Barry Metz 03/25/18

Living in Gods Kingdom

Matthew 5:3348

Youve trusted Christ as your savior and youve been ushered into the kingdom of Heaven--the spiritual form of the kingdom that has broken into our world! Welcome! My task this morning is to orient you to this life youve graciously been ushered into. Specifically I want you to see 4 things about your new life in the kingdom of Heaven.

First of all I think youll find that living in the kingdom of Heaven is a blessed life. Its a blessed life. Yes youll be challenged to live humbly and mourn over your sin. Youll be challenged to be merciful and meek and pure of heart. BUT theres comfort[footnoteRef:1] and mercy[footnoteRef:2] and being increasingly satisfied with the righteousness of God that increasingly shows up in your life[footnoteRef:3]. Theres seeing God more clearly every day[footnoteRef:4] and theres the privilege of being called Gods sons and daughters[footnoteRef:5]. Finally, theres the ever present hope that the spiritual form of the kingdom of heaven that we experience now will give way to the actual reign of God on our earth.[footnoteRef:6] That is our ever present hope. Living in the kingdom of heaven is a life of blessing.[footnoteRef:7] [1: Matthew 5:4] [2: Matthew 5:7] [3: Matthew 5:6] [4: Matthew 5:8] [5: Matthew 5:9] [6: Matthew 5:3; 5:10] [7: These are the beatitudes]

Secondly, life in the kingdom of heaven is a life of influence. As salt and light you have an important role to play in our world. As kingdom residents you help to retard the decay all around our world and you bring light to those who live in darkness. The kingdom life is a life of influence.

Thirdly its a challenging life. You need to know--and Im being frank with you-- that many kingdom residents feel that its an impossible life youve been called to live. One scholarly fellow said that he felt like kingdom living was akin to post-graduate work. Hes not far off target-- doesnt Jesus give us some impossible commands in the Sermon on the Mount? Doesnt Jesus command kingdom residents to be utterly truthful and to love even their enemies? Yes, I admit those commands do seem impossible for us to accomplish. (But would any lower standard befit the sovereign of the universe, the great king we serve? Doesnt he deserve our best life now? Isnt this Gods kingdom we are talking about? ) Yes, the bar is set high and our king has told us that our righteousness must exceed the righteousness of the very best Jews in Jesuss day. He has even told us we must be perfect as He is perfect. But he has given us a new heart and a new willingness to obey. And he has given us His Spirit to encourage us, equip us, and strengthen us to accomplish all that God calls us to do in this kingdom life. Yes, life in the kingdom of heaven is a challenging life but God will help us all the way.

Finally, life in the kingdom will require faith. The kingdom expands invisibly. It has an inward power by which it makes its way through all sorts of obstacles and advances over all.[footnoteRef:8] But how it grows we can never really know. Its like a grain of mustard seed, the smallest of all seeds.[footnoteRef:9] Its like a net with all kinds of fish, good and bad together.[footnoteRef:10] There will be times when you will probably wonder out loud, Is it really here? Is the kingdom of heaven really here? [8: Ridderbos, H. N. (1996). Kingdom of God, Kingdom of Heaven. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., p. 649). Leicester, England; Downers Grove, IL: InterVarsity Press.] [9: Matthew 13:31-32] [10: Matthew ]

Well, again I want to welcome you to the Kingdom of heaven!

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As you may gather from that introduction, we continue in the Sermon on the Mount this morning, a significant sermon by Jesus about life in the kingdom. In fact thats the title of the message. Life in the Kingdom. Well begin in Matthew 5 verse 33Matthew 5, verse 33.

{Let me briefly set up the context. It was back in verse 20 of Matthew 5 that Jesus said, For I tell you unless your righteousness exceeds that of the scribes and the Pharisees, you will never enter the kingdom of heaven.[footnoteRef:11] When we looked at that verse in detail we said that Jesus really dropped a bomb when he said these words. Why was that? Well it was because if anyone was thought to be righteous, it was the Jewish scribes and the Pharisees. How could anyone have a righteousness that exceeded their righteousness? [11: Matthew 5:20]

Well in the next 28 verses, verses 21 through verses 48, Jesus explores six different areas where his disciples righteousness should exceed that of the Jewish religious leaders of Jesus time. We could use the word deeper and wider to try to get our arms around what Jesus was after.

Their righteousness needed to go deeper--his disciples had to have a righteousness that began deep inside them, all the way to their heart.

And their righteousness needed to go wider-- it was not enough to be truthful some of the time or to love just ones neighbors; it was critical that their righteousness extend wider and wider.

Weve covered three of the six areas of a deeper and wider righteousness so far. Heres one student of scriptures summary of those first three:

Today well explore the final 3 areas where Jesus calls his disciples to a deeper and a wider righteousness--the issue of swearing oaths and truthfulness, the issue of laying down our rights rather than seeking revenge, and the issue of loving every one indiscriminately.

Follow along as I read verses 33-37 and we explore the issue of swearing oaths and truthfulness

33Again you have heard that it was said to those of old, You shall not swear falsely, but shall perform to the Lord what you have sworn. 34But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, 35or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36And do not take an oath by your head, for you cannot make one hair white or black. 37Let what you say be simply Yes or No; anything more than this comes from evil.

Ive summarized the issue in these verses with a question: Antithesis 4- Will we swear to tell the truth or will we just be truthful?[footnoteRef:12] [12: Mike Andrus Sermon, Abnormal Kingdom Living (Gospel Coalition website)]

Jesus begins in verses 33 and 34 with the same formula hes begun the others with.you have heard that it was said to those of old but I say.

And verse 33 isnt a quotation of one or two commands but its a summary of what various oath passages teach.[footnoteRef:13] [13: Exodus 20:7 , Lev. 19:12, Num. 30:2, Deut. 23:21-23]

When we use the word oath, what are we talking about? When we swear an oath, we make a pledge to do something while calling on God as a witness.[footnoteRef:14] I swear by God that I will keep my promise..or I swear by Yhwh that I will follow through on the sale of my donkey to you. Thats what were talking about. Well what did the Old Testament teach about swearing oaths? Swearing oaths was encouraged. Listen to Deuteronomy 10:20 20You shall fear the Lord your God. You shall serve him and hold fast to him, and by his name you shall swear. And oaths were encouraged as long as they were sworn in Gods name! Interestingly, God himself at times would swear an oath to guarantee the fulfillment of his promises.[footnoteRef:15] [14: Handbook] [15: See Genesis 9:9-15]

Secondly, what was discouraged was swearing an oath, or making a vow and then not following through with it. Listen to Numbers 30:2: 2If a man vows a vow to the Lord, or swears an oath to bind himself by a pledge, he shall not break his word. He shall do according to all that proceeds out of his mouth.

So swearing oaths was encouraged and following through with those oaths was very important. Oaths and vows were seen as helping a person remain faithful to their commitments.

Well somewhere along the line, some rabbis began to teach that an oath was not binding if it didnt include Gods name.[footnoteRef:16] I swear by heaven that Ill give you the money or I swear by the altar that Ill buy your donkey when I get the money. And because those oaths didnt include Gods name they werent as binding. The Mishna--a compilation of the Jewish oral tradition--has a whole section called Oaths[footnoteRef:17] elaborating when they were binding or when they were not.[footnoteRef:18] [16: Hughes] [17: Shebuoth (Oaths)] [18: Hughes]

So in Jesus day the religious leaders were basically saying, Keep the oaths you have made to the Lord. but under their breath they were adding, but if you make oaths by something or someone other than the Lord, then keeping those oaths is optional.[footnoteRef:19] If a person wasnt serious about an oath, he could swear by less sacred things. For example, someone might say I swear by heaven (youll see that in verse 34) or I swear by earth (verse 35), or I swear by Jerusalem (verse 35) or even, verse 36, I swear by my head. And because the oath didnt have the name of God it wasnt considered binding. [19: Mike Andrus Sermon, Abnormal Kingdom Living (Gospel Coalition website)]

Jesus says wait a minute! All these things youre swearing by--heaven, earth, Jerusalem, even your head--are inseparably linked to God[footnoteRef:20]--therefore, every oath made with them is binding. [20: France, page 125]

Isnt heaven Gods throne? Then an oath sworn by heaven is binding!

Isnt the earth Gods footstool? Then an oath sworn by earth is binding!

Isnt Jerusalem the city of our great king God? Then an oath sworn by Jerusalem is binding!

And isnt your head even Gods creation and under his control--you cant make one hair white or black.Then an oath sworn by your head is binding!

Everything you can think of is linked to God and so all oaths are legally binding.[footnoteRef:21] Quit playing games with words we can imagine Jesus saying! [21: Choiunard]

In verse 37, Jesus goes to the heart of the matter--Let what you say be simply Yes or No; anything more than this comes from evil. Give up oaths altogether Jesus says! Be radically truthful!

By contrast, Jesus disciples should be people of such integrity of character and truthfulness of heart that whatever they say is absolutely believable and dependable. A person of integrity is one who in daily conversation is so truthful, dependable, genuine and reliable that his or her words are believed without an oath.[footnoteRef:22] [22: Wilkins, page 247-8]

We should be so well known for our honesty that an oath could ever add to our credibility.[footnoteRef:23] Say what you mean and mean what you say. [23: Andrus, Abnormal Kingdom Living]

In effect, Jesus raised every spoken word to the level of an oath.[footnoteRef:24] [24: Chouinard]

{One rabbit trail before we move on. Are we never to take any personal oaths? What about public oaths we are asked to take in court? Our Quaker friends have made a rigid rule out of Jesus words Do not take an oath at all. But it seems that thats going too far. Jesus was put on oath in his trial before the High priest and he responded.[footnoteRef:25] And Paul made an occasional oath--2 Cor. 1:23; Gal. 1:20; 1 Thess. 5:27} [25: France, page 125; Matthew 26:63-64]

Here is Jesus point summarized by Wilkins.

Well in verses 38-42, we turn to the issue of laying down our rights rather than seeking revenge.

38You have heard that it was said, An eye for an eye and a tooth for a tooth. 39But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. 40And if anyone would sue you and take your tunic, let him have your cloak as well. 41And if anyone forces you to go one mile, go with him two miles. 42Give to the one who begs from you, and do not refuse the one who would borrow from you.

The question for these verses is Q - Will we seek revenge or lay down our rights to win outsiders for the kingdom? In these verses Jesus addresses how a true disciple should respond to injury, insults, and those who make unjust demands on us.[footnoteRef:26] And in the end its all about sacrifice. Were called to a life of sacrifice. [26: Chouinard]

Again verse 38 begins as the other antitheses: You have heard that it was said, An eye for an eye and a tooth for a tooth. Three different times in the Old Testament we hear this law of retaliation: Exodus chapter 21[footnoteRef:27], Leviticus chapter 24[footnoteRef:28], and Deuteronomy chapter 19[footnoteRef:29]. The actual law goes further than eyes and teeth. Listen to Exodus 21: 22b-25 he shall pay as the judges determine..note that--this law of retaliation was for the judges; it wasnt designed for individuals to use in seeking revenge he shall pay as the judges determine but if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe Now again the law of retaliation, we cant probably emphasize this too much, was for the judges to use to make sure that the punishment fit the crime. And much of our civil law today as a country and even internationally is founded on this law of retaliation. Justice must be meted out in proportion to the crime. So the law was intended as an equalizer of justice.[footnoteRef:30] The law assured that the injured party received the compensation they were do while at the same time it put limits on excess retaliation against the offending party.[footnoteRef:31] [27: Exodus 21:23-25] [28: Leviticus 24:18-20] [29: Deut. 19:20-21] [30: Wilkins, page 248] [31: Chouinard]

So if a man knock(ed) out another mans eye, he must not be killed for that--an eye for an eye. Or if he knock(ed) out the tooth of another, the victim was only entitled to knock out one of his teeth. The punishment must fit the crime and not be in excess of it.[footnoteRef:32] [32: Martin Lloyd Jones, Studies on the Sermon on the Mount, page 240]

So all thats well and good, right? But the religious leaders in Jesus time had taken the law of retaliation out of the law courts and began to use it for personal application. Not only that, they regarded it as a matter of right and duty to have an eye for an eye and a tooth for a tooth Do you see what had happened? The compassionate purpose for the law was lost and the law became a reason and a means for revenge. To the religious leaders it was something to be insisted upon rather than something which should be restrained. And furthermore they were interpreting it and carrying it out themselves, and teaching others to do the same.[footnoteRef:33] What God intended to promote civility became a license for revenge.[footnoteRef:34] [33: Martin Lloyd Jones, page 240-241] [34: Andrus sermon]

Its in the light of this background that our Lords teaching is given: But I say to you, Do not resist one who is evil. What does Jesus mean here? Does Jesus mean we should let evil run rampant in our world? Closer to home, surely Jesus isnt teaching that we should let school shooters have their way? Some do take Jesus words here and tend toward what is called pacifism arguing that one shouldnt be involved in the army, the police force, or the courts of law.

But isnt there another side of the story? What about Romans 13, But if you do wrong, be afraid for he (the governing authorities) does not bear the sword in vain!? How do we make sense of this? I think we can make sense of this by remembering that as the kingdom of God is making its forward and outward movement in our world through Christs work in the church, there are established civil governments ordained by God that have their jurisdiction. We live in a two kingdom reality.[footnoteRef:35] The law of retaliation is for civil governments; Jesuss words are for those intersections where the kingdom of heaven is pushing forward through followers in Jesus.[footnoteRef:36] [35: David Van Drunen, Bearing Sword in the State, Turning Cheek in the Church: A reformed two-kingdom interpretation of Matthew 5:38-42] [36: ]

SO what could not resisting the one who is evil practically look like? Jesus gives four examples.

First, verse 39, if anyone slaps you on the right cheek, turn to him the other also. To slap on the right cheek (since most people are right handed) would be a blow with the back of the hand, right? Today in the (Middle) East that action expresses the greatest possible contempt.[footnoteRef:37] So the issue here is not physical violence but an insult. [37: Jeremias as quoted by France, page 126]

If someone insults you forego your right to get them back and let them insult you again. Lovingly absorb the insult.[footnoteRef:38] Begin to look for ways to serve them. Begin to think about what might lead them into the kingdom. [38: Hughes]

To turn the other cheek indicates that Jesus disciples are so secure in themselves that they do not need to retaliate with more evil the evil done to them. By turning the other cheek they place themselves in a place of greater indignity and vulnerability but this provides the opportunity to serve their offender.[footnoteRef:39] [39: Wilkins, page 250]

One time Hudson Taylor was waiting for a boat to carry him across a river in China. Just as the boat was drawing near, a wealthy Chinese man came along. And not recognizing Taylor because of his native dress, he shoved Taylor aside with such force that he fell in the mud along the bank. Hudson Taylor said nothing. But the boatman refused to take his fellow countryman across, saying, No, this foreigner called me, the boat is his and he must go first. The wealthy Chinese traveler was embarrassed at his mistake. But Taylor didnt complain but invited the man into the boat with him and began to tell him what it was in him that made him behave in such a manner. A conversation followed which Hudson Taylor had every reason to believe made a deep impression upon that man and upon his soul.[footnoteRef:40] [40: Martin Lloyd Jones, page 248]

When we turn the other cheek, people are shocked and their ears are opened to the gospel.

The second scene shifts to a legal setting verse 40 40And if anyone would sue you and take your tunic, let him have your cloak as well.

The simple clothing of a person in the first century was a loincloth, a body-length tunic, an outer cloak, a belt of sorts, a head covering, and sandals.[footnoteRef:41] [41: Edwards as quoted by Wilkins, page 250]

The tunic was a persons basic garment, a long sleeved inner robe similar to a nightshirt that a person wore next to the skin. The cloak, an outer robe, was the more indispensable and more important garment. In fact Exodus 22 said if you ever take your neighbors cloak in pledge (the outer garment) you shall return it to him before the sun goes down, for that is his own covering In other words God basically said Whatever you do dont ever take someones cloak and if you do take it give it back before dark. And there was legislation that required that.

With that background look at what Jesus says: if anyone would sue you and take your tunic (your inner garment), let him have your cloak (your most important garment, your indispensable garment) as well. This is a startling demand! True disciples must reverse the dynamic. Instead of defending themselves or seeking revenge, they must give to this person who is taking their most basic necessities.[footnoteRef:42] [42: Wilkins, page 250]

Let yourself be defrauded! Give up your rights! Stun those who take your necessities with openhanded generosity!

The third scene has to do with forced labor. 41And if anyone forces you to go one mile, go with him two miles.

The Greek word translated forces is a Persian loan word. The Persians initiated a kind of Pony Express in which the mail-carrying rider simply borrowed horses, forcing them into service. He started off with his letters riding one pony, and when that pony got tired he borrowed another, and when that one got tired he borrowed another, and when..he sort of rustled his way across the land.[footnoteRef:43] [43: Hughes]

During Roman times this custom was common. And in addition, government or military personnel could commandeer the help of local civilians to get anything done they needed done. Roman military personnel could round up a group of citizens and force them to build a road or repair a public building. They could commandeer individuals on the spot to help carry their military gear or personal items for up to a mile.[footnoteRef:44] And Jesus said, If they force you to go one mile, volunteer for extended service.[footnoteRef:45] Go with them two miles. Lay down your rights. Stun them with cheerfulness. Cause them to wonder, What is going on with that guy? [44: Wilkins, page 250] [45: Chouinard]

Perhaps the most familiar case of this forced labor happened on Good Friday. Do you know what I have in mind? When Simon of Cyrene was forced by the Roman soldiers to carry Jesus cross.

The fourth scene has to do with ones resources. 42Give to the one who begs from you, and do not refuse the one who would borrow from you. Give to the beggar, give to the panhandler on the side of the road. You know you can do this in a way that seems responsible--having bags of food to hand out instead of money. But quite frankly I dont know if Jesus has being responsible in mind here. He wants us to be wildly generous, outrageously generous!

The one begging may not legitimately be poor but give to him anyway! The one seeking a loan may be unscrupulous or even be an enemy but lend to him anyway! The parallel of these verses in Lukes gospel (Luke 6:35) explicitly urges us to make loans to our enemies. Whoa! True disciples are free to live generously without question.[footnoteRef:46] [46: Wilkins, page 251]

Jesus words call for a generous spirit that refuses to put ones personal possessions or needs above the needs of others.

One author writes: In each scenario Jesus proposes a course of action that runs counter to conventional thinking and behavior. In reality, these illustrations are intended to radically challenge how we think and respond to all instances of abuse, insult, and injustice. In an unredeemed world the radical selflessness of genuine discipleship constitutes a powerful witness to the presence of the kingdom and a new way of righteousness.[footnoteRef:47] [47: Chouinard]

Here is Jesus point summarized by Wilkins.

I hope youre planning to stay for the Speaking of Jesus book discussions over lunch after the worship service. One of the questions from chapter 8 that the groups will discuss today is this, The conservative movement here in the West often tries to embrace the moral code of Christianity without the self-sacrificial teachings of Jesus. Why is this a bad thing?

Think about the verses we have just looked at. Are we as Christians more known for turning the other cheek?, sacrificially giving up our rights?, giving to those who beg from us? OR are we more known for our positions on gays and other aspects of the Bibles moral code? Why is this a bad thing?

Well we come to the final issue, loving everyone indiscriminately, vs. 43-47.

43You have heard that it was said, You shall love your neighbor and hate your enemy. 44But I say to you, Love your enemies and pray for those who persecute you, 45so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?

And the question that focuses these verses is Q- Will we love just our neighbors or will we love indiscriminately, loving even our enemies?

Jesus begins in verse 43 You have heard that it was said, You shall love your neighbor and hate your enemy. Evidently this is what the religious establishment taught in Jesus time. You shall love your neighbor comes from Leviticus 19:18. Where does hate your enemy come from?

Hate your enemy is not found in the Old Testament. It seems that it was a deduction.

Heres how the deduction may have come about.

The Jews knew that God hated evil.

Furthermore they knew that God hated evildoers. Psalm 5:5 says, The boastful shall not stand before your eyes; you hate all evildoers.

So were not the enemies of God also the enemies of Israel?

And shouldnt we hate those who you hate God? Psalm 139:21 Do I not hate those who hate you O Lord?

And therefore shouldnt we love those who are neighbors (those within the community of Israel) and hate our enemies (those outside the community of Israel)?

{Now if we didnt want to be so extreme we could remind ourselves that the Hebrews would sometimes say hate and what they meant was love less or not love.[footnoteRef:48] Romans 9:13 As it is written, Jacob I loved but Esau I hated (that is Esau I loved less or Esau I didnt love) so Jesus could be saying, Love your neighbors but you need not love your enemies.[footnoteRef:49]} [48: France, page 128] [49: France, page 128]

But still Jesus alternative is striking, verse 44 44But I say to you, Love your enemies and pray for those who persecute you.

If theres any place in the Sermon on the Mount where it seems that Jesus commands are impossible, its here dont you think? Love your enemies and pray for those who persecute you?

In chapter 11 of the Speaking of Jesus book, one of Carl Medearis Muslim friends came upon this very command and had this reactionIm reading from page 144---

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Carl, he said. Jesus has said to do something that is impossible. He was obviously perplexed.

Like what? I asked.

He says that we should love our enemies, that we should pray for people who persecute us.

I paused. I wasnt sure what he was getting at. Well Ali, I said after a minute, theres a lot of things that Jesus said to do that are difficult to do, and you know I dont do most of them, and I am a follower of Jesus.

Thats not the point Carl, he said. The problem is that Jesus either knew this was impossible, and wasnt disturbed by it or worse.He didnt know that it was impossible, which means he was wrong.

Medearis writes: Let me hit the pause button on this story for a moment. What was I to do? I had a Muslim friend interested in Jesus, and moreover he was seriously studying the teachings of Jesus with the idea of obeying them. Who gave him that idea?

Maybe I said, Jesus said that so that we would stop and think exactly what were thinking right now.

You mean he wants to worry? Ali asked.

I didnt know what to say after that, so I shrugged.

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It is interesting that Medearis stopped where he did with his Muslim friend. Think back to what the Muslim friend said were the two alternatives. the problem is that Jesus either knew this was impossible, and wasnt disturbed by it or worse.He didnt know that it was impossible, which means he was wrong.

Has Jesus given us an impossible command here? The command to love our enemies? With a regenerated heart and the indwelling Holy Spirit living in us, God gives us the power, he enables us to do what we could never do in our own strength. God wants us to come to the end of ourselves and cry out to him for help. And he gives us the power to do what he commands us to do.

But its interesting that Medearis didnt go there. Its interesting that Medearis didnt argue, Its not impossible. But the theology of the Holy Spirit and regeneration might have been too much for his Muslim friend. He thought it better to leave him anxious and maybe ultimately looking to God for help.

Well back to verses 43-44 Youve heard it was said, You shall love your neighbor and hate your enemy,44But I say to you, Love your enemies and pray for those who persecute you Jesus says Love indiscriminately! Love without limits! Why? He gives two reasons.

The first reason is in verse 45, 45so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. When we love without limits we are acting like God--we are acting like our heavenly father. When we love our enemies we are living out our family likeness as children of our heavenly father. Dont evildoers get as much sun as good people? Dont the unjust get as much rain as the just? The answer to both questions is yes. Our heavenly father loves everyone indiscriminately through his common grace.

An old rabbinic saying tells of the drowning of the Egyptians in the Red Sea. As the story goes, when the Egyptians were destroyed the angels began to rejoice; but God lifted up His hand and said, The work of My hands are sunk in the sea and you would sing? (William Barclay, The Gospel of Matthew, 2 vols. [rev. ed.; Philadelphia: Westminster, 1975], 1:176).[footnoteRef:50] [50: MacArthur, J. F., Jr. (1985). Matthew (Vol. 1, p. 348). Chicago: Moody Press.]

God loves indiscriminately.

The second reason for such love is that it distinguishes us from the world. 46For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?

Tax collectors were crooks. They were despised. So Jesus point is that even disgusting, double crossing tax collectors loved their own tax collecting buddies.[footnoteRef:51] If you just love your friends, if you just love the lovely, if you just love those like you, or if you just love those who do nice things for you, how are you different from tax collectors? 47And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? [51: Hughes]

Someone has said, To return evil for good is devilish.To return good for good is human.. To return good for evil is divine.[footnoteRef:52] [52: Quoted by Mike Andrus Abnormal Kingdom Living]

So we could summarize the final antithesis like this.

So the greater righteousness demanded way back in verse 20--unless your righteousness exceeds that of the scribes and Pharisees you will never enter the kingdom of heaven--has been illustrated through the six antitheses, the six issues that Jesus has explored in verses 21-47, and so now Jesus sums it all up in one all-embracing demand in verse 48.

48You therefore must be perfect, as your heavenly Father is perfect. Actually Matthew uses the future tense here You shall be perfect as your heavenly Father is perfect.

Well how are we to understand this challenge by Jesus? The Old Testament is a reflection of Jesus himself. So as true disciples pursue its intent and motive as Jesus has clarified it through the antitheses--you have heard it said but I say-- we will in fact be pursuing the perfection of God himself.[footnoteRef:53] [53: Wilkins, page 254]

But its important to point out that Jesus words can be seen as both a goal and a promise.

First of all Jesus words in verse 46 are a goal for us. We are to set nothing less than the perfection of God as the ultimate objective of our behavior, thoughts and will.[footnoteRef:54] Isnt our God worth this kind of life? Isnt God worth our best life now? Didnt God save us for this kind of life? [54: Wilkins, page 254]

But Jesus words are a promise for us too. They are a promise when we realize that our Father who challenges us to be righteous is the divine enabler; He who commands us to be perfect will enable us to be perfect. Hes given us a new heart. Hes filled us with His Holy Spirit. So He who began a good work in us will bring it to completion!

But perhaps this still makes us uneasy. But we must remember, having trusted Christ as our Savior, we have the imputed, positional righteousness of Christ. We have been declared righteous before God. And as we walk through life by the Spirit we receive the imparted righteousness of Christ as we are progressively sanctified. Doesnt Paul tell us that we are predestined to be conformed to the image of Gods son?[footnoteRef:55] Gods got this! [55: Romans 8:29]

Instead of being uneasy about this challenge, this summons from Jesus, we should practice what one author calls restful dissatisfaction.

I rest content with what Christ has done in my life and with the growth that has occurred, yet at the same time I balance that contentment with the desire to move on. At any one point in my life I want to be satisfied at what God is doing in my life, yet I want to be dissatisfied to the degree that I press on to complete maturity. I accept my imperfection, yet I have the courage to press on to perfection. I rest in the indicative of what God has accomplished in Christs work of redemption and regeneration (Titus 3:4-7), I rest in the assurance that transformation is, at this very moment being accomplished (2 Cor. 3:18), and I rest in the promise that ultimately we will be like him (1 John 3:2). But Im dissatisfied when I see immaturity and impurity in my heart, mind and life, Im dissatisfied with the state of this world apart from Christ, and Im dissatisfied with loving less than the way Jesus loves. Restful dissatisfaction means that when we have given our best in our discipleship to Jesus, we are able to find contentment in our growth and accomplishment.[footnoteRef:56] [56: Wilkins, page 267-268]

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