Had the privilege of preaching at MCC on Sunday. Since it was the 100th anniversary of the end of WW1 it seemed appropriate to think of Jesus’ teaching on loving your enemies (Luke 6:27-36).
I finished the sermon with this picture and associated sound clip. The picture is of film onto which different microphones in the trenches were recording the sound intensity of enemy guns. Using triangulation, they could then pinpoint the location of those enemy guns.
The films were unearthed a while ago in the Imperial War Museum. The most dramatic one is of the 11th of November 1918, the day the guns went quiet. The film shifts from spikes of sound to the flat line of silence (above).
Clever people have reverse engineered the film to recreate the sound it first recorded. So, although there are no sound recordings of WW1, we can now hear the ending of the war and the first moments of peace after years of senseless slaughter.
The closing point I made in the sermon is that this is an image of Christian eschatological hope. Christians believe that one day the guns will go quiet for ever: no more war, no more mass shootings, no more violence, no more arms industry making billions from deaths of others. God’s kingdom will come, the Prince of Peace will rule, God will be ‘all in all’.
And in the here and now, it is the calling of those who belong to that King and his kingdom, to live lives of peace within this violent world. To lives that point to another kingdom to that of the world. A kingdom in which disciples refuse to take part in war, but follow the even harder calling of loving enemies.
Because this is what God is like – a God of kindness and mercy to the undeserving.
27 “But to you who are listening I say: Love your enemies, do good to those who hate you,28 bless those who curse you, pray for those who mistreat you.29 If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them.30 Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back.31 Do to others as you would have them do to you.
32 “If you love those who love you, what credit is that to you? Even sinners love those who love them.33 And if you do good to those who are good to you, what credit is that to you? Even sinners do that.34 And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full.35 But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked.36 Be merciful, just as your Father is merciful.
Returning to Ephesians in this post – love and marriage in 5:21-33 to be more precise.
21 Submit to one another out of reverence for Christ.
22 Wives, submit yourselves to your own husbands as you do to the Lord.23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior.24 Now as the church submits to Christ, so also wives should submit to their husbands in everything.
25 Husbands, love your wives, just as Christ loved the church and gave himself up for her26 to make her holy, cleansing her by the washing with water through the word,27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.28 In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself.29 After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church—30 for we are members of his body.31 “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”32 This is a profound mystery—but I am talking about Christ and the church.33 However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.
Such a famous passage needs no introduction and I am not here going to get into ‘complementarian’ versus ‘egalitarian’ interpretations of the ‘roles’ of husband and wife.
Far more interesting is how, in these verses and throughout the letter in general, Paul (and I do think Paul wrote Ephesians) is engaged in an audacious act of subversion.
Basically he is instructing believers in the Ephesus region to live to a different story to that of their world. That sounds all very nice but what does it mean? Very briefly, at least this:
– live by a different power. They are filled with the Spirit, not the powers of this dark world (6:12)
– to a different ethic, as children of light not of darkness (5:3-14)
– walking in love (5:2), not in futility and greed (4:17-19) as the surrounding pagan world walks
– in eschatological hope: putting off the old and putting on the new (4:22-23)
– imitating their Lord, showing forgiveness and compassion and so building unity rather than division (4:29-32); self-sacrifically serving each other as their Lord gave himself up for them (5:2)
And this theme radical counter-cultural living continues right on into the famous ‘household code’ of 5:22-6:9.
We get so distracted with our modern obsessions about ‘individual roles’ that we can miss the wider story of what is going on here in the apostle’s instructions to 6 groups of believers: wives/husbands, children/parents and slaves/masters.
The reality of the culture is assumed – this is the world they lived in. A world of hierarchy, power and status. A culture of patrons and clients, of rulers and ruled. But that world, so apparently ‘given’ and ‘normal’ and powerful, is being shaken to the core.
Do you see how?
It is Paul’s very act of writing that puts the ‘writing on the wall’ for the power structures of the Greco-Roman world. He addresses personally every one of those 6 categories on the same basis. Whether a wife or husband, child or parent, slave or master, they are to live primarily as disciples of the risen Christ – ‘as to the Lord’.
Do you see the implications?
Now, their primary identity is not the social group in which they happen to find themselves. It is in their joint union of being in Christ. They belong to Christ and to each other in a revolutionised set of relationships that we call the Church.
for we are members of his body
Power, status, hierarchy, patronage, honour and birthrights are radically relativised. A new world has arrived. The old world would eventually crumble, as the social and political implications of the gospel eroded it from within.
This new community is to be marked by virtues and attitudes common to every member.
– All are to walk in love and imitate their Lord (5:2)
– Allare to live pure lives (5:3ff)
– All are to live to please their Lord (5:10)
– All are to submit to each other (5:21)
Subversive Now – the example of love and marriage
If to be a Christian is to live in community with others ‘as to the Lord’ before all else, this has deeply radical implications today just as much as it did in the first century.
Where the Ephesians lived within a world of highly stratified boundaries that were rarely crossed, we live in a world where the individual is king or queen.
And perhaps nowhere is the ‘freedom’ of the autonomous individual challenged more than in being accountable first and foremost to others in that community of the church.
Take the example of love and marriage today. In our culture there are few things more private that our love lives. Romantic love is idolised. The two lovers find themselves in each other. Nothing should stand in their way of true happiness. Love trumps all.
Their primary identity is in their relationship. Other things like church involvement may follow, but is secondary to their love and to any children that follow along. It is family first.
But this is a modern example of living to the story of our culture rather than to the story of the gospel. Rather, Christians are ‘members of his body’. No identity, even marriage, comes first.
Even more subversive, this means that marriage is not private but public – it belongs to and within the community of faith. It is within the body that husband and wife learn to live out their marriage and their faith.
And even more heretical yet, this means that privatised individual love between a couple is not the primary ‘location’ for Christian love to flourish. Love between the couple sure helps, but the primary location for Christian love is the community of the church. Whoever we are, – whether we are in positions of weakness or privilege: wives or husbands, young or old, slaves or masters – we are all commanded to ‘walk in love’.
And this is why the paterfamilias, the husband with all the authority and power within Greco-Roman culture, is commanded four times to love his wife. It is his status within the culture that is being most subverted by the radical social implications of the gospel. He is being told to live to a different story – not one of assumed rights to be served but one marked by self-giving love for others supposedly less ‘worthy’ then he – like his wife.
The ever quotable Stanley Hauerwas puts it like this,
The church makes possible a context where people love one another. Love is not necessary to marriage, and the only reason why Christians love one another – even in marriage – is because Christians are obligated to love one another. Love is a characteristic of the church, not the family per se. You don’t learn about the kind of love that Christians are called to in the family and then apply it to the church. You learn about that kind of love from the church and then try to find out how it may be applied in the family.
Over the last three weekends I have attended three very different Christian services. The first was my mum’s funeral, the second our IBI Graduation Service and the third a baptism.
Their sequence is ‘life in reverse’ – from death, to celebrating a significant milestone in life together, to a sacrament welcoming a precious new life into the community of the Church.
I hadn’t planned to write about this. I’m beginning without knowing where this is going. It may make it on the blog or into ‘Trash’ on windows explorer. If you are reading this, then you know what happened!
In IBI we are always encouraging (and requiring) students to do ‘Reflective Practice’ which is a structured process critically examining events, attitudes, and feelings with the aim of developing and improving future practice. This blog post is getting close to this – not so much reflecting on my practice but on my feelings and attitudes as a Christian who believes the creeds of the Church catholic.
First, my mum’s funeral conducted by Rev Noble McNeely in 1st Holywood Presbyterian Church, a friend and caring pastor.
I have had very little experience of death. In our technological, medicalised and commodified Western culture death is pushed to the margins of everyday life. Unless your line of work brings you into contact with death and the grieving, it is likely rarely intrudes. We are busily taken-up with the frenetic business of living. Our consumer culture promises us every possible joy and pleasure that life can offer with no ‘sell-by’ date attached.
As Dylan says, we can be taken up with the conceit that we are too good to die. Or, as Hauerwas likes to say, we can fool ourselves that our technology will enable us to get out of life alive. (Always wanted to get those two together theologically!)
Yet, as OT wisdom tells us, our lives are indeed like vapour, we are here one day and gone the next. Even though I was with her when she died, I’m only beginning to get used to the reality that my mum, such a strong, supportive and reliable presence for all of my life, is gone.
In the blink of an eye, you and I will follow.
I can only speak personally here and you may disagree, but it is only a Christian funeral service that can look death in the face and yet speak with hope. It would be easy to lapse into vague sentimentalism about our loved one living on with us through love or memories, but Christian hope is much more earthy and robust.
It tells us the specifics of a historical story. That Jesus Christ, God’s beloved Son, has looked death in the face for us. He has experienced death itself and descended to the realm of the dead. Yet, death could not hold him. As Peter proclaims in the first ever gospel sermon, the Messiah
… was not abandoned to the realm of the dead, nor did his body see decay. God has raised this Jesus to life, and we are all witnesses of it. Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear. (Acts 2:31-33)
Is such belief just a crutch for those who can’t bear to accept that this life is ‘all there is’? Is it ironically a similar form of conceit to that of which Dylan and Hauerwas criticise? That we are ‘too good to die’ and can ‘beat death’ after all through resurrection life? Is it a refusal to face the fact of our own mortality that we dream of immortality?
I can’t prove this of course, but I think not. Such hope depends completely on the historic events of Jesus’ death and resurrection, evidenced by the outpouring of the Spirit.
As a consequence, it seems to me that Christian hope, through being united to the resurrected Son in faith, has given, and continues to give, believers courage to face death, persecution and suffering.
But not only this, it calls Christians to make this life count, to live a life worthy of this gospel, not getting distracted by temporary distractions but focus on loving and serving others in whatever short time given to us.
And perhaps it is those who have faced death and been given a reprieve, who can see these priorities most clearly (thinking of someone in particular here, I am sure you can too). Life is an infinitely wondrous gift. Let’s not waste it.
CELEBRATING A MILESTONE
The second service was a joyous occasion. Many friends and family came. Current students baked a fantastic graduation cake and made delicious desserts.
Students spoke of a life-transforming experience of theological study and said nice things about staff and teachers. We sang songs. We laughed. We took many photos. We dressed up in gowns and suits and dresses and formally marked significant achievements of learning together. We acknowledged the sacrifices students and their families had made. We listened to Prof Craig Blomberg preach about ‘the real world’ being God’s inaugurated kingdom that one day will be really real and the present ‘unreal’ world will be remade anew. We congratulated students on their hard work, their teachability, their desire to learn and their passion to serve – head, heart and hands.
I think modern life has too few such occasions in which to mark significant achievement. The mixture of joy and formality at graduation is appropriate. It is a public recognition of individual success but this is not to say graduation is the end of the process. Rather it is simply a milestone to celebrate on the way.
The purpose of the learning (ideally) has multiple effects: to learn about God, his Word, what previous and contemporary Christians have thought, and to know ourselves. It means learning to think critically, to write, to articulate ideas, to lead, to communicate, to work with others, and to use God-given gifts in service of his people and the wider world.
In other words, this was a service about adult Christian faith engaging the world. It was full of life, enthusiasm, progress and a vibrant sense of how the gospel (good news) is good news for all of life.
Christian faith is not just a theory to believe in that might get you to ‘heaven’ when you die. It is, rather, an experience of living in God’s story in the here and now and participating as disciples in his mission to redeem the world which he loves.
The third service was back to the beginning of life. It was another joyous occasion.
It was the baptism of the long-awaited and cherished infant son of good friends. There was prayer, singing, music, Christocentric worship and afterwards much good food and much conversation.
The church leader was welcoming, relaxed, hospitable and articulated winsomely the case for infant baptism. It not does magically make the child a Christian, but welcomes him into the church community. His parents promised to raise him in the ways of Jesus, but not on their own. In Christianity it takes a community to raise a child.
The church leader likened it to teaching him to be a Man City supporter. He may be dressed in the kit, learn the songs, go to matches, learn about the team and its history … but at some point he has to decide for himself whether to be a Man City supporter or whether to support another team, or not follow football at all …
The parents’ job – and that of the church – is to embody authentic Christian faith for him to see, touch and experience for himself. I pray he does so and in doing so finds much joy in loving God and loving others.
As I reflect on these three services, from death – to adults celebrating a milestone in their lives – to welcoming new life into the world, I have been challenged and refreshed. From a Christian perspective, all three services reinforce one another.
Perhaps these are simple conclusions, but things seem simpler after the last few weeks.
Life is a beautiful gift, to be celebrated with thanksgiving, beginning, middle and end.
It is also short and not to be wasted. A gift is to be used well.
It is to be lived in community with others. That is where true life lies. We celebrate new life together. We rejoice at milestones reached along the journey. And we comfort each other in hope at the end of life.
True purpose is found in living life for others – for God, his people and the good of the world.
Such a calling is anything but a life spent selfishly pursuing temporary wealth, security, pleasure and comfort. It is a call to costly self-sacrifice in whatever context we find ourselves in.
Christian faith has a telos – an end – that reaches beyond death. Christian hope is founded on the eschatological future promised by God in the resurrection of the crucified Christ. Such future hope should profoundly shape our present
Such hope also proclaims that death will not have the last word. That word has already been spoken by God: loving Father, incarnate, crucified and resurrected Son and the life-giving Holy Spirit.
And so it is in him alone that we are called to trust, worship and follow in this unpredictable pilgrimage called life.
As the disciples follow Jesus towards Jerusalem, he takes them aside once more to prepare them for what is ahead. The language and imagery is brutal.
“We are going up to Jerusalem,” he said, “and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise.”
Condemned by Jewish authorities. Handed over to ruthless pagans. Public shame, humiliation and undeserved violent death. This is what lies ahead.
Yes, these images are followed with a promise of resurrection from the dead, but the flow of the story suggests that pretty well none of this entire sequence was understood by the disciples. This is illustrated by James’ and John’s request “Let one of us sit at your right and the other at your left in your glory.”
I have considerable sympathy for James and John! What Jesus predicts is inconceivable. If he is the anointed Messiah of God, shame, death and humiliation cannot be his fate. Rather, it should be glory and exaltation – hence the brothers’ request.
The other disciples’ indignation is not at James and John’s utter misunderstanding of Jesus’ imminent fate, but at their grab at glory for themselves. Like James and John, they have little idea what Jesus’ promise that “You will drink the cup I drink and be baptised with the baptism I am baptised with“ would mean in practice.
So Jesus seeks to clarify, again, what it means to follow the Son of Man. He calls them together and says
“You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant,and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
Discipleship within the kingdom of God means following Jesus. On the surface that sounds simple, but he leads his followers to take on a new and strange identity:
– Slave (doulos): become a slave of others rather than seeking a position of power, status or respect
– Servant (diakonos): become a servant of others, rather than be served by others.
This an uncompromising call to a difficult and demanding way of life. Jesus, as is his style as a terrible salesman, offers no possible evasions for his followers. There are no soft options. The norm for discipleship is the cross. Death is what it means to be a disciple – regardless of who we are.
The pattern for this other-focused service is Jesus’ willingness to give up his very life for others. A ransom liberates captives. His is a self-giving death so that many are set free. It is life lived for others, not the self.
Following Jesus is absolutely not the path by which to achieve glory, honour, respect and status. So if we hope to achieve those things in Christian life and ministry, like James and John we have completely missed what following Jesus is all about.
Among the Gentiles in the ancient world (the Roman Empire is probably in view here) the world worked according to strict hierarchies of status, prestige, position, wealth and political patronage. Those in power lorded it over their inferiors. This simply is the way reality was constructed. No other world could be imagined,
Jesus’ death on a cross opens up a new way to imagine the world we live in. It calls Christians to belong to a different reality, a different kingdom, to follow a king like no other. A king who freely and courageously gives his life for others; who surrenders power without resorting to violence; who refuses to defend himself or his own rights before his enemies.
Good Friday is a day to reflect on the wonder and beauty of this king. And then to reflect on our lives.
How we are living them and who we are living them for?
If we are honest and realistic (or, to put it another way, if you are anything like me!) we will be reminded that we continually fail to live self-giving lives of service to others. We don’t want to be servants and slaves. At the very least it is inconvenient; at the very most it means suffering and death. Most of the time it is somewhere inbetween – a daily calling to an other-focused way of life.
And then, in our weakness, failure and sin, to come to the foot of that cross and to give our lives afresh to our crucified Lord.
Always remembering in hope his words, “Three days later he will rise.”
I hope to do what I should. I know I cannot trust myself as long as I am in this body subject to death. There is one who is strong, who tries every day to undermine my faith, and the chastity of genuine religion I have chosen to the end of my life for Christ my Lord. The flesh can be an enemy dragging towards death, that is, towards doing those enticing things which are against the law. I know to some extent how I have not led a perfect life like other believers. But I acknowledge this to my Lord, and I do not blush in his sight. I am not telling lies: from the time in my youth that I came to know him, the love and reverence for God grew in me, and so far, with the Lord’s help, I have kept faith.
It is hard not to read Patrick and think of Paul. His passion for the people he was called to serve. His single-minded focus on mission. His Christ-centered preaching. His self-distrust – in terms of a deep awareness of God’s grace and his unworthiness.
In this quote some of those themes emerge. He faces both internal and external opposition.
The internal is both physical and spiritual. Physically he is mortal and faces death. He is weak and finite. He faces temptations to act in ways that likely pursue short-term ‘this worldly’ pleasures that will lead him astray.
He also faces external opposition of some sort – those who attempt to destroy his faith – in the next paragraph he talks of those who laugh and insult him.
He knows he is far from perfect. He has failed. Others lead more Christ-like lives. But his understanding of grace means that this is not a cause for shame or pretence – he comes honestly before God without blushes, dependent on his mercy and forgiveness. He knows he needs the Lord’s help.
And, like Paul, he sees that the heart of living a life pleasing to God is not merit, or pay back or external behaviour motivated by fear or a pursuit of self-righteousness.
Rather the heart of being a Christian is love. If is from love that obedience flows. It is out of love that he is willing to suffer. It is love which orientates his heart towards God and away from that which would lead him astray.
In other words, we might say that the core of discipleship, according to Patrick, is a deep love for God that issues in a faithful life of joy and gratitude.
Or, to put it in reverse, unfaithfulness, a pursuit of ‘worldly pleasures’ (money, sex, power), a lack of thankfulness, an arrogant self-defensiveness coupled with a lack of passion to share the good news of the Gospel are all merely symptoms of a life where love for God has either evaporated or never existed.
So a good question to ask ourselves this St Patrick’s Day – is ‘how is my love life?’
The Gospels are richly theological accounts of the life, death, resurrection and ascension of Jesus the Messiah. They are, in other words, not only telling us ‘what happened’ but also why it happened.
Think of it this way:
The Gospels tell us all about ‘the story of Jesus’. That story, of course, begins with the incarnation that we celebrate at Christmas.
But the story of Jesus only makes sense if set within 3 other broader stories that, together, frame the story of the Bible.
The story of Jesus is the innermost or climatic story of the 4. We need to appreciate how it fits within the wider framework if we are to understand the ‘why’ of the incarnation.
THE STORY OF GOD
At the broadest level, there is the ‘Story of God’ himself. This story encompasses all the others for the Bible is, in effect, the story of God ‘s redemptive action in the world in response to sin, death and rebellion.
That response is trinitarian: Father, Son and Spirit, working in love to bring life, forgiveness, restoration – to form a covenant people bearing his image and to redeem all of creation.
2. THE STORY OF THE WORLD
The second story is of the world we live in – a world of beauty and of ugliness; of hope and despair; of love and of hate. A wonderful, awe-inspiring creation disfigured by sin, death, grief and injustice. It is God’s love for this world that is the divine motive for the incarnation.
3. THE STORY OF ISRAEL
But before the incarnation of the Son, we must not skip the third story – the story of God’s elect people through whom salvation comes. So much Christian theology tends to do this – to jump from creation and fall to the coming of the Christ. The Old Testament takes up most of the story for a purpose! The story of Christmas only makes sense within the story of Israel. Jesus is first Israel’s Messiah – who is also the saviour of the world.
4. THE STORY OF JESUS
This is the story that, in effect, is the focus of the entire New Testament. The Gospels and the rest of the NT is a theological explanation of the story of Jesus (Christology) in light of the story of Israel, the story of the world gone wrong and the story of God. Pretty well every page of the NT is this sort of dialogue being worked out in hundreds of different ways. Jesus fulfils the Story of Israel. Father, Son and Spirit together work to effect salvation.
It is the story of Jesus and the Spirit that broadens the story of Israel to welcome in the Gentiles. It is in Jesus’ death that victory is won over all forces that oppose God’s good purposes – sin, death, the Devil and the powers.
But, most relevantly for this Christmas week, it is in the story of Jesus that we see who God is most clearly revealed. See how the four stories are interwoven in Colossians 1. 1-15 and especially its focus on the unique identity and authority of the Son.
15 The Son is the image of the invisible God, the firstborn over all creation.16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.17 He is before all things, and in him all things hold together.18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy.19 For God was pleased to have all his fullness dwell in him,20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.
So, this Christmas we celebrate the Lord of creation, in whom dwells all the fullness of God himself, come to earth as a real man who can shed real blood. No greater act of self-giving love is possible to conceive.
And in doing so, we look forward to Easter, for it is this God-man who dies on the cruel wood of a Roman cross to bring reconciliation and peace to this world and all of creation.
So, whatever your circumstances this Christmas, may these four inter-connected stories give you joy, thankfulness and hope. For being a Christian, is to join our own story in with the story of God (by God’s grace), the story of the world gone wrong (owning our own sin), the story of Israel (a Christian becomes a member of the new covenant people of God) and the story of Jesus (by turning to him in faith and repentance).
I’m doing some reading and writing on Luke 6 and particularly Jesus’ ‘Sermon on the Plain’ (6:17-49). A couple of excerpts from Luke:
Looking at his disciples, he said: ‘Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. Blessed are you when people hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. (6:20-22)
‘But to you who are listening I say: love your enemies, do good to those who hate you, bless those who curse you, pray for those who ill-treat you. If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. Do to others as you would have them do to you.‘If you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who are good to you, what credit is that to you? Even sinners do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. (6:27-36)
What might you call the theology behind Jesus’ call to discipleship in the Sermon on the Plain?
An anti-success theology?
You are going to be poor, hungry, weeping and hated. This in contrast to being rich, comfortable, well-fed and well-respected (vv. 24-26). This is just slightly incompatible with the capitalist pursuit of wealth and happiness in the here and now.
A guarantee of suffering theology?
Enemies may, and probably will, do their very worst to you. Be ready for it.
A very-delayed gratification theology?
Blessings are promised now but are guaranteed only in the next life. ‘Rejoice in that day and leap for joy, because great is your reward in heaven.‘ (vs. 23) In the meantime in your suffering continue to have faith and trust in a future day of justice for you ain’t going to see it in this life.
A blessing of opposition theology?
To be persecuted for the name of the Son of Man is a privilege not a disaster. Don’t complain, embrace it.
A willingness to be hated and taken-advantage theology?
Love enemies in a way the boggles the mind of them and anyone else watching. It is going to be personally extremely costly – emotionally and financially.
A self-sacrifical costly love theology?
There is zero self-interest in this life to Jesus’ calls to love enemies. Love for the sake of it. Love because God is like that. Love as God loves whatever the cost.
Jesus the terrible salesman
Jesus is simply a terrible salesman.
Nothing about material comfort, security, the right to happiness, social standing. Not a word about how much we are loved by God. Not a mention of unconditional grace.
But instead a whole bunch of well-on-nigh impossible exhortations that are guaranteed to seriously inconvenience disciples’ lives.
Surely this sermon needs to be sent back to the marketing department for a serious re-write.