Simply Stated

November 17, 2019 How to treat your enemies.

Matthew 5: 43-48

My thesis for the study:

In the sermon on the mount, Jesus teaches us how to live in the world. Jesus gives actual instruction and formation. More than rules or law, the SOM is a set of convictions about moral truth.

43“You have heard that it was said, ‘You shall love your neighbor and hate your

enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you,

45 so that you may be children of your Father in heaven; for he makes his sun rise on the

evil and on the good, and sends rain on the righteous and on the unrighteous. 46 For if you

love those who love you, what reward do you have? Do not even the tax collectors do the

same? 47 And if you greet only your brothers and sisters,m(3154) what more are you

doing than others? Do not even the Gentiles do the same? 48 Be perfect, therefore, as your

heavenly Father is perfect.

Where? Summary: Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find that he is working for restoration, and that he places high demands upon those who follow him.

INTRODUCTION

1.     What if you were in charge of Santa’s Naughty and nice list? Do you have some people who you would include on the naughty list, no matter what? Or more practically, do you have some names you could quickly put on an enemies list, like President Richard Nixon had?[i] Maybe we don’t want to publically state even the fact that we have enemies at all.  Surprisingly, Jesus spends no time wonder if he had enemies or that we have enemies. He knows we do. Here is the big question: How will we treat our enemies?

2.     Welcome: Hi Pals, this is Blaine Hill with the Simply Stated Podcast for the Journey Sunday School class at Lake Murray Presbyterian Church in Chapin, SC. This season of the podcast is on Jesus sermon on the mount, in Matthew chapters 5 through 7. Today we are reading Matthew 5:43-38. I’ll try to get the basic ideas of the passage simply stated, then we’ll see what we can learn about the person of Jesus, understand theologically, about eternity and take some ethical guides from the reading.

3.     Read 5:43-48

A BLOCK

4.     Stating things Simply

a.     This is the 6th and final in a series of antithesis: you heard in the past…but I say…. This is the structure Jesus uses in his teaching about how he is fulfilling the law (5:17)

b.     The law:

You shall love your neighbor and hate your enemy

                                                   i.     Love your neighbor: Leviticus 19:18

                                                 ii.     Hate your neighbor is not a command of the law, but it is a troubling and fair summary of considerable parts of the Old Testament. A few examples

·       The slaughter of the people living in Canaan in the book of Joshua

·       Psalm 35:7-9

                                               iii.     Let’s be clear: enemies are, by definition, people to hate. The people you hate are enemies. Once again, we find Jesus speaking in powerfull, unsettling ways.

c.     So what does Jesus do to fulfill the law?

Love your enemies and pray for those who persecute you,

                                                   i.      

                                                 ii.      

d.     Why in the world would we possibly love our enemies or pray for people who persecute us?

so that you may be children of your Father in heaven;

e.     Love based in God alone

for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. 46

For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers and sisters,m(3154) what more are you doing than others? Do not even the Gentiles do the same?

f.      The end game

Be perfect, therefore, as your heavenly Father is perfect.

B BLOCK

5.     Person: What do Jesus words reveals about who he is?

·         He knows we have enemies. He understands the world better than we would like.

·       Compare to Dan Crenshaw. Injunction that our fight is taken up by opposing ideas, not people.

·       Jesus understands that there are people who oppose us.

6.     Theology: What theological idea can we draw from this teaching?

·        Jesus call upon us byflipping what is usuall called theodicy: Why do bad things happen to good people [if god is good and powerful]

·       He notes that good things happen to bad people.

·       God as our father

7.     Eternity: How does this teaching link our everyday life and eternity?

·        Father in Heaven.Different point of view.

8.     Ethics: What ethical teaching or guide can we take from this teaching?

 (Bruner’s little steps; Willard’s dikaiosune –how is a good person to live?)  

·        We are called ato maturity, not just proper sentiment or behavior.

·       We should actually pray for our enemies, especially corporately

·       Obey commands because they shape us. Example—my kids care for dog to create in them fulfillment of commitments—to dog, and to me.

CLOSING

Who is on your enemies list?

Thanks for listening to the podcast for the Journey Sunday School class. A Production of Simply Stated from Hey, Vern! Media.

Invite comment or questions

God bless you

[i] https://en.wikipedia.org/wiki/Nixon%27s_Enemies_List

November 10, 2019

Matthew 5: 38-42

My thesis for the study:

In the sermon on the mount, Jesus teaches us how to live in the world. Jesus gives actual instruction and formation. More than rules or law, the SOM is a set of convictions about moral truth.

38“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’

39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek,

turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak

as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.

Where? Summary: Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find that he is working for restoration, and that he places high demands upon those who follow him.

INTRODUCTION

1. How should Christians respond when they are insulted, pressured, manipulated, forced to do something you would not choose to do? Or to flip the question around—how would you like a Christian to respond to you if you get pushy or manipulative, even pressing and insulting.

2. Welcome: Hi Pals, this is Blaine Hill with the Simply Stated Podcast for the Journey Sunday School class at Lake Murray Presbyterian Church in Chapin, SC. This season of the podcast is on Jesus sermon on the mount, in Matthew chapters 5 through 7. Today we are reading Matthew 5:38-42 retaliation. I’ll try to get the basic ideas of the passage simply stated, then we’ll see what we can learn about the person of Jesus, understand theologically, about eternity and take some ethical guides from the reading.

3. Read 5:38-42

A BLOCK

4. Stating things Simply

a. This is the 5th in a series of antithesis: you heard in the past…but I say…. This is the structure Jesus uses in his teaching about how he is fulfilling the law (5:17)

b. The law: an eye for an eye, and a tooth for a tooth.

i. Leviticus 24:20; Exodus 21:24; Deut 19:21

ii. It is pitiless and harsh, but it is not unfair and not barbaric

iii. This law ismeant to LIMIT retaliation. One may not take a life for an eye or tooth, contrary to Lamech in Genesis 4:23.

iv. This law requires justice. Anyone who strikes someone else and blinds them must be punished. You can sees the issue of justice clearly in that a slave owner may not blind a slave (Ex. 21:26) and there is to be one law for alien and citizen, alike (Leviticus 24:22).

v. The punishment is to fit the crime. It is not just to mutilate someone by cutting off a hand for stealing some bread.

vi. Compare this the a culture of personal revenge and vendetta (think of the movie The Godfather) or ‘honor killings’ in Pakistan.

vii. Chrysostom, a Church Father, pointed out that it would be cruel not to have a command for society to punish a destructively violent person.

viii. Still, as Martin Luther King, Jr. observe, this law leaves everybody toothless and blind.

ix. This law is harsh and pitiless, but it is not unfair and is not mere rule by force.

c. So we have the floor, what does Jesus build above that? “Do not resist the evildoer.”

i. Resist. Put bluntly, “resist” is a poor translation. Repay is a better way to understand what Jesus is talking about. One of a few places where the NIV and NRSV are significantly in error.

· Carter renders as do not violently resist, ie we should oppose evil but not with physical violence

· Bruner has repay

· Hagner sticks with resist, but sees it as the act, not evil person.

This teaching does not excuse or prohibit opposition to evil in the world.

ii. Evil ? Devil, no. Peson, maybe. More likely the act.

iii. So: don’t payback the bad action. Don’t return evil for evil (I Peter 3:9)ii

iv. Illustrations will emphasize this as a personal ethic.

Conclusions: Jesus teaches “Do not repay evil actions.”

d. A point about the illustrations: Jesus is talking to you about your behavior. This is not an abstraction.

It does not prohibit the restraint and punishment of evil acts necessary for civil society

e. Four provocative, realistic examples to help us to consider how to apply Jesus’ teaching when treated with contempt, coercion and manipulation. THESE ARE NOT RULES TO REPLACE THE OLD LAW! (5:17).

In each provocative case, Jesus is looking for you to make an imaginative kingdom-based response that is rooted in love.

Instead of attacking or running away, how do we stand and face the wrong doer?

f. Example 1 Contempt

But if anyone strikes you on the right cheek, turn the other also;

· This seems more of a slap than a punch

· On the right cheek so with the back of the hand,

· act of contempt, rather than physical assault

· We have to wonder, “How often were people in Jesus’ audience smacked in the face?”

· Offering the other cheek is a form of standing to confront the person offering us contempt

g. Example 2 coercion

40 and if anyone wants to sue you and take your coat, give your cloak as well;

· Most people wore two garments. Cloak as a kind of loose underalls. Coat was a heavier outer garment.

· The Cloak was what ordinary people slept in to stay warm.

· If the cloak was taken as collateral for a loan, it had to be returned at sundown (Ex 20:26). 1) puny loan! 2) so they could stay warm at night

· Very shabby business to be using legal pressure in a conflict to take someone’s warmth at night.

· Offering the cloak (undergarment-literally the shirt off their back). Is this a way to use shame to confront the person?

h. Example 3 coercion

if anyone forces you to go one mile, go also the second mile.

· Roman soldier could require someone to carry the soldiers armor for one mile. I believe they could use force to extract the labor.

· This was adamantly despised by the Jewish people. It reminded them personally that their nation had been conquered.

· Think of how agrivating it would be to have a soldier come up to you on the road and simply hand you there armor and say, come with me. Maybe you were in a hurry or headed somewhere else. Then you had to walk a mile back.

· Maybe we could compare it to the requirement to house British soldiers that infuriated our forefathers in colonial America. Or enslaved people Africans required to take on new names in the Americas. Both of these things reminded people of their subjugation

· Jesus recommends confronting this coercion by finding a shocking occasion of freedom. Choose to continue service. The first mile is co-erced, but the second mile is an independent act.

i. Example manipulation

Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.

· St. Augustine points out that we give and lend, but that does not mean it must be exactly what they ask to have or borrow.

· This does not seem to address commercial lending, with normal collateral, terms, etc.

· This is more the loan or gift requested on personal terms: the in-law asking for money. Again. So the situation is mundane manipulation, for money or something else.

· How will you be generous in the face of someone who is relying on the relationship with you largely for their own benefit?

B BLOCK

5. Person: What do Jesus words reveals about who he is?

· He certainly knows how people behave and misbehave toward each other.

· Jesus wants us to actively engage with evil actions in the world, but not to pay them back. This is very much like his own incarnation. The Son of God became human to engage with our need for salvation.

· Jesus lived and died by this principal. He engaged Jewish and Pagan authorities. In his capture and trial, Jesus could have talked his way out of things, but he chose to face and confront those before him

6. Theology: What theological idea can we draw from this teaching?

· We must remember the grace of the beatitudes if we are going to actually live with grace in the face of contempt, coercion and manipulation

7. Eternity: How does this teaching link our everyday life and eternity?

·

8. Ethics: What ethical teaching or guide can we take from this teaching?

(Bruner’s little steps; Willard’s dikaiosune –how is a good person to live?)

· Contempt, coercion and manipulation are common in human life, so we need to know how to stand and confront them in a Christian way.

· What ways can you think of contemporary examples of how you experience, witness or perhaps act yourself out

o Contempt

o Coercion

o Manipulation

· Is there a way to stand with humanity? Turn the other cheek

· Is there a way to retain freedom in the face of coercion? Cloak/extra mile

· Is there a way to point out the manipulation for what it is?

CLOSING

Thanks for listening to the podcast for the Journey Sunday School class. A Production of Simply Stated from Hey, Vern! Media.

Invite comment or questions

God bless you

November 3, 2019

Matthew 5: 31-32

My thesis for the study:

In the sermon on the mount, Jesus teaches us how to live in the world. Jesus gives actual instruction and formation. More than rules or law, the SOM is a set of convictions about moral truth.

Where? Summary: Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find that he is working for restoration, and that he places high demands upon those who follow him.

INTRODUCTION

1.     Where do we make public promises? Can you think of some places where you personally have made promises in front of other people?

2.     Welcome: Hi Pals, this is Blaine Hill with the Simply Stated Podcast for the Journey Sunday School class at Lake Murray Presbyterian Church in Chapin, SC. This season of the podcast is on Jesus sermon on the mount, in Matthew chapters 5 through 7. We have heard Jesus proclaim blessing in the Beatitudes and then teach on grudges and reconciliation, on lust and adultery, and on divorce and marriage. Today we are reading Matthew 5:33-34 on oaths and honesty. I’ll try to get the basic ideas of the passage simply stated, then we’ll see what we can learn about the person of Jesus, understand theologically, about eternity and take some ethical guides from the reading.

3.     Read 5:33-37

So let me ask again: where do we make public promises?

·       Court room: swear to tell the truth and the whole truth

·       Pledge of allegiance

·       Fraternities, sororities—college, of the Masons, or Moose or Eastern Star.

·       Ordination of deacons, elders and ministers.

So what do we make of these oaths—because an oath is just a public promise

A BLOCK

4.     Stating things Simply

a.     Larger topic is what we says, truthfulness and candor. Jesus just dealt with the importance of our temper, then of our morals and now of the importance of how we speak.

b.     Antithesis you have heard…but I say to you. Fulfilling the law

c.     Source: Some places OT required an oauth are Deut 6:13; Ps 50:14

d.     Pretty practical connection to X;

                                                   i.     3rd commandment not use God’s name in vain was hedged against.

                                                 ii.     9th—not to bear false witness against neighbor

e.     More than rule against. Command to being truthful.

f.      Four items, seems likely to have been sworn on:

·       heaven,-God’s throne

·       earth, footstool

·       Jerusalem—city of the great king

·       your own head-you an affect

·       Each basis is a matter of presumption. The first three are evasive ways of swearing by God, while hedging against breaking the commandment not use use God’s name in vain.

·       Very clear direction to clear speech, not painted or fussy. Yes. No.

·       Even our own life I not our own to swear upon. So again presumptious.

g.     Interpretation of passage is history of evasions (Bruner 232). For instance some people see Jesus forbids us from activiley making an oath, but allows us to take an oath when it we are called upon to do so. Nice distinction, perhaps too nice, too clever by half.

B BLOCK

5.     Person: What do Jesus words reveals about who he is?

·       Jesus is creating an obvious and building tension. Radical insistence on honoring marriage vows and this face-value rejection of vows. I believe that this another clear case

·       Bonhoeffer Cost 1948 p 118-119 quoted in Burner 238: “The Old Testament had expressed its condemnation of untruthfulness by the use of the oath, Jesus condemns it by forbidding oatsh altogether…. It also goes without saying that He admits no  exceptions, however high the court of law may be.”  The command rubs our conscience. It politicizes.

6.     Theology: What theological idea can we draw from this teaching?

·       Refusing literally to take oaths would put us in conflict with the state, especially back in Jesus time. Perhaps Jesus provokes us to be in tension with the power of government, lest we move toward idolizing government as the source of our safety. The government never has highest claims upon Christians.

·       Marriage requires taking vows, and honoring those vows.

7.     Eternity: How does this teaching link our everyday life and eternity?

·        If we are called to the eternity of KoH we must learn to think, act and speak with a much longer time horizon-eternity. Lies can only work out for a limited time. When the truth comes out, everything collapses. In light of eternity and the fullness of KoH, we both should and can speak truth, always.

8.     Ethics: What ethical teaching or guide can we take from this teaching?

 (Bruner’s little steps; Willard’s dikaiosune –how is a good person to live?)  

·       Live so scrupulously honestly and reliably that you don’t need to swear an oath?

·       In light of teaching before today’s passage. How would a trustworthy candor change our ability to seek reconciliation instead of nurse a grudge? To work our the small and large conflicts of marriage? To keep a marriage through dissatisfaction instead of divorcing?

·       Imagine a politician who you trusted not only to be honest but to be direct and candid.

·       What does swearing an oath connote about the truthfullnessa nd trustworthiness of the rest of our speech?

CLOSING

Thanks for listening to the podcast for the Journey Sunday School class. A Production of Simply Stated from Hey, Vern! Media.

Invite comment or questions

God bless you

Extra

9.     Least and greatest in the kingdom of heaven.

Bounus: Tragedy as conflict of two virtues in a character.

October 20, 2019

Matthew 5: 31-32

My thesis for the study:

In the sermon on the mount, Jesus teaches us how to live in the world. Jesus gives actual instruction and formation. More than rules or law, the SOM is a set of convictions about moral truth.

Where? Summary: Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find that he is working for restoration, and that he places high demands upon those who follow him.

INTRODUCTION

1. Interesting quote to start

2. Welcome: Hi Pals, this is Blaine Hill with the Simply Stated Podcast for the Journey Sunday School class at Lake Murray Presbyterian Church in Chapin, SC. This season of the podcast is on Jesus sermon on the mount, in Matthew chapters 5 through 7. Last week we talked about self-indulgent lust. Today we are reading Matthew 5:31-32, about divorce, and so marriage as well.

We are using a four part framework to understand different sections of the Sermon on the mount

1. Person: What do Jesus words reveals about who he is?

2. Theology: What theological idea can we draw from this teaching?

3. Ethics: What ethical teaching or guide can we take from this teaching?

4. Eternity: How does this teaching link our everyday life and eternity?

3. But first let’s read the passage and try to get the basic pieces simply stated.

4. Read 5:21-26

We don’t have the vivid imagery like of the last two passages—buring garbage, severed hands and plucked eye.

But the words are very abrupt, bracing, upsetting, startling.

A BLOCK

5. Stating things Simply

a. Start with my illustrations of covenant

b. It was also said—

· 3rd in a series of six sayings where Jesus contrasts regumular religious teaching with his fulfillment of the law.

· Jesus subject is the male desire to get rid on an unpleasing woman, which men often hold as very important. This is his topic, more than divorce.

· Not as simple as commenting on or even fulfilling one of the ten commandments like do not murder or do not commit adultery. Jesus is commenting on regular practice of the ancient world. Practice:If a man kicks his wife out of the household, he should provide proper documentation. that is solidified in Deuteronomy 24. “Suppose a man marries …then divorces….”

c. Jesus view was shocking in his day.

d. Divorce was really a male insititution. Ie women could not initiate divorce or survice with out it

e. Without those divorces papers, the woman is reduced to prostitution and even that misery could taken from here. She would be unable to re-marry. Here we might long to hear Jesus say, “Blessed are the powerless…”

f. But I say…Jesus seems to be taking a side in debate of his day about divorce….

g. Unchastity

· Curious old fashioned word

· Greek word a little helpful: porneia, which gives us the English word pornography. Sexual infidelity

· Finds out she had sex before the marriage? That seems unlikely

· Maybe paraphrase as corrupting breach of marriage?

· Would domestic violence count as such breach of marriage?

h. Can you make someone else and adulterer? Bruner “drives her to adultery” as fact of lack of way to live decently

i. Divorce is public, unlike private disagreements and anger.

j. Hyperbole? He did not intend the hand cutting or eye plucking literally, should we take this literally?

6. Probably need another passage: 19:5, which takes us to Genesis 2:24

7. Can we compare this to the necceisty of the church in parts of Africa resolving how to accept men into membership who are already married to more than one woman. [too complicating]

a.

8.

B BLOCK

9. Jesus introduces himself as the key to scripture

a. Person

· Teaches that the goal of marriage is to be a life long union.

· Is this the same Jesus we saw as wry if not humor, suddenly turned starkly serious? Or is he dealing in the same absurdity’s?

· His cousing, John the Baptist, was beheaded for criticizing the marriage of the king

b. Theology

· Clarifies the intent and meaning of maariage if we take in Mt 19:5

· Justification as decent enough is rejected

c. Ethics (Bruner’s little steps; Willard’s dikaiosune –how is a good person to live?)

· Martin luther taught to forgive and occasion of infidelity, but not ongoing sin that takes mercy for granted. So found that Christians could divorce.

· Raises hard questions: can disciples of Jesus divorce? Remarry? The answer seems yes. Blessed are the poor in spirit.

· Jesus rejects doing wrong if proper protocol is followed

· Disciples have KoH resources of reconciliation

· Christians divorcing is not unlike medical triage. To save some people or things, someone else—the marriage—dies.

· Jesus is not teaching a set of rules—always stay married—any more than allow divorce as long as the proper form is followed

· Breaking covenant bonds is damaging, and Jesus wants to prevent that hurt to people.

10. Eternity.

· Marriage is a covenant, so is meant to endure.

· Divorce disrupts created order, even though it also saves people from destructive and corrosive wickedness like betrayal and violence.

· Remember that Jesus begins with grace based benediction

11. Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find thathe is working for restoration, and that he places high demands upon those who follow him.

CLOSING

Extra

12. Least and greatest in the kingdom of heaven.

Bounus: Tragedy as conflict of two virtues in a character.

Matthew 5:27-30

Exploration of Jesus' teaching in the Sermon on the Mount, Matthew 5:27-30. First just simply stating the meaning in the passage, then exploring how the passage teaches us about who Jesus is, the big ideas of his teaching, how his teaching shapes our way of life, and how he connects eternity with our day to day living.

Teaching Notes:

October 13, 2019

Matthew 5: 27-30

My thesis for the study:

In the sermon on the mount, Jesus teaches us how to live in the world. Jesus gives actual instruction and formation. More than rules or law, the SOM is a set of convictions about moral truth.

Where? Summary: Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find that he is working for restoration, and that he places high demands upon those who follow him.

INTRODUCTION

1.     Interesting quote to start

Wilar 159

2.     Welcome: Hi Pals, this is Blaine Hill with the Simply Stated Podcast for the Journey Sunday School class at Lake Murray Presbyterian Church in Chapin, SC. This season of the podcast is on Jesus sermon on the mount, in Matthew chapters 5 through 7. Last week we talked about rage and resentment. Today we are reading Matthew 5:27-30, so self-indulgent lust is the order of the day.

We are using a four part framework to understand different sections of the Sermon on the mount

1.     Person: What do Jesus words reveals about who he is.

2.     Theology: What theological idea can we draw from this teaching?

3.     Ethics: What ethical teaching or guide can we take from this teaching?

4.     Eternity: How does this teaching link our everyday life and eternity?

3.     But first let’s read the passage and try to get the basic pieces simply stated.

4.     Read 5:21-26

Not likely to be made into precious memories figurines.

A BLOCK

5.     Stating things Simply

a.     Heard it said—In the Ten commandments. Central teaching. (Exodus 20:13) In the part of the X it is in the section on how we realte to other people .Comes after the command to honor father and mother and not to murder, but after the command not to steal. 

b.     Adultery, not just sexual misadventures in general, but about married people. This command forbids a married person to have sex with someone other than their husband or wife, and forbids a person having sex with someone who is another person’s husband or wife.

c.     In practical matters, the Old Testament law was especially focused on the idea that no one other than her husband is permitted intercourse with a married woman. In principle, both the man and woman committing adultery, but in practice we have rason to think that women probably got the worst of things (John 8). A friend suggested to me that maybe it was only, or largely a crowd of men listening. Perhaps.

d.     “But I say to you” We saw this same contrast by Jesus when he talked about murder and nursing grudges. Jesus is making a really huge claim, a claim to deepen, to fulfill the scripture.

e.     Everyone/woman.

f.      Looks with lust. Jesus is talking about deliberately seeking to look at someone for the purpose of being aroused by the view.

He isn’t simply talking about noticing that someone is attractive, but deliberately staring, seeking. Jesus is talking about on purpose behavior. Just as Jesus is not calling us out for feeling irritation at someone, he is not criticizing human sexual attraction.

 If you have ever been on the internet, it has thrown some salacious or provocative pictures your way. Jesus is talking about clicking through and using the search bar, much less turning on the incognito browser.

Jesus is pointing act the deliberately indulging our desire for someone.

Obvious point—Jesus is pointing out something that was common to observe in his day-men leering at women.

g.      In his heart—Jesus is not equating our feelings and thoughts with actions. Jesus is perceptive and wise, not simplistic. He is using provocative language here to show the real power of our intentions. Jesus is working to lead us to actual right living, not just a set of rules. The way we cultivate the desires of our heart has very real impact in our way of life.

Maybe it would help us to see the power of self-indulgent lust more clearly if we just think about how self-indulgence, as a way of life, does nothing good for people.  Spoiled.

h.     Eyes and hands; hell and heaven

                                                   i.     Hell-like the presvious passage, the word here intitially refers to the smouldering garbage heap outside of Jerusalem. But also correctly point us in the direction of eternity.

                                                 ii.     Hyperbole—provocative language.

                                               iii.     Is far more serious and requires more attention than we know.

                                               iv.     Bit of a straw man. We are supposed to object to the conclusion, so we are forced to say, well, what should we do about the indulgence of sexual desire.

                                                  v.     Even more Jesus is critique self-righteousness of religious leader by this ridicule. Self mutilation won’t change the heart.

6.      

B BLOCK

7.     Jesus introduces himself as the key to scripture

a.     Person

·       Calmly assumes attraction without any shame—insight into humanity

·       Jesus is deadly serious about defending marriage—not as much the institution-but your marriage, your neighbor’s marriage.

·       Class added: Jesus sense of humor

b.     Theology

·       Jesus reaffirmes the X, and radicalizes it.

·       Not mere rule keeping righteousness.

·       Similar to Job 31:1-8

·       Class added: How to think about the word member here, in comparison to how Paul talks about people of the church as members in I Corinthians 12

c.     Ethics (Bruner’s little steps; Willard’s dikaiosune –how is a good person to live?)  

Class added: heard report on how ease of access to pornography through phones etc. is impacting adolescent boys expectations around sexuality.

Take decisive action against sin

Defense of marriage

Christian rejecfion of pornography

Intentionally looking outside the marriage for sexual excitement is already damaging the marriage.

Non-condemnation of sexual desire is ethical position, espeicially important for adolescents and young adults.

Used to caution women to ‘modesty’v. The Male gaze

Easy to fall into self-righteousness and condemnation here

Love is not predatory—MeToo, Harvey Weinstein, Matt Lauer,

8.     Eternity.

·       Rejects division of body/soul; heavenly earthly;

·       Protects us by naming a common sin, as sin and destructive and calling us to life of KoH, now.

·        

9.     Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find thathe is working for restoration, and that he places high demands upon those who follow him.

CLOSING

Extra

10. Least and greatest in the kingdom of heaven.

Bounus: Tragedy as conflict of two virtues in a character.

October 6, 2019

Matthew 5: 21-26 and 27-30

My thesis for the study:

In the sermon on the mount, Jesus teaches us how to live in the world. Jesus gives actual instruction and formation. More than rules or law, the SOM is a set of convictions about moral truth.

Where? Summary: Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find that he is working for restoration, and that he places high demands upon those who follow him.

1.     Start with one or two quotes. Did not expect to be talking about hell.

“The holiness of God is at war with all birreness, hatred and hurting” Frederich Dale Bruner,  The Christbook: Mattehw 1-12 rev and expanded 213

“God has threatened hell, not in order to sast us therin, but that he might persuade us to flee [from it]” Chrysostom quoted by FD Bruner ibid. 213.

2.     Welcome: Hi Pals, this is Blaine Hill with the Simply Stated Podcast for the Journey Sunday School class at Lake Murray Presbyterian Church in Chapin, SC. Today we are reading Matthew 5:21-26, and if time allows, verse 27-30. That means it is rage and resentment day at Simply stated, and lust, if we don’t get stuck in anger.

3.     Listen know the God’s word:

4.     Read 5:21-26

5.     Todays’ passage, and the rest of this chapter helps us understand something puzzling from last week.

Jesus said 5:17-fulfill.

Very traditional and correct way of understanding is to say Jesus accomplishes the law. He does what they require.

Let’s look at Jesus’ own words about the law

We can clearly see and understand what Jesus means when he said that he fulfills scripture.

For the rest of chapter, Jesus repeats a phrase: “You have heard that it was said, [then he mentions something from the law], but I say to you…

And then Jesus gives a teaching. That second teaching is his fulfilling the law.

You have heard it said…I say…

·       Murderàrage, contempt and resentment

·       Adulteryàlust

·       Love neighboràlove enemies

Jesus is explicitly contrast the OT scripture here!

6.     A few points stated simply

a.     Think I was wrong last week, when I said that be angry here was to act out in rage.. Anger could be furious rage, but the word also means lingering resentment. Jesus is addressing nursing a grudge.

b.     Insult. The word Jesus used was Raca which sounds rough and contemptuous. We don’t know the exact meaning, but it is not nice. Maybe it is like the word stupid. If we call someone stupid, that is a surprisingly strong insult.

c.     You fool: idiot. Moron.

d.     If I do something foolish, and someone wants to tease me about it, they could do it without attacking or insulting me, especially by changing their tone: “Blaine, that was not smart!” I might not like it, but I’ll perceive they are really pointing out my misjudgement. But if they  call me a name or ugly word—and we all know what those very hostile words are—that is painful.

e.     If you know a child that has been verbally abused by a parent—or God forbid, you were—you have seen the damage verbal attacks can inflict.

f.      Judgement:  magistrate’s office

g.     Sanhedrin--supreme court

h.     Hell of Gehenna—very specific place. The smouldering dump outside of the city of Jerusalem. Maybe compare to the sewage plant

i.      Pretty clear that Jesus meant this to be suprising and shocking, an unexpected escalation.

j.      Brother or sister—another Christian.

k.     Temple—place of sacrifice in Jerusalem. Hugely important action in the life of faithful Jews. And Jesus is saying to leave, to go patch things with someone. Maybe we could understand it if we say, “If you are walking forward to take the Lord’s Supper, and you remember that a brother or sister has something against you.

l.      Court—seems to be debtors prison.

7.     Jesus introduces himself as the key to scripture

a.     Person

b.     Theology

c.     Ethics

d.     Eternity

8.     What do Jesus words reveals about who he is.

9.     What theological idea can we draw from this teaching?

10. What ethical teaching or guide can we take from this teaching?

11. How does this teaching link our everyday life and eternity?

12.  

13. Person.

a.     First, Jesus is claiming a level of authority that is hard for us to first recognize, authority not simply to interpret scripture, but to bring it to fullness. Do not murderàanger, resentment, cussing at people, settling disagreements.

b.     If we think about Jesus and anger.

14. Theology: Our relationship with God is directly linked to our relationship to other people. Our day to day treatment of others is directly connected to eternity.

15. Ethics (Bruner’s little steps) How will we deal with conflict, either our wrong or theirs?

a.     When we recognize that someone has something against us, that is the moment to begin to make it right

b.     Try to settle difficulty directly with the other person

c.     Movement from holding something against someone, to having hurt someone else.

16. Eternity.

a.     The power of resentment to enduringly poison us and our relationship

b.     Caveat: Our understanding of Hell is colored by Dante, Milton and of cartoon devils and angels. It is quite difficult to set some of that aside to clearly listen to Jesus’ words about hades or the Kingdom of Heaven.

c.     Remember that in his  Jesus first public teaching, Jesus says—“Repent, for the kingdom of heaven has come near.” Mt 4:17

                                                   i.     We are called to turn to a different way of living-Repent

                                                 ii.     KoH is something we can experience at present

d.     Jesus is the one raised to be the first person to enter eternal life, and be raised up into heaven. He promises the thief on the cross to be with him

17. Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find thathe is working for restoration, and that he places high demands upon those who follow him.

18. What is Jesus relationship to the law and the prophets (Scripture)?

a.     Not to abolish

b.     Fulfill

c.     Accomplish

19. Least and greatest in the kingdom of heaven.

Bounus: Tragedy as conflict of two virtues in a character.

Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find that he is working for restoration, and that he places high demands upon those who follow him.

My notes for The Journal Sunday School Class and the podcast

September 29, 2019

Matthew 5:17-20; perhaps with Matthew 9:1-4

My thesis for the study:

In the sermon on the mount, Jesus teaches us how to live in the world. Jesus gives actual instruction and formation. More than rules or law, the SOM is a set of convictions about moral truth.

1.     Welcome: Hi Pals, this is Blaine Hill with the Simply Stated Podcast for the Journey Sunday School class at Lake Murray Presbyterian Church in Chapin, SC.

We continue in Jesus sermon on the Mount in the 5th through 7th Chapters of the Gospel according to Matthew. In the last few weeks we read the series of blessings that Jesus announces as the opening of the sermon, for example, “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”

We also heard Jesus tell us that we are the salt of the earth and light of the world. Keep in mind that Jesus is announcing his Father’s goodness and grace to us, a grace that gives meaning, purpose and shape to our life. God’s work in Jesus blesses us and calls us to new life.

Summary: Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find that he is working for restoration, and that he places high demands upon those who follow him.

2.     Read the passage

3.     Since all of Jesus actions and teachings show us that he is not interested in mere rule-keeping righteousness, we find thathe is working for restoration, and that he places high demands upon those who follow him.

4.     What is Jesus relationship to the law and the prophets (Scripture)?

a.     Not to abolish

b.     Fulfill

c.     Accomplish

5.     Some ways to think about the law…(WCF XXI)

a.     Moral

b.     Ceremonial

c.     Judicial—Civil law

d.     Three uses of the law: restrain vice, convict of sin, guide us in holiness.

e.     Though the law is not needed to create works for salvation it is still of great use to inform of God’s will, show and convict of sin, show our need for Christ, show the blessings of obedience, show us how to live

6.     Least and greatest in the kingdom of heaven.

a.     Least in comparison to John the Baptist Mt 11:11-12

b.     Who is great? The least Mt 18:1-5

c.     Inversion Matthew 19:30, 20:1ff.

d.     My inversion theory. America focused on middle, Jesus on first and last.[i]

7.     This passage gives us a structure to consider scripture:

Person/Theology/Ethics/Eternity

a.     Person of Jesus. verse 17—consider how amazing that Jesus sets up the question. Scripture is defined in relationship to himself. He is not setting it aside, but is not simply affirming scripture in his teaching. He is the one to bring scripture to its point and end.

Importance of the person of Jesus: Hymn-Just give me Jesus.

For example, the first thing Jesus does after the sermon on the mount is not only to heal a leper, but to do so by touching the leper (8:1-4). 

I do choose! His healing is a personal act and decision by Jesus.

According to the law, that act should make Jesus ceremonially unclean, but in fact the exact opposite happens. He makes the leper clean and restores the man in his ability to go into the temple.

To understand the Kingdom of Heaven, to know how to live life well, we start with the person of Jesus, the Son of God.

b.     Theology. 18—God has not abandoned his work within creation. In fact it is the person of Jesus where God is completing his work of righteousness, justice and restoration.

c.     Ethics-19 Jesus embeds scripture into the life of disciples and Christian community by both action and teaching.

d.     Eternity-Jesus attaches our conduct to eternity and sets our goal far beyond ourselves and own power. What can be more absurd than to say that mortals could generate for themselves anything of heaven.

8.     Let’s look at the first issue Jesus takes up

e.     Person: You heard, but I say 21-22. Given that the next ethical points deal with behavior, as does insulting and cursing, it seems that anger here is action, not just interior emotion.

f.      Theology: 23-24 reconciliation over practices of worship. Notice this is not a prohibition against participating, but saying to go directly and be reconciled.

g.     Ethics: 24b-25 be reconciled. Seek it out! It this pragmatic wisdom? A larger vision?

h.     Eternity 26. Never.

9.     Some takeaways

i.      Jesus’ disciples are not satisfied with the minimally acceptable amount. Following him means we are oriented to the standards and goals of KoH. As a follower of Jesus, do you need to lift up your expectations?

j.      Sometimes we play down the seriousness of our sin. Jesus is willing to forgive us all our sins, but he is not willing to simply dismiss them. On the other hand, we can pretend that someone’s sin against us does not really hurt or harm us. Is there some sin we have done, or even had committed against us, and need to recognize its significance?

k.     We cannot live in a proper relationship with God while maintaining a broken relationship in Christian fellowship.

l.      How might our life be different—better—if we take seriously the high ambitions and calling that Jesus has for how we conduct ourselves. This impact to the world is set up in the verses that precede (13-16), with call to be salt and light.

[i] Paul Cantor https://www.amazon.com/Culture-Dark-Side-American-Dream/dp/0813177308/ref=sr_1_1?keywords=paul+cantor&qid=1569524444&sr=8-1

We list to Jesus’ tell us who we are in his Father’s Kingdom and the purpose he gives our life.

Reflection on the beginning of Jesus’ first teaching in the Gospel of Matthew, a series of blessings that are traditionally called The Beatitudes.