting significance in your work day by day as servant leaders – a radiant life and a radiant death.
In the Name of Jesus. Amen!


My Text: Matthew 28:16-20  (my biblical quotes are from the NIV)

Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshiped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

My focus is on the authority Jesus was given by the Father, and then given to his disciples, commissioning/authorising them to go and make apprentices of him from people of all nations. We are mandated in God’s co-mission (Missio Dei) to make disciples of Jesus, not of ourselves or our church. We can only make disciples of Jesus to the degree we ourselves are his apprentices – then God’s authority operates through us in real terms.

Therefore, leadership in God’s Kingdom, in Jesus’ effective authority, is largely determined by the degree of our personal apprenticeship to him. An apprentice is a person who commits to live with, to learn from, to become like their teacher/master. The Great Omission in the Great Commission – the elephant in the room of the church – is that we make converts, church members, but not apprentices of Jesus. That is the reason why Christians and the Church are so powerless to effect change in our world. We are more a copy of the world, of prevailing culture and ideology, than a model of God’s Kingdom come.

The context into which Jesus was born and did his ministry has similarities with the context in our world today. It was a time of pressure and extremity under Roman rule, with psycho-spiritual-emotional reactions, and socio-political responses from leaders and people. Jesus offered The Kingdom of God as the answer, discipleship to him in his community, in contrast to what the other groups/parties in Judaism were teaching in response to the times (Pharisees, Sadducees, Herodians, Zealots, Essenes, Chief Priest and Elders, and ‘the sinners’). We are first followers and apprentices in Jesus’ Way of the Kingdom, then we pastor and lead in that Way. What does it mean to exercise ‘Kingdom leading’ in God’s authority, just as Jesus did, in our uncertain world? I will comment on our changed world context and post-lockdown church, then define authority, power and leading, in Daniel and in Matthew.


Our Changing Context:

The corona pandemic, among other factors, has forever changed the world we live in, the uncertain context in which we now pastor/lead. Awareness of these signs of the times will help us exercise our authority in Kingdom leading, with wisdom, compassion and fortitude.

Signs of heightened stress in times of extremity (from clinical & social psychologists):

  • Fear & anxiety – confusion & uncertainty.
  • Grief & sadness – mortality & mourning.
  • Loneliness & depression – mental health issues come to the fore.
  • Numbing the pain, escape into addictions and self-created reality and fantasies.
  • Relational stress & breakdown – marriage, family, domestic abuse, GBV.
  • Economic recession, widespread social protests/unrest, challenge of social conscience, pull back to political populist nationalism and conservative protectionism, geo-political power-plays, increased inequality, human rights violations, environmental challenges.
  • Loss of personal and social security – more crime & violence.
  • Dooms-day syndrome, end of the world prophecies, fanciful Bible interpretations.
  • Ideological clash and deception, conspiracy theories, lies and fake news.
  • The need for a savior, for metaphysical answers, seeking spirituality, return to religion.

A prophetic perspective sees it as God’s shaking, of realignment and ascendency of spiritual powers. This crisis is a kairos moment, a time of disaster/judgement and God-opportunity for Kingdom breakthrough and change – for revival. The “signs of the times” (Matthew 16:1-4) must be interpreted in light of Hebrews 12:26-29. The Lord of the heavens and the earth is shaking all things, our nations and churches, and the powers over them, that what cannot be shaken, his eternal Kingdom, may emerge for all to see. We are being tested as to how much of our lives, ministries and churches are truly built on the unshakable rock of the King, on the “gold, silver and precious stones” of living and teaching the Kingdom Jesus lived and taught, or on the “wood, hay and straw” of lip-service to the Kingdom (Matthew 7:24-27; 1 Corinthians 3:11-15).


Leading Post-Lockdown Kingdom Church:

What is the ‘new norm’ after lockdown, post-corona? Here are some of my observations that will introduce my discussion on leading in Kingdom authority from Daniel and Matthew:

  • No longer Sunday dependent church with all its performance. Don’t go back to “Sunday as usual” too quickly. Rethink how to do church differently in this changed context.
  • No longer building and office centred, no longer program driven.
  • No longer centralised preacher/pastor dependent – yet we must lead more effectively.
  • The failure of megachurch and the man of God/celebrity leadership syndrome. The average church is 70 people. That’s the reality we must work with.
  • We’ve learnt to do online church (favourite new phrase, “unmute yourself”!). It has been a necessary surrogate tool. However, the danger is that technology forms us in its image; it is not a neutral tool. List the negatives and positives of online church. Some folk will be forever lost in its convenience and smorgasbord offerings. Don’t abandon it, but balance forms of online church by using technology wisely for clear purposes.
  • BUT what is now clear:
    1) the need for community, as in face-family home churches of high touch and care, within larger congregational gatherings that meet in different ways at different times – all with corona safety protocols for love of neighbour.
    2) The need for pastoral care, intentional relational engagement, healing ministry.
    3) Continue outward missional community service, as most engaged in under lockdown.
    4) Devolve leadership by purposeful discipleship/formation to release more people and leaders to ‘go do’ ministry and mission ‘out there’, to start/lead small groups to disciple others (Vineyard ‘mantra’ IRTDM: identify, recruit, train, deploy, monitor).

All this means: it is a time to revisit and clarify our philosophy of ministry, to reflect on our mission and vision, what is of core value and priority, with greater flexibility on how it’s contextually expressed, being far more fluid and organic than programmatic. Defined by ‘doing the Kingdom main and plain’, not ‘the excellent’, ‘the experimental’, ‘the exotic’. This essentially means making apprentices of Jesus in the four irreducible dimensions of God’s unshakable Kingdom, the four Kingdom missional implications that define church:

Power Encounter: discipling our people in the ministry & power of the Spirit
Personal transformation: discipling them in character formation to Christlikeness
Social transformation: discipling them in wholistic social engagement
World mission: discipling in evangelism and church planting – a world vision


Kingdom Leading and Authority

Leadership in God’s Kingdom – leading God’s Kingdom people – starts with Jesus: his vision, theology and praxis of the Kingdom, with a focus on his understanding and use of authority. When it comes to exousia (authority), the book of Daniel is clearly Jesus’ primary source – discussed below. But, let me first define authority (exousia) and power (dymamis), and their necessary inter-relationship.

Power is the ability to do something, the innate capacity (strength) of someone or something to act with the energy/force/resource needed to make it happen (i.e. empowering).

Authority is the right to do that something, the right of action by appointment, commission, mandate (i.e. authorization – the authority to act and do certain things).

Authority is always person related whereas power can be person or otherwise related. For example, nature has innate power/energy, or spirit, which is personal power/energy. The human body is potential power activated by spirit – either human, God, or evil spirit. 

Biblically, all authority is from God, the Creator-Ruler-King. Thus, all authority is derived, given, delegated, and ultimately represents God’s authority, for better or for worse. Authority is the right of action linked to a commission, mandate or appointment, to be used or exercised in keeping with – in the spirit, boundaries and limits of – the purpose for which it is given. I.e. authority is the right to use  and  the right use of  the power/resources available to us. Thus, all authority (and power) is ultimately dependent on and accountable to God. Misuse of power is abuse of authority (authoritarianism), no longer a ‘domain/dominion’ directly under God, but a ‘domination’ of/by evil working against God. In short, authority is given and can be exercised, or neglected, or assumed, taken, usurped, resisted, abused, etc. BUT, we must be clear: all authority and its use will be held accountable by God.


Daniel, Authority and the Son of Man

The Greek Septuagint (LXX) translates the Hebrew memsalah (dominion/kingdom/authority) and the Aramaic soltana (domain/rule) as exousia in Daniel. Authority is a domain, a rule, a kingdom. As in our personal kingdom, and human national kingdoms (empires), and God’s kingdom. Therefore, ‘kingdom’ can be defined as the effective range of our will, the authority we have in real terms to make things happen, for our will to be done. Where God’s will is done, his Kingdom has come!  In summary, exousia is used in Daniel of:

  • God (Yahweh) whose rule/kingdom/dominion is eternal (Dan 4:3, 34-35; 6:26)
  • God rules over all earthly kingdoms: “the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes” (Dan 4:32).
  • All authority of human-earthly rulers derives from the spiritual realm. Ultimately from God, either directly or via angelic authorities in obedience to their divine commission; or (mostly) via spiritual powers that are fallen/evil in denial of their divine commission (Dan 10:13, 20-22; Psalm 82). Thus, the character of any visible national government represents the spiritual formation of the (corrupted) invisible authority behind it.
  • God installs and removes kings (Dan 2:21; 4:17,31; 5:20) and the spiritual powers behind them, taking away their exousia (Dan 4:35, 7:12, 10:13,20): “God does as he pleases with the powers of the heavens and the peoples of the earth. No one can hold back his hand or say to him ‘what have you done?’” (4:35).

Daniel describes four empires/kingdoms (“beasts”) that arise on earth with the spirit-powers behind them, perpetrating injustice and evil (ch 2, 7). In contrast, God’s Kingdom is “power and wisdom” (Dan 2:20), “rescues and saves, performs signs and wonders in the heavens and on the earth” (Dan 6:27 cf. 4:2-3). In the days of the fourth beast (the Roman Empire), the most brutal cumulation of all other kingdoms, “the God of heaven will set up a kingdom that will never be destroyed. It will crush all those kingdoms and bring them to an end, but will itself endure forever… the rock cut out of a mountain, not by human hands” (Dan 2:44-45).

This is how it happens (Dan7:9-27). The Ancient of Days takes his throne/seat in the heavenly court and rules against that culmination of evil embodied in the fourth empire. Then “one like a son of man” (a human) comes on a cloud into his presence and is given all authority and power:  all peoples, nations and languages worship him (a human being! v.14). They no longer worship other human rulers and the powers behind. The “son of man” represents the saints of the Most High who refuse to worship the rulers and their empowering spiritual authorities (their ideologies and idols). This mysterious human-divine figure ascends from suffering with/for the saints under the empire’s oppression (vv.21,25), and is enthroned in the heavens so that “the sovereignty, power and greatness of the kingdoms under the whole heaven (i.e. ALL exousia) will be handed over to the saints” (v.27). The people of the Most High receive God’s Kingdom-authority of “power and wisdom” that “rescues and saves, performs signs and wonders in the heavens and on the earth.” So, the Son of Man embodies the new humanity with authority restored to rule the earth (vv.18,22,26-27 cf. Gen 1:28).


Matthew’s Son of Man, Authority and Leadership in the Kingdom

Jesus based his theology and praxis of Kingdom authority and leadership on THIS prophetic worldview, believing he was Daniel’s Son of Man (his self-designation, occurring 81 times in the Gospels). Coming out of suffering and death, through resurrection and ascension, Jesus says, “All authority in the heavens and the earth has been given to me”. He is quoting Dan 7:9-27; i.e. Matthew’s Great Commission literally fulfils Daniel 7.

Jesus gives the saints, the new humanity who will rule the earth, that authority. NOT to go and take over and dominate people and nations, as the four beasts and “the rulers of the Gentiles” do in their idolatrous worship of spiritual powers (Matt 20:25). Rather, commissioned to go and make apprentices of Jesus in his Kingdom from people from all nations. Jesus: the quintessential human being, the new humanity at God’s right hand. We live King Jesus’ heavenly rule on earth, doing his will as in heaven. Indeed, we are in training for reigning in this life and the life to come on the new earth. And we lead by lived example in this great Kingdom enterprise.

The nature and exercise of this Kingdom-Authority expounded by Matthew:

Earthly confrontation after birth: Herod, puppet king of the Romans, the fourth beast, authorises the killing of Jesus – all boys two years and under are killed (Matt 2:16).

Spiritual confrontation at start of ministry: The devil himself tempts Jesus in the desert. Each time Jesus overcomes by using the authority of God’s Word (Matt 4:4,7,10).

Teaching with authority: The people recognise that Jesus taught with divine authority in contrast to the teachers of Torah who quote rabbis as their authority (Matt 7:28-29, 9:6,8).

Miracles by Kingdom exousia: Matthew 8 & 9 narrates ten miracles that introduce Jesus’ teaching, and sending the twelve on the mission of the Kingdom in chapter 10. Jesus is the new Moses (Deut 18:17-19) leading a new Exodus through ten miracles that defeat the oppressive spiritual powers which keep Israel in exile from God. In Matt 8:5-13, the second miracle, a Roman Centurion asks Jesus to exercise his authority to rescue and heal his servant. This military representative of Daniel’s brutal fourth beast (the most evil exousia, Jesus’ enemy) sees and confesses God’s exousia in the Son of Man – echoing confessions by Gentile rulers in Daniel 3:28-29, 4:34-35; 6:26-27. Because the centurion is under authority, he exercises authority to order his soldiers to dominate/enforce the will of Rome, coercing Jews into submission. He recognises Jesus has spiritual authority because Jesus evidently operates under God, using his authority as merciful power to serve and save those exiled from God, liberating them from evil dominion to do God’s will by free choice. “Speak the word and my servant will be healed.” Amazed at such understanding and consequent faith, Jesus says, “I have not found such great faith” in all the supposed people of God. The centurion has structural authority with the resources/power of the Empire to back him up. He knew Jesus has spiritual authority because God backs him up with heavenly resources/power. This exousia is clearly the basis of all Jesus’ gospel miracles that defeated the powers and freed people from enslavement.

Exousia to forgive sins: In healing the paralytic (Matt 9:1-8), Jesus quotes Dan 7:13, “the Son of Man has authority on earth”, and specifies it, “to forgive sins” – because he spoke forgiveness to the man. That causes consternation. To prove he has authority to forgive sins, he commands the paralytic to “get up and walk!” And it happens! So, evidently, his sins are forgiven. The crowd is in awe that God “has given such exousia to men.”

Exousia given for Kingdom co-mission: After modelling Kingdom authority by speaking the word in humble service, Jesus gives his apprentices “exousia to drive out evil spirits and heal every disease and sickness… freely you have received, freely give” (Matt 10:1,7). He warns them that exercising such servant authority will incur opposition and suffering.

The keys of the Kingdom: Jesus reveals his identity, the Son of Man, to his apprentices (Matt 16:13-20). Peter sees and confesses Jesus for who he is: God’s Messiah/King (only after the centurion and spiritual powers [demons, Matt 8:29] recognise Jesus for who he really is). Jesus gives Peter, thus the church, “the keys of the Kingdom”: authority to open and close, for people to enter or not, to “bind” and “loose”. Jesus had modelled using “the keys”. I think of it as having the keys to a powerful motor vehicle. We enter, activate and work with a power way beyond our own. We are transported and empowered to do God’s will. J.P Meier (Historical Jesus scholar) defines the Kingdom as a power-zone, a force-field, that Jesus lived in and operated through. If we do not drive the car responsibly, selfishly misusing the authority and power given to us, we cause harm to ourselves and others. A driver’s license (preparation and authorisation) is needed, but that does not guarantee responsible usage of the authority and power – trusted character does.

Exousia to lead in the Kingdom: For the disciples, exousia in God’s Kingdom is “being the greatest” (Matt 18:1; 20:26), “first”, “master/leader”, requesting to sit at Jesus’ right and left hand (Matt 20:20-28).
First, Jesus is shocked at such grasping presumption. He says that authority to lead/rule means immersion/fellowship in his suffering, drinking his cup: the suffering love which forms the character that can be trusted to responsibly handle such authority, to fulfil the purpose for which it is given.
Second, Jesus has “all authority”, yet he knows its limits: only the Father gives those places to whom the Father is preparing, training with the formation fit for such authority.
Third, Jesus exposes the mindset of all his apostles: the ten are angry because they too want to sit on those thrones next to Jesus – “the thrones set in place” in Dan 7:9f, the thrones Jesus had earlier spoken of to judge the twelve tribes of Israel (Matt 19:28). That reveals their dominant consciousness of exousia as position, power, prestige, title and turf. Jesus responds: The Gentile rulers and officials use authority to “lord it over” people, to enforce, control, dominate, in order for their will to be done. To make their kingdom great again! “NOT SO with you! Instead, whoever wants to be great among you, must be your servant (diakonos), and whoever wants to be first must be your slave (doulos, a stronger word) – just as the Son of Man did not come to be served, but to serve and give his life as a ransom for many.”

Here Jesus joins Daniel’s Son of Man and Isaiah’s Suffering Servant, embracing both as his identity-destiny in his co-mission with the Father, forming his life to fulfil both. I.e. the authority to lead and be great in the Kingdom is spiritual influence and power based on self-sacrificing service, not structural position and coercion based on being served. God gives authority in real terms to those who serve, as they suffer in love of those they serve, to free them from slavery to sin, sickness, demons, death, injustice, ideology, poverty (Luke 4:18). God backs them up with heavenly grace, the resources and power they need when they need it. Even if they are crucified at the hands of earthly and spiritual powers, God will vindicate them by the ultimate power: Resurrection. In short, Jesus’ exousia is the freedom to serve by laying down his life in suffering love, and to take it up again (John 10:18). As Martin Luther said, “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all.” 

The authority that Jesus exercises is clearly from God (Matt 21:23-27): The Jewish leaders eventually come to see and recognise this in Jesus’ final week of confrontation with the powers. Unlike the people, centurion, demons, and Peter, they refuse to acknowledge and confess it. Rather, they decide to kill him. Though they think they are “the saints, the people of the Most High”, they are the real pagans serving Daniel’s fourth beast, the brutal Roman authorities. They bow the knee to and are instruments of the evil powers, the idols of Compromise and Corruption, of Temple, of Torah, of Land, of Jewishness.


That brings us back to The Great Commission: After this tour of authority and power in Daniel and Matthew, here are the summary points of what it means (from Matt 28:16-20):

Visionary Worship: Authority begins with seeing Jesus for who he really is. When they saw him, the Risen King, they bowed down and worshipped him, though some doubted (I love Matthew’s realism of the “not yet” in the brightest “already” of the Kingdom!) It is the first time in Matthew that Jews worship a human being. But this is Dan 7:14. Our only adequate response to the coming of the Son of Man, to his self-revelation, is worship. All authority and its exercise is born in vision and worship, in surrender to the authority of the Risen King.

Collaborating Co-Mission: All the authority in the heavens and the earth given to the Son of Man is given to us, the new humanity. The authority is linked to The Great Commission: go and make apprentices of Jesus from all kinds of people in all the nations. Exousia is collaboration with The King in his servant mission to the ends of the earth.

Participating Baptism: We enter and exercise collaborative authority by participation and immersion in the death and resurrection of the Son of Man, by which we die to our sin and rise to life in The Trinity. Baptism is initiation of apprentices of Jesus on confession of faith into (The Eternal Trinitarian) community. We teach/train them to daily live the meaning of their baptism – it is not a once-off ticket to get into heaven! That’s making converts, not disciples. Baptism in “the name of the Father and of the Son and of the Spirit” is plunging apprentices into the nature and character of the Trinitarian Reality:  The Life and Love of the Father and the Son by the Spirit. Learning to live eternal life (of the Trinitarian kind and quality) on earth is to do God’s will as it is in heaven. That is authority in real terms.

Transforming Character: “Teaching them to obey everything I have commanded you.” Participating baptism leads to transforming character. This is the challenge of leadership authority in the Kingdom: train apprentices of Jesus to obey everything he commanded (“teaching” was formational training). We cannot obey what he commanded simply by trying. But by training, through the Kingdom practices of Jesus, we become the kind of person who predictably obeys God when we need to. “Train yourself (and others) to be godly” (1 Tim 4:7), having the spiritual fitness to naturally and easily do what Jesus would do if he were you, in any given situation at any given time. That is transformation into the character of Christ, the fruit of the Spirit (Gal 5:22). We become like Jesus, who obeyed all his Father commanded for love of the Father (John 15:9-10), doing his will on earth as it is in heaven. Thus, God consistently backed up Jesus’ authority with heavenly power. Among Jesus’ commands is love of God and neighbour (Matt 22:34-39) and “heal the sick, raise the dead, cleanse the lepers, drive out demons” – do the works of the Kingdom (Matt 10:7-8).

Empowering Presence: “And I will be with you, in you by my Spirit, till the job is done.” The job is to make apprentices of Jesus from people of all nations, who do God’s will for love of God and people. Jesus’ abiding presence is the power of his Spirit, the charismata – enabling grace-gifts – that back up our exercise of authority. What he authorises us to do, he empowers with the resources of his Spirit. Till we complete the job (Matt 24:14)! Then the Son of Man will return on the clouds of glory to rule and reign with us at his side!

Therefore, the process of “Authority – Kingdom Leading in a World of Uncertainty” is:
From visionary worship of the Son of Man, Risen Ruling King;
To collaborating authority in his co-mission of making apprentices by lived example;
To participating baptism in his death and resurrection, living in/from the Trinitarian Reality;
To the transforming character and empowering charisma of Christ… in real terms… till our job is done!

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THE RISEN LORD RENEWS OUR CALLING – Part One

This is part of a series of teachings that began with Passover Crucifixion and Easter Resurrection – The Big Bang of New Creation (see my notes Part One and Two)
Then, Jesus Breaks Lockdown, Part 1 and Part 2
Then, The Resurrected King Changes Everything (see my notes)

These notes, on The Risen Lord Renews Our Calling: Fishing & Feasting, are reflections on John 21, the last chapter of John’s good-news story of King Jesus. I acknowledge drawing from Craig Keener, David Carson and Leon Morris in their respective commentaries on John.

The chapter has two parts (or ‘pericopes’), each with two internal subsections.
John 21:1-14, Jesus’ resurrection appearance to the disciples on the shore: a) the fishing story and miraculous catch, and b) the breakfast story where Jesus feeds them. (Part One)
John 21:15-23, Jesus’ reinstatement of Peter as leader: a) his confession and commission, and b) his unfolding future call/leadership. (Part Two)

Renewal of Calling: Fishing & Feasting, John 21:1-14

The context: The life changing events of Jesus’ traumatic death and resurrection, and his appearances to his disciples (over a period of 40 days, Acts 1:3). John records two prior appearances of the risen Lord to Peter and the gathered disciples in Jerusalem (John 20:19-29). After that, Peter and six others return to fishing (their business) in the Galilee.  

Failing at business and life as usual (John 21:1-3)

In the aftermath of all that had happened in Jerusalem, Peter and 6 others return to ‘business as usual’. This fishing story shows the well-known tradition in the gospels of Jesus first calling fishermen to follow him, to make them “fishers of people”. The story echoes Luke 5:1-11 as a renewal of that initial calling to fish people for Jesus. 

The fact that John mentions seven disciples, the number of completion, could symbolize the uncertain mind and mood of all the apostles. Peter takes the initiative (as usual, a natural leader), “I’m going out to fish”. The others follow. But that night they caught “nothing”; the same word John uses in John 15:5, where Jesus says, “without me you can do nothing”. In other words, John emphasizes their failure in going back to business and life as usual in their own resources and efforts.

Jesus gives fish – renewing their calling (John 21:4-8)

“Early morning, Jesus stood on the shore, but the disciples did not realize it was Jesus…” A repeat of Mary’s experience (John 20:1f), early morning, seeing Jesus but not recognizing ‘the stranger’ (as with the two on the road to Emmaus, Luke 24:13f). It’s the early morning darkness of dashed hopes and human failure. Yet it’s the first light of a new dawn of new creation. Through their dark experience they see Jesus on the shore of resurrection – the other side of death, the coming age – from their boat of business and life as usual, in the untamed sea of the uncertainty of this age.

They don’t recognize Jesus. That ‘stranger’ takes the initiative and calls out, “Friends, haven’t you any fish?” “No!” After a whole night of hard work! He makes them face and confess their own insufficiency of effort and resource (indeed, they can do “nothing” without Jesus, 15:5), so that they trust and obey his word: “throw the net on the right side of the boat and you will find some”. Some fish? They catch so many that they can’t haul the net into the boat, confirming Jesus’ miracles of ‘over the top’ abundance in God’s Kingdom come in him (John 2:1-11, 6:1-14).

“Then the disciple whom Jesus loved” knew “it is the Lord”. He said (confessed) it to Peter. Revelation of who Jesus really is, the Risen King, is not only by the obedience of faith, and miracles, but also by the intimacy of love. John is “the beloved disciple” who is at Jesus’ side (‘bosom’, John 13:23, 21:20), as Jesus is at the Father’s side (‘bosom’, John 1:18) – that profound intimacy is the source of Jesus’ revelation of God. The others come to know/recognize later that it’s Jesus (at the breakfast, John 21:12), but dare not ask him “who are you?” This indicates that revelation unfolds differently for each person, with intuitive immediacy (John), with responsive action (Peter), or with timidity and doubt (Thomas and the others, John 20:24-29, 21:2,12). Jesus came to the world and it did not know/recognize him (John 1:10), but his own know him because he calls us by name and we recognize his voice (John 10:3-5, 20:16).

Peter’s response to the first miraculous catch of fish when he first met Jesus, in Luke 5:1-11, was to fall to his knees and say, “Go away from me Lord, for I am a sinful man” (v8). But Jesus responded, “Don’t be afraid, from now on you will catch people” (v10) – their calling to work with him to fish people into God’s Kingdom. Now, seeing this second miraculous catch, he must be thinking, “I’ve seen this movie before!” His response this time is not to run away, but to clothe himself, dive into the sea and swim 100 meters to the shore – the impulse and passion of love to see his “friend” (v5) and “Lord” (v7), despite acute awareness of his failures. He swims over the water that Jesus walked on (6:19), crossing the unknown, from the uncertainty of business/life as usual to the shore of intimacy at Jesus’ side of resurrection.

Jesus gives a feast – confirming their calling (John 21:9-14)

Peter finds him making “a fire of burning coals with fish on it, and some bread” (a South African ‘fish braai’!) Jesus provides his own fish and bread to feed Peter and the disciples after an exhausting night that produced “nothing”. All who come to Jesus will not hunger or thirst (John 6:35). “Jesus came, took bread and gave it to them, and did the same with the fish” (John 21:13). The Resurrected Shepherd lovingly feeds his hungry sheep with his own life (John 10), with the bread of heaven (his body, John 6), with the waters of his Spirit (John 7:37-39), the power of new creation (John 20:22).

The breakfast he prepares symbolizes the Kingdom banquet/feast that he frequently enacted during his ministry. He invites the disciples to “bring some of the fish you just caught” – that he (also) provided! All we have is, literally, all from him! We are, however, invited to share what we do have, just like the little boy’s “five small barley loaves and two small fish” (John 6:9), that Jesus multiplies to feed the nations through the hands of his followers. The Kingdom is indeed a collaborative relational work with the Resurrected King, in his power, to reach all peoples, all nations. 

Peter gets up and helps the others to pull in the net. They count them: 153 fish! Commentators try to make the number mean “the nations” or all sorts of things! I agree with Keener: It was obviously so impressive that they remembered the number, and it simply suggests the great abundance of unlimited supply from the Risen Lord, at the table of The King (john 6:13-15).

John deliberately adds, “even with so many (fish) the net was not torn” (John 21:11) – in contrast to the net breaking with the first miraculous catch when they were first called (Luke 5:6). Is this a picture of the Resurrection Church, relationally joined and united as one (John 17:20-26):  God’s net to “fish the nations” into his Kingdom? And to bring them to the table fellowship of the Shepherd-King’s “abundant life” (John 10:10)?   

In Summary: Seven Lessons

1. After life-changing events like the crucifixion and resurrection – also the Corona Pandemic – we cannot simply go back to life and business as usual.

2. We must cross over to find the new normal, to live resurrection now.

3. Discipleship is hearing Jesus’ call, trusting and obeying his word, which releases his resurrection life and power.

4. The call of discipleship is to follow Jesus, to be formed into the net of his Kingdom, to fish people (the nations) for The King.

5. If we act on the revelation we have, we receive more revelation and enter the abundant fullness of the Kingdom.

6. Collaboration with King Jesus in all things, joining what we have with what he has, is the great enterprise of the Kingdom.

7. Fishing and Feasting with King Jesus is living Resurrection Now.

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The Resurrected King Changes Everything

Currently we are living between Passover and Pentecost. The period in which Jesus repeatedly revealed himself to his followers after his resurrection, in preparation for his ascension and coming of the Holy Spirit. In Church tradition, Jesus’ post-resurrection appearances in the Gospels are preached at this time. Here are my reflections on the story of Jesus’ appearance to the two on the road to Emmaus in Luke 24:13-35.

These notes are the basis of my video ‘homily’ presented Sunday 3 May 2020:
https://youtu.be/aiIqJfTrbM0

On ‘Easter Sunday’, when Jesus rose from the dead, Cleopas and his wife were on their way from Jerusalem to their home in Emmaus. He met and joined them on the road, though they did not know/recognize it was him. Jesus heard their sad story and re-interpreted it in light of his suffering and death, and resurrection to glory. Later he revealed himself to them in the breaking of bread. And disappeared! They immediately made the 11 kilometer journey – now evening – back to Jerusalem to the community of followers. They told them,
 
a) “what had happened on the way” (v35, The Journey Out),
b) “how Jesus was recognized when he broke the bread” (v35, The Pivot Point),
c) and their overwhelming joy all the way back (The Journey In)

Pope Francis, in his homily on this story, contrasts the journey out and the journey in. I have added a few other elements.

The Journey OutThe Journey In
Journey away from JerusalemJourney returning to Jerusalem
In the daylight, mostly downhill, easyAt nightfall, mostly uphill, tiring
(after 11 kilometers of the day journey!)
A journey of sadness, away from painA journey of gladness, because of joy
They don’t walk alone, Jesus is beside them – but they don’t recognize/know himThey walk alone and don’t see Jesus, but feel him closer than ever – they’ve recognized him
They tell of “the (awful) things” that happened, disappointments, shattered dreams of death  They tell of “the (amazing) things” that happened, the risen Lord, eternal life.  
The stranger re-interprets their pain in light of Messiah’s suffering, death & resurrectionThey realized their hearts burnt within them as Messiah himself opened the scriptures to them
Their destination is safety in the lockdown of their home in EmmausTheir destiny is freedom in Jesus’ Family of Resurrection in the New Jerusalem

The Journey Out and Down – Three Movements

Receiving Jesus into their journey

Jesus came to Cleopas and his wife “on the way”, offering to join and companion them. They could’ve rejected his overtures because he appeared as a stranger – his identity was hidden from their eyes. Though they didn’t recognize/know him, where he was from or where he was going, they decided to let him walk with them. Perhaps, because they were so depressed, they needed someone to talk to beside each other. However, it was risky!

Jesus comes to us in the stranger, initially keeping us from seeing that it’s him in the ‘disguise’ of ‘the other’ (as Mother Teresa said, “Jesus comes to us in the distressing disguise of the poor”). Besides strangers, Jesus comes to us in friends, family, pastor, therapist, dreams, prayer, etc. He often comes when we are in need, offering to join us in our journey. Do we make ourselves vulnerable by inviting “the stranger to our pain” to walk with us? Hoping it might be Jesus? Or turn him aside in our isolation of inner pain? Some don’t want to talk, least of all when in pain. Then we live lonely and die alone. Only when we risk allowing others into our walk can we discover it is God helping us. How do you view ‘the stranger’? How has God come to you, to journey with you?   

Receiving Jesus into their conversation & pain

They took the next step of receiving Jesus into their conversation, which meant inviting him into their narrative of pain. Their story was of “the things” (v14,15,19) that had happened to Jesus, their hoped-for Messiah-King. Yes, they felt sorry for him. But they wanted him to save them, now he was dead! It was, ultimately, about themselves, their shattered dreams of disillusionment and despair. Jesus entered their conversation. Listened deeply. Asked questions that made them “stand still” (v17), stopped them in their tracks, stopped them from walking away from their pain, from suppressing it. “What are you discussing?” (v17), “What happened?” (v19), “How are you feeling?” “Why do you see it that way?” The questions drew out their story, to relive the trauma, to own their feelings and perceptions, to disclose their confusion and dashed hopes, the rumours of resurrection, what to believe or not believe, fake news or conspiracy theories!

Having entered their conversation, the strange Messiah-King changes their narrative. He re-interpreted all of it in light of his own suffering and death, as per God’s plan foretold in the scriptures, “beginning with Moses and all the Prophets” (v27). How can a suffering and dying King save anyone? Yet, as Isaiah 53 foretold, that was God’s strange plan that “will bring you peace”; but because they rejected Jesus as their King, it was “hidden from your eyes” (Luke 19:42). However, his resurrection vindicated the meaning and purpose of his death – now the good news of salvation made known to all – the revealed reality that Jesus defeated the powers of evil. He overcame human sin, suffering and death, including corona pandemic, by taking it into his own body on the cross, and rising again to give life!

So, why not take the next step? Invite Jesus into your conversation. Into your anxiety and pain. Hear his questions. Tell him your story. Let him re-interpret all you’ve been through, what you struggle with, what has broken you, in the light of his suffering and death on your behalf. He suffered what you suffer. He understands, knows, has compassion. The Risen King changes your narrative by reinterpreting your perceptions in his promises and (sometimes mysterious) purposes. Your story finds meaning and destiny to the extent it is caught up and changed in God’s conversation of redemption, in God’s meta-narrative of transforming love, of resurrection life. What is your story? What dominates your thoughts, emotions, words? Receive Jesus into your narrative and interpret it in light of his death and resurrection.

Receiving Jesus into their home

“As they approached the village, (the stranger) acted as if he were going farther. But they urged him strongly to stay with them” (v28). Why did he act as if he were going farther? To see their response. A test. Were they happy to merely receive his comfort and counsel, his help in their time of need? Or did they want to go deeper? To host and feed him? Have him stay with them? To get to know him for who he is, not merely for what he can do for them? They not only invited, but urged him to come to their home, their safe and sacred place. He graciously accepted – did not presume or force himself on them. Little did they know, it was that third step, on “the third day” (v19, Resurrection Day), that would be the pivot, the turning point that changed everything for them!

Take this third step. Jesus is not reluctant. He’s quietly longing to be invited, to go deeper with you. Receive him into your most intimate space, your heart, the center of your being. Yes, he comes to help us when we need him. However, don’t use him for that purpose, as a means to an end. He is The End. Host him as King of your heart to “stay with” you, to get to know him for who he is, and not (only) for what he can do for you. Then…

The Pivot Point

It as “nearly evening” (v29). They prepare a meal and take their seats. Suddenly, it all shifts and turns around. The stranger takes the initiative, becomes the host. He makes it his table, his supper – by taking the bread, giving thanks (says the Hebrew blessing), breaking it, and giving to Cleopas and his wife. “Then their eyes were opened, and they recognized him!” (v31). It’s Jesus! He’s alive! The Lord is out the tomb! Suddenly, everything made sense. And in that moment, everything changed for them… forever!  

Perhaps they recognized him as he broke bread because they saw the nail prints in his wrists (his sleeves would have moved back from his hands). In all the Gospel accounts of Jesus’ resurrection appearances, he repeatedly identifies himself to his followers by the marks of the cross, marks that he will carry in his resurrection/glorified body throughout eternity, as witness of the unfailing everlasting love of God.

What has been your pivot point? Have you received Jesus into your heart? If you have, he then takes the initiative in all things. You are his home. Your table is his table. Your meal is the Lord’s Supper. He opens your eyes. Reveals himself to you. Shares his life with you, his body and blood. In so doing, he heals and transforms you, because he’s alive! He is risen in you, to make all things new!

The Journey Up and In – One Movement

Before they could do anything, Jesus disappeared! Wow! No worries! It simply adds to their overwhelming joy, now to be given to others. Immediately they journey up and in to Jerusalem, to their fellow followers, to say: “The Lord is risen!” All along the way they spoke of how their hearts burned within them, when Jesus opened and unfolded the scriptures to them. Step by step they recounted text by text, making sense of it all. Everything fell into place. And it was confirmed by their family of faith when they arrived in Jerusalem.

Conclusion

Two journeys.  Which one are you walking?

Two stories.  Which one are you living?

Two narratives.  Which one are you telling?

One pivot point.  Have you met the Risen Jesus?

Lord, stay with me!  Lord, stay with us!

Yes!  Here is my body, here is my blood.

BUT, go and tell everyone I’m alive!

I AM  The Resurrected King.

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Social Set Theory (Centered-Set) in Doing Church

I have been asked a few times how we use “Centered Set” in how we ‘do church’ in Vineyard. Here is some of my feedback to various debates in this regard over the past years.

I was honored to work with John Wimber in 1982, learning, among other things, the Social Set Theory – the three sociological models (Fuzzy, Bounded, Centered) – introduced by Jack Simms, a sociologically trained market researcher on staff with Wimber in Yorba Linda between 1978 and 82. Wimber’s understanding and usage of it, in terms of how we do church, is recorded in my book Doing Church (pp. 50-59).

Over the years I have seen – and had questions from – leaders and people applying the Centered Set model in ways never intended, resulting in confusion. We can use models to make them mean what we want, as some do with the Bible! These points are meant to clarify aspects of how Wimber used and applied Set Theory as I understood it.

 

  1. Social Set Theory is from Sociology, proposing three contrasting models on how societies/communities organize themselves. Each model is incompatible with the others. Some in the Vineyard ‘mix’ elements of Bounded Set and Centered Set in a ‘hybrid’ model to cover a multitude of things they want to justify or explain. It shows they haven’t understood the purpose and function of the models.
  2. By definition a model is a pictorial overview of how segments of reality are arranged and work. Models have limits to what they represent, to what they say and don’t say. Hence we don’t use Social Set Theory for theological or ethical reflection regarding church and society. We must be clear on the biblical theology of church (from a Kingdom hermeneutic) and then see where and how the Centered Set helps us to articulate it, and NOT the other way round. I.e. to make the Centered Set the basis of our ecclesiological or ethical thinking and praxis is to loose our biblical base.
  3. “Integrating truth” (a Vineyard value and practice) from other disciplines into Christian-Biblical faith and praxis (e.g. how we do church) needs critical theological evaluation as to its usability and application. We use the language and idea of the sociological models for their original purpose: contrasting views of approaches to society – how communities arrange their common life. We use it to explain aspects of how we do church (Centered) and do not do church (Fuzzy and Bounded).
  4. In Social Set “values” are the underlying norms determining the arrangements and ethos in each sociological model. Applied to church, some see values as doctrines – leading to values as ideology that reinforces the boundary of who’s in or out. Others see values as relevant moral principles in market terminology. Values, as Wimber used them (at the center of the centered set, to which we draw people), are where core beliefs, social relevance and what the Spirit is emphasizing, intersect. They communicate in relevant terms what are non-negotiable principles, what forms our ethos in terms of our beliefs and Spirit-given purpose in the context of our times.
  5. Some in the Vineyard use “adult to adult” relationship as a license to believe or do what they want. When held accountable (confronted and/or corrected) they take offence accusing us of “parent-child” relating. As with sociological model, the concepts and language of Transactional Analysis has to be correctly understood, taught and enacted.
  6. In my book Doing Church, I apply the Centered Set to membership as a dynamic process of belonging in increasing levels of relational involvement toward the center. I also say that membership is a theological category: biblically there’s a clear point of commitment to Jesus and his people, publicly attested to in baptism, with formal reception into the local church. It was debated with Wimber in 1982. He said formal membership is not incompatible with the Centered Set – one concentric circle could be a line indicating a point of commitment – though his practice was more fluid via relational belonging. Many Vineyards have membership courses with a formal commitment to membership, adding value to the centered set approach without contradicting it. The dynamic-process view has been reworded in post-modern terms of “belong, believe, (then you) behave”, correcting the modernist “behave, believe, (then you can) belong” – Vineyard has never taught nor practiced the latter. The problem with postmodern “belonging” is that without any agreed criteria of what it means – with no process of membership – it can ongoingly cover a multitude of (wrong) beliefs and behavior, as in remaining unconfronted and silently endorsed in the name of unconditional acceptance.
  7. This raises the issue of social ethics vis-a-vie the Centered Set model of doing church. We’ve all been asked, “Can Christians who live together (unmarried) be members of our church – we’re centered on Jesus who accepts everyone?” “Can practicing homosexuals be members, even leaders – Jesus taught unconditional ‘love, acceptance & forgiveness’” (a phrase from Jerry Cook’s book, referred to in Doing Church). The same applies to facilitating same-sex marriages and similar challenges. These are ethical issues that must be decided biblically in terms of Theological Ethics and Ecclesiology (church membership and participation). To place them in the category of human rights and/or to decide from a centered set model on how we handle them is to use sociological assumptions to decide theological-ethical issues. This always results in theological relativism and eventual heresy. Biblically, we are called to accept and love everyone unconditionally, regardless of who they are, what they believe or do. But acceptance is NOT agreement with or endorsement of identity, beliefs, behavior, character and lifestyle, which is always challenged by the gospel as we follow Jesus. Repentance from sin, healing from brokenness, moral transformation, etc, is a given as much as unconditional love and acceptance is. The decision as to how we integrate this with church attendance and then membership – let alone ministry and leadership – is a theological-ethical evaluation and decision, with pastoral wisdom, not a sociological one based on the centered set.
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Living the Life God Intended – Talk 12 – Hated, Love & Maturity

Jesus’ teaching on Living The Life God Intended, in regard to hatred, love and maturity, comes from Matt 5:43-48 (read it!) To listen to the audio teaching click on http://followingjesus.org.za/sermons/living-the-life-god-intended-talk-12/

Jesus essentially says, “It’s not about loving your neighbour and then hating your enemy, but about loving your enemy. And in so doing, being perfect as your Father in heaven.” 

Jesus completes the six ethical commands with the capstone of love of enemy as children who live the complete character of their heavenly Father. Thus v.48, “Be perfect, therefore, as your heavenly Father is perfect”, is the summary conclusion of all six ‘antitheses’ that Jesus taught from Matt 5:21-47. More of this just now.

We must first discuss Jesus’ quote of the great commandment to love your neighbour (Lev 19:18). Nowhere in the Hebrew Scriptures does it say what Jesus quotes, “You have heard that it was said, ‘Love your neighbour and hate your enemy.’” The OT does not command us to “hate your enemy.” What then is Jesus quoting? From where does he get this? What is he referring to?

He’s referring to the oral tradition of certain groups in Israel at the time. The School of Rabbi Shammai – a contemporary of Jesus – taught that once you had obeyed Torah by loving your neighbour you were free to hate your enemy. Zealots who fought for Israel’s liberation agreed, teaching a holy war theology of killing the enemy in God’s name. They saw their enemies as God’s enemies, and vice versa – identified as the Romans, pagans, and ‘backslidden’ non-Torah-keeping-Jews. One could hate these people because they are judged and condemned by God. The Essenes in the Qumran sect had a similar teaching of loving the children of light (those in their community) and hating the children of darkness (those outside their community). Thus Jesus was quoting a known oral tradition in his day that legitimized hating one’s enemy.

The full text from Lev 19:18 says, “Do not seek revenge or bear a grudge against anyone among your people, but love your neighbour as yourself. I am the Lord.” The oral tradition that Jesus refers to understood the phrase “among your (own) people” to mean within God’s people, the covenant community. Once you’ve loved your own kind you can hate ‘the other’ – perceived as ‘the enemy’? Thus they joined the two and made one new revised version, “love your neighbour and hate your enemy.”

In so doing they conveniently overlooked the context, as in Lev 19:33-34, “When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.” Here Moses actually repeats word for word Lev 19:18, “love them (your neighbour… the foreigner) as yourself, for I am the Lord!” The Lord says your neighbour is BOTH your own kind AND the foreigner/stranger.

Due to the discipline of scripture memorisation, when rabbis quoted a text they had in mind the whole context. We see this in Jesus’ teaching practice. Therefore, did Jesus tell his story of The Good Samaritan in Lk 10:27-37 from this interpretation of “love your neighbour = love the foreigner-enemy” in Lev 19:18 cf. 33-34? He provocatively says to his ‘own kind’ that the perceived foreigner-enemy, the Samaritan, had mercy on his perceived enemy, the Jew – while fellow Jews walked passed their beaten up ‘own kind’ as if he were the enemy! How radical is this? Jesus himself prayed for his enemies while they were driving nails through his hands, “Father, forgive them, they don’t know what they’re doing!” And Paul speaks of God’s enemies in Rom 5:8-10: God demonstrates his great love for us in that while we were “God’s enemies” he sent his Son to die for us, so that we may be reconciled to God.

Love of the foreigner, ‘the other’, ‘the enemy’, is the stream in the OT that Jesus teaches. We see it in Ex 23:4-5 and Prov 25:21-22, the command to do good to one’s enemies in various ways, thereby “heaping burning coals on their heads.” The OT does not teach hatred of enemies, as in humans beings made in God’s image, but hatred of evil itself, as in evil spirit, pride, lying, cheating, killing, and so on (Prov 6:16-19). It differentiates evil itself from the human instrument through which it comes. Evil is personal spiritual power(s) opposed God and his purposes in the heavens and earth. Hebrew ha satan, “the opposer”, is God’s enemy, the devil and his spiritual kingdom of demons.

Paul clearly says our battle is not against flesh and blood, but against our real enemy: the unseen spiritual forces of evil that operate in, on, and through human beings (Eph 6:12). He says in Rom 12:9-21, “hate what is evil; cling to what is good… bless those who persecute you… do not repay evil for evil… do not take revenge but leave room for God’s wrath…” Then he ends by quoting Prov 25:21-22 word for word! And concludes with, “do not be overcome by evil, but overcome evil with good” (Rom 12:21). Paul learnt well from Messiah Yeshua ha Notzri and his first apostles.

Therefore, “love your enemies” is about loving people as in your neighbour, the person in need, the foreigner, your enemy. Jesus’ command fulfils the spirit and intention of Torah. In fact, Jesus’ “love your enemies” – put in this way and the meaning he gives to it – is unprecedented in all of Jewish literature. It is not stated, let alone taught, in this specific way in the entire OT, in the inter-testamental writings, and at the time of Jesus (in the Essenes, Josephus and other Jewish literature). It’s not found in the Rabbinical writings of the Mishnah and Talmud (250-500 AD), neither in all of the Greek philosophers and the Greco-Roman literature. Jesus was truly unique and radical in this regard.

Three questions arise: WHO is (y)our enemy? WHY must you love them? And exactly HOW do you love them? Jesus answers them in reverse order.

The HOW. “But I tell you, love your enemies and pray for those who persecute you” (v.44). This is a form of Hebrew parallelism: “to love” is paralleled by “to pray”, and “your enemy” is paralleled by “those who persecute you.” I.e. to pray for our enemies is to love them. Prayer is the first and highest act of love for those who oppose us, persecute, exploit and treat us unjustly. How so? Because prayer is power! God is our Creator-Father who has all the power in the heavens and earth, and he hears the cry of his children when we pray for the wellbeing of ‘the other.’ But prayer is not the only HOW or way of loving our enemy. What other ways can you think of – practically, specifically?

The WHY. The reason Jesus gives as to why we must love our enemies is “that you may be children of your Father in heaven” (v.45). By loving our enemies we live up to, and live out, our Father’s character of love and mercy. This is our witness to the world of who God is. Jesus grounds his reason in the Father’s love and mercy for both the righteous and the unrighteous, for both good and bad people – because God makes the sun to shine on both, he causes the rain to fall on both (v.45). Therefore, be like your Father in heaven and love your good neighbour and your bad enemy alike. Then you will be seen to be God’s child, living his character – different to all other people.

Jesus presses the point: “If you (only) love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that?” (v.46-47). Here is the WHO. He names two perceived enemies in his day: tax-collectors and pagans. The former were among the most despised of Jews, seen as enemies because they collected taxes for the oppressive Roman occupation. The latter were idol worshippers, perceived enemies of Judaism because they could lead non-Torah-keeping-Jews astray into idolatry as frequently happened in Israel’s history.

However, here’s the point: are Torah-keeping-Jews any different to the tax-collectors who love only their own kind? What recognition or reward does God give to that? If Gentile pagans greet only their own kind, and God’s covenant people Israel do the same, what good is that? What’s the difference?

So Jesus is saying to his followers, “You ARE different, you’ve entered God’s Kingdom, so BE different! Live differently by loving those who are not your own, by greeting those who are different to you. In so doing you show yourself to be children of the Father, living his nature of love for all people, especially for so-called enemies. This is the life of the new covenant that God intended and enabled by his Word and Spirit in you. Our Father recognises and rewards this life of love. He does so by using it (us) to make a difference in the world, as witness to his Kingdom of Heaven on earth – through you!”

The question must be contextualised and personalised: who is YOUR enemy? Both the perceived enemy of your group or national or cultural stereotype, as well as your personal enemy in daily life?

Jesus’ capstone summary and conclusion:

“Be perfect, therefore, as your heavenly Father is perfect.” The Greek for perfect, telios, does not mean sinless moral perfection, rather perfect as in complete, whole, full-grown, mature. It is the perfection of love. Luke’s version of the same phrase is enlightening: “Be merciful, just as your Father is merciful” (Lk 6:38). It can also be translated “compassionate.” I.e. Jesus is speaking of full-grown love, of being whole in God’s mature mercy and complete compassion for all, which shows God’s true nature.

In fact, Jesus’ “be perfect/merciful as your Father is perfect/merciful” is his interpretive quote of Lev 19:2, “Be holy, because I, the Lord your God, am holy” (the key verse in the Holiness Code, Lev 17 – 26). Here again we see Jesus’ mind working with the whole context of Lev 19:18, and Lev 19:33-34. Jesus interprets holiness, not as moral purity per se, but as wholeness, completeness, maturity in God’s love. This was in radical contrast to the Politics of Holiness in his day: the dominant system or way of legalistic purity and obedience to the letter of The Law – what Jesus called the “righteousness of the Scribes and Pharisees.” Jesus understood holiness as the Politics of Love, his Messianic Way of Compassion, modelled in his life and ministry.

This is the perfection of love to which Jesus calls us. It’s the character of our Father that enables us to naturally live the life God intended, to easily obey Jesus’ six ethical teachings in Matt 5:21-47: “you’ve heard it said… but I say to you… go beyond anger to forgiveness and reconciliation, beyond lust to love, beyond divorce to integrity of marriage, beyond manipulation to truthfulness, beyond retaliation to non-violent resistance, and beyond hatred to love – loving your enemies.”

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Living the Life God Intended – Talk 11 – Retaliation & Resistance

This talk on Living the Life God intended is about Jesus’ teaching on retaliation and non-violent resistance, in Matt 5:38-42. To listen to the audio teaching of these notes, click on
http://followingjesus.org.za/sermons/living-the-life-that-god-intended-talk-11-retaliation-and-love-of-enemy/

 

Jesus says in Matt 5:38-42 that it’s not about payback, but about self-sacrifice in non-violent resistance of evil people. This 5th ‘antithesis’ of Jesus is closely tied to the 6th in Matt 5:44-48, as seen in Luke who reverses the order and joins them (Lk 6:27-36). Taken together, Jesus’ basic point is to value people and relationships above self-security and possessions. I.e. unselfishness, motivated by love – even as in self-sacrifice, even for one’s enemies – is mature human flourishing, The Life God intended. That effectively resists and defeats evil while saving others. How so? We are brought to completion in living our Father’s perfect nature of loving mercy (Matt 5:48 cf. Lk 6:38) – which God’s Son embodied and modelled for us.

However, as per Matthew’s order, Jesus’ 5th ethical issue is about the lex talionis: the law of retaliation, or principle of retribution, “an eye for eye, and tooth for tooth” (Jesus quotes Ex 21:24, Lev 24:19-20). This law was well-known in Palestine and ancient Near Eastern cultures. It was a ‘ready-made’ judicial formula for a just punishment, which was seen by all as equal justice in the courts of law.

When a person perpetrates an injustice, does some injurious or hurtful action against you, there are three ways to respond: 1) retaliate violently, or 2) take the person to court for a just reversal of the action (lex talionis), or 3) passively accept it with no response or retaliation – ‘just suck it up’! Jesus offers another creatively redemptive way that cuts through and transcends all three. And he uses deliberate exaggeration to illustrate it.

The lex talionis was originally given to restrain violence, not to foster retribution or vengeance. It was given to limit retaliation or payback to a sentence of fair punishment for the perpetrator. The problem was that, by quickly taking people to court, this law was used to justify vindictiveness in the name of justice! People readily took each other to court in that society, as it is today. That practice had no redemptive power. It didn’t expose and defeat the evil behind such attitudes and actions, both in the victim and the perpetrator. At worst, it could become a vicious cycle of injury and legalised retaliation, a downward spiral of violent reciprocation and more revenge, which can continue for generations in families and communities! Jesus’ answer to resistance and retaliation of evil people runs along far deeper heart channels.

Jesus did not say “resist evil” as in abstract evil. He says, “do not resist an evil person.” Firstly, he refers to unjust evil acts done by others against you, stated in Deut 19:19-21. He refers to those through whom evil operates. Evil works through people who allow it, as we see in Peter’s actions in Matt 16:21-23. The more one allows it, the more one becomes “an evil person”. I.e. over time evil (spirit) incarnates itself in persons, and in socio-political-economic structures that people develop. Evil seeks to make people and communities in its own image, just as God incarnates him/herself in us individually and corporately by Holy Spirit, as godly image bearers.

Secondly, the word “resist” (antistenai) was used for war, to ‘stand against’ enemies, for violent revolt as in Barabbas’ insurrection (Lk 23:19,25). Zealots, among other groups in Jesus’ day, taught a holy war theology, saying one can use violence in God’s name to “resist” Israel’s enemies. They saw the occupying Romans, including non-Torah-keeping Jews, as evil. Their enemies were God’s enemies, to be purged from the Holy Land. So, in saying “do not resist evil”, Jesus is not teaching passive docility, rather, do not repay kind with kind, don’t retaliate against personal or structural violence with violence. Jesus himself resisted evil, the question was about the means, the how. Paul used antistenai in Eph 6:13, of our spiritual warfare against all forms of evil. Paul “resisted” Peter to his face, because love demanded it, due to Peter’s unresolved racism that damaged the gospel and fellow believers (Gal 2:11-15).

However, “I tell you, do not resist an evil person” is in the context of the lex talionis, meaning “don’t resist in a court of law; don’t take them to court!” This interpretation is required in the second of the four examples below that Jesus gives, though it applies to all. This instruction by Jesus contradicts the old covenant, but makes sense in the context of Matt 5:17-20. I.e. even the lex talionis points to Jesus and it’s fulfilment of the (S)spirit of the law: though instituted to curb retaliatory evil due to the hardness of people’s hearts, the lex talionis failed; but a time will come when resistance and retaliation will be transcended in self-sacrifice, forgiveness and compassion. That is the life God intended. That defeats evil.

Jesus said, that time had come! He was fulfilling the prophesy of the new covenant, the way of living where obedience sprang from a new heart in-dwelt by God’s Spirit, a renewed mind formed by God’s Word (Jer 31:31-14, 32:38-40, Ezek 36:26-27). Jesus’ four examples show what this looks like, how radical this was in his day:

“If anyone slaps you on the right cheek, turn to them the other cheek also.” To strike someone on the right cheek in a right-handed society meant a backhanded slap. It was the most grievous insult, humiliating injustice, in the ancient world – besides spitting in a person’s face (Is 50:6) – no matter the reason for such a “klap” (as South Africans say). One can retaliate by hitting back, or take the person to court, or passively accept it. Jesus’ new covenant way transcends these. His kingdom response is to turn and offer the other cheek. This causes the perpetrator to have to consciously change posture to take up your offer to slap you, this time with the open palm of their hand, the so-called ‘normal’ way of hitting a person. It forces the perpetrator to pause and think and decide if they will actually do it… or not… exposing the unjust heart of the perpetrator to him/herself and all who see the evil act. Plus, the victim or survivor maintains dignity due to a dignified nonviolent response that exposes and defeats the evil intent behind the insulting backhand.

“If anyone wants to sue you and take your shirt, hand over your coat as well.” In the ancient world people sued one another to recover what was owed to them, as it is today. They could even legally sue the shirt off your back – the inner garment. The poor generally only had an inner garment and outer coat. BUT the law protected the poor victim by legislating that one’s outer coat could not be taken from them, no matter what, because it was what people slept in, keeping them warm at night (Ex 22:26-27). Jesus’ deliberately exaggerated kingdom response, in this case, goes against Torah teaching and the law courts. It exposes the evil behind a person who, having taken all your possessions, now takes you to court to get your shirt! So give them your outer coat as well. Just imagine, having given away your shirt and outer garment, walking home in your loin cloth (underpants)? This hyperbole exposes and embarrasses the humiliating injustice of the person taking your shirt as ‘legal retaliation’, as their ‘right’ to make you utterly destitute. With such a nonviolent response, your dignity will ironically be affirmed, and people will see the injustice, and the evil behind it will be unmasked and defeated.

“If anyone forces you to go one mile, go with them two miles.” The occupying Roman soldiers had the legal right to force Jews – any local natives in the Empire – to do certain types of work (see Mk 15:21). They commonly made locals carry their ‘army pack’. But the law limited it to one mile so that they didn’t exploit people to the point of death from exhaustion by forcing them to carry their load for many miles under the hot sun. It was known that Zealots – ordinarily dressed Jews, but freedom fighters – would carry a Roman soldier’s load for a mile, then look for a bush along the road to lay it down. When the soldier bent down to pick up his load, the Zealot would take out his sicarri, a dagger hidden under his belt, and cut the soldier’s throat. He then went on his way praising God that he’d killed an infidel in the Name of the Lord for Israel’s liberation. Jesus instructs his followers, including his apostle Simon the Zealot, to go two miles as an act of nonviolent resistance – even as an act of loving smiling service to the oppressor. Imagine the effect on a Roman soldier? That would have raised many an eyebrow in Jesus’ day. He taught it in Galilee, the hotbed of Jewish revolutionary activity. Jesus’ way was to resist and defeat evil by creative redemptive acts that gave dignity to the victim of injustice and moved the heart of the perpetrator, exposing the evil behind the unjust action.

“Give to the one who asks you, and do not turn away from the one who wants to borrow from you.” This follows up on suing a person for the shirt off his back. Jesus endorses Torah teaching on giving and lending money. Kingdom people must lend money to the needy without charging interest (Ex 22:25, Lev 25:37), especially before the 7th Sabbath year of release when all debts were forgiven (Deut 15:9). But Jesus goes further, teaching unselfish giving in a spirit of generosity. Lend money without expecting to get it back, viewing it as your giving to God. The OT stressed giving to the poor (Deut 15:7-11; Ps 112:5,9; Prov 19:17, 22:9), but it does not mean that Jesus is teaching giving without discernment, giving out of guilt or manipulation, giving to everyone all the time, especially those who seek a ‘soft touch’ (Prov 11:15, 17:18).

Again, these four examples deal with the heart attitude, the “better righteousness” of the new covenant, the life God intends for us. They are examples of Jesus’ kingdom fulfilment of the spirit of the law; i.e. his Messianic Torah. And he goes even further in the 6th (last) antithesis regarding love of enemy.

Having interpreted these four examples of Jesus in the context of his day, how do we apply that meaning to our context today? What is Jesus saying to us in our particular world?

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Living the Life God Intended – Talk 10 – Manipulation & Truth Telling

Oaths, Swearing and Truthfulness, Matt 5:33-37

To hear the audio teaching of these notes, click on
http://followingjesus.org.za/sermons/living-the-life-god-intended-talk-10-manipulation-truth-in-communication/

In this text Jesus says that healthy community, good communication in life, is not about making vows and keeping sworn oaths, as in Num 30:2, Deut 23:21-23, but simply telling the truth! Jews swore by all sorts of things other than God in the belief that, if they didn’t keep their word, they were then not using God’s name in vain (i.e. breaking the 2nd Commandment).

The practice of swearing, making vows, taking an oath, was to persuade with power communication, to ‘vouch’ for your promise, to ‘prove’ the truth of what you said, even to get your own way! It amounted to manipulation and control in conversation. So Jesus, in this text, addresses speech and truth-telling, and the (mis)use of God’s name.

Depending on your culture, you may say, “I swear on my mother’s grave that…”, to make others believe you’re telling the truth. In the Judaeo-Christian judicial system people have to put their hand on the Bible and swear under oath, “I will tell the truth, the whole truth, and nothing but the truth, so help me God!” The idea is to call on a higher authority, represented in a sacred symbol, which binds the conscience to tell the truth and/or to fulfil a promise. And thus to be held accountable – punished or vindicated – by that higher authority, i.e. God (see 1Kgs 8:31-32).

The rabbis in Jesus’ day debated which oaths were binding or not, as seen in the hierarchical list that Jesus referred to in Matt 5:34-36, and also Matt 23:16-22. His central point is that whatever you swear by is ultimately God’s, whether it be heaven, earth, Jerusalem, the Temple, the altar, or your head (even the hairs of one’s head are under God’s sway and ownership!) Swearing by any of these ‘things’ is still swearing by God – though indirectly! So Jesus’ answer to this, his way of being authentically human as God’s image, is simply not to swear at all and keep your word and tell the truth.

Be truth-full. Don’t lie. Not even white lies! Never make promises you can’t keep. If you make a promise, keep it! Don’t try to impress, exaggerate, manipulate or control others by your words, pressurising them to believe what you’re saying, by resorting to swearing, making vowing, invoking God as your authority.

For example, some Christians use “God told me…” when it’s evidently not the case for various (discerning) reasons. People who live the life God intended, those in his new covenant rule and reign (Kingdom), are as good as their word. They mean what they say and say what they mean. Their ‘yes’ is ‘yes’, their ‘no’ is ‘no’; “anything beyond this comes from the evil one” (Matt 5:37).

Strong words from Jesus! The devil was a liar from the beginning, the father of lies, the ultimate manipulator and deceiver. Don’t live out his evil nature (John 8:44), a hypocrite who acts out one thing while being another behind the mask! Jesus’ way of being human is to be a “WYSIWYG” person: what-you-see-is-what-you-get! Being real. Be honest. No pretence, no games-play, no pressurising others, no getting your own way.

In short, Jesus intensifies the letter of the law (Deut 23:22-23, Eccl 5:5) by upholding the spirit – the original intention and direction – of the law, especially the 2nd commandment not to take God’s name in vain (Ex 20:7).

This is very relevant and applicable to our world of politics, power-language, spin-doctors, motivational-talk, manipulation and control – a world of misinformation, half-truths, fake-news and deceit. The Oxford Dictionary is updated annually. They choose one new word that has come into usage that best captures the spirit of the year. In 2016 they chose ‘post-truth’.

We live in an ‘after-truth’ world where blatant lies are shamelessly presented as the truth, modelled by political, civic, business, national and global leaders. People swear in all sorts of ways to make their point and get their way, often using foul expletives to intimidate others. We no longer easily believe or trust people. We listen with a skeptical ear and cynical heart. This is NOT the life, nor community, God intended – it “comes from the evil one”.

Christ-followers are salt and light: we stick to our word, fulfil our promises, are consistently truthful. We don’t (have to) resort to manipulative words, or abusive swearing, or use God’s name in vain to impress others, or to get our way.

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Baby Jesus – Hope of the World

To listen to my Christmas message, the audio talk of these notes, click on
http://followingjesus.org.za/sermons/baby-jesus-the-hope-of-the-world/

The nativity stories strike me with wonder, especially the stark contrasts portrayed in the little baby Jesus. Pope Francis’ tweet on 23 Dec captures it:
“If you really want to celebrate Christmas, then contemplate this
image: The fragile simplicity of a new-born baby. That is where God is.”

 

Matthew’s nativity scene presents Jesus as the Jewish King, come in fulfillment of the prophecies, contrasted with Herod The Great, the puppet Jewish King.
Luke, however, contrasts Jesus with Caesar Augustus. He sets his story of Jesus’ birth against a far broader canvas of the Roman Empire, with the coming of God’s Empire in the baby Jesus to save the world.

 

Read Luke 2:1-19. “In those days Caesar Augustus decreed…”, is contrasted with v.6, “the time came for the baby to the born…” This is a means of historical dating of the nativity event, but Luke uses it to set the scene for an extended implied contrast between the two Emperors. ‘Caesar’ means King – of the known world at that time. God is in charge of time and history because, when Caesar issued his decree, God used it as the very timing for the birth of His King.

 

Caesar’s word moves Joseph and Mary to Bethlehem. Rome, meaning ‘power, strength’, is the centre of the Empire that makes it all happen. Bethlehem, meaning ‘House of Bread’, was in Palestine, the backwaters of the Empire in the Roman province of Syria. That’s where Jesus was born –The Bread of Heaven came to earth to feed the world with his own life. The centre of the Empire, indeed of the universe, had just moved from Rome to Bethlehem.

 

Mary, heavily pregnant, travelled with Joseph under decree, by donkey and on foot for at least three days to Bethlehem. They were not received. There was no guest room for them. They were put out into a cave where sheep slept at night. Caesar traveled in complete comfort to wherever, whenever, he wanted; and was received with celebration and fanfare, with pomp and ceremony.

 

Then “the time came for the baby to be born.” He was wrapped in simple cloths and placed in a manger, a feeding trough. Picture Caesar in his grand palace in Rome, robed with the extravagant excess of an Emperor who was worshipped as a Roman god, seated on his illustrious throne. The contrast could not be greater: Jesus’ palace was the cave, his robe was the wrapping cloth, his throne was the manger – from which he began his reign as God’s King to inaugurate His Empire. What dramatic reversal of values!

 

Luke introduces the attendants to King Jesus’ birth: the shepherds and the angels (v.8f). Sheep herders were the among the lowest and poorest in Palestine. God called them, in contrast to high society, to witness and attend the baby’s coronation. They were living in the fields watching the sheep. It was night. The power of darkness was suddenly pierced and overcome by light. Jesus, the light of the world, will overcome the darkness of evil, the empires of this world. Despite the so-called Pax Romana, the Peace of Rome, Jews were seriously oppressed under Roman rule, especially by the brutal occupying army.

 

The angels appeared in a dazzling blaze of glory, bringing “good news that will cause great joy for all people” (Lk 2:10). ‘Good news’ was a technical term (Greek evangelion, meaning ‘gospel’) used for the Roman Caesars. Heralds, technically evangelists, went to the ends of the Empire proclaiming the Gospel of Caesar: “Augustus was born in 63 BC, became King in 27 BC, defeated our enemies in such and such battles, established Pax Romana, bringing peace to the whole world.” He reigned for 41 years! Luke’s readers would not have missed the contrast of the Gospel of baby Jesus, God’s Emperor born on this day… He will bring true joy, the real peace, to all people… He is the hope of the world.

 

The angels proclaim Jesus as “Saviour, The Messiah, The Lord.” (Lk 2:11). These were titles for Augustus Caesar, known throughout the Empire. Loyalists would have bristled with anger at such, now blatant, comparison! Then the angels said, “this will be the sign for you to know him…” – NOT a King in dazzling robes on a majestic throne – but a vulnerable baby wrapped in cloths, lying in a manger in a sheep grotto. As shepherds, they would be right at home!

 

Suddenly there’s a great choir of angels filling the heavens praising God, in contrast to the choirs in Rome that sang Caesar’s praises as a Roman god. The angels sang of the rule of heaven come to earth bringing “peace” to all people of good will. Here again is Luke’s implied contrast with Pax Romana and Jesus’ Kingdom of Shalom. Hebrew shalom is God’s peace, meaning wholeness, order, harmony and prosperity, based on right relationship with God, ourselves, each other, and creation.

 

Then the shepherds hurried off to look for “the sign”: The fragile simplicity of a new-born baby. That is where God is – the greatest revelation of God’s power in such human weakness, in contrast to such worldly power and strength in human pride and glory.

“When they had seen him, they spread the word concerning what had been told them about this child, and all who heard it were amazed” (v.17). The shepherds, of the lowest and least respected in that society, become the evangelists of the lowly King, taking his evangel (Gospel) to the ends of the earth. They even become like the angels (angelos means messenger) proclaiming the Gospel of baby Jesus as Saviour, Messiah, Lord of Heaven and Earth, Joy of the world.

 

These dramatic contrasts are beautifully captured by St. Ephraim the Syrian (306-373 AD) in his Hymn to the Birth of Christ:
“God, who measures the sky with the width of his hand,
lies in a manger as large as a hand’s width;
He, who holds the sea in the hollow of his hand,
experienced his birth in the hollow of a cave.
The sky is full of his glory and
the manger is full of his splendor.”

 

However, as Origen (185-254 AD) asked, ““Does it profit us that Christ was
once born of Mary in Bethlehem if he is not born also by faith in our soul?”

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Living The Life God Intended – Talk 9 – Divorce & Remarriage

To listen to the audio teaching of these notes click…
http://followingjesus.org.za/sermons/living-the-life-god-intended-talk-9/

Marriage, Divorce Reasons and Remarriage, Matt 5:31-32

In teaching on life in the Kingdom of Heaven (KOH) – the life that God intended for all human beings – Jesus addresses his third ethical requirement of God’s law. God’s law is his will and plan for human flourishing. God gave us his blueprint for life and community so that we can truly enjoy all God intended for humanity.

So, in this third ethic that Jesus addresses, he says it’s not about divorce per se, but rather about the integrity of marriage and thus the reason for divorce… and remarriage. Jesus naturally moves from anger in relationships (Matt 5:21-26), to lust and adultery (Matt 5:27-30), to marriage, divorce and remarriage.

Moses allowed divorce (Deut 24:1-4) because of “the hardness of the heart”, as Jesus notes in Matt 19:8… adding that “it was not so in the beginning!” He’s referring to the creation texts in Gen 1:27, 2:24 (see Matt 19:4-6). Divorce in Palestine was scandalously common and easy, just as it is in our day! Men could simply write “a certificate of divorce” for almost “any and every reason” (Matt 19:3), then give it to his wife and send her out the house. Men could divorce wives unilaterally while women could only demand a divorce under certain very narrow conditions, and even then they needed the court’s help (which favored men). Women were largely powerless victims, blamed for divorce. They had to remarry in order to be economically supported and secure. And the social taboo of being single – divorced and not remarried – was unbearable. Jesus’ answer to this sad ‘issue’ was radically subversive and confrontational in two ways:

First, according to Matthew (Matt 5:32, 19:1-9 cf. Mark 10:2-12, Luke 16:18) Jesus gives only one cause for divorce: sexual immorality (adultery). That is what, in effect, breaks the marriage covenant before God. Sexual intimacy and union was seen as the consummation and celebration of the marriage covenant, the symbol of integrity and bonding for new life (children) in the covenant relationship. To violate that was to break covenant.

Here Jesus agreed with Rabbi Shammai, his contemporary. They both differed with the more liberal school of Hillel that taught divorce was allowed for “any and every reason” (Matt 19:3). However, Jesus was more radical than Shammai in terms of remarriage: Shammai allowed remarriage for any divorce; i.e. he wasn’t logically inconsistent. Jesus argued that if a woman is divorced for any reason other than sexual immorality the man makes her “a victim of adultery” when she remarries. And besides, he commits adultery when he remarries a woman who was so divorced; i.e. divorced for illegitimate reasons (v32). 

Second, in saying that adultery is the only valid reason for divorce, Jesus is showing up male culpability and empowering woman’s dignity in marriage and society. How so? He just defined adultery (Matt 5:27-28) by challenging the men: if they look to lust after a woman, committing adultery of the mind, it’s as good the action. Thus Jesus exposed the many men in his day that believed they could divorce their wives for any reason, exposing their own adultery – of the heart – probably committed daily? Just as it is in our day?

Jesus is saying: those who’ve entered the KOH live in a new and different way. They live God’s new covenant by the enabling indwelling Holy Spirit, in integrity of love and marriage, by purity of heart and relationship. They deal with anger and lust in their hearts, cutting it off at its roots. Thus they live God’s original marriage-creation design of a male and a female united as one in a covenant of love ’till death do us part’ (Matt 19:3-9). This is the ‘bedrock’ of marriage on which Jesus based his views, “therefore what God has joined together, let no one separate!”

And this is also the basic paradigm for all relationships, for all societies: we should live covenantally with one another, honoring each other with purity and integrity of heart, not lusting after each other, not betraying or being unfaithful in relationships, not allowing anything to divide and divorce us from each other, rather resolving our differences and forgiving one another of our sins against each other.

Note how Paul applies Jesus’ ethic of marriage, divorce and remarriage in a new context in 1Cor 7:10-16. He first affirms basic Jesus’ principle in 10-11 (“not I, but the Lord”), then he applies it to a new situation: a marriage where one spouse is not a believer. Here Paul gives his own view (“I, not the Lord”, 12-16). This does not mean Christians knowingly married unbelievers. Most first generation Christians were converted after marriage (marriages were generally arranged by parents).

The issue was: what if the unbelieving spouse wanted to divorce the believer – presumably due to reasons of faith? Paul’s answer to the believing partner is ‘yes’: “let it be so.” However, he qualifies it by saying the believer should not divorce the unbeliever but remain in the marriage as a witness to Christ. Roman society, unlike in Jewish Palestine, allowed either partner to divorce the other. In such cases the believer is “not bound”; i.e. they are free to remarry. But, Paul adds another qualification, they must remarry a believer in the Lord.

“Bound” or “not bound” was legal language in those days for slavery and freedom, for divorce and remarriage, for rabbinical rulings on ethical issues that were binding on (Torah observant) Jews. Paul uses being “bound” as meaning married in God’s sight and “not bound” as meaning not married in God’s sight; i.e. legitimately free to remarry.

Like Paul, we must learn to apply Jesus’ ethic to new contexts by thinking through the right response. I.e. we must not naively impose the literal absolute on the situation – that is legalistic fundamentalism. But neither must we allow every changing context to re-interpret and even change God’s original creation design, ethical principle and good intention for human flourishing – that is liberal relativism. Rather, like Jesus and Paul, we must courageously uphold, intelligently interpret and compassionately apply God’s revealed will to the issues we face in our day, just as they did in their day – that is godly wisdom.

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Living the Life God Intended – Talk 8 – Lust & Purity

To live the life God intended we have to manage anger and sexuality, among other important psycho-relational realities. To listen to the audio teaching of these notes click on:
http://followingjesus.org.za/sermons/living-the-life-god-intended-relating-in-lust-or-purity-talk-8/

 

Adultery, Lust and Purity, Matt 5:27-30

Jesus says it’s not about adultery, but about lust and purity. He deals with murder, then adultery (6th & 7th commandments). Why? Because anger AND lust are the two basic causes of most of the pain in human relationships – the root of family disorder and community/social disintegration. Human sexuality is essentially about human relationships, how we relate, whether we love or lust. What’s the difference?

Love is healthy sexuality as in relating purely, seeking each other’s highest good. This love-passion celebrates God’s image in the ‘complementary other’, producing true intimacy that completes us as human becomings. Lust is broken sexuality as in impure relating, desiring ‘the other’ to use (& abuse) in order to meet our needs, pleasure, purpose. That is a substitute false intimacy that can never satisfy or complete us. At heart it’s an idolatry of self that disintegrates our personhood, making us less than human, more like animals driven by (corrupted) instincts. Lust enslaves and addicts us to corrupted desire.

The outward act of adultery – a sexual affair outside the covenant of marriage – begins in the heart, in our natural appetites that are corrupted by ‘covetous’ desire. “Lust” in Matt 5:28 is the word “covet” (to steal) in the Greek translation of the 10th commandment in Ex 20:17. Lusting is covetous desire, to take/steal for one’s own pleasure and purposes.

Long before we commit the physical act of adultery we have, in our sexual brokenness, cultivated lustful desire that prepares us to do it when the opportunity presents itself. So it’s not about the outward act, it’s about the inward conditioning, the intention of the mind. Jesus says if we “look to lust” – entertain thoughts and images, cultivate covetous lust to use ‘the other’ for our needs and purpose – it’s as good as doing the deed. It’s just a matter of time before we ‘act out’ by looking at pornography, flirting with the opposite (or same) sex, seeking opportunity to ‘do it’.

How do we deal with this? Jesus’ ‘new covenant’ answer is radical (29-30). Those in the Kingdom of Heaven (KOH) live a different kind of life. We are convicted and enabled by God’s indwelling Spirit to cut lust off at its roots, reconditioning the heart for relating in pure love (healthy sexuality). Jesus uses deliberate exaggeration: “if your right eye causes you to stumble, gouge it out and throw it away. It’s better for you to lose one part of your body than for your whole body to be thrown into hell.”

WOW! Does he mean that literally? NO! You cannot stop lust by castrating yourself – if you’re a man – as church father Origen (185-254) found out. It’s a heart/mind issue, not a physical problem! Jesus’ point is to deal ruthlessly with the first sign of lust before it develops and then drives you. Otherwise you rot and decay from within, becoming useless to God and people, and consequently “thrown into (the tormenting fires of) hell”. Jesus repeats this phrase twice! A serious warning! This can mean being handed over to the internal fires of lust that torment us, as well as the fearful ultimate torment of separation from God.

Jesus is echoing Prov 6:25 & Job 31:1, “I made a covenant with my eyes not to look lustfully at a woman…” This is not sexual ‘repression’ as some suggest. Such old so-called Christian teaching, as in ‘sex is dirty’, ‘sexual feelings are sinful’, etc, results in untruth, guilt, shame, psycho-sexual dualism and dysfunction (we separate our sexuality from our spirituality). We must not suppress normal sexual awareness and desire, and our admiration of and attraction to beauty. We need a good theology of healthy sexuality.

Jesus is teaching sexual character as in purity of the heart and imagination, by disciplining lust before it becomes fantasy and arousal. When pushed down into the darkness of guilt, into the silence of shame, sexual feelings are demonized. We must channel sexual feelings in a healthy way by bringing them into the light of God’s presence. When we acknowledge what we’re seeing, feeling and thinking, with God, we celebrate the mystery of beauty, attraction and longing. Then sexual feelings are redeemed and transformed (see Paul’s ‘positive disciplines’ in this regard, Phil 4:8). They can become the fuel or passion of true loving in relationships, the warm healing power of godly love in every relational exchange. This builds healthy community and good society.