To many people, commitment is a scary word. To commit is to determine not just what we do now, but what we do in the future—and who knows what will happen? So, for many it is better to just not commit, but to leave things ambiguous. Most of us, however, recognize that commitments are a part of life. Without a commitment, then who can trust you to do anything? So we make commitments all the time. We promise this or that. We get married. We sign contracts. We rent places and begin utilities. We take on jobs, even employees. Commitment is part of a full life, even if life is uncertain.
But for most people, making a commitment is not the same as keeping it. We can chose to default on a commitment, and it isn’t that big of a deal. Sure, we can promise to be somewhere and then just not show up. We can divorce our spouse because it “didn’t work out.” We can default on a contract and pay whatever penalty is required. We can fail our employers, not pay those who work for us. It happens everyday. No big deal, right? Well, it is for God.
Jesus is speaking of God’s righteousness, and He is saying that faithfulness—fulfilling one’s commitments—is essential to God. God looks at our behavior and determines how loving we are to others. And one of the major measuring sticks God used to determine our love for others is to see if we have fulfilled our commitments.
Commitment in Marriage
You’ve heard the teaching, “Just don’t commit adultery.” But I say to you that if you even look at the opposite sex with desire to possess, then you have already intended to commit adultery, and so you will be judged by God.
Jesus is serious about the marriage commitment. Just because you remain married to someone, doesn’t mean that you have kept your commitment to them. The commitment in marriage means that one remains sexually loyal to one’s spouse. This loyalty is not just faithfulness in one’s sexual practice, but even in one’s sexual thinking. God will judge us for our faithless thinking, as well as our faithless actions. How will we be judged? God will look at even the smallest actions and words to see if we remain faithful to our words. If we do not remain faithful, then we will be judged by God.
This kind of faithfulness is important not only in marriage, but in every commitment we make. If we make a commitment, we shouldn’t undermine the commitment in small ways, or in our words. We must be faithful to our promises in every way, and so be loving to others.
Commitment to not destroy another
You’ve heard it taught, “If you want to divorce your wife, just give her a written notice of the fact.” But I command you that if you divorce your spouse you are causing them to be unfaithful to your marital covenant—unless they have already been unfaithful. This means that if you marry a divorcee, you are committing adultery.
A person can be faithful sexually to one’s spouse, but still be faithless to the marriage. Of course, the main way one can break one’s commitment in marriage is to have a divorce. As divorce was allowed in Moses, Jesus didn’t necessarily have a problem with the act of the written divorce. However, Jesus did have a couple problems with divorce. First of all, a marriage is made by God, so how can a man break it (Matthew 19:6). But in this context, Jesus is pointing out another fact of divorce—that the one writing the divorce is damaging others. Jesus points out that the one divorced (not of their own will, nor did they already break the commitment of marriage by sexual unfaithfulness) has few options but to get married again—and that would cause them to be judged by God.
The first thing is that if we prove faithless in our promise to another, we cause them to be faithless as well. A divorcee will get married again, thus causing the sexual commitment to be broken. A default on a contract means that the other person, who was not defaulted, will have to default some area in their lives to make up for the first person’s default. Broken promises snowball—one leads to another, until it is an avalanche of faithlessness.
The main point of what Jesus is saying here, is that to break one’s commitment is to harm another—possibly to destroy them. When we remain faithful in our commitments, we are doing good to them, even if it proves difficult to us. In everything we do, Jesus says, we want to do what is best for others. And faithlessness is never best.
Keeping promises
Again, you have heard it taught that Moses said, “Don’t break your oath.” They teach you, “As long as you invoke God, you need to keep your promise.” But I say to you, invoke nothing in your promises— not heaven nor earth nor Jerusalem. If you invoke any of them, you are ultimately invoking God— for heaven is God’s throne, the earth is God’s footstool and Jerusalem is God’s city. You might as well not invoke your head, either—it is God who determines what happens to your head. You don’t have the power to make a hair of it either white or black. Instead of invoking anything, just make a promise and keep it. Or say you can’t do it. But if you do anything else, you are an evil person, associated with Satan.
In Jesus’ day, there were many people who invoked God when they made a promise. It was supposed to be a guarantee that they would keep the promise, or else God would judge them with a curse. But there were many who didn’t actually use God’s name—but they would use something that sounded like God’s name. Perhaps it was Jerusalem, or their own head. But, they would say, since they didn’t use God’s name, the oath wasn’t binding. Thus, they escaped the requirement of keeping a commitment.
Jesus, however, busts that whole mentality. He says that the promise is made, no matter what phrase accompanies it or whether no phrase at all accompanies it. Anyone who is interested in keeping right with God will not use shady language to make it unclear what their promises are. God’s people, Jesus says, makes clear promises and keeps them. Or they say they won’t promise something. But they are clear and they have integrity and honesty in speech, at all times.
The results of breaking commitments
Of course, all of us have broken promises at one time or another—whether intentionally or not. However, if we are characterized by breaking our commitments, Jesus says that three things will happen to us. First of all, we become associated with Satan, and we are in his camp. Satan is the father of lies, and those who break their commitments are in his moral territory, and so belong to him. Those who break commitments are judged by God, and so will receive no blessings from God. And, worst of all, those who break commitments will go to hell, eternal punishment.
How can we keep our promises?
1. Don’t make a promise unless you are sure
Sometimes it is easy to say “yes” and hard to say “no,” even if we can’t really do it. We need to slow down before making promises to make sure we can do it. Perhaps we can check with someone else before we make a commitment, to make sure we can really do it. But we should take care that we really can do what we say before we agree to it.
2. If we cannot keep a promise, let the one we made the promise to know ASAP
Sometimes we are unable to keep a promise. We need to do all we can so that we reduce this possibility to a minimum, but we need to recognize that sometimes things happen that could not be foreseen. But if that is the case, we need to let people know as soon as possible that we can’t keep our promise. Remember, if we fail in our promise, we are keeping others from being faithful to their promises as well. The sooner we let them know, the sooner they can find a way to keep their promises.
3. Don’t be faithless in our words or little deeds
If you make a promise, then keep it fully. Don’t complain about fulfilling the promise, or make hints that you might not keep it. Keep the promise not just with your actions, but with your words. And also, if you promise to do something, don’t do a half-fulfillment. If you promise to paint someone’s room, don’t finish half-done. Do this in every area of commitments—fulfill your commitment to the fullest of your ability, whether that be bills or a marriage or a contract. Be complete in your faithfulness.
4. Ask the Spirit for strength to keep our commitments
We are human, and we are limited. We need God’s help to keep our promises and commitments. We need God to give us His faithfulness so we can be faithful to others. If we need God’s help, we need to ask for God’s help. So let’s do that as often as we need to.
Keep commitments, no matter how small
In the biggest way possible
Monday, April 23, 2007
Divorce (A sidenote on Matthew 19:4-6)
Half of the marriages in our society end in divorce. We decry this abuse of the marriage commitment, but the fact is that there are just as many divorces among believing Christians as there are among unbelievers. If marriage is sacred, it is so because Jesus made it so, yet the people of Jesus seem to be treating divorce with the same carelessness as unbelievers. This is a travesty—or is it? What did Jesus really say about divorce and remarriage? What if we were wrong about the evil of divorce? Well, let’s look at what Jesus says and make our own decisions:
“Don't you know your Bibles? God created humanity as a man and a woman and He said, ‘I made them two sexes so that a man would leave his parents and establish a new family and the two individuals would become one flesh.’ Clearly, then, God said that the two are not two, but one. Since God welded the two together, it would be an act of evil for a human to tear the two apart." Matthew 19:4-6
What is Marriage?
Before we understand what divorce is, we have to understand what Jesus says marriage is. Jesus points out that marriage was established at the time that God created men and women. Jesus says that God created men and women to be paired off, united together. A man is made to separate from his parents and to be united with a woman. Once they are united by their mutual commitment, then they are a new family—a unique entity, a separated unit from the families they came out of. So what is marriage? It is not just two individuals living together, seeing if they can handle it. It is not a government-processed document. It is a God-created unit, established by mutual commitment, sealed with a sexual union.
What is Divorce?
Given Jesus’ understanding of marriage, what does that mean divorce is? The idea behind divorce is that it is freeing. There was a commitment that was limiting two individuals, and now they are free from that commitment. There was a family, and now that family is dissolved. For those who initiate divorce, it is a positive thing, an act of freedom.
For Jesus, however, there is another component. The marriage, the mutual commitment, the unique family itself, was created by God. God didn’t just create the institution of marriage, but he creates each new family made up of his people. The two are united by God. And so a divorce isn’t a document of freedom, but of rebellion. A divorce isn’t just splitting a family, but it is spitting in God’s face. Divorce is saying to God, “Your creation means nothing to me. And I can break it any time I want.”
Personal Results of Divorce
"Moses didn't deny you divorce because of your rebellious stubbornness— but this was not God's plan in creation. Hear me— anyone who divorces his wife and marries another is unfaithful to his marriage commitment, unless the marriage was already broken by unfaithfulness.” Matthew 19:8-9
So what is the result of divorce? The first result of initiating a divorce is a break in one’s relationship with God. Divorce is an indication of one’s rebellion against God. God may be patient with rebellion, but he does not live with rebellion. Divorce is a sin, because it is denying God’s work and plan.
But Jesus says that divorce is even more serious than that. This is because a divorce is usually built on a lie. A written divorce implies that it is this piece of paper that has broken the marriage, and that the document itself dissolves the commitment. However, Jesus says that a piece of paper does no such thing. A divorce is like a grade-schooler telling his friend in anger, “You’re not my best friend anymore.” But just because it is said doesn’t make it so. Only when that child gains a new “best friend” is that initial friendship broken.
Even so, Jesus says that a marriage is not broken by a divorce. Rather, it is the commitment and sexual union with another that breaks that marriage. Thus, a divorce doesn’t actually “free” anyone, but it sets them up for a new level of sin. Not only does a divorce spit in the face of God’s creation, but it also makes one believe that one is free to be sexually committed to someone else. Which means that they are set up to participate in sexual sin, as well as rejection of God’s creation. Thus, one sin leads to another.
Relational Results of Divorce
“You’ve heard it taught, “If you want to divorce your wife, just give her a written notice of the fact.” But I command you that if you divorce your spouse you are causing them to be unfaithful to your marital covenant—unless they have already been unfaithful. This means that if you marry a divorcee, you are committing adultery.” Matthew 5:31-32
Jesus’ main point in the sermon on the mount, though is not what divorce means to the one initiating the divorce, but what the divorce means to others. Again, a divorce makes it seem as if one is free to be sexually committed to another person, but it isn’t true. The marriage commitment still exists. So if we initiate a divorce, then it may seem good to our spouse, or even necessary, for them to marry again, and so have a sexual commitment to someone else. But what does this mean? It means that the divorce encouraged both of the people in the new marriage to have committed adultery—to have committed a sexual sin before God. Not only has this act of rebellion broken one’s relation with God for oneself, but potentially for three people altogether. Jesus’ point here is that divorce harms others, not just oneself. Divorce is not a personal act of freedom—it is an act of destruction, of hatred against others.
Is Divorce Always Wrong?
Is divorce a consistent evil before God? Not necessarily. Again, a divorce is a document that communicates the dissolution of a family. While the divorce does not create that division, it may be used to legally establish that the family no longer exists. Divorce doesn’t break a marriage commitment, but sexual commitment to another does—this is also known as unfaithfulness or adultery. So one whose spouse has committed adultery has the right to initiate a divorce.
In Christ, however, we have to ask whether we want to take up that right. If our spouse has committed adultery once—or even more than once— and is deeply repentant, Jesus says that we must forgive them. This doesn’t mean just that we don’t hold bad feelings toward them—it means that we completely reconcile. This could also mean that we set aside the formality of divorce to see if we can re-establish the broken marriage.
Is Remarriage Always Wrong?
In the same way, Jesus does not ask us to look at each and every remarriage as evil. A remarriage that occurs when the old marriage is still intact is adultery. But if the old marriage has already been broken by adultery, then it is not evil. Once someone in a marriage has sexually committed to another outside of that marriage, the marriage is broken for both of them. The unit is dissolved, and it no longer exists. Thus, if the other former partner wants to remarry, it is acceptable, and it is not a sin in any way. It is the breaking of the marriage that is evil.
It’s Too Late!
But what about those who are already divorced and remarried? Are they in perpetual sin, without the possibility of forgiveness? What is to happen to them? First of all, God is more than ready to forgive those who sinned out of ignorance, if they would but confess and repent of their sin. If you have committed this kind of sin in the past, repent of it before God and God will wipe it off of your record. It will not be held against you.
Does this mean that the current marriage is a sinful one? Perhaps it started that way. But it is a new commitment, a new family, a new God-established unit. To break this commitment to return to an old one is throwing one sin on top of another. Once the marriage is broken, it is broken. Yes, it could be established again if another commitment is not made. But if you are in the midst of a sexual commitment, do not break it—it is established by God, just as the first one was.
“Don't you know your Bibles? God created humanity as a man and a woman and He said, ‘I made them two sexes so that a man would leave his parents and establish a new family and the two individuals would become one flesh.’ Clearly, then, God said that the two are not two, but one. Since God welded the two together, it would be an act of evil for a human to tear the two apart." Matthew 19:4-6
What is Marriage?
Before we understand what divorce is, we have to understand what Jesus says marriage is. Jesus points out that marriage was established at the time that God created men and women. Jesus says that God created men and women to be paired off, united together. A man is made to separate from his parents and to be united with a woman. Once they are united by their mutual commitment, then they are a new family—a unique entity, a separated unit from the families they came out of. So what is marriage? It is not just two individuals living together, seeing if they can handle it. It is not a government-processed document. It is a God-created unit, established by mutual commitment, sealed with a sexual union.
What is Divorce?
Given Jesus’ understanding of marriage, what does that mean divorce is? The idea behind divorce is that it is freeing. There was a commitment that was limiting two individuals, and now they are free from that commitment. There was a family, and now that family is dissolved. For those who initiate divorce, it is a positive thing, an act of freedom.
For Jesus, however, there is another component. The marriage, the mutual commitment, the unique family itself, was created by God. God didn’t just create the institution of marriage, but he creates each new family made up of his people. The two are united by God. And so a divorce isn’t a document of freedom, but of rebellion. A divorce isn’t just splitting a family, but it is spitting in God’s face. Divorce is saying to God, “Your creation means nothing to me. And I can break it any time I want.”
Personal Results of Divorce
"Moses didn't deny you divorce because of your rebellious stubbornness— but this was not God's plan in creation. Hear me— anyone who divorces his wife and marries another is unfaithful to his marriage commitment, unless the marriage was already broken by unfaithfulness.” Matthew 19:8-9
So what is the result of divorce? The first result of initiating a divorce is a break in one’s relationship with God. Divorce is an indication of one’s rebellion against God. God may be patient with rebellion, but he does not live with rebellion. Divorce is a sin, because it is denying God’s work and plan.
But Jesus says that divorce is even more serious than that. This is because a divorce is usually built on a lie. A written divorce implies that it is this piece of paper that has broken the marriage, and that the document itself dissolves the commitment. However, Jesus says that a piece of paper does no such thing. A divorce is like a grade-schooler telling his friend in anger, “You’re not my best friend anymore.” But just because it is said doesn’t make it so. Only when that child gains a new “best friend” is that initial friendship broken.
Even so, Jesus says that a marriage is not broken by a divorce. Rather, it is the commitment and sexual union with another that breaks that marriage. Thus, a divorce doesn’t actually “free” anyone, but it sets them up for a new level of sin. Not only does a divorce spit in the face of God’s creation, but it also makes one believe that one is free to be sexually committed to someone else. Which means that they are set up to participate in sexual sin, as well as rejection of God’s creation. Thus, one sin leads to another.
Relational Results of Divorce
“You’ve heard it taught, “If you want to divorce your wife, just give her a written notice of the fact.” But I command you that if you divorce your spouse you are causing them to be unfaithful to your marital covenant—unless they have already been unfaithful. This means that if you marry a divorcee, you are committing adultery.” Matthew 5:31-32
Jesus’ main point in the sermon on the mount, though is not what divorce means to the one initiating the divorce, but what the divorce means to others. Again, a divorce makes it seem as if one is free to be sexually committed to another person, but it isn’t true. The marriage commitment still exists. So if we initiate a divorce, then it may seem good to our spouse, or even necessary, for them to marry again, and so have a sexual commitment to someone else. But what does this mean? It means that the divorce encouraged both of the people in the new marriage to have committed adultery—to have committed a sexual sin before God. Not only has this act of rebellion broken one’s relation with God for oneself, but potentially for three people altogether. Jesus’ point here is that divorce harms others, not just oneself. Divorce is not a personal act of freedom—it is an act of destruction, of hatred against others.
Is Divorce Always Wrong?
Is divorce a consistent evil before God? Not necessarily. Again, a divorce is a document that communicates the dissolution of a family. While the divorce does not create that division, it may be used to legally establish that the family no longer exists. Divorce doesn’t break a marriage commitment, but sexual commitment to another does—this is also known as unfaithfulness or adultery. So one whose spouse has committed adultery has the right to initiate a divorce.
In Christ, however, we have to ask whether we want to take up that right. If our spouse has committed adultery once—or even more than once— and is deeply repentant, Jesus says that we must forgive them. This doesn’t mean just that we don’t hold bad feelings toward them—it means that we completely reconcile. This could also mean that we set aside the formality of divorce to see if we can re-establish the broken marriage.
Is Remarriage Always Wrong?
In the same way, Jesus does not ask us to look at each and every remarriage as evil. A remarriage that occurs when the old marriage is still intact is adultery. But if the old marriage has already been broken by adultery, then it is not evil. Once someone in a marriage has sexually committed to another outside of that marriage, the marriage is broken for both of them. The unit is dissolved, and it no longer exists. Thus, if the other former partner wants to remarry, it is acceptable, and it is not a sin in any way. It is the breaking of the marriage that is evil.
It’s Too Late!
But what about those who are already divorced and remarried? Are they in perpetual sin, without the possibility of forgiveness? What is to happen to them? First of all, God is more than ready to forgive those who sinned out of ignorance, if they would but confess and repent of their sin. If you have committed this kind of sin in the past, repent of it before God and God will wipe it off of your record. It will not be held against you.
Does this mean that the current marriage is a sinful one? Perhaps it started that way. But it is a new commitment, a new family, a new God-established unit. To break this commitment to return to an old one is throwing one sin on top of another. Once the marriage is broken, it is broken. Yes, it could be established again if another commitment is not made. But if you are in the midst of a sexual commitment, do not break it—it is established by God, just as the first one was.
Loving Enemies-- Matthew 5:38-48
Jesus often surprises us. He will tell us things that shock us, amaze us and are sometimes downright unbelievable. The Sermon on the Mount is full of such shocks, but the two lessons Jesus gives us today are so shocking, so out of our experience, that we have to constantly learn them.
When we are dealing with those who do us wrong, there is a universal response—we’ve got to give back to them what they gave to us (and perhaps a little more, if we can get away with it). This is so normal, so natural, that all of us, even if we can imagine a different way, we reject it out of hand as “unjust” or “just impossible.” But Jesus’ commands are practical, if not easy.
Evil Authorities
Some teach, “Whoever harms another’s eye must have his eye harmed, and whoever harms another’s tooth must have his tooth harmed.” But I command you, do not resist an evil authority. As an authority wrongly slaps you, give him an opportunity to slap you again. As a creditor takes you to court to collect what he can, give him an opportunity to take more than you can afford. As a soldier conscripts you a legal amount, offer him more than the legal amount. If an authority demands something from you—give it to them. And if they insist on “borrowing” from you, let them have it.
Some people have the right to do bad things to us if they want. They are called authorities, and often these authorities use their authority in ways that are abusive to those under them. Authorities are parents, police, elected representatives, creditors, or anyone else that has the right to use force against others. How are we to respond to them—especially when we are the ones who are hurt? Some say that we should not accept evil authorities at all—just rebel against them, run away from them, fight them if we can. Others say that we should carefully plan to take away their authority, to have a revolution against them. Still others say we should fear them, and meekly obey them. And others say that we should resist their evil, but passively—not obeying, but not harming as well.
Jesus’ command—not just advice, mind you—is that we should follow none of these suggestions. We should submit to them, obey them, but not with meekness. Rather, we should boldly grant them the opportunity to do more evil to us than they have already done. WHAT?!?! is the shocked response. “This can’t be right! How could Jesus ask us to do this, it isn’t even humanly possible.”
Although it may be hard to believe, such a response to evil authority is actually a practical response, if you truly believe that God is in charge of the universe. God is the ultimate authority over all, and there is no authority that a human has that does not originally come from God. God desires that His authority be used for good purposes, not evil. This means that if He sees the authority he gave to others being used in evil ways—especially against the innocent—then He will step in and take that authority away. So Jesus’ suggestion is not meekness, but a very sneaky subversion.
Evil Neighbors
You have been taught that Moses said, “Love your neighbor and hate your enemy.” But I command you to love your enemies and to pray blessings on those who harm you. Do this so you will be like your Father in heaven, and so you will be his children and so inherit his kingdom. God grants sunshine and rain to everyone without exclusion—no matter they are good or evil, righteous or unrighteous. God rewards only the righteous—but if you love only those who love you, how are you more righteous than any evildoer? If you offer blessings only to those you like, how are you more righteous than any pagan? So if you want God’s reward, then love without exclusion, even as the Father does.
This is a very well-known statement by Jesus, “Love your enemies.” The basic idea behind this is that we should not do harm to anyone—no matter what they have done to us. And if they need help, we should help them, no matter what they have done to us. The basic idea is to love without exclusion, not separating any kind of person out of the requirement to love. We do this, so that we will be seen to be like God, and we would never be acting like Satan, who punishes those who do evil. However well known Jesus’ command is, it is rarely practiced, because of so many exclusions people put against this idea.
Some say, “We should love them in our hearts, but we should prosecute them according to the law if we can.” When Jesus says, “love” he means this in a very practical sense. As in all the Sermon on the Mount, for Jesus, our heart intent is shown by our actions, even the smallest of actions. If we harm another person to their detriment, we are not loving them, but hating them. If we ignore someone else, especially if they need help, then we are not loving them but hating them. The only way to love is to act for their benefit.
Some say, “We should love everyone, but if they harm our family or nation, we can attack them.” Jesus did not give any kind of exception here. If someone who is not a follower of Jesus attacks his enemy, that is only natural. Thus, if a secular nation attacks their enemy, that is their right, and some would say, their responsibility. But no one who is truly interested in following Jesus—in having Jesus as their lord, and obeying him as their master—will attack anyone in order to harm them.
How far should we take this?
Some say that Jesus taught non-violence. That is only partly true. It is a violent action to cut someone open with a knife in order to take out an inflamed appendix. However, it is to the patient’s benefit. Thus, some violent or dishonoring actions are okay, if it is for the benefit of the person. However, we must make sure that such an action is not ultimately harming the one receiving the action. For instance, a parent spanking a rebellious child is okay, but to do so in hostility is harmful for both the child and the parent. Again, the basis of all action is: What are the consequences of my action to others—is it for their benefit or detriment? If the latter, we should have nothing to do with it.
Some ask, “But what if my non-action harms another? What if my child is harmed because of my non-action to an assailant?” It is in this area that we need the wisdom of the Spirit, which we can have if only we ask. The Spirit of God alone can help us to find an action that will benefit both parties in a situation that human looks like only one would survive. It is the Spirit that teaches us how to love, in every situation. And there is always an opportunity to do good, even if our human limitations can see no good.
Why should we put up with this?
Ultimately, in our human revulsion against injustice, we ask, “Why would Jesus ask us to do this? Shouldn’t we make things right at the time we see the wrong?” On a purely human level, we could. And if we reacted on our natural human instinct, we would take matters in our own hands. So why shouldn’t we? Why is Jesus asking us to act in an inhuman way?
Two reasons:
a. If we react with an equal response every time a wrong is done, then no one is exempt, and we will all be harmed. Anger breeds anger, and violence breeds violence. It would only be time until we were back in the days of Noah, when violence became so extreme that God would have no choice but to wipe us all out. Jesus’ purpose is to create a people who will have nothing to do with the system of getting even and creating our own karma. It is only in this way God’s righteous will remain on earth.
b. If we refuse to do harm, but only act for the benefit of others, then if anyone does us harm, we are depending on God to protect us. To depend on God is to invite him on earth, to participate with us and to create his justice among us. God on earth is our ultimate goal—and it could only happen if we take chances with our well-being. If we depend on ourselves, then God will allow us to do so, and his action on earth will not be necessary. We need to do right, and so depend on God for His action.
When we are dealing with those who do us wrong, there is a universal response—we’ve got to give back to them what they gave to us (and perhaps a little more, if we can get away with it). This is so normal, so natural, that all of us, even if we can imagine a different way, we reject it out of hand as “unjust” or “just impossible.” But Jesus’ commands are practical, if not easy.
Evil Authorities
Some teach, “Whoever harms another’s eye must have his eye harmed, and whoever harms another’s tooth must have his tooth harmed.” But I command you, do not resist an evil authority. As an authority wrongly slaps you, give him an opportunity to slap you again. As a creditor takes you to court to collect what he can, give him an opportunity to take more than you can afford. As a soldier conscripts you a legal amount, offer him more than the legal amount. If an authority demands something from you—give it to them. And if they insist on “borrowing” from you, let them have it.
Some people have the right to do bad things to us if they want. They are called authorities, and often these authorities use their authority in ways that are abusive to those under them. Authorities are parents, police, elected representatives, creditors, or anyone else that has the right to use force against others. How are we to respond to them—especially when we are the ones who are hurt? Some say that we should not accept evil authorities at all—just rebel against them, run away from them, fight them if we can. Others say that we should carefully plan to take away their authority, to have a revolution against them. Still others say we should fear them, and meekly obey them. And others say that we should resist their evil, but passively—not obeying, but not harming as well.
Jesus’ command—not just advice, mind you—is that we should follow none of these suggestions. We should submit to them, obey them, but not with meekness. Rather, we should boldly grant them the opportunity to do more evil to us than they have already done. WHAT?!?! is the shocked response. “This can’t be right! How could Jesus ask us to do this, it isn’t even humanly possible.”
Although it may be hard to believe, such a response to evil authority is actually a practical response, if you truly believe that God is in charge of the universe. God is the ultimate authority over all, and there is no authority that a human has that does not originally come from God. God desires that His authority be used for good purposes, not evil. This means that if He sees the authority he gave to others being used in evil ways—especially against the innocent—then He will step in and take that authority away. So Jesus’ suggestion is not meekness, but a very sneaky subversion.
Evil Neighbors
You have been taught that Moses said, “Love your neighbor and hate your enemy.” But I command you to love your enemies and to pray blessings on those who harm you. Do this so you will be like your Father in heaven, and so you will be his children and so inherit his kingdom. God grants sunshine and rain to everyone without exclusion—no matter they are good or evil, righteous or unrighteous. God rewards only the righteous—but if you love only those who love you, how are you more righteous than any evildoer? If you offer blessings only to those you like, how are you more righteous than any pagan? So if you want God’s reward, then love without exclusion, even as the Father does.
This is a very well-known statement by Jesus, “Love your enemies.” The basic idea behind this is that we should not do harm to anyone—no matter what they have done to us. And if they need help, we should help them, no matter what they have done to us. The basic idea is to love without exclusion, not separating any kind of person out of the requirement to love. We do this, so that we will be seen to be like God, and we would never be acting like Satan, who punishes those who do evil. However well known Jesus’ command is, it is rarely practiced, because of so many exclusions people put against this idea.
Some say, “We should love them in our hearts, but we should prosecute them according to the law if we can.” When Jesus says, “love” he means this in a very practical sense. As in all the Sermon on the Mount, for Jesus, our heart intent is shown by our actions, even the smallest of actions. If we harm another person to their detriment, we are not loving them, but hating them. If we ignore someone else, especially if they need help, then we are not loving them but hating them. The only way to love is to act for their benefit.
Some say, “We should love everyone, but if they harm our family or nation, we can attack them.” Jesus did not give any kind of exception here. If someone who is not a follower of Jesus attacks his enemy, that is only natural. Thus, if a secular nation attacks their enemy, that is their right, and some would say, their responsibility. But no one who is truly interested in following Jesus—in having Jesus as their lord, and obeying him as their master—will attack anyone in order to harm them.
How far should we take this?
Some say that Jesus taught non-violence. That is only partly true. It is a violent action to cut someone open with a knife in order to take out an inflamed appendix. However, it is to the patient’s benefit. Thus, some violent or dishonoring actions are okay, if it is for the benefit of the person. However, we must make sure that such an action is not ultimately harming the one receiving the action. For instance, a parent spanking a rebellious child is okay, but to do so in hostility is harmful for both the child and the parent. Again, the basis of all action is: What are the consequences of my action to others—is it for their benefit or detriment? If the latter, we should have nothing to do with it.
Some ask, “But what if my non-action harms another? What if my child is harmed because of my non-action to an assailant?” It is in this area that we need the wisdom of the Spirit, which we can have if only we ask. The Spirit of God alone can help us to find an action that will benefit both parties in a situation that human looks like only one would survive. It is the Spirit that teaches us how to love, in every situation. And there is always an opportunity to do good, even if our human limitations can see no good.
Why should we put up with this?
Ultimately, in our human revulsion against injustice, we ask, “Why would Jesus ask us to do this? Shouldn’t we make things right at the time we see the wrong?” On a purely human level, we could. And if we reacted on our natural human instinct, we would take matters in our own hands. So why shouldn’t we? Why is Jesus asking us to act in an inhuman way?
Two reasons:
a. If we react with an equal response every time a wrong is done, then no one is exempt, and we will all be harmed. Anger breeds anger, and violence breeds violence. It would only be time until we were back in the days of Noah, when violence became so extreme that God would have no choice but to wipe us all out. Jesus’ purpose is to create a people who will have nothing to do with the system of getting even and creating our own karma. It is only in this way God’s righteous will remain on earth.
b. If we refuse to do harm, but only act for the benefit of others, then if anyone does us harm, we are depending on God to protect us. To depend on God is to invite him on earth, to participate with us and to create his justice among us. God on earth is our ultimate goal—and it could only happen if we take chances with our well-being. If we depend on ourselves, then God will allow us to do so, and his action on earth will not be necessary. We need to do right, and so depend on God for His action.
How To Be Religious (And Mean It)-- Matthew 6:1-6; 16-18
Doin’ the Religious Thing
Maybe it may not be as popular as it used to be, but lots of us are religious. There’s nothing wrong with that, it’s okay to be religious—going to church, listening to religious music, talking about God—all of that is fine. Some people may not like it, but its all right. The real problem is to know HOW to be religious. Everyone is telling us to be religious in this way or that way, and we want to impress people, but we are also wondering what God really wants. Well, Jesus tells us just what God wants from religious folks:
Don’t do your religious deeds openly so that you would gain something from others, or else you will not gain any blessing from your Father in heaven.
When you give to the poor, don’t let it be known with a megaphone, as some pretenders do in churches and benevolence centers so that people would say how great they are. Listen here, they’ve already got their pay. As for you, keep your giving even a secret from yourself—God sees every hidden thing and will pay you back according to what he sees.
When you pray, don’t be like the pretenders who make a show of praying in the churches and on street corners so people would notice their prayers. Listen to me, they have already got everything they asked for. But as for you, pray in the room with no windows, shut the door and pray to your Father, whom no one sees. But God, he will see you in hiding and give to you accordingly.
When you fast before God, don’t be a sad sack like the pretenders—they put on an unhappy face so people would notice their fasting. Listen to me, they’ve already got everything they’re fasting for. As for you, act in your fast as you normally would—put on normal clothes and do your normal hygiene. No one will notice your fast except your Father in heaven, who is unseen. God will see your hidden act and give to you accordingly. Matthew 6:1-6, 16-18
What are Religious Deeds?
Jesus is taking up the subject of “religious deeds” in this section. But what are they? They are anything we do that is religiously “cool”. Jesus specifically talks about giving to the poor, praying aloud and fasting. These are three religious deeds that were very popular in Jesus’ day—and they were all commanded by God. Today, we have many other kinds of churchy, God-liking things we enjoy—
· Taking communion
· Giving to the church
· Prayer
· Worship/praise
· Church service/volunteering
· Helping the needy
· Listening to Christian music (loudly)
These are all great things to do. But there is a right way to do them and a wrong way.
Who are the deeds for?
The real question Jesus deals with is who are we doing these things for? We could just be doing them because we enjoy them personally. But the issue Jesus is most concerned about is whether we are just doing these religious deeds because we want to impress people around us with how “religious” we are. Have you ever prayed out loud and thought to yourself how impressive your prayer must be to others around you? Have you ever sung loud in the service so others could hear how well you knew the song? Have you ever helped a person in need so someone else could see how good you were? These are all symptoms of “religionitis”—impressing others with how religious you are.
If we are impressing others with our religious deeds, then Jesus says that we have already received all that we get. In other words, any religious deed we do with the intent of impressing someone else—whether we are successful or not—all we get is the attempt at impressing others, but we get nothing from God. We can do what we do for others, but the one person who isn’t impressed is God.
Acting toward God
God is only interested in actions that are directed toward Him alone. If we pray, we should be praying for Him, not for our parents, not for those looking on, not for the person who asks “did you pray for me?” When we pray, the only one who counts is God. If we pray for anyone else other than God, then we might as well be praying to them. God won’t answer our prayers. He will only answer if we are praying to Him, for His sake alone.
This goes the same for all the other actions. If we are trying to impress others with how we praise God, God won’t receive the praise. If we are trying to show the government how much we gave to the poor to get something out of it, then we will not have given for God’s sake, but the governments. If we volunteer at church to get to know a cutie who also works at the church, we will get no credit for it from God.
Don’t limit your deeds
Of course, it doesn’t matter if we happen to impress others. Only if that is what we are trying to do. But, just to make sure, Jesus says, we need to practice some of our religious deeds in secret. This does not mean that everything we do for God must be hidden from every eye. First of all, it is impossible to do that. If the only religious deeds we could do are in secret, then it would severely limit what we could do. Jesus doesn’t want to limit what we do, but to focus our actions to where they do the most good. Second, Jesus himself told us to do some of these deeds with other people. Jesus told us to pray the Lord’s prayer together, in a group. Jesus himself did religious deeds in public, including prayer. So secrecy isn’t the issue all the time.
God is hidden
But secrecy is not a bad idea for much of your religious practice. Jesus said that God himself is hidden from view, so it is appropriate to do some of what we do for God hidden from view as well. When Jesus prayed at times he got up before anyone else did so he could pray by himself. Sometimes he sent the crowds away so he could pray or heal in private. Sometimes he preached to people privately instead of in front of huge crowds. Jesus wasn’t just about the crowds. Nor was he trying to impress anyone. He was just trying to do what God told him to do.
This should be the same with us. Our religious life should not be about trying to impress others. Why should we care what other’s think about us? It is only God who counts. In the end, we want God to be praised, not ourselves. It is God we want to serve, not ourselves. It is God we want to pray to, not others. It is God we do all our religious acts for. If that is the case, then let us make sure that we do it secretly—at least on occasion, when we can. In this way, God will hear us and he will reward us.
Why reward?
Some would say, “Why should we be doing religious deed for a reward? Isn’t it more pure to do it just out of loving God?” It’s fine if you want to serve God just because you love him. That’s great. But don’t think you are some kind of “super-Christian” because of it. Jesus recognizes that we want blessings from God. If we didn’t want the blessings of the Spirit, of joy, of peace, of forgiveness, of living with God for all eternity, then why would we bother with God at all? No, let’s be honest. We serve God because God will make our lives better. Jesus recognized that and approved of it. So let’s not be guilty because we want a blessing from God. God loves to give us His gifts, so let’s enjoy them.
Do everything for God’s glory
Maybe it may not be as popular as it used to be, but lots of us are religious. There’s nothing wrong with that, it’s okay to be religious—going to church, listening to religious music, talking about God—all of that is fine. Some people may not like it, but its all right. The real problem is to know HOW to be religious. Everyone is telling us to be religious in this way or that way, and we want to impress people, but we are also wondering what God really wants. Well, Jesus tells us just what God wants from religious folks:
Don’t do your religious deeds openly so that you would gain something from others, or else you will not gain any blessing from your Father in heaven.
When you give to the poor, don’t let it be known with a megaphone, as some pretenders do in churches and benevolence centers so that people would say how great they are. Listen here, they’ve already got their pay. As for you, keep your giving even a secret from yourself—God sees every hidden thing and will pay you back according to what he sees.
When you pray, don’t be like the pretenders who make a show of praying in the churches and on street corners so people would notice their prayers. Listen to me, they have already got everything they asked for. But as for you, pray in the room with no windows, shut the door and pray to your Father, whom no one sees. But God, he will see you in hiding and give to you accordingly.
When you fast before God, don’t be a sad sack like the pretenders—they put on an unhappy face so people would notice their fasting. Listen to me, they’ve already got everything they’re fasting for. As for you, act in your fast as you normally would—put on normal clothes and do your normal hygiene. No one will notice your fast except your Father in heaven, who is unseen. God will see your hidden act and give to you accordingly. Matthew 6:1-6, 16-18
What are Religious Deeds?
Jesus is taking up the subject of “religious deeds” in this section. But what are they? They are anything we do that is religiously “cool”. Jesus specifically talks about giving to the poor, praying aloud and fasting. These are three religious deeds that were very popular in Jesus’ day—and they were all commanded by God. Today, we have many other kinds of churchy, God-liking things we enjoy—
· Taking communion
· Giving to the church
· Prayer
· Worship/praise
· Church service/volunteering
· Helping the needy
· Listening to Christian music (loudly)
These are all great things to do. But there is a right way to do them and a wrong way.
Who are the deeds for?
The real question Jesus deals with is who are we doing these things for? We could just be doing them because we enjoy them personally. But the issue Jesus is most concerned about is whether we are just doing these religious deeds because we want to impress people around us with how “religious” we are. Have you ever prayed out loud and thought to yourself how impressive your prayer must be to others around you? Have you ever sung loud in the service so others could hear how well you knew the song? Have you ever helped a person in need so someone else could see how good you were? These are all symptoms of “religionitis”—impressing others with how religious you are.
If we are impressing others with our religious deeds, then Jesus says that we have already received all that we get. In other words, any religious deed we do with the intent of impressing someone else—whether we are successful or not—all we get is the attempt at impressing others, but we get nothing from God. We can do what we do for others, but the one person who isn’t impressed is God.
Acting toward God
God is only interested in actions that are directed toward Him alone. If we pray, we should be praying for Him, not for our parents, not for those looking on, not for the person who asks “did you pray for me?” When we pray, the only one who counts is God. If we pray for anyone else other than God, then we might as well be praying to them. God won’t answer our prayers. He will only answer if we are praying to Him, for His sake alone.
This goes the same for all the other actions. If we are trying to impress others with how we praise God, God won’t receive the praise. If we are trying to show the government how much we gave to the poor to get something out of it, then we will not have given for God’s sake, but the governments. If we volunteer at church to get to know a cutie who also works at the church, we will get no credit for it from God.
Don’t limit your deeds
Of course, it doesn’t matter if we happen to impress others. Only if that is what we are trying to do. But, just to make sure, Jesus says, we need to practice some of our religious deeds in secret. This does not mean that everything we do for God must be hidden from every eye. First of all, it is impossible to do that. If the only religious deeds we could do are in secret, then it would severely limit what we could do. Jesus doesn’t want to limit what we do, but to focus our actions to where they do the most good. Second, Jesus himself told us to do some of these deeds with other people. Jesus told us to pray the Lord’s prayer together, in a group. Jesus himself did religious deeds in public, including prayer. So secrecy isn’t the issue all the time.
God is hidden
But secrecy is not a bad idea for much of your religious practice. Jesus said that God himself is hidden from view, so it is appropriate to do some of what we do for God hidden from view as well. When Jesus prayed at times he got up before anyone else did so he could pray by himself. Sometimes he sent the crowds away so he could pray or heal in private. Sometimes he preached to people privately instead of in front of huge crowds. Jesus wasn’t just about the crowds. Nor was he trying to impress anyone. He was just trying to do what God told him to do.
This should be the same with us. Our religious life should not be about trying to impress others. Why should we care what other’s think about us? It is only God who counts. In the end, we want God to be praised, not ourselves. It is God we want to serve, not ourselves. It is God we want to pray to, not others. It is God we do all our religious acts for. If that is the case, then let us make sure that we do it secretly—at least on occasion, when we can. In this way, God will hear us and he will reward us.
Why reward?
Some would say, “Why should we be doing religious deed for a reward? Isn’t it more pure to do it just out of loving God?” It’s fine if you want to serve God just because you love him. That’s great. But don’t think you are some kind of “super-Christian” because of it. Jesus recognizes that we want blessings from God. If we didn’t want the blessings of the Spirit, of joy, of peace, of forgiveness, of living with God for all eternity, then why would we bother with God at all? No, let’s be honest. We serve God because God will make our lives better. Jesus recognized that and approved of it. So let’s not be guilty because we want a blessing from God. God loves to give us His gifts, so let’s enjoy them.
Do everything for God’s glory
Our Father-- Matthew 6:9
Jesus, in giving us the Lord’s prayer, isn’t just telling us what words to pray, but he is telling us the way God wants us to pray. Some call the Lord's Prayer the "summa evangelia"-- the summary of the gospel. Because in the Lord's Prayer in the heart of Jesus' teaching.
Right at the beginning, Jesus makes a radical statement—that we are to begin our prayers with “our Father.” But what does this mean, what is he implying? There are two basic questions that need to be answered in understanding what Jesus means in teaching us to address God as “our Father”: What does “father” mean, and who are God’s children?
Which Father?In the first century, when Jesus taught the Lord’s prayer, there were many people called “father.” Of course, there was one’s male parent, but also his grandparent or anyone else who was an ancestor. Also, the ruler of one’s nation or one’s ultimate authority was called “father”. What did Jesus mean?
First of all, of course, Jesus stated clearly that we are not praying to any earthly father, but to our Father in heaven. This is the Most High God, the king of the universe. (Matthew 23:9) But when we are praying to God as Father, what does that mean, apart from praying to Him as Lord or as God?
Concern—A father is concerned about his children, and so wants to meet their needs. He isn’t distant or have apathy, but he is always there, always ready to help if the need arises. This is different from a distant Lord or an uncaring God. Luke 11:11-13
Protection—A father cares about his children and so he protects them from harm. If anyone is attacking his children, he is always there to deliver them from that attack.
Provision—A father wants his children to have everything they need, so he provides them with food, clothing, warmth—everything they need. Luke 12:22-30
Teaching—A father not only is concerned about his children’s physical needs, but also their social and moral ones. He wants to make sure they know the right way to live and will provide them with what they need to live that life. Ephesians 6:4
Leadership—A father guides his children, sometimes with wisdom and sometimes with commands.
Discipline—A father allows his children to go through hardship at times, not to punish them, but to help them live the life that he wants them to live. Hebrews 12:5-7
Care—But ultimately, even if he disciplines or is training them and the situation the father places his children in seems difficult, he is constantly displaying his care to them, giving them his great love and compassion toward them. I Peter 5:7
Thus, when we call God “Father”, we are not praying to a distant god or an uncaring Lord—God is with us and in tune with what situations we are in and what we really need and is ready to give that to us (Matthew 6:8, 31-33)
Which Children?Everyone wants to recognize themselves as God’s children. And, in a sense, every human on earth is a child of God. We have all been created by God, and God provides food for all of us. God loves us all and has given us all his Son to die for us. However, does this really mean anything to us, really? After all, God loves every human, even Adolf Hitler and the man who spits on the ground at every mention of God’s name. Are we really equal children of God with these?
Jesus distinguishes those whom God loves generally from those whom God desires to grant great blessings upon. The kingdom of God and all the blessings that come with it are not for everyone, but only for some whom Jesus called “sons of God.” Who are these children, who will receive all that God has to give them?
Relationship with God—These children are those who seek God to have a relationship with Him. They do not just passively accept God’s blessings, but thank God, praise Him and act out of their love for God. Mark 10:28-30
Dependence—These children are openly dependent on God and will sometimes refuse the easy way in order to have a better relationship with God. When they refuse the easy way, they are dependent on God for his provision—taking the chance that if God does not provide, they are in trouble. Luke 18:1-8
Trust—These children trust God for his provision, asking him for what they need and relying on him to provide it to them. They know that God rewards those who love him and wait on his reward in His time. Matthew 6:31-33; Hebrews 11:6
Obedience—These children listen to God and do what he says because they know their Father cares for them and will not command them to do something that is harmful to them. Matthew 7:21; 12:50
Likeness—These children not only do what God says, but they even act like God in some ways. They love everyone as God does and they refuse to have anything to do with evil as God does. John 8:39-44; Matthew 5:9
Thus the children that cry “our Father” are not just the run of the mill children of God—they are God’s chosen, God’s people and kingdom in Jesus.
OUR FatherOne last thing needs to be pointed out. When Jesus told us to call God “Father”, he told us to recognize that the Father is not just “mine”—as if a relationship with God is just between two people. Rather, Jesus told us to pray “OUR Father”—we are a part of a community of children, not just an only child trying to figure out our relationship with our parent on a solitary basis. We are not independent individuals—we are a part of a community. This means that we need to act like it. We need to be with people who are our Father’s children, pray with them and depend on them, even as we are all dependent on our Father.
Hallowed Name-- Matthew 6:10
Millions of people have prayed the Lord’s prayer, but not really understood what it meant. One of the most confused phrase is the text translated in almost all English Bibles: “Hallowed by thy name.” The difficulty with this translation is that many people are confused. The worst is the word “hallowed”. Is it talking about praise, or honor? Not exactly. It comes from the English word “holy”, and it means “to make pure, to separate out”. So the phrase actually means, “Father, please make your name holy” or “Sanctify your name.”
Isn’t God’s name already holy?
God himself is holy. He is the Most High above all powers and gods and no one can compare with Him. He cannot sin and is pure in all he does. God’s angelic servants are constantly repeating “Holy, holy holy” of God to speak of his unending holiness. But in this prayer we are not speaking of God himself, who cannot ever be unholy. Rather, we are talking about his reputation.
If we tear down someone’s “name” we are not talking about the word by which they are called. Rather, we are speaking of their reputation, or the honor with which they are held by others. So if someone’s name is dirtied, we mean that people are talking trash about that person, that his reputation is dishonored. This is what Jesus is talking about here. He is borrowing a phrase from Ezekiel 36, where God said that his people had made his name “unholy”, or, torn down his reputation, because of their sin.
So, to paraphrase our prayer, we would better be saying, “God, give your reputation honor again.” This is very similar to another prayer Jesus prayed, “Father, glorify your name.” (John 12:28). Again, it is a request for God’s reputation to be world-wide and positive.
How did God’s name become unholy?
“Son of man, when the house of Israel was living in their own land, they defiled it by their ways and their deeds; their way before Me was like the uncleanness of a woman in her impurity. Therefore I poured out My wrath on them for the blood which they had shed on the land, because they had defiled it with their idols. Also I scattered them among the nations and they were dispersed throughout the lands. According to their ways and their deeds I judged them. When they came to the nations where they went, they profaned My holy name.'” Ezekiel 36:17-20
In Ezekiel 36 and in Jesus’ teaching it is clear that God’s reputation was dishonored because of the actions of his own people. The actions of God’s people were in opposition to God’s commands. And so they became hypocrites. When God’s people are sinful and hateful, then those who are looking from the outside think that there must be something wrong with God. And when God has to punish his people, then others think that God wasn’t strong enough to save them from His own punishment.
When some who claim to be God’s people do things that destroy God’s reputation, they are actually breaking the third command of ten—“Do not take the name of the Lord your God in vain.” (Exodus 20:7). Those who do not have the lifestyle of God’s people—that of a holy people (Leviticus 11:44; I Peter 1:15-16)—, but they take the name of God, they are using God’s name in a way that destroys God’s holiness. And God will not accept a people that tears down his holy reputation.
So God’s reputation is torn down because those who don’t know about God look at the inadequacies of those who claim to be God’s people and so decide that God is less than he really is. We see this today when we hear statements like “The church is full of hypocrites” and “Christianity is evil, look at all the violence it caused,” and “God can’t even take care of his own, why should I trust Him?”
What are we specifically praying for?
We want this situation to reverse. Rather than having God’s reputation be torn down, we want God to be honored by all peoples, whether they worship him or not. We are praying that everyone on the whole earth would honor God for who He is—the holy, merciful, all powerful, loving God of Jesus Christ. This will be done by the gospel being spread throughout the earth (Matthew 24:14).
But it also relates to God’s people, just as the dishonoring of God’s reputation related to his people. First of all, we are asking that God’s people who are acting as hypocrites would be judged. There will be a separating between the obedient and the hypocrite in God’s people—God is giving us the opportunity to do it ourselves, or else He will come and do it for us (Matthew 13:37-43; I Corinthians 5:12-13). Secondly, we are praying that God would give his people the ability to live for Him through his Holy Spirit (Ezekiel 36:26-27). Third, we are asking that God would forgive His people their sins and give them a second chance to be pure and holy (Ezekiel 36:25). And lastly, we are asking that God would restore good fortune to his purged, purified, forgiven people.
In the end, in praying “Hallowed be your name” we are asking for Jesus’ ministry to be completed among his people. Jesus himself separated the hypocrite from the pure in heart. Jesus himself gave his people the Holy Spirit to purify and empower his people. Jesus himself forgave the sins of the lost. And Jesus himself healed the sick and desolate who were once rejected and punished because of their sin. Jesus was in the business of sanctifying God’s name.
However, Jesus’ people seem to have forgotten Jesus’ task, despite praying the prayer daily. They are no longer concerned with making God’s name holy among the peoples. They welcome the hypocrites and turn away repentant sinners. They ignore the Spirit’s power to be holy and loving, preferring to see the Spirit as a super-power pill, or to just avoid Him altogether. They want to restore people’s fortunes through the world, rather than the power of God. They are ignoring that God’s reputation is being torn down, and they are avoiding the self judgment that they are the ones causing the destruction of God’s name to happen.
When we pray “Hallowed by thy name”, let us be asking God to act like God’s people—holy and righteous.
Kingdom Come-- Matthew 6:10
Doesn’t God rule everywhere?Jesus commands us to ask God for God’s kingdom to come. Fundamentally, this is asking God to rule. But for those of you already familiar with the Bible, you probably know that it says that God already rules over all the earth—over the whole universe! This is true. (Psalm 97:9) But does God actually get to do all he wants to do with the earth? No. That’s because he handed the rule of the earth off to someone else—humanity.
Right from the beginning of creation God promised humanity the rule of the earth (Psalm 8). But humanity hasn’t done with the earth what God wanted—they made the rules themselves instead of listening to God. So we chose our own rulers—and we chose Death and Satan (Genesis 3; Hebrews 2:14). And so God’s rule was thwarted on earth, and the whole planet is ruled by rebels to God. Which would be okay, I guess, if they had humanity’s and the earth’s best interest at heart. But they don’t.
What is God’s kingdom?
So that’s our situation. We are on a planet stuck with bad rulers. And these bad rulers created the mess that we live in everyday (Romans 5:14). So what else is new, you might say. Well, the new thing is that God hasn’t given up on us. He is interested in changing this situation. God will get rid of the lousy rulers and put his perfect ruler in charge who is interested in helping everyone, not just himself—Jesus Christ (Daniel 2:44; Revelation 5:9-12). God will deal with all the bad people and the mess that we live in and just get rid of it (Psalm 37:11-12). God will give benefits to the humble who trust in Him in the midst of this perpetual crisis (Matthew 5:3-10). And He will make everything new—turn it all upside down and inside out (Isaiah 65:17-24). God is going to establish a new reality out of this chaotic, evil jungle. And that change, that utopia is called the Kingdom of God.
That’s right. So when we are praying for Kingdom Come, we are praying for this mess humanity has created to be re-made new—something good in God’s imagining. But we need to recognize that Jesus is telling us to pray for this. He isn’t telling us to create democracies to make this kingdom come. He isn’t telling us to enact tough love to make the kingdom come. He isn’t telling us to build a lot of churches to make the kingdom come. He is telling us to pray. Why? Because the kingdom won’t come by our effort, but only when God is ready for it to happen. God’s kingdom is God’s work, and our main participation in that work is through prayer. (Psalm 146:3-10)
God’s kingdom—TodaySo if we were looking for God’s kingdom, how would we recognize it? Does God have an embassy that we can visit or a website? Well, yes and no. First of all, we recognize God’s kingdom because it looks like what Jesus talked about. Jesus said that God’s kingdom would be helping the poor (Luke 12:33). That it would be forgiving people who don’t deserve it simply because they repent (Luke 17:3-4). That it would be filled with people who live according to God’s righteous standard (Matthew 12:50). That it would be characterized by healings and words directly from God (Mark 16:16-17). That it would be loving and merciful (John 13:34-35). It is righteousness, peace and joy in the Holy Spirit (Romans 14:17).
“Hey,” some people say, “that sounds like the church.” Well, I would offer a corrective to that. It sounds like how the church is supposed to be, but it is in only a few places. That is why we are asking for God’s kingdom to come. It isn’t here yet. It has started, and it’s growing but it is still pretty small compared to the amount of people who claim to be a part of God’s kingdom.
So how can we participate in God’s kingdom? Two ways—first of all, we willingly submit to Jesus, the leader of God’s kingdom. If we commit ourselves to Him, then he will help us to be a part of the solution, not the problem (Acts 2:35). Secondly, we need to receive the Spirit of God from Jesus (John 14:26). The Spirit is the only one who can help us live out the ideal. Thus, when we pray “Your kingdom come” we are really praying, “God put your Spirit in my life so I am a part of that kingdom now.”
God’s kingdom—Coming
As great as this community of God’s Spirit is, it is still not complete. God’s kingdom will not be completed until God is completely in charge of the whole earth. Sure, ruling over a bunch of outcasts is great, but it’s not what God really is looking for. He wants all that is owed to him—the whole thing.
And God has that in his plans. His plan is to have every single human being—both living and dead—recognize that Jesus’ is the only true ruler over the earth under the Father (Philippians 2:10-11). And this can only take place with a cataclysmic event—the destruction of the current world order. God will set aside all the rulers of the world and establish his own ruler (Revelation 19:1-16). Then the dead will have to be raised, and every human being will bow to Jesus as the Lord over the earth (Matthew 25:31-32). Then Jesus will choose those who were most merciful and humble and righteous before God and will establish them as rulers with him (I Peter 5:6).
This great event hasn’t happened yet, but every time we pray “Your kingdom come” we are asking for God to make it happen. So if you like the governments and system of the world the way they are, you need to stop praying the Lord’s prayer. Heck, you need to stop following Jesus, if that’s the case, because he’s looking to take over. But if you forsake Jesus, you won’t be ready when the change does come. So be ready by following Jesus. (Matthew 24:42-25:13)
What is God waiting for?
So why hasn’t this event happened yet? Well, God is waiting for a few thing to happen: First, he needs to allow the governments of the world to become corrupt enough that they are ready to be brushed aside. When they all oppress God’s people, then they will be ready (Revelation 6:10-11). Second, he needs to have his people purified from sin and dependent on Him for obedience so they will be ready to rule. And third, he is waiting on those whom he loves and has chosen to repent so his people will be complete with them (II Peter 3:3-9). Yes, God has waited two thousand years—but if he had come twenty years ago, would you have been ready for him?
The real question is: are you ready now? To pray “your kingdom come” is to claim readiness for God. For God to come into your life and change it to His liking. For God to come into the world and change it forever. Are you ready for that? If you are, then we can pray the Lord’s prayer together.
Kingdom Come is God’s Spirit ruling in our lives.
Kingdom Come is God’s Son ruling over the earth.
Are we ready?
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