Introduction

I saw a sign the other day that said, “When choosing between two evils, choose neither.” We talk about choosing the lesser of two evils sometimes. Thought provoking. But it also got me to thinking about our own choices in life. Let’s try a little experiment.

When choosing which foods to eat, I would rather have green beans or chocolate?

When choosing a night time activity, I would rather watch t.v. or read a book?

When choosing how to spend time, I would rather spend time alone or with a friend?

When choosing how to spend money, I would rather give it away or spend it on something I enjoy.

How did you do? Surely we understand there is nothing wrong with either choice but the choice we make is often a reflection of that which is most important to us. Jesus continues to talk about the heart as we look through the Sermon on the Mount. It is the heart which when changed will allow others to see the reflection of God. What is important to you is revealed on a regular basis. Being open to see it takes real focus. In the text that we will look at today, Jesus puts things into the realm of choice. There are two treasures, two eyes, and two masters. Which one you choose says something about what is important to you. It also says something about your view of God. Let’s be prepared to examine our hearts this morning.

The Text

The text is straightforward. The connection with the previous 18 verses may be difficult to see. It is best to understand that Jesus mention of God rewarding for secret acts not be misunderstood. Doing things in order to get a financial or material reward is not what Jesus has in mind. In fact, to make sure that there is no misunderstanding, Jesus gives instructions regarding money. In this section, Jesus says material things is not what we give our time and energy for. Instead we give ourselves for the accumulation of spiritual treasures.

Jesus is not saying that material accumulation is wrong. Nor is he saying that the King’s children will choose to live a life of asceticism. We don’t have to live in a small room with only a lumpy bed and a candle to demonstrate what Jesus is talking about. He is saying why put your trust in things that do not last. Put your faith in things that go beyond the grave. The moth was a particularly feared animal in Jesus’s day. Too small to be detected, the moth did damage to clothing. Clothing was a precious commodity. The mention of rust, moth and thieves says that not only earthly treasures provide no security but they have no moral value. Earthly treasures are coveted by the most despised among men and animals.

Jesus says why set your heart on things that will be destroyed. Set your heart on things that will last beyond the grave. What things last beyond the grave? What are those spiritual qualities that we should pursue? Jesus gave a list in 5:3-11. Mercy, dependency on God, mourning for sin, meekness, an attitude which says “I can’t get enough of God,” purity, peacemaking, withstanding persecution – these things God favors and these last beyond the grave. Attitudes built on the intent of God.

Jesus says there is a natural competition between the material world and the spiritual world. Jesus says we cannot straddle the fence. We cannot pretend that both sides are equally important. We cannot act as if we love the spiritual and still pursue the physical. We have to choose which we want. Do we want the temporary or the permanent? Having declared our intention, doesn’t mean that we go to the dark room and lumpy bed. It does mean that we take on a new attitude about material things. It does mean that we take on a new attitude about God.

Application

Jesus says there are two treasures. Earthly treasures are much easier to see and to hold on to. We think about earthly treasures almost every day if not every day. We can’t get away from thinking about these treasures. The hard part is not allowing our hearts to get so intertwined with these treasures that we have our attention diverted from the eternal treasure.

To seek retaliation now is to set our heart on an earthly treasure.

To look at another with lust is to set our heart on an earthly treasure.

To despise another is to set our heart on an earthly treasure.

To love only those who love us is to set our heart on an earthly treasure.

To place our trust in a bank account or to pursue the accumulation of things or to have confidence in our retirement account is to set our heart on an earthly treasure.

Someone might say “well no danger of that, with the way the economy is there is no confidence in a retirement account.” So let me put it this way. To lose confidence and a sense of security when the economy is bad may mean that you have set your heart on an earthly treasure. Jesus is speaking to those who were poor. They pursued things to bring greater comfort and to survive. The pursuit of that which is temporary may lead to temporary confidence but it is not permanent.

Jesus says there are two eyes. The intent of good and bad is to understand such metaphorically. The “good” eye is the one that is motivated by a single purpose. It is focused. The “good” eye when focused on God’s intent is filled with light. The “bad” eye is moral evil. It also is focused but in this case it is focused on the earthly treasure. This same expression is used in Matthew 20:15 where it is translated “envious.” The “bad eye” is envious, greedy, and filled with coveting what others have. The “bad” eye becomes the means by which evil comes into the heart.

Is your life filled with greed? Wanting more? Envy of what others have? Sometimes we become jealous of what another achieves. We see the trips, the possessions, the nice surroundings and we want those things too. This is the “bad” eye. Why despise that which God has supplied to you?

Why begrudge others what they have? Perhaps they attained those things through greed or being tight fisted with God or through blessing. However, they attained those things, why do you despise that which God has given to you?

Jesus says there are two masters: God or money. The word “master” has some flexibility. That is, it can be applied to a variety of different situations. But the word “serve” cannot. The word for serve denotes a slave who is the sole property of one. We cannot pursue both God and money. We cannot be loyal to both. As a slave we will be loyal only to one. Two treasures, two eyes, two masters. The choice is found in the attitude of the heart. Which treasure do you want? Which eye do you use to focus on life? Which master receives your loyalty?

Introduction

Love. Can any other word stir the heart like that word? Perhaps there are words which rival in meaning – forgiveness, mercy, grace, acceptance – but those words find their basis of meaning in the word “love.” We know love when we experience it. We know what it’s like to miss out on love. We may know what it is to give love and not have it given in return. Such hurt from love doesn’t result in giving up on love. Pity the person who has hardened their heart so that love cannot penetrate it. The truth is that when one loves, one will get hurt. It isn’t possible to love and not feel pain as well. Tennyson wrote “Tis better to have loved and lost than never to have loved at all.” The pain of loss when love has been extended must not keep us from loving again.

There are thousands of stories about love. Some are very powerful. Some are sweet. Richard Selzer, a surgeon, told a story of love which captures the heart. Selzer had performed surgery on a young woman to remove a cancerous tumor from her cheek. Even with his skill, he could not avoid cutting part of a facial nerve which left her mouth with a clownish pull to one side. After surgery, he was explaining the life long result of the surgery to the woman and a man standing in the room with her. Selzer isn’t sure who he is. The young woman speaks. “Will my mouth always be like this?” she asks. “Yes,” I say, “it will. It is because the nerve was cut.” She nods and is silent. But the young man smiles. “I like it,” he says, “It is kind of cute.” All at once I know who he is. I understand and I lower my gaze. One is not bold in an encounter with a god. Unmindful, he bends to kiss her crooked mouth and I am so close I can see how he twists his own lips to accommodate to hers, to show her that their kiss still works. A beautiful story. This kind of love encourages.

Jesus talked about love. His discussion encourages, challenges, and leaves us scratching our heads in amazement. Can Jesus mean what he actually says here? Are there some loopholes for us to jump quickly through? Of all parts of this initial chapter, these next two sections pose the greatest threat to us. They call on us to have hearts that are completely opposite the ways of this world. Will we hear these words and hearing them will we follow? That is the real challenge.

Retaliation

Verses 38-42 deals with one of the most difficult texts in the Sermon on the Mount. It is a passage which seems to be clear cut and yet so difficult for us to accept. It is probably the one text that we want to quickly clarify and add exceptions to. It was taught that an eye for an eye and a tooth for a tooth was demanded. If someone wronged you, then you had a moral responsibility to exact the same amount of suffering from them. It was taught that justice must be done. This insistence was based on passages from Exodus, Leviticus, and Deuteronomy. God initially gave this law as a way of avoiding undue punishment against someone. Human nature hasn’t changed much. When we are hurt, we want to retaliate in some way. We want the one who has hurt us to know how much we have been hurt and we assume the best way is to hurt them.

Based on Deut. 19:21, the instruction was that no mercy was to be taken in an eye for an eye or a tooth for a tooth. The Pharisees understood this law as not being optional. Every ounce of suffering caused must be met with an equal amount of suffering. However, the Deuteronomy passage speaks of what is to be done to a witness that intentionally lies against someone. In such cases, the witness is to be treated in the way he was trying through his false testimony to subject the accused to. Jesus however, places the spirit of the law back in place. There is no demand for retaliation. In fact, the spirit of the law is not to retaliate at all. The phrase “do not resist an evil person” must not be understood to mean that the king’s children are to be willing to be hurt or must not protect themselves. That phrase can be understood in terms of a legal action. What Jesus seems to be saying is that the King’s children do not pursue legal action or as we might say “don’t make a federal case out of it.”

To the Pharisees, retribution was a matter of justice. Jesus says such an attitude is not a part of his followers. Jesus shifts from legal proceedings to everyday life.

Jesus is not being literal about taking a backhanded slap across the face. The point is to not have an attitude of retaliation. The King’s children are not interested in finding justice by hurting others. Instead we are to have a spirit of giving for the benefit of others.

To be sued suggests animosity. Someone wants to hurt you. Jesus says give him the cloak as well. The tunic is the outer garment; the tunic would have been the garment worn next over the body. There is a bit of humor here. It is the idea of an unfair judicial process resulting in lose just take off your tunic as well. Walking out of court naked would have been a symbolic rebuke of the court’s injustice.

The forcing of the mile was the right of soldiers to demand that the conquered carry equipment for a distance. This was the right of government. Jesus says the King’s children will have an attitude to go beyond what was required.

The attitude of giving encompasses the very heart of the King’s child. We give when asked because our hearts are set on helping others.

Retaliation is not the way of the King’s child. We patiently endure mistreatment. We practice self-control and restraint. We do not seek to hurt others. We do not resist but wait on God to bring about his will. This is what Jesus did. 1 Peter 2:20-23. No retaliation. No quick come backs. No words intended to sting. He took the worst from evil. And he says his followers will do the same.

Love

The final example Jesus discusses is love for enemies. The Pharisees taught that love for neighbor must be done. But their definition of neighbor included only Jews. Those who were not neighbors did not deserve the same treatment. The word for “hate” should be understood to love less. What Jesus is saying is that the Pharisees believed and taught that fellow Jews were to be treated well but those who were not Jews did not have to be treated as well.

Jesus says the intent of loving neighbor is much broader. In fact, God allows rain and sun to be a part of all. He doesn’t differentiate between the good and the evil. He lets the good man’s grass grow and he lets the evil man’s grass grow. One cannot make a distinction between God’s treatment of the good and the evil. So Jesus says are we to be in our dealings with people. Those who are good and evil deserve equal treatment. In fact, Jesus says that if we only treat those that we like well, then we are no different from the evil people in the world. Even evil people, tax collectors and Gentiles, treat those who like them with kindness. If we will not treat all people with kindness then we are no better than evil people.

Part of the mixup in this section is our personal understanding of the words love and hate. For us to love someone we must have good feelings about that person. We must have warm fuzzy feelings toward someone. For us love becomes defined as an emotional response. And hate is just the opposite. Hate means the absence of warm fuzzy feelings and more feelings of despising someone. Jesus is not using these words in such an emotional way. Love and hate are not emotional words. They are words which designate calculated actions toward a person. Love then is seen when we intentionally do what is good for another. Hate is seen in not intentionally doing something good for another. Ignoring someone’s need is the same thing as hate. Jesus is saying that his people will not be known for their indifference toward others. Instead, they will be known as people who love.

Jesus ends this section with a call for his people to become like God. Perfection in verse 48 does not mean sinlessness, but maturity and completeness. Jesus calls on us to be like God in the way we treat the law and people. Kingdom people choose the life of restraint and giving of self rather than a life of self-centeredness and manipulation. The King’s children imitate God in his approach toward us. What did God do? He loved us when we were his enemies. He gave of himself when we didn’t want him nosing in our business. He emptied himself so that we could be with him. So we are to be like our Father in the way we treat others. Never easy. But great joy in loving those who hate us. This is what Jesus calls his people to.

Matthew 5:27-37

Purpose

: Keeping covenants reflects the covenant keeping Father who has pledged his Son and his kingdom to those who belong to him – no matter what.

Introduction

The subject matter today is of a sensitive nature. Some parents may not want their young children hearing some of these things. If that be the case, then I caution you as parents. Something has changed in our country over the past two generations. While the reasons are diverse, the results cannot be overlooked. Marriage is and has taken a real hit. Divorce rates have leveled off and are declining. While we are glad to see divorce rates fall, the result is not more marriages. Instead, many couples are opting for living together rather than getting married. These “test drive” marriages have little chance of success but couples are using this method to do two things: first to decide if this person they are living with is marriageable material; second, the method of living together should it not prove beneficial can be dissolved with no legal interference. In other words, there are no divorce papers to file and no fees to be paid.

Barbara Defoe Whitehead and Daniel Popenoe have headed up the National Marriage Project for almost 10 years. This research is supported and funded by grants through Rutgers University in New Jersey. Their findings give us a glimpse into the thinking and practice of Americans. How prominent is living together? Since the 1970s, cohabitation has increased over 1000%. Cohabiting couples represent 10% of all “couples” in America. It is estimated that 50% of women between the ages of 19-34 will have lived with a man without getting married. In a 2001 survey, 43% of 20-29 year olds agreed with the statement “that they would marry someone only after living together first, to determine if they could get along.”

The Pharisees were not emphasizing the importance of marriage. Instead they were looking for ways to make divorce easier. I cannot tell you the number of calls I have received from people who ask basically the same question: “If I divorce can I remarry?” That is a Pharisaical question. Tell me how I can get out of my marriage and still honor God.

Jesus is saying you misunderstand the law. God’s intent from the beginning was for a marriage to remain intact. Every family has been touched by divorce. Let me state completely what needs to be stated. God is never for divorce. God wants marriages to stay together. To make divorce easier is to miss the intent of God.

Having said that the whole subject of divorce and remarriage has become a Pharisaical opinion swap. We want to know what God wants in every situation and in every possible circumstance. God wants marriages to stay together. But we live in an imperfect world filled with imperfect people.

As a believer we are interested in dying to self and following Christ. That affects our marriages as well. Marriage isn’t about how the other person can serve me but how I can serve my spouse. Divorce is not the unpardonable sin. Second and successive marriages do not keep one from the kingdom nor from serving God with gifts. Unless I am misunderstood, God can and does forgive all sin. There is no sin which God cannot handle.

But God’s intent is for people to stay married. This is what Jesus was stating as the standard. Adultery enters when one spouse forces another to marry another. In Jesus’ day, a woman had no recourse but prostitution, begging, or marriage to support herself. Most chose to remarry. The husband who has become so casual about marriage has caused his wife to commit adultery. That was never God’s intention.

The King’s children do not look for ways out of marriage. Our hearts are set on fulfilling our vows no matter what.

In the third section, Jesus addresses taking an oath and keeping it. The Pharisees believed in taking oaths, but there were levels of oath taking and keeping. Depending upon the object of one’s promise, determined the level of intensity of the oath keeping. We have very similar custom. We will swear to God, or on my mother’s grave or something other object which we consider holy to support the level of our oath. Jesus’ fuller explanation is based on Deuteronomy 23:21-23. The ideas is really very simple – do what you will say you will do and don’t promise something if you do not intend to follow through. In other words, be a person of integrity. An honest heart doesn’t need to swear; a person of integrity is seen for who they are.

Introduction

We noticed as we began this series, that the Sermon on the Mount is not intended to be lifted from its context and studied. Instead only in context does the Sermon make its greatest impact. Matthew has described Jesus in lofty ways.

In 1:23 he is named Immanuel – God with us.

In 2:10 he is seen as the king.

In 3:1-3, a new kingdom is announced

In 3:17, Jesus is confirmed as God’s son

In 4:17, Jesus announces that God’s kingdom is near

In 4:18-22, he begins a new community of believers

In 4:23, he preaches the good news of the kingdom

In 4:24-25, he heals the sick

In all these ways, Matthew has allowed us to see that Jesus is not merely a master teacher but one who is God coming to initiate a new kingdom. This Sermon begins with announcing the attitudes of the King’s children. The King’s children recognize their spiritual poverty, are meek, mourn, merciful and peacemakers. The King’s children receive the favor of the King when these attitudes are present.

According to 4:23-25, the work of Jesus in establishing his kingdom has not gone unnoticed. Nor has it gone without opposition. As a child, the king of an earthly kingdom tried to kill him. As he initiated the presence of his kingdom, the king of demonic forces tried to make him fall. And as we shall see today, the self proclaimed kings of God’s will and intent on earth, the Pharisees, opposed him.

One of the things we talked about last week was what type of message do we want to send to those who are not part of the kingdom. Jesus declared that we are a city set on a hill. Bringing illumination to a dark world means that we are trying to reveal the kingdom in such a way that people praise God. With attitudes of meekness, mercy, and peace, we live in this world from the inside out. That is, we allow the kingdom’s attitudes to become our attitudes and then live out those attitudes in this world. The result is to bring others closer to our Father so that they can praise him just as we do. So we live from the inside out.

In our text, Jesus establishes this principle but points to himself first as the one who lives from the inside out perfectly. But he also calls us to follow him. Filled with God’s attitudes we are able to demonstrate those attitudes in the way we live. This is our picture of strength.

The Text

Jesus alludes to the opposition he is receiving in verse 17. “Do not think I have come to abolish the Law or the Prophets.” Such a statement reflects that some believed Jesus was setting aside God’s word. In verses 17-20, Jesus has a high view of what is commonly called our Old Testament. Having stated that his people will produce works which honor God in verse 16, Jesus turns to the law for fuller explanation and illustration. The Old Testament is an expression of God’s will. Let there be no misunderstanding, Jesus did not come to abolish the Old Testament. He did not come to declare that the demands of the Old Testament were no longer valid, but to fulfill them. How are we to understand this statement?

Some say that what Jesus did was give a new law. That certainly is not what he says here. He clearly says that there is a connection between himself and the law. What God intended is defined in the Old Testament and summarized by Jesus in the New Testament. Love God and love your neighbor. According to verse 18, the smallest detail of the law is important to God. Why? Because the law expresses the intent and will of God.

Some say that we are no longer under the law or Old Testament and use Colossians 2:14 to prove their point because Paul says the written code was nailed to the cross. When taken in its entire context, Paul’s point is that Jesus nailed to the cross the need to prove our salvation through the keeping of human regulations. The written code or the need to keep things perfectly in order to secure one’s salvation has been nailed to the cross. In the context Paul uses our baptism as the demonstration of our salvation not as a work but as a demonstration of accepting Jesus as the fullness of the Godhead and the ruler of all powers and authorities.

Jesus is saying that he is going to fulfill the law. That is, he is going to reveal the deepest and truest meaning of the law. Not the man given meaning, but God’s intent for the law. Every bit of God’s law is important. Jesus is going to reveal God’s fuller intent and he is also going to live out that full intent for all to see. To set the Old Testament on a shelf and to say it has no relevancy for our lives is to misunderstand the words of Jesus. When Jesus fulfills the law, then parts of the law have their full explanation in Jesus, for example sacrifices. But Jesus in verse 18 says that the smallest dot and every letter is valid.

Jesus is living at a time when those who claim to be closest to God, the Pharisees, have taken the law and reinterpreted it or added to it. They misused God’s law for their own purposes. They failed to understand the full intent of the law. They externalized the commands of God rather than having attitudes which reflected the heart of the King. For example, in Mark 7, Jesus criticizes the Pharisees for holding on to the traditions of men instead of doing God’s commands. The command clearly says to honor father and mother, but the Pharisees believe by designating their wealth as Corban that they no longer have to help mom and dad. This typifies the mind of the Pharisee. Circumventing the law, so that they can do other things which appear to be godly.

Jesus says he didn’t come to give a new law or to destroy the old law. What he came to do was to reveal just how important the law. He came to give the law a full and complete meaning. He came to obey it completely and thus to show how important the law is. We see his meaning in verses 21-48 as Jesus contrasts the Pharisees interpretation with God’s intent. “You have heard it said, but I say…” Verses 19 and 20 is a verbal slap at the Pharisees. Jesus says unless his people exceed the righteousness of the Pharisees, then the kingdom will not be theirs. The Pharisees externalized the law. Jesus came to reveal what the law internalized looked like.

Application

The difference is the reason to keep the law. For the Pharisees keeping the law was tantamount to one’s having a relationship with God. For Jesus, keeping the law was because one had a relationship with God. For the Pharisees, keeping the law was a sign of one’s spirituality. For Jesus, one kept the law because he was spiritual. The Pharisees were interested in the letter of the law. Jesus was interested in the spirit of the law as well as the letter. Jesus says his people will be interested in the spirit of the law as well. Kingdom attitudes leads to kingdom influence. Now with kingdom attitudes, kingdom people keep the law. We live from the inside out.

This section is much more about the King’s view of the law and how the King is going to demonstrate the completeness of the law. Imagine a human living the law perfectly – both the letter and the intent. But this section also calls for the King’s children to live differently. The Pharisees were perceived to be the most righteous of all. They kept the law with great intensity. But the King’s children live in such a way to exceed this law keeping attitude. Jesus says that his followers will have kingdom attitudes first; we will live from the inside out. How do we do that?

It begins with a changing attitude. Can you imagine a kingdom where people did not look down their noses at others but acknowledge their own spiritual poverty to such a point that they weep over sin?

Can you imagine a kingdom where people use their strength to assist others rather than seeking their own comfort and ease first?

Can you imagine a kingdom where people want nothing more than to show mercy to those who need it?

Can you imagine a kingdom where peace and harmony are sought?

Can you imagine living in such a way that all you care about is that others praise God?

We have gotten so used to the status quo that we can no longer envision what can be. Our attitudes lead to right action which reflect the intent of God. We work on the internal and external will follow.

Too often we concentrate on the external. We think in terms of doing the right thing. Jesus concentrated on thinking. He calls us salt and light. Terms describing who we are not. When we understand who we are, then we act in ways that are consistent with salt and light. We live from the inside out. Can you imagine if as the King’s children we began to envision even fractionally what God envisions for his people in this world? It starts with attitude.

Introduction:

Think about the people who have influenced your life. Other than family, most of us can think of 2 or more people who have played a vital role in helping us develop into the people that we are today. As we think about those people for most of us, those that influenced us are unknown. Yet, we realize that without these people our lives would be very different. The truth is that we influence people as well. Ill. A mother took her young son shopping. After a day in the stores, a clerk handed the little boy a lollipop. “What do you say?” the mother said to the boy, to which he replied, “Charge it!”

When we look at our world, what we may tend to focus on is the lack of positive influence. Too much evil, not enough light. People today look to government and politicians to solve the ills of society and to make things better for all of us. We hear the cry more and more often that what is truly needed is education. Educate the masses we are told and life will become infinitely better. Certainly education will promote a society of intelligence, but it will not promote a society of ethics and values which God endorses. We now live in a world where experts are called on to explain everything from murder to infidelity. Experts tell us that circumstances are to blame for improper behavior. People cannot be held responsible for the wrong they do. And our world listens and nods in agreement as we all relive the inequities of life.

The words of Jesus have something to say to the children of the king. We are looking at the Sermon on the Mount and today we will see that Jesus’ words are intended to give us direction and focus as his people. The king calls his children to approach this world with different attitudes and actions. These attitudes bring God’s blessing and favor. Following the discussion of the kingdom’s attitudes, Jesus gives us a mission – a mission of influence in our world. A mission to make a difference. Our challenge is to reveal the king’s influence in this world.

FERTILIZER

The chemical sodium chloride or salt is a stable compound. Salt can sit on the shelf for a long time without losing its salty flavor. What does Jesus mean when he says that unsalty salt is worthless? Does he have in mind regular salt? No. In Israel there are two kinds of salt. One is like ours – table salt. The other is a mixture of salt mixed with gypsum. This second kind of salt is good for the earth. When Jesus says you are the salt of the earth, he is saying that we are good for the earth. Arndt & Gingrich in their Greek lexicon define this word to mean “fertilizer.” This fertilizer is good for the earth. We find this even more clearly defined in Luke 14:34-35.

Jesus isn’t talking about kingdom people being preserving agents in this world. Remember Jesus is talking to first century disciples who live in poverty, in a world filled with political intrigue and corruption, in which the rich abused the poor, and those with absolute power ruled absolutely. Certainly Jesus isn’t saying that kingdom people will preserve that kind of society. But if we understand Jesus to be talking about fertilizer then he words take on fresh meaning.

Fertilizer is intended to help things grow. It finds the seeds of life and helps to sprout full growth. This is what Jesus is saying. His people will seek out the good and help it to grow. Kingdom people permeate our world and help goodness grow. Fertilizer is scattered out. In lumps it burns and destroys. Fertilizer must be spread out to do its best work. Isn’t this what Jesus commands in Matthew 28:19 “Go into all the world and tell people the good news.”

What Jesus has in mind is that his people will make a difference in our world. Our mission is to influence our world positively. The King’s children treat their enemies differently, we look at people in a different light, we do not work for current political – economic empires but for God and his kingdom. As fertilizer we show people new beginnings; we reveal to men and women that things can be changed through the power of the kingdom. We show that God’s intention is to bring life.

LIGHT

Jesus turns to another image which is easier to understand. Light. Light is intended to dispel darkness. It doesn’t make darkness go away, but it does allow us to penetrate the darkness so that we can see. Jesus even said about himself that he is the light of the world in John 8:12. John’s gospel also says that Jesus came as light into a dark world, John 1:5. And although the darkness rejected the light, Jesus continued his mission in John 9:5. In some way we are to continue the mission which Jesus began. We are to reveal the power, goodness, and holiness of God in our words and actions. But what does Jesus mean when he says we are like a city on a hill.

A city is a collection of individuals who together become known as a whole rather than as each individual. We live in Memphis. While our phone book lists separate names and addresses, none of us would even begin to try to define our city by listing every name. No we understand that if we say Memphis, that we mean every person who lives in the same locale. Any statement made about Memphis includes each one of us. Whether the statement is accurate for each person does not matter. Collectively we are seen in certain ways. For instance, Memphis is said to be a racially divided city. Whether we are racist in attitude is inconsequential. The statement is intended to make a general statement about the conduct and attitude of our city.

How are kingdom people to be known? Jesus says like any city on a hill we cannot be hidden. What do we want the world to know about us? You see by using this image, Jesus is affirming that it is impossible for us to isolate ourselves from the world. He is not calling on us to live monastic lives. He is rather saying that we are going to be seen by those who are not part of the kingdom. What is the message we want them to understand about us? What light are we going to bring into the world?

The analogy continues with the idea of illuminating a dark house. To claim to be the King’s child means that we want to bring light into darkness. We want to help people to see God’s way. What does it mean to be light in our world? In a world of violence, it means that we have learned self-control. In a world which turns humans into objects of lust, we see them as persons. In a world where people cannot keep promises to their mates, we maintain our families. In a world where people do not tell the truth, we keep our word. In a world where people live for revenge, we turn the other cheek. In a world where hatred rules, we love those who do not love us. We demonstrate an alternative approach to life in which anger, truth, enemies, and wealth are seen differently.

This is done so that people will see God in us. We want to attract people to our Father by our actions and words. Such actions and words are not for our benefit but so that others will know that God’s intent for their life is one of fulfillment. There can be no isolation. There can be no compromise. We are the King’s children on a mission to help men and women change their lives. We are the King’s children with radical attitudes and with a radical mission – to influence this world for good so that God will be praised.

This is not the time to throw up our hands and say things are useless. Jesus’s view is that we “are” salt and light. This is not what we can become, it is what we are in our deepest of recesses. We have a mission. As important as politics, education, and government are they are not the vehicles for our mission. Our mission is in spreading out among our neighbors and co-workers and demonstrating for them what kingdom living looks like. Our mission is gathering as a congregation and to be known for our concern for others and to be known as people who want to help others come to know our God. Individually we fertilize our world, collectively we dispel darkness. All for one purpose – so that God can be praised. Let’s not lose sight of our mission. Kingdom people with kingdom attitudes help others see God and turn their attention to him.

Introduction

If there is a kingdom then there must be a king. And if there is a king there must be those who are under the rule and authority of the king. There are different types of kings.

There are harsh, egotistical kings who rule recklessly and selfishly.

There are kings who are benevolent dictators. No doubt who is in charge but they do try to do things for the people from time to time. Just don’t cross the benevolent dictator.

Then there are those passive kings. These are kings who accept the position without thinking about the people.

Then there are those kings that are rare indeed. The ones who think about the people; who rule in terms of what is best for the people and who try to keep their selfish desires out of the way.

As believers in Jesus, we belong to a new kingdom. It is a kingdom ruled by a king who is interested in doing what is best for his people. It is a kingdom whose ruler gives over and over again for the benefit of the people. It is a kingdom which is freely chosen or freely denied. As children of the king, we look at life differently. We see things from our Father’s perspective and we listen to his voice.

Last week we noticed that the King’s children are blessed when we recognize our spiritual poverty. When we come to the king with outstretched empty hands, the king gives us his kingdom. His favor rests on those who acknowledge their spiritual poverty.

The King’s children are blessed when there is weeping for that spiritual poverty – both in themselves and in others. With such brokenness, the King favors us with Comfort.

The King’s children are blessed when they are meek. Gentle and humble in spirit. Strength recognized but strength not used selfishly but for others. That meekness receives the King’s favor in the earth.

To be citizens of a new kingdom means that we have to change the way we live in this world. We truly are strangers. Surrounded by our culture, we find it easy to live as the world declares but the King’s children think and live differently. We value what our King and Father values. Today we will complete our look at the first verses of Matthew 5 recognizing that receiving the King’s favor isn’t just a matter of doing the right things but allowing our hearts to be shaped by a new culture. It is a culture of the eternal. It is an honor to be the King’s children and to call our King Father. Let’s celebrate that privilege today in our worship.

Blessings

Jesus says that those children who hunger and thirst for righteousness receive the King’s favor. A couple of things to notice about this blessing. First, the hunger and thirst are continual. In other words, this is not a once for all action or thinking but a continual hungering and thirsting. Second, the word righteousness has the article “the” in front of it and is not translated. What would the word “the” mean in such a sentence? The intent is to focus on not just any righteousness. When considered in light of the first beatitude in which we are told to acknowledge our spiritual bankruptcy; acknowledging that we have nothing to bring; then we intently search for that which will fill the void that occurs in my life.

Some search for meaning in the ways of this world – quality and quantity become most important. Quality life and engage as much as one can in this world. Jesus tells us that the only thing that will fill us is the continual search for the righteousness – The righteousness of God.

The King favors those who can’t get enough of him. Those who want to know God’s will more than anything; those who want God’s perspective on every decision; those who have an intense desire to be with God, to walk with him and talk with him, to know him as a close friend. Our King favors those who have a passionate appetite for spiritual growth.

And the promise is that we will be filled or satisfied. We will not have to search and never find what we are looking for. Father’s promise is that he will fill our continual searching.

The King favors his children who are merciful. Mercy is the ability to feel with another person but also to understand another’s point of view. In short, it is to treat others the way God has treated you. Seen again in light of the first beatitude, when we acknowledge our spiritual bankruptcy, then God gives us what we need rather than what we deserve. This is mercy indeed.

The King’s favor is given to those who understand how much God has forgiven them and forgive others in the same measure; those who are generous towards others in treating them with a high level of kindness when they make mistakes and sin; those who can feel the pain of others and provide an opportunity for relief. The King favors those who more than just have sympathy for another but empathize with their hurt and will do what they can to relieve it.

And the promise is that when we show such mercy that our Father will grant the same mercy to us.

The King favors his children who are pure in heart. This purity is not merely ethical, i.e., that we are to be pure in our actions. While this is included it is much more than that. This purity of heart has to do with actions and attitudes. The idea is that one is undivided in focus. The pure in heart are those who want what is best for the kingdom. Their lives are focused not just on actions but their hearts are focused on what God wants.

The King favors those whose motives for action are unmixed; those who do right things for right reasons; those who act without hypocrisy; those who are driven by motives which come from God rather than selfish desires; those whose motives have been set apart for God’s purposes; those whose motives are holy; those whose only concern is for God to be honored.

And the promise is that the King will allow us to see him. Some take this to mean a future revealing and certainly that fits but the intent is that the present as well. The idea is that with an undivided focus, we will be able to see this world in greater clarity and we will see God.

The King favors his children who bring peace to this world. Peacemakers are those who bring an end to conflict. Just as God has brought peace between us and himself, we try to bring peace among those around us and with whom we touch. It is a peace that does not seek its own agenda but God’s reconciling agenda. As God brought reconciliation between us and himself through Jesus, we seek ways to bring reconciliation among earthly relationships.

The King’s favor comes to those who seek to bring reconciliation in relationships that are good and right; those who do not bring peace at any cost, but peace which honors God; those who are not abrasive; those who help settle quarrels rather than start them; those who are positive in dealing with people; those who bring people closer to God.

The reward – to be called God’s child. When we take on the role of bringing peace as God then we are truly a reflection of our Father and King.

The King favors his children who are persecuted because of righteousness. To be mistreated because we pursue the way of our new kingdom is an honor. Such mistreatment reflects that we are living in a new kingdom rather than in a worldly kingdom. Such persecution reminds us that we have our reward as part of this new kingdom. But two things to notice.

Verses 11-12 suggest that the persecution results in joy. I think of Paul and Silas in the prison in Philippi who sang and prayed as they were beaten and imprisoned.

But the second thing to notice is that Jesus compares us to the prophets. Like the prophets before, they, too, were under the King’s rule. It is an honor to be called the King’s child.

Are you continually seeking God? Are you extending mercy? Are you undivided in your loyalty to God? Are you bringing reconciliation? Are you finding joy in social ostracism? These describe the King’s children.

Matthew 5:1-6

Purpose

: To begin a series from the Sermon on the Mount focusing on background and the importance of being a part of the kingdom.

Introduction

What does the word “kingdom” bring to mind? If there is a kingdom then there must be a king. And if there is a king there must be those who are under the rule and authority of the king. There are different types of kings.

There are harsh, egotistical kings who rule recklessly and selfishly.

There are kings who are benevolent dictators. No doubt who is in charge but they do try to do things for the people from time to time. Just don’t cross the benevolent dictator.

Then there are those passive kings. These are kings who accept the position without thinking about the people.

Then there are those kings that are rare indeed. The ones who think about the people; who rule in terms of what is best for the people and who try to keep their selfish desires out of the way.

While the American culture has no king, we understand the principle. We understand as well that as believers in Jesus, we are part of a kingdom whose ruler is God. Our king is one who is holy. He is perfect. He is without flaw. He is giving. He also has high expectations for those who are part of his kingdom. For to be part of the kingdom one voluntarily chooses to be in submission to the king. Our God does not conquer us; he does not force us at the edge of the sword to bow down to him. Instead, he defeated the one who had power over us leaving us with the ability to choose our allegiance. In fact, he allows us to choose allegiance to the one who had power over us previously. If one wants to follow the ways of Satan, we may. But God has defeated him and allows us to choose our “king.”

If we choose to follow our King who has all power and authority rather than a pretender like Satan, then our King calls us his people. In fact, he calls us his children. He created us in the flesh and then he adopts us into his spiritual kingdom. We belong to him. We are the King’s children. To belong to God’s kingdom comes with expectations. Our king wants us to show others what it looks like to live as part of his kingdom. Being the King’s children is an honor. And as the King’s children we want to honor our Father.

It is the idea that the King’s children recognize how much they need God. There is a belief that we cannot do it on our own, but must have God’s intervention in order to make things happen.

God’s favor is given to those who do not trust in their wealth, strength, or spiritual wisdom. God’s favor falls on those who have the attitude that life is worthless without God, who understand that their confidence is in God not in themselves.

This poverty of spirit has to do with recognizing the depth of our sin and crying out to the Father. And the favor is that the kingdom is given to us.

Blessed are those who mourn, for they will be comforted. To mourn means to know our sin and to groan both for self and for the world. The King’s favor is given to those who grieve about their sin and the social ills of life; whose heart is broken and aching because of the evil in their life and the world. The King’s favor comes to those whose compassion erupts from a intense caring for the hurts and sorrows of others. This compassion acts on behalf of other people.

And the favor is that comfort will be given to us as we mourn. Recognizing our own sin and the sin of the world, we long for change. Not merely justice but mercy as well. We recognize that our own sin separated us from God and we recognize that the sin of others also separates them from God. And we mourn.

Where does the comfort come from? John 14:16-17 tells us that when Jesus left he would send the Comforter. The Comforter is the Holy Spirit. As the Spirit convicts us about sin and need to change; so he comforts us when we repent. He is the seal that we belong to the King. He assures us that we are sons and daughters of the King.

Blessed are the meek, for they will inherit the earth. The word meek means to be gentle and humble. But more than just to take a backseat to everyone else, it is the idea of recognizing your strength and using that strength to benefit others. It is to deflect praise so that only God will be seen.

Divine favor is given to those who are humble and gentle. Those whose individualistic spirit and bent have been brought under control; those who are calm when surrounded by an emotionally charged situation; those who have a calming effect on someone who is angry. Such an attitude is used to describe Jesus in Matthew 11:28-29 in which Jesus describes himself as gentle bringing rest to troubled souls. The King’s children bring rest to troubled hearts.

The favor is to inherit the earth. Some believe this is the physical earth. But if we see the three beatitudes working together rather than separately we get a different flavor. There is a parenthesis around the Beatitudes with the “kingdom of heaven” phrase. But look at how God’s favor comes in these first three. Heaven, comfort within, and the earth. I think the idea is that God’s favor covers all areas for his children. The eternal, the internal, the external – what the king gives to his children covers all areas of life.

Micah 6:1-8

Purpose

: Faithfulness toward God requires both worship and justice.

Introduction

Teaching at FHU has brought some interesting insight into human nature. Undergraduate students are varied in motivation and approach.

Some students want to come to class; they long to learn; they want to do well. These are students who take good notes and do most of the reading required for the course.

Some students feel obligated to come to class. They don’t really want to be in class but they will come. But they may miss if something better comes along. Didn’t sleep well, so they miss an early morning class. Hungry, miss the middle of the day class to get a good meal. But these students will read some; take some notes, and try to pass the course.

Some students see school through the prism of freedom. This prism distorts reality but it is hard to explain that to some students. They are free of parental oversight and spend their time in college enjoying the experience to the fullest. They will go to class some; they will take some notes; they will pass the tests and courses but not by much.

Then there are those special students. The first day of class is for receiving the syllabus outlining the expectations of class and see how little they can do and still pass. They are more motivated by not attending class, not taking notes, and passing only enough of the tests to pass the class. These are students who want to know how many classes they can miss and still pass; the lowest grade which will allow them to get a passing grade. These are the students that object to what are perceived as harsh standards. They plead their earned failing grade through a minimal standard as if the minimum is enough to bring success. “I read from at least 2 books in order to write the term paper.”

Students reveal much about human nature. And our approach to God may be very similar.

Some want to be in God’s presence at worship and they are motivated by how they can honor God. This is what pushes them in this world.

Some come to worship because they have to and do good deeds because it is the right thing to do; unless something better comes along.

Some see their relationship with God through the prism of freedom. They see God’s role as forgiver and thus their job is to enjoy life. Don’t do anything too bad but God will forgive anyway.

Then there are those special folks. They want to know what the minimum requirements are in order to think of themselves as faithful. Attendance at the assembly is sporadic; their good deeds are done but they think more about self than how to honor God.

In our text, God looks at his people once again. What he sees doesn’t please him. But the people are convinced that they can be faithful. They are convinced that they can show how much they love while continuing to live for themselves. Micah’s prophesy rejects such a view. As we shall see faithfulness extends in two directions – towards God and towards others. May God help us to hear his words with clarity.

The Trial

As we have seen before, there are times when God comes to his people as if it were a trial. Such is the case here in Micah 6. God has something to say to his people. His accusations are rather severe. He calls the mountains as witnesses. This may seem strange to us but it makes sense. In Deuteronomy 27:12-13, Israel is told that when they enter into the promised land that part of the group is to stand on Mount Geriaim to bless the people and some are to stand on Mount Ebal to pronounce curses. In this way, the mountains have heard what God expected. How he would bless for Israel’s faithfulness and how he would curse for their lack of faithfulness. Moreover, the mountains are said to be “everlasting foundations.” They last; they endure. Their presence will stand long after the trial is over and they will stand from generation to generation.

So it makes sense to call the mountains as witnesses for this trial. But there is something a bit different from this trial. Verse 2 clearly specifies that God has something to say. But notices verses 1 & 3. In both of these verses God gives the people the opportunity to speak first. It isn’t though to justify their case, it is an opportunity to speak against God. In fact, the phrase “answer me” literally means “testify against me.” God wants the people to explain what he has done wrong. Testify how God has wronged them.

God takes up his defense in verses 4-5. He points to his faithfulness to his people in bringing them out of Egyptian bondage. He points to providing leadership with Moses, Aaron, and Miriam. He points to an incident in Numbers 22 in which Balak was looking to curse God’s people and Balaam instead blessed them. He points to their journey into the promised land. All of this would have demonstrated God’s faithfulness. He provided leadership, food and water without end, clothes and shoes that never wore out, finally bringing them into the promised land. The point – Testify how I have wronged you?

The people’s response in verses 6-7 demonstrate their perception of relationship with God. They are willing to show how dedicated they are to God; how firm their faith. They will bring burnt offerings; these which required the entire animal to be burned up. It would have cost them greatly to bring such offerings. They will bring year old calves. At great cost they would bring the best of their herds. They will bring thousands of rams. More and more sacrifice if needed will be brought. Or they will bring rivers of oil. Exaggeration to demonstrate how committed they are to connection to God.

God responds in verse 8. Let me show what is good. Justice and mercy must come from you towards others and to walk carefully with God.

Justice sums up the social requirement in regards to others. To practice justice is to avoid oppression, gossip, or bribery. It is to pursue helping those who are weak; insisting that others be treated with care in the same way we are.

Mercy or loyalty is a word used to describe the character of God. When God revealed his loyalty to Israel the expectation was that Israel would express that same type of loyalty or mercy to others. As God was faithful with Israel, Israel was expected to be faithful toward God and toward others.

This idea of a careful or humble walk with God means that God wants his people to be guided by Him rather than our own selfish motives. It is to dedicate ourselves to hearing only his voice and his words.

Lessons

There are times when we testify against God. We accuse him of being unfaithful. And we fail to remember his faithfulness. When was the last time that you rehearsed the faithfulness of God? When was the last time you remembered the faithfulness of God and refused to allow current negative events to be perceived as unfaithfulness? When was the last time you took stock of the times of your unfaithfulness and saw God’s faithfulness even in the midst of your sin? Or better yet, when was the last time that you saw the faithfulness of God in helping you be the person you are.

In 1964, Victor and Mildred Goertzel published a revealing study of 413 “famous and exceptionally gifted people” called Cradles of Eminence. They spent years attempting to understand what produced such greatness, what common thread might run through all of these outstanding people’s lives. Surprisingly, the most outstanding fact was that virtually all of them, 392, had to overcome very difficult obstacles in order to become who they were. This book has now been updated with a second edition in 2003.

Some come to this text in Micah and use verse 8 as a way of demonstrating that God is only interested in a proper ethical response from his people. But this is to misuse the text. Israel’s response stressed worship. They saw their response as doing what was right in worship and that would be sufficient to show their faithfulness to God. If he wanted more, then more would be given. It was the failure to translate their worship into how they treated people that upsets God. There is no attempt here to set aside worship for social ethics. It isn’t an either/or situation but a both/and. Worship is important. God gave detailed descriptions about worship to his people, but his intent was always that worship would lead to treating others in the way God had treated them.

In the same way, our worship is to realign ourselves with the faithful God. The God who has been just toward us. He sought that which was best for us and the God who has been loyal or merciful. When we see that then we are to treat others the way God has treated us.

But it isn’t simply worship God and treat others right, but on a deeper level it is to love God and love others. We love God and we love others but the example that we follow is the example of God. He, who gave his son for us; he who raised him from the dead, this God has shown us what is good.

Some come wanting to know what is the minimum I can do and still get a passing mark. Such an approach to worship means that there will be no transition to living life to honor God. We have received from God far more than we deserve. His faithfulness convicts us to be faithful toward him and toward others.

Our vision calls us to help the weak. This is justice. Even as God has helped us in our weakness, so we turn our attention to those who are disregarded. Our vision calls us to be merciful to those who have not been shown mercy. This is to be loyal based upon the character of God. These things we will do because God has shown us what is good.

Micah 4:1-13

Purpose

: God’s plan is to win and those who trust in Him will share in that victory

Introduction

Are you a planner or a person who likes spontaneity? There are advantages and disadvantages to both. The planners tend to accomplish something. They tend to be analytical in their approach to problems. They also tend to have bouts of intense frustration when plans do not go as planned. The planners like to think of being in control only to discover that so many uncontrollable factors can ruin a properly conceived plan. On the other hand, the spontaneity folks enjoy life. Surprises are welcomed and enjoyed. Spontaneity doesn’t eliminate planning but the preference is to be more flexible. The downside to spontaneity is that less gets accomplished. Frustration comes when enjoyment must give way to responsibility and not enough thought has been given to provide a good outcome.

Our God is a combination of the two. We see from creation that he planned our world with great care. But we also see from creation the great spontaneity of color which brings enjoyment for his carefully planned creatures. We see times in which he carefully plans for an event only to express a desire to quickly change his mind about how to accomplish his will. For instance, God’s intent to bring Israel into the Promised Land is never derailed. But when Israel sins so intensely against the deliverer then God changes his mind about how the process will take place. Instead soon; it will be later.

When we look at God’s ability to plan, he is perfect but he has the flexibility to alter the means by which those plans will be carried out. This should bring us great hope and confidence. Hope because our God is never surprised by the events of life. His plans are not frustrated by man’s sin. Confidence because God is the great planner. He knows exactly where things are going to end up while allowing for variety of experience in life. Whether your preference is for planning or spontaneity, our God understands both perfectly.

As we will see in our lesson today, Micah presents a prophesy in which God is seen as the great planner. The people have been told in chapter 3 that Jerusalem will become a heap of rubble, but God isn’t finished. What he plans to do with and for Jerusalem is far greater than anyone could imagine. The people are encouraged to trust the perfect Planner. For he has plans that they nor the nations understand. This is our God as well. May we learn to trust the Great Planner.

The Text

This leads to the second point. Learn to trust God. So easy to say but so very difficult to do. Through Micah, God was saying that he could do for them what they truly wanted. They wanted peace. Only God could bring it. They wanted victory. Only God could give it. Instead the people had placed their trust in their wealth, their abilities, their comfort. Notice verse 9. Have you no king? Has your counselor perished? This is where people put their faith and trust.

Much like we tend to do with a political system. Every four years we think the next person will make us better; will restore order; will bring peace and prosperity. And every four years we are foolish to believe that politics can save us.

Or we seek out those who can help us thinking that with the right insight we will become better people. We seek for answers but do not find them. Because our faith is misplaced.

We want to trust our own planning instead of trusting the Great Planner. We want victory, but we want it to be predictable. The true King and Counselor seeks us. And God’s words to us are the same as they were to ancient Israel – Trust me. I will bring peace and victory. I will bring greater things than you ever imagined.

Have you ever watched a child learn to trust a parent. The parent says to the child – “Get in the car. Let’s go for a ride.” And the child says, “Where are we going?” And the parent says, “Some place special. You will enjoy it. Let’s go.” And the child struggles with not knowing, “But where are we going?” And the parent says with love “Trust me.”

God says trust me. I have great plans for you. I will do something for you you cannot imagine. And we say “But what are you going to do? Tell me.” And God patiently says, “Trust me.” It isn’t easy to trust. But it is tiring to try to figure out every turn and twist in life and try to be in control.

Micah 2:6-13

Purpose

: Speaking God’s truth even in love is not always easy. But warning others of what is to come demonstrates our love for them.

Introduction

The death of celebrities brings an interesting bit of commentary from the media. To say that our priorities are off in our culture would be an understatement. With the death of Michael Jackson, the media has spent much time talking about his death, his will, and his life. I listened to a new program the other day with great amazement. A soldier had been kidnapped in Afghanistan. The news spoke about his capture for about 30-45 seconds and then turned to the Michael Jackson story for the next 5 minutes. Our sense of what is important is lost. But that really isn’t the point. The amount of time spent on Jackson’s death is overshadowed by what is said about him. Media and fans alike worship at his musical genius and speak of him in almost reverential ways.

Recently a former NFL quarterback was murdered. Steve McNair played the game of football well. McNair tragically was shot. While details are not certain, he was shot in the apartment of a 20 year old girlfriend. McNair was married and had four children. And yet the media continues to talk about his greatness as a player. I understand the old adage “do not speak ill of the dead” but I wonder in both cases if anyone spoke to these two men about their lives before their deaths. I wonder if anyone had the courage to speak candidly to either of them about truth and what is right and what it means to be a man in this world.

This is not to condemn neither Jackson or McNair. It is to say that to speak the truth in this world is not highly valued. People want to hear things that make them feel good. They don’t want to hear things that leave them with negative feelings. When we turn to Micah we find that while cultures change, people do not. Even in Micah’s day, they did not want to hear the truth. They wanted reassurance that everything was going to be okay. In our text today, Micah is going to deal with the perceptions of the people and he is going to speak the truth. He speaks directly, honestly, and frankly. Will the people listen? Will we? Let’s open our hearts.

The Text

Lessons

Second, looking at verse 12-13, God promises a real Israel. To those in Jerusalem the promise meant that when God drove the people out of the land, he would not give up on his covenant. He was going to bring a remnant together to be his people. They will be like sheep with God as their shepherd. But notice verse 13, not only will they be sheep but they will be led by a king.

Contextually, when Assyria came and surrounded Jerusalem, they hemmed up the city so that no one could leave. These prophetic words would have been recalled when Assyria came. God was going to deliver a remnant. There would be a break out from the gate. The Lord would lead them out of the bottled up city.

For us, the application is very similar. The emphasis of these two verses is on what God is going to do. He is going to shepherd his people and he will lead his people. This is not about the might of the people but the might of God. This is not about the determination of the people but the willingness to follow.

It is to acknowledge that God is the one with the strength to lead and break out. Our vision calls for us to follow the leadership of Jesus in helping others see the power of God. The power of God to forgive, heal, and love. The message of the text is that we are weak and God must lead. We follow. Are we listening to the truth?

We are not okay. To sit on the sidelines while others are exploited and deprived makes us no different than the ones who intentionally do the exploiting. To see life as about our achievements and comfort is to miss the point that we are sheep being led by a powerful God who calls us to serve others. May we listen.