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Surprisingly Harsh Words from Jesus to Dispense Now with Contempt
The Flesh
What the New Testament labels “the flesh” is just one nasty piece of human fallenness still possessed by every person living on earth. “The flesh” operates in both true believers and unbelievers. Unbelievers function only in the flesh. The old nature offers up no opposition, so sin dominates the life of an unbeliever.
On the other hand, God changes a believer. He gives him a new nature. God justifies the true believer and the Holy Spirit indwells him the moment of his justification by faith. Scripture describes many different ways the victorious new life of the believer through the indwelling Holy Spirit.
A born again believer must recognize the continued operation of the flesh in him. God persists at saving him by sanctifying him. A believer can still see though certain objective evidence the ongoing action of the flesh in himself.
Inferiority of Self Righteousness
Overestimation of Self Righteousness
Believers and unbelievers both overestimate their own righteousness. The Lord Jesus typified this in Matthew 5 with his six illustrations of the inferiority of self righteousness (verses 21-48). People overestimate the quality of never having killed anyone. A spotless clean lifetime slate for murder says very little about a person’s culpability for murder before God.
Jesus Unmasking Self-Righteousness
Until Jesus said what He did in Matthew 5:21-22, people maybe didn’t understand the severity of having and then showing contempt of and to others. Contempt for others is very common for anyone. Jesus says some surprisingly harsh words as to the true nature of contempt:
21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
There’s actually a lot to unpack in just these two verses. The “judgment” in verse 21 refers to a civil court. It isn’t the judgment of God. It’s the judgment of men like “them of old time.” This isn’t Moses. These are the men in the Talmud or Mishnah, their interpretations the tradition men followed. Their judgment of murder fell short of the glory of God.
Thou Shalt Not Kill and Murder
Physical Murder
Exodus 20, it’s true, in scripture, one of the ten commandments, says, “Thou shalt not kill.” Numbers 35:30-31 affirm the truth of the danger of judgment for murder. Those are both scriptural. However, the Talmud and Mishnah, the expressions of Pharisaical tradition do not account for the Divine judgment of murder itself. Jesus reveals that in three different ways in verse 22. For this post, I want to focus mainly on one of those three, the second, which says:
whosoever shall say to his brother, Raca, shall be in danger of the council
Raca is an untranslatable epithet, so is not translated. It is transliterated. The Greek and English word both are “Raca.” It’s essentially any expression of contempt toward another person, treating that person as worthless. It’s an easy way to objectify and marginalize someone. It casts someone instantly into a category, treating the person as less than human.
Contempt toward Others
Self-righteousness tends toward seeing self as better than others. The righteousness compares with other people, not God. No one stands up to the righteousness of God. However, he can see himself as righteous compared with other people. An indicator of his own worth or value is seeing others with contempt. Others do not rise to the standard, so are worthy of the put-down, like “Raca.”
Striking at the Image of God
In Genesis 9:5-6 after the Flood God mandates the death penalty for murder, what someone might call the Divine institution of human government. He says to Noah and the few people left alive on the earth:
5 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man. 6 Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.
Notice that the reason for the death penalty there is that murder strikes at “the image of God” in man. I’ve read one person who called it “hanging God in effigy.” Murder makes a false judgment on another person, an ultimate act of contempt toward a person, treating him as without the image of God, a falsehood.
Assessment of Contempt
Before someone strikes at God’s image by murdering someone, he sees that man with contempt in his heart. He takes an idolatrous role of usurping God’s judgment on a man. God says, “he’s in my image.” You say, “False, I judge him not in the image of God.” This is contempt.
Murderous Contempt
Before anyone does the killing of murder, he murders in his heart with contempt of another human being. God says that person is in danger of indictment. He deserves the death penalty. When we move along in the verse, the ultimate for contemptuous judgment is the danger of hell fire. In other words, eternal damnation.
According to Jesus, God ranks contempt with murder. For almost everyone, this is surprisingly harsh. It says that we’re all guilty of murder and we all fall short of the glory of God.
Contemptible Contempt
Contempt and murder are works of the flesh. As characteristics or lifestyles, they exhibit the lost condition of someone. The Holy Spirit does not indwell this person.
The believer can still show contempt towards people. It’s become far too acceptable for those who call themselves truly saved. Our righteousness must exceed that of the Pharisees. God is not contemptuous toward His creation. He loves mankind.
When someone possesses imputed righteousness, he does not claim self righteousness. He does not see himself as better than others and so justify his contempt for other people. You can see this contempt in the New Testament for the beggar Lazarus and the woman who washed Jesus’ feet with her hair. This contempt is not righteous at all. It is murder.
Right Applications of Matthew 5:17-20 and Wrong Ones (Part Three)
Jesus Is Scriptural
Everything that Jesus said in His sermon from Matthew 5:1 to 5:16 was a scriptural concept. Nothing Jesus taught contradicted God’s Word. Jesus is God. On the other hand, the religious leaders in Israel were “making the word of God of none effect through [their] tradition” (Mark 7:13). If anyone was destroying the belief and practice of the Old Testament, that is, the fulfilling of the Old Testament, it was them, not Jesus.
Believing and practicing the Old Testament was letting light shine before men. Jesus did that and He called upon kingdom citizens of His to do the same. Proof that He didn’t arrive to earth to destroy the scripture He inspired, Jesus promised perfect preservation of every letter of it.
If Jesus would preserve every letter of written scripture, surely He also expected His people to do all of it too. His teachers would also teach men to do everything scripture said. One could say at this point: in other words, you’ve got to be better than the Pharisees. The righteousness of the Pharisees is not saving righteousness. It is their own version of righteousness that comes from human effort. They couldn’t produce the righteousness that would get them into heaven. That righteousness comes from above.
Righteousness and Saving Faith
Righteousness, which is from above and by the grace of the Lord, exceeds the faux righteousness arising only from man’s works. It doesn’t rank scripture into majors and minors, because it can’t keep everything that He said. Like Jesus, it fulfills written scripture. James in his epistle later says the same. True believers are both hearers and doers of what God said.
Saving faith comes by hearing the Word of God. Someone is begotten by the Word of Truth. It would follow that He would also be a keeper of scripture, like Jesus said. That supernatural righteousness of God produces obedience to scripture. You can detect the unrighteous servant of unrighteousness by His diminishing of scripture.
Here is a professing teacher of God. Someone disobeys scripture. He doesn’t want to offend that person by saying something. He lets it go. This is not doing the least of the commandments and teaching men so.
Ranking Doctrines or the Triage Approach
The Pharisees of Jesus’ day ranked doctrines. Their unity revolved around a triage approach. Instead of following the teaching of Jesus in the Sermon on the Mount, they pervert into just the opposite of what He taught. Unity on the least commandments, what they call, non-essentials or minors. These teachings are not a “hill you want to die on.”
Left-Winged Legalism
Professing Christians especially today practice a left-winged legalism more often than the more commonly highlighted right-winged type. The left wing calls its legalism, “grace.” It is turning the grace of God into lasciviousness. Since you can’t keep everything scripture says on your own, reduce its teachings to what you can keep. This is left-winged legalism.
Those practicing left-winged legalism relish pointing out more consistent practice of scripture than theirs as legalism. They do it all the time. How you know they aren’t legalists in their estimation is by their inconsistent practice of scripture. People who try to follow everything like Jesus taught and teach others to do likewise, they aren’t the greatest in the kingdom to left-winged legalists. Instead, they’re “legalists.” Again, it’s in reality just the opposite.
As Jesus moves on in His illustrations in chapter five, you can see how much a truly righteous person strives to love God and His neighbor. It’s not the get-by-ism of the Pharisees and modern evangelicalism, so they can keep their crowds. They’ve dumbed down scripture so that it is unrecognizable as Christianity. This follows the same tack of the Pharisees. There is nothing new under the sun.
Right Applications of Matthew 5:17-20 and Wrong Ones (Part Two)
Jesus came to elevate scripture, not overthrow it. The scribes and Pharisees had devalued actual scripture for their own traditions. The religious leaders thereby made themselves the standard of righteousness. They were not God’s light, glorifying Him by shining in a dark world.
Heaven and Earth Passing Away and Not His Words
Not only did Jesus not destroy the law, but He promised, first, not one letter of the Old Testament text would pass away until He fulfilled it. Second, He promised to fulfill all of the Old Testament. The audience of Matthew 5:17-18 could count on the perfect preservation of the text of the Old Testament and the fulfillment of its teachings. Matthew gets started providing the account of that occurrence and its continuation in the future in His writing of Jesus’ words and works.
The Lord Jesus refers to heaven and earth passing away in verse 18, an event He states again in His Olivet Discourse in Matthew 24:35:
Heaven and earth shall pass away, but my words shall not pass away.
Jesus uses the Greek word for “pass” or “pass away” several times in Matthew and then the other Gospels. BDAG says this most common usage means, “come to an end and so no longer be there.” That premier lexicon includes these very usages as examples of that meaning. Regarding the text of scripture, being “there” means being available.
A Written, Hebrew Text
The reference of the jot and tittle by Jesus underscores the written text of the Old Testament. The written text of scripture would not pass away. It also emphasizes the responsibility to perform all of it to the very letter.
Jesus says heaven and earth are going to pass. They will come to end and so no longer be there. On the other hand, the jots and tittles of the Old Testament will not come to an end and so no longer be there. He uses the same Greek verb in the negative to contrast the two occurrences, one happening and the other not.
Jots and tittle are also Hebrew. God breathed Hebrew letters and words. The original language text would not pass away. This doesn’t apply to the preservation of a translation, English or otherwise. Translation is great, but the promise of Jesus goes to the original language text. Preservation of scripture is the preservation of the words originally written down.
Scripture Never Obsolete
The teaching of Jesus was not time-sensitive. It applies still, because heaven and earth are both still here. Men can count on this promise of Jesus for all time. All of scripture is permanently important. It will never become outdated, obsolete, or too archaic to keep.
The passing of heaven and earth is not metaphorical. It is a real future event. Where people very often put their greatest investment of time and energy will not survive. Second Temple Judaism was turning its audience away from scripture through its traditions. As a teacher, Jesus was doing the opposite.
Matthew 5:19
Jesus said in Matthew 5:19:
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
“Therefore” looks back to the previous two verses. Jesus committed Himself to the fulfillment of the entire Old Testament. Unlike the preservation of heaven and earth, He guaranteed the perfect preservation of the written text of scripture. These two statements stressed the conclusion that the greatest in His kingdom would both do and then teach everything in and from scripture.
Earlier Jesus quoted to Satan in the Wilderness of Temptation (Matthew 4:4):
Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
While Satan would tempt men not to live every word of scripture, Jesus expected the opposite. Elevation in His kingdom meant living by every Word.
Debunking Ranking Doctrines, Not Endorsing
The tradition of the Pharisees ranked scripture by importance. Since they were not keeping all of it, partly because they couldn’t, they opted for classifying God’s Word from the least to the greatest commandments. This is why they often asked (Matthew 22:36), “What is the greatest commandment?” Rather than keep all of it, they argued over what was important. Someone might keep everything if everything was only what they deemed important, an increasingly shorter list.
The Pharisees would add their traditions, but they would also minimize or diminish actual scripture to what they could keep. They sorted teachings into essentials and non-essentials. Since they so depended on their own labor, this became their chief form of legalism.
Modern interpreters buy into the Pharisaical tradition of ranking doctrines by using this text to advocate for lesser and greater commandments. The whole point of mentioning jots and tittles was to propose the belief and practice of everything in scripture, down to the smallest details.
Hyperbole? No
No doubt men today will use the expression “jot and tittle” as a way to express the exactness of something in an hyperbolic way. Nothing in the text gives us a reason to say that Jesus used those words as a type of hyperbole.
In response to those who say the words jot and tittle are hyperbolic, Paul Feinberg writes: “I see no such proof” (Paul D. Feinberg, “The Meaning of Inerrancy,” in Inerrancy, ed. Norman L. Geisler [Grand Rapids: Zondervan, 1980] 284.). He explains the great caution needed for labeling any portion of scripture as hyperbolic, reserving it only for instances where the literal meaning brings an unjustifiable meaning to the text.
Matthew ends his Gospel with a Great Commission text in which Jesus says (Matthew 28:20), “Teaching them to observe all things whatsoever I have commanded you.” Is that hyperbole? No. Jesus intended His followers to keep everything He taught, every jot and tittle. This is what the Apostle Paul called, “all the counsel of God” (Acts 20:27).
More to Come
The Colossal Emphasis Put on Mercy in the Bible
Mercy in Scripture
The English word “mercy” is pivotal in all the English Bible. I say English Bible, because it’s tough to accommodate the main Hebrew word translated “mercy” with just “mercy.” It is the Hebrew word, chesed. Maybe you’ve even heard someone say that word in a sermon or class. Maybe you know Hebrew.
Forms of the English word mercy, which include mercies and merciful, occur 361 times in the King James Version. The Old Testament usages are not always chesed, but they are mainly chesed, and the Hebrew Old Testament uses that word 261 times. The first time chesed appears in the Old Testament (Genesis 19:19), the King James Version translates it “mercy.” The next time in Genesis 20:13, the KJV translates it “kindness.”
I say “colossal emphasis put on mercy in the Bible” because forms of the word “grace” are found 204 times. “Goodness” is found 50 times. Yes, “love” is a lot — 310 uses of the noun form in the English. The adding of the related words to love, including the verb forms, sees “love” in a greater place in the Bible.
Undeserved
Very often when I’ve read about chesed, defining it as “lovingkindness,” and yet it’s main historic English translation is “mercy.” At the root of this attribute of God and transient attribute, because God allows and even requires mercy from man, is the undeservedness of the recipients. Mercy is the flip side of justice. The recipients of God’s mercy deserve justice but receive mercy. In this is the withholding of punishment deserved.
I want to focus on the first usage in the New Testament in the Sermon on the Mount by Jesus in Matthew 5:7: “Blessed are the merciful: for they shall obtain mercy.” There are six Greek words in that verse, two of which are related: eleemon and eleeo. The first is an adjective, “merciful,” and the second is a verb, “they shall obtain mercy.”
Salvation Evidence
The beatitudes in the Sermon on the Mount provide first entrance requirements (5:3-6) and then expected outcomes (5:7-12). The expected outcomes give the audience the evidence of salvation. The first evidence or outcome revealed by Jesus: mercy. Based on the order, it is the fundamental attribute that indicates salvation in a person.
You can see mercy as the expected outcome of the righteous in the Old Testament.
Hosea 6:6, “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.”
Micah 6:8, “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”
God could just immediately destroy anyone based on what they’ve done. He doesn’t because mercy characterizes Him. This is not His nature. When He saves someone, mercy becomes their nature.
Mercy at the Bottom of Goodness
In recent days, I wrote the following:
Habakkuk 1:13 says about God, “Thou art of purer eyes than to behold evil.” He can’t even behold evil. Yet, God withholds from men the punishment for sin, and that’s even before salvation. No one would make it to his salvation without the mercy of God. Then after God saves a person, he does not live sinless perfection.
You reader do not live sinless perfection. Yet God doesn’t kill you immediately for that. Mercy should motivate surrender to Jesus Christ. Then once someone receives Jesus Christ, God’s mercy is far, far more than enough to sustain constant living for God, faithfulness to Him and His Word, and continuous love for Him. Think mercy. Mercy, mercy, mercy.
Every goodness every person experiences finds mercy at the bottom of it. No one deserves it, but deserves just the opposite.
The Mother’s Womb
A common word translated mercy in the Old Testament, rachamim, has at its root, the word “womb.” When you do a search on the root of the word, “womb” comes up again and again. Womb? Yes. In the womb, the connection forms between child and mother. Consider Jeremiah 31:20 when you think of “womb” and “mercy”:
Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
God made man in His image. The Father, the Son, and the Holy Spirit have a connection to men. The goodness men receive evinces the connection God has.
Mothers as a strong instinct do not want the destruction of their children, even when they sin against her. Notice then this in Jesus in Matthew 23:37:
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
Despite Israel’s treatment of God, this was God’s sentiment toward Israel. Mercy offers vivification for every human spirit against the bad all around the world. It’s there to embrace and enjoy. If you haven’t received Jesus Christ, let mercy provide the impetus to come to Him.
What Is the Righteousness of the Pharisees That Ours Is Supposed to Exceed According to Jesus?
In what’s called the Sermon on the Mount, Jesus says in Matthew 5:20:
For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
I’ve heard this explained in a number of different ways, often, I’ve found, in convenient ones to make room for false doctrine or practice. One error I’ve heard says something like the following and maybe you’ve said it. I’m going to indent it, so that you’ll know it’s representing what other people say it means:
The Pharisees were super righteous people. They were fastidious at keeping the law, since they were experts and were so, so into the law. They were very righteous people, just not perfect, which is what it had to be in order to be saved.
Furthermore, there are versions of Pharisees today. They try to keep all the laws and are very strict. This strictness is Pharisaical, and it produces people who are self-righteous and are trying to impress people with their righteousness by being stricter than others.
This representation of the “righteousness of the Pharisees” doesn’t fit the context in the sermon of Jesus. Jesus wasn’t talking about how greatly righteous the Pharisees were, but how poor their righteousness was. That is seen in the preceding and the proceeding context of Jesus’ sermon. I contend that evangelicals use this false interpretation of the sermon to attack both keeping the law and strict keeping of the law.
A misrepresentation of Jesus, that He wishes to disabuse His audience, was that He, as a teacher, was trying to destroy the law. He says in verse 17:
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
You could hear, “Just the opposite.” What Jesus came to preach didn’t result in people not being righteous. They couldn’t and wouldn’t be righteous the Pharisee way. The Pharisees were the ones diminishing the law, not Jesus, and Jesus illustrates that in the post context of verses 21 to 48. The standard remained God and not the Pharisees, as Jesus ends the chapter in verse 48.
As Jesus described His position on not destroying the law, He talked about the perpetuity of every jot and tittle (verse 18) and that the greatest in His kingdom kept the least of His commandments (verse 19). The salvation that Jesus taught would produce righteous people. They could and would keep the law — more than that.
Jesus first illustrates His position by giving several examples of the application of “Thou shalt not kill.” His audience had been taught that a particular law or standard of righteousness and if they were at the Pharisee level, they wouldn’t still be keeping the law like Jesus taught that it should be kept. Because of that, they weren’t being righteous.
If Jesus’ audience hated people in their heart, they were guilty of murder before God. If they said certain hateful things, they were committing murder. If they wouldn’t reconcile with someone, they were as much murderers likewise.
Pharisaical righteousness was designed around something less than law keeping. They didn’t really keep the Sabbath, didn’t really not murder, and didn’t really not commit adultery. They didn’t really love God or their neighbor.
The Pharisees concocted means of appearing to keep the law or just keeping their own minimization of the law, what we might call today a deconstruction of the law. With the Pharisees, you could keep the law without actually keeping it. Jesus pointed this out again and again.
You don’t have the righteousness of God when you have that of the Pharisees. You weren’t keeping the law, when you were a Pharisee.
There is an irony to the false interpretation. It is Pharisaical. It purposefully diminishes the law and therefore diminishes the righteousness of God. What I’m saying also fits into what the Apostle Paul said that they did in Romans 10:3:
For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
The righteousness of justification by faith produces a righteousness greater than what the Pharisees believed and lived. It would look like the righteousness of God, because it was a righteousness of the power of God. This was having your house built on the rock of Jesus Christ and not the sand of the Pharisees.
Defining Pharisaism By Fleshing Out Its Confrontation by the Lord Jesus in His Sermon on the Mount
Terms like Pharisaism and legalism are often blunt instruments used today against churches and individual believers. They can be much like the word, racism. People weaponize terms to protect a belief or lifestyle through castigation. At the worst, they want to eliminate the objects of their scorn. Maybe they’re right about the ones they want to cancel and what they believe and practice. Is it true though? Are their targets really Pharisees and legalists?The Lord Jesus confronted Pharisaism and legalism with His Sermon on the on Mount in Matthew 5-7. The sermon explains salvation, but in a unique way to cast down the corrupt view of the Pharisees, the religion of the day. Their teaching was so prevalent everywhere, what Jesus then preached was also dealing with the thinking of everyone in His audience. Even if He wasn’t preaching to Pharisees, He was preaching to Pharisaism and legalism.
Worth Your Salt
When taking the opportunity to portray true Christian identity, Jesus used salt and light in Matthew 5:13-16. Through these two metaphors, He painted a picture of the expected nature of a genuine believer. In so doing, Jesus adhered to His original representation of salvation in the beatitudes (verses 3-12) and invoked the association with the Word of God (verses 17-20).
Salt can and will retard corruption and enhance taste if it retains its fundamental characteristic of saltiness. Salt without saltiness is worthless. Jesus said, “Ye are salt.” Specific people are salt, those who have saltiness. Very often scripture portrays unbelievers as worthless. They aren’t functioning according to the image of God in which He created man. They are like the branches of John 15, bearing no fruit and so thrown into the fire. They are worthless branches.
At the time Jesus spoke, salt was of great value. Roman soldiers were paid in salt, which pay meant they operated in a competent way. They were worth their salt.
The blessed man, one with the ultimate fulfillment of true salvation and receives the kingdom of heaven, is persecuted for righteousness’ sake. The righteousness stands up to and contrasts and conflicts with evil. This is being salt. A true believer’s righteousness will clash with false doctrine and practice. He’s not salt if he doesn’t.
The standard for the genuine believer’s conflict to retard corruption is scripture. The true believer lives according to and propagates the Word of God. Scripture manifests the nature of God. To take on the nature of God, the true believer retards decay by detecting and correcting false doctrine and practice according to the Word of God.
The nature of the world conflicts with the nature of God. This results in persecution. Rather than succumb to the pressure of that persecution, the true believer will continue as salt, retarding the corruption. This doesn’t occur by destroying the law, but by fulfilling it, every jot and tittle (verses 17-18). The genuine believe retains saltiness in the face of persecution. It’s his nature and that won’t change with opposition, a characteristic Jesus front loads in His description of salvation.
The opposition to darkness isn’t selective. It’s every jot and tittle. As Jesus continues, it is teaching not just the “essentials,” but even the least of God’s commandments. The righteousness of true Christianity supercedes the righteousness of the Pharisees. It doesn’t dumb down righteousness to a standard that can be kept by men. This is the salt losing its saltiness and becoming worthless.
Churches today are becoming worthless at retarding the unrighteousness of the world, because they are not standing up for righteousness. They stand up for selective or relative righteousness, not every jot or tittle. They are ashamed of many points of scripture and refuse to be salt where Christianity most clashes with the world. They are not worth their salt.
How Jesus Relates Persecution to the Gospel in the Sermon on the Mount and His Example to Us In Doing So
In what is called “the Sermon on the Mount” in Matthew 5-7, Jesus preaches salvation to a Jewish crowd of people and pulls down with supernatural wisdom and authority their unique strongholds. For instance, in the very first statement, one of the Beatitudes, He says, “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” The Jews didn’t see themselves as spiritually poor, but spiritually wealthy. They were by rights, God’s chosen people. Of course, they were already “blessed” through the Abrahamic covenant, and even in their own eyes, the Mosaic covenant, according to the Deuteronomic code. None of their thinking was true on this, so Jesus eviscerated it in the Sermon.
Another Jewish thought is “the kingdom.” They would have considered themselves already the beneficiaries of the kingdom through the Davidic covenant. “Heaven” is the abode of God and they saw themselves as the children of God, so wherever God was, they would be, even as God resided in the tabernacle through the wilderness. Jesus confronts their wrong thinking when he shows the rich man is in Hell, not in heaven in Luke 16. None of this, the kingdom or heaven, was theirs, however, unless they were poor in spirit, which meant that they acquiesced to their own spiritual poverty, that they really were lacking and in dire need. They needed to do what the Apostle Paul did and count their own spirituality as loss and as dung for them to win Christ or find themselves under the reign of the Messiah in His kingdom with all its promised blessings.
The Jews already saw themselves as sadly and badly not receiving their just desserts, their appropriate reward. According to their own assessment, they were persecuted by the Romans as they had been by many other various empires previously. This would fly in the face of being a blessed people and a kingdom people. It was an unacceptable circumstance that should be turned around and would be reversed by a true Messiah. That’s not what Jesus said though.
Just like the people in the kingdom of heaven would be first poor in spirit, they would also be persecuted for righteousness sake (Matthew 5:10). Persecution is the guaranteed cost of a truly saved person and Jesus frontloads this in His gospel presentation in Matthew 5:10-12. As people enter into true salvation through Jesus Christ, they need to expect persecution. They need to count the cost. Jesus said in Luke 9:23, that if any man will come after him, let him take up his cross daily. Jesus issues that understanding right up front to those who might receive the kingdom. It’s a narrow road with few on it.
Churches today do not give their targets for attendance or membership the impression that they will suffer or be persecuted by joining up. That’s a way to shrink the numbers. However, it is the method of Jesus. He included that in His gospel presentation and more than once. Do not expect to have it easy if you’re a Christian, and that’s not why you’re receiving Christ, for what you’ll receive in time, because that’s going to be persecution. Very likely why less are truly converted today is because they do not see the Christian life as worth suffering for. They would choose a Christianity full of pleasure, but not the one with guaranteed pain, so they reject genuine Christianity for the placebo. Churches offer the placebo, because that’s what people want. Then the entire program of the church revolves around various pleasures, especially for the young people.
The Jews thought they were persecuted already, but they were were persecuted for unrighteousness. Daniel prophecies why Israel would be dominated by the Romans. He was downhearted by the lack of enthusiasm for God among the captives in Babylon, comfortable to just stay and not return to the land for true worship of God. They would keep being chastised because of their faithlessness and then they took that as persecution. Actual persecution is for righteousness and not unrighteousness. Just because the Jews of Jesus’ day were suffering didn’t mean they were persecuted and neither did it mean they had a future kingdom for them. No, that kingdom was only for those persecuted for righteousness.
People in the future kingdom do not fit into the present one, the kingdom of this world. The people under the future reign of Jesus are those who want a present reign of Jesus. People who want Him to be king in the future have got to want Him to be king in the present. Those over whom Jesus reigns will be persecuted. They will not fit in. They will be despised, reviled, and accused falsely by men. That will be the norm for those following Jesus Christ into the kingdom and He wants them to know that right up front.
Jesus isn’t going to take away persecution in the short term. He offers the future kingdom as a motivation for present rejoicing. The basis for being exceeding glad now is the reward in heaven for all eternity. There is a lack of joy in churches and in professing Christian families because of something far less than persecution. The church and family members are not getting their way and they don’t like the discomfort now. They expect to be treated better and have their rights protected. When they get hard preaching from scripture they become easily offended. When they are required to live like a Christian, they are put off and threaten to quit, if not just to find another church where they’ll be treated like they want.
Professing Christians aren’t looking for a church where they will suffer. They are looking for a place of creature comforts with lots of friends. This is not what Jesus told true believers to expect. He told them just the opposite and He included it in His gospel presentation.
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