The prophet Isaiah records the Lord's declaration.
I will lead the blind by ways they have not known.
Along unfamiliar paths I will guide them.
I will turn the darkness into light before them
and make the rough places smooth.
These are the things I will do.
I will not forsake them.
Two great truths I trust every follower of Christ has experienced in this world.
We are mostly blind as we travel through this world
and we are well led as we travel through this world.
Are we not mostly blind as we travel through this world?
What do we know of the path that lies ahead of us,
around the corner and beyond our vision?
What have we understood of the significance of our path that lies behind us?
What do we really know of how the immediate steps before us will unfold?
These are things all veiled from our sight and understanding.
Ah, but are we not well led?
There is an almighty hand at the wheel of prophets.
The one who guides us knows the end from the beginning.
He ordains our destinations and he sustains us in every step along the way.
So yes, we have a sober truth.
We're largely blind.
But with it, we have a great consolation.
So we gather this morning confessing our blindness,
but rejoicing in that one who guides us all of our days in grace
until that grace fades into glory.
So let's stand, if you're able, and exalt our great God and guide
in heartfelt praise in the great hymn,
O Worship the King.
업
ave
His power and His love
Are should and repender
The ancient of days
For in on its splendor
Blandered and with praise
O tell of His might
O sing of His praise
Whose woe is the light
Whose candle He's made
His chariots of rock
The deep thunder hounds for
Dark is His path
On the wings of the storm
The earth with its storm
Of wonders untold
Almighty Thy power
Hath mounted a whole
Established with fast
By a changeless decree
The crowned path cast
Like a match of the sea
O'er God
Oh, yeah.
My bountiful care,
what tongue can recite.
It breathes in the air,
it shines in the light.
It streams from the hills,
it descends to the plain.
It's sweet, it extends in the deep.
Measureless high,
and the low,
angels delight,
to worship the above.
The whole earth creation,
the people now praise.
With true adoration,
so lost in thy grace.
Immortal, invisible,
God only wise,
in thy life,
in thy death shall come,
in thy eyes.
Most blessed,
most glorious creation of days.
Almighty,
almighty,
victory,
may we pray.
On resting,
on hasty,
and silent as fire,
nor wanting,
nor wasting,
thou rulest in mine.
thy justice,
thy mountains,
thy soaring above,
thy clouds,
which are mountains,
of goodness and love.
To all life,
thou givest,
to both great and small.
In all life,
thou liveest,
the true life of all.
We blossom and flourish,
as leaves on the tree,
and wither and perish,
but not change at thee.
Great Father of glory,
pure Father of life,
Thine angels adore thee,
all daily their shine.
All praise ye will render,
O help us to see,
tis only the splendor
of thine,
high and near.
O praise ye will render,
O help us to see,
tis only the splendor
of life, high and near.
Please be seated.
Do not be slothful in zeal,
be fervent in spirit,
serve the Lord.
Rejoice in hope,
be patient in tribulation,
be constant in prayer.
Contribute to the needs of the saints,
and seek to show hospitality.
Bless those who persecute you,
bless and do not curse them.
Rejoice with those who rejoice,
weep with those who weep.
Live in harmony with one another.
Do not be haughty,
but associate with the lowly.
Never be wise in your own sight.
Repay no one evil for evil,
but give thought to do what is honorable in the sight of all.
If possible, so far as it depends on you,
live peaceably with all.
Beloved, never avenge yourselves,
but leave it to the wrath of God,
for it is written,
vengeance is mine, I will repay, says the Lord.
To the contrary, if your enemy is hungry, feed him.
If he is thirsty, give him something to drink.
For by so doing, you will heap burning coals on his head.
Do not be overcome by evil, but overcome evil with good.
This is the word of the Lord.
Amen.
O Lord, we are humbled by the example of Jesus,
who loved the sinner and the evildoer,
who was oppressed and afflicted,
yet did not open his mouth,
who did not seek fame or popularity,
but associated with those of low repute.
We consider his example
in the commands you give us in this passage,
and we are humbled by how short we fall.
We confess that we have followed after the pattern of the world
and have repaid evil for evil.
We have not sought the good of our enemies,
but have, in ways explicit and implicit, cursed them,
whether criticizing them to their face,
or grumbling behind their backs,
or maligning them online.
We have failed to show the world the example of Jesus,
who blessed those who persecuted him.
Moreover, Lord, we have failed to follow your example
of associating with the lowly.
We confess that we are drawn to those with social connections,
power, money, and education.
We resist those who seem to have nothing to offer us,
who seem to lack connections and influence.
We overlook them in our neighborhoods, our offices,
and the pews of our church.
O Lord, we are grieved by how short we fall of your commands.
We are truly sorry, and we humbly repent.
Let us take a moment to confess our sin to God in our hearts.
O Lord, we marvel at the starting, startling, countercultural example of the
Jesus, who loved his enemies and those who persecuted him.
For so once were we.
Thank you, Father, for relentlessly pursuing us in love,
even when we sin against you again and again,
and failed to model a Christlike example to the world.
We entrust ourselves fully, Lord, to the saving work of Christ on the cross,
and ask for your help, day by day, to live out our calling as your ambassadors in the world.
In Jesus' name we pray, amen.
Let us pray.
Brothers and sisters, hear this word of assurance for all of God's covenant people,
we who cast ourselves upon Christ our Savior.
The prophet Micah declares,
Who is a God like you, pardoning iniquity and passing over transgressions?
Because you delight in steadfast love,
you will cast all of our sins into the depths of the sea.
People of God, we have a forgiveness as sure as God's unchanging,
steadfast covenant love, secured by the covenant blood of the Son.
Let us rejoice in that assurance.
Please stand as we continue to praise God in song as you're able.
I really we can tread for the peace in our actions.
Let usĩs will name the Church.
Thank you пок drunk a distance.
Like God Shopping it so it is a spirit of God's spirit wrestling
and fulfilling our sanctificationifica starts.
Before we pray throughout that seed we'll 然後 mix in hope,
toíaゆ we join now on our walks.
Put our faith, hope it helps so elderlyly know that kind of peace
When I surveyed the wondrous cross
On which the Prince of Glory died
My riches gained, I count but loss
And pour contempt on all my pride
See from His head, His hands
His feet, sorrow and love
Prove me, go down
Dare such love and sorrow me
O'er thorns come pour so rich a crown
O the wonderful cross
Binds me come and die
And find that I may truly live
O the wonderful cross
All who gather here
By grace draw near
And bless your name
Where the whole realm of nature
Mild
That were an offering far too small
Love so amazing
So divine
Deep let my soul
My life, my all
O the wonderful cross
Binds me come and die
And find that I may truly live
O the wonderful cross
All who gather here
By grace draw near
And bless your name
O the wonderful cross
Binds me come and die
And find that I may truly live
O the wonderful cross
All who gather here
By grace draw near
And bless your name
You may be seated
Well we come to a point in our service
Where we will speak a little bit
About some of the family matters
And things that are going on
And as we do
We'll be passing the offering plates
If you're a visitor here
We're just delighted you're here
Please feel no obligation to give
The ministries of the church here
Are happily supported by members
And regular attenders
But we are particularly glad
That you are visiting
And if we are
We'd love an opportunity
To get to know you a little bit
And discover something of
Some of your spiritual aspirations
And desires
And something of your story
And to that end
You should find a little card
In the pew stalls above you
Or in front of you
Where you could fill out your name
And there's also an opportunity
On the back of that
To indicate any ways
In which we can be praying for you
And of course all are welcome
To fill those out
Just drop them
In the offering plate coming by
Or in the boxes you'll find
At the entrances and exits
Of the church
This upcoming Saturday
The 26th
Will be a church work day
From 9 a.m. to 1 p.m.
In Nehemiah
You remember that book
That's kind of all about
The people of God getting together
And doing a work project
It says
The people said
Let us rise up and build
So they strengthen their hands
For the good work
Well we are hoping on this work day
That many hands
Will kind of lighten the burden
Of the work
And also that a hearty breakfast
Copious snacks
And far famed New Haven pizza
Which will be on offer for lunch
Will help to strengthen the hands
For that good work
So we'd love to see you all
As you're able to come
And there'll be
There'll be tasks
It's really
The whole family
There will be tasks
Tapered to the capacities
Or incapacities of all and any
So don't let that exclude you
By any means
Beck
I wonder if you might come up
Thank you
And tell us something
About the exciting upcoming
Carol service
Good morning Church
My name is Beck Coburn
And I'm the music coordinator
Here at Trinity
And it's that time of year again
The nights are cooler
The leaves are turning
And I'm already getting excited
About our Christmas carol services
Last week
Pastor Nick announced a change
To how we do our carol service
At Trinity
In previous years
We have hosted just one service
But this year
We're going to be hosting
Two separate carol services
On Sunday December the 8th
The first will be a shorter
Family friendly service
At 4pm
This will include
The much anticipated kids item
Which will be directed by
Feifei Daniels this year
And the kids will rehearse for this
During the normal children's ministry
Time slot on Sunday morning
Starting in mid-November
And the second service will be
A longer traditional carol service
At 7pm
It won't have the kids item
But it will have some special vocal
And instrumental items
And longer Bible readings
Than a homily
Best of all
At both services
We get to sing carols together
And both services will include
The same carols
Which will be led by a choir
And an orchestra
Made up of congregants
From our church
So I am here to invite you
To get involved
If you enjoy singing
And would like to be a part of the choir
Which is normally about
20 to 30 people
Or if you play a woodwind string
Or brass instrument
And would like to be a part of the orchestra
Here's what you need to do
You can either come and speak to me
At the end of the service
I'll be standing up the front here
Or you can fill in a comment card
With your details
And your email address
And place it in one of the boxes
On the way out
Or there is information
And a link to a sign up page
In the Trinity newsletter
That is emailed out on Fridays
So check that out
Let me know your keen
And look forward to our carol service
See you then
Thank you Beck
Well let's turn to the Lord
In prayer
Our Father how acutely we feel
The road which we tread
In this pilgrimage of life
Is so often a path
As yet untraveled
Over the portal of each new wend
The inscription greets us
You have not passed this way before
And how prone we can be
Moving through such unknown territory
To anxieties and apprehensions
What storms lower on the horizon
What untold cloud-veiled afflictions await
What grim assailants lurk shadowy in our imagination
The fearful cries and alarms of fellow pilgrims
Ringing in our ears
Their trembling at times is contagious
Is contagious
But why these fears and tremblings
For you Jesus
Are our pilot
You not only know the way you have appointed it
And so consecrated it to our good
Mysteries may enshroud it
Sorrows may darken it
Tears may bedew it
Losses may pave it
But it is the path
Which you Lord
Have wisely and lovingly ordained
And
What a comfort is this
A path upon which you accompany us
Not simply with fellow travelers
That were a blessing
Nor even with angels
That were a marvel
But with your very self
What wonder of condescension and grace
I am with you always you tell us
There is a choice promise
Lord may we not hold it in slight esteem
Grant us to cherish your indwelling presence
By your spirit
Ever mindful not to quench your spirit's promptings
Or grieve your spirit's holiness
By conscious sin
Lord may we seek your face
Early
Earnestly
Always
And so come to know the sweetness
Of heart communion with you
May we forget our fear
In your face
Dissolve our anxieties
In your assurances
Drown our perils
In your promises
Lord
Forge us through your grace and truth
Into a people
Calm in the face of calamity
Lovers in the midst of haters
Firmly rooted
Amidst falling foundations
Servants among those self-centered
For the lost
Not against them
Bearing your words
Forgive them for they know not what they do
O Lord would you etch upon us as your people
Your likeness and your fragrance
By the deep renewing work of your word and spirit
And even now as we soon open your word
Walk among us and trim our wigs
And trim our wigs
That we may burn brightly in your name
We ask it Lord
That you may be lifted up in our lives
Just as you were upon the cross
And so draw many to yourself
Make your name great Father
Exalt the Son
Come Holy Spirit
Amen
It's time now for the children to be dismissed
To their classes
You can follow them and check them in
Here to your right
Through grades five
Please stand too as we continue in song
Hear the song
Amen
Come you weary heart now to Jesus
Come you anxious soul now to see
There is perfect love and comfort in your tears
Rest here in his wondrous peace
Oh the goodness, the goodness of Jesus
Satisfied me is all that I need
May it become what may
That may be
There is perfect love and comfort in your tears
Rest here in his wondrous peace
Oh the goodness, the goodness of Jesus
Come find what this world cannot offer
In the world cannot offer
Everything you hope has
Sadness is fulfillment in your tears
In my eternal life
That may Jesus
To make you peace
If there is great power now to see
In the goodness of Jesus
That may be grace
That may work now here in the goodness of Jesus
You know what that might die all tonight
These areние promises
are not offered.
Come and find your joy
here complete.
Taste the living water
and the thirst again.
Rest here in his
wondrous peace.
Oh, the goodness,
the goodness of Jesus
satisfying me is all
that I need.
May it become one way
that I rest all my days
in the goodness of Jesus.
Come and find your hope
now in Jesus.
He is all he said he would be.
Grace is overflowing
from the Savior's heart.
Rest here in his wondrous peace.
Oh, the goodness,
the goodness of Jesus
satisfying me is all
that I need.
May it become one way
that I rest all my days
in the goodness of Jesus.
Oh, the goodness,
the goodness of Jesus
satisfying me is all
that I need.
May it become one way
that I rest all my days
in the goodness of Jesus.
May it become one way
that I rest all my days
in the goodness
of Jesus.
Please be seated.
Good morning, church.
Would you turn with me
to Matthew chapter 5,
verses 38 through 42.
I believe that's page 760
in the Pew Bible
if you'd like to follow along now.
Matthew chapter 5,
verses 38 through 42.
Let me pray,
and then I'll read our text for us.
Father, what a wonder it is
that we here this morning
can sing and meditate
on the goodness of Jesus.
What a privilege it is
to know the one
who is supremely good.
Lord, our desire this morning
is to know more of him.
And we know that even
that desire within us
comes from your Holy Spirit.
God, I pray that you
as we approach your word
this morning,
we do so with much confidence
that you will continue
to make good on your promises,
to speak to us,
your people,
to draw our hearts
closer to you in love,
and to show us the way
in which we should go
that we might continue
to know and experience
this goodness for ourselves,
and to show it forth
in our life together.
So help us now
as we turn to your word.
Bless the reading and preaching,
we pray in Jesus' name.
Amen.
All right, Matthew 5,
38 through 42.
Jesus says this,
You have heard that it was said,
an eye for an eye
and a tooth for a tooth.
But 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.
And if anyone would sue you
and take your tunic,
let him have your cloak as well.
And if anyone forces you
to go one mile,
go with him two miles.
Give to the one
who begs from you
and do not refuse the one
who would borrow from you.
Well, as we consider this passage,
I want to begin by going back
to the Beatitudes
at the beginning
of the Sermon on the Mount.
In particular,
I want us to recall
the seventh Beatitude,
I believe it is.
Blessed are the peacemakers,
for they will be called
sons of God.
Blessed are the peacemakers,
for they will be called
sons,
sons and daughters of God.
What does it look like
to be a peacemaker
and so to show forth
our identity
as God's sons and daughters?
Well, that's what Jesus
is going to show us
in these last two paragraphs
of chapter 5.
We're looking at
the first paragraph today.
We'll look at the second one
next week.
But in both,
Jesus is talking about
how we are to approach
our enemies,
those who insult us,
those who wrong us.
How do we act
in those most trying
of our relationships
such that we can be
peacemakers?
In verse 45,
in the second paragraph
of the end of chapter 5 here,
Jesus says,
there is a way
to respond
that will show forth
that we are sons and daughters
of our Father
who is in heaven.
And we see there
in verse 45
the connection back
to that seventh beatitude.
This is what it looks like
to be a child
of your heavenly Father.
This is the way
of peacemaking.
And what Jesus touches
on here
in this first paragraph
in verses 38 through 42
is that natural response
that arises
when we're offended
or wronged.
If someone insults you
or cheats you
or wrongs you,
how?
How do we naturally respond
in those moments?
Well,
we sort of want
to pay them back,
don't we?
You insult me,
I insult you.
You cheat me,
I cheat you.
You hurt me,
I hurt you.
I imagine we've all
experienced those feelings
and perhaps,
more often than we care
to admit,
we've at times
responded that way.
But of course,
the problem is,
the problem is
this sort of response,
it doesn't really solve
the problem, does it?
It just sort of
makes matters worse
because the circle
just keeps going
around and around.
And each time
we sort of respond
in kind,
it inevitably begins
to escalate,
doesn't it?
You insult me,
so I insult you,
so you insult me again,
but the next insult
is bigger,
a little bigger,
a little bigger
than the last.
Until suddenly,
people are saying
things of one another
they'd never dream
of saying
before that cycle
started.
And sadly,
this can happen
in even our
closest relationships.
Neighbors,
siblings,
spouses,
church members,
the cycles
go on and on.
And eventually,
these relationships
wither,
or maybe they even
die altogether.
other.
But what does Jesus
have to say
about all this?
How do we get out
of this cycle
and become
genuine peacemakers?
How,
as followers of Christ,
as people of His kingdom,
do we leave
in our wake
the aroma
of peace
instead of
the bitter
taste of revenge?
Well,
the first thing
we see here
in our passage
is that Jesus
begins
by sort of
subtly exposing
our attempts
at self-justification.
First,
Jesus exposes
our attempts
at self-justification.
Our passage
starts with Jesus
saying,
you've heard
that it was said
an eye for an eye
and a tooth for a tooth.
Now,
this legal principle,
an eye for an eye,
a tooth for a tooth,
comes straight
out of the Mosaic Law,
doesn't it?
So it would be easy
for those in Jesus' day
to say,
see,
there it is.
God's telling me
to be fair,
to be just.
If someone wrongs me,
it's only fair
that I balance the score,
an eye for an eye.
And for first century Jews
under Roman occupation,
you can see
how this would
quickly take
a revolutionary turn,
right?
The Romans offend us,
they take from us,
they wrong us.
Well,
we need to fight back.
We need to take up arms.
We need to win back
what's ours.
It's only right.
But what too often
was the result of that
in the first century?
More violence,
more injury,
more bloodshed.
But for most of us,
most of the time today,
it doesn't get that far,
does it?
More often,
it's much more personal,
more local,
more closer to home.
It's a relationship
with a co-worker
or a family member.
And yet,
we can still
justify our responses,
can't we?
We might not literally say,
an eye for an eye,
but we sort of say,
well, look,
I'm just standing up
for myself
and my rights.
Right?
But in the midst of this,
we have to step back
and ask,
well,
what was the point
of this Old Testament law
in the first place?
What was the point
of this principle
of an eye for an eye,
a tooth for a tooth?
Well,
when we consider
those passages
from the Old Testament
in context,
what we realize
is that this
eye for an eye principle
was actually meant
to do two things.
First thing,
it was meant
to prevent
severe or excessive
penalties for a crime.
Right?
If your neighbor
damaged your fence,
then you couldn't respond
by burning down
their fields.
Right?
No, no.
The punishment
had to be equivalent
to the wrongdoing.
It had to be balanced.
It had to be equal.
And often,
that balancing
was done
through compensation
to the victim,
not literally
doing the same thing
to them in return.
So what an eye
for an eye
meant in practice
is that
if your neighbor
damaged your fence,
then they had to pay
for your fence
to be repaired.
An eye for an eye.
But,
second,
this principle
was meant
to prevent people
not just
from exacting
excessive penalties,
but it was meant
to prevent people
from taking justice
into their own hands.
This principle
of an eye
for an eye
nearly always
comes in the context
of the Old Testament law
describing the legal system
of judges
and courts
and how you handle
these things
in public
through the appropriate
channels.
In other words,
this principle
was meant
to guide the courts
and the judges
in how to rectify wrongs.
It was never meant
to give individuals
permission
to exact
personal revenge
on their enemies.
Just the opposite.
It was meant
to say,
here's the fair standard
for the courts
to right the wrongs.
It was meant
to take
redressing wrongs,
it was meant
to take that desire
out of the realm
of personal revenge
and place it
into the realm
of justice
and fairness.
So the point is,
we can't go
to this Old Testament
principle,
an eye for an eye,
and find there
any justification
for our desire
for revenge.
It's meant
to guide
our public system
of justice,
not to stoke
the flames
of our desire
to get even
with those
who've offended
or wronged us.
Okay.
Well, how should
we respond?
Well, this takes us
to our next point.
Second,
we see that Jesus
forbids
retaliation.
In verse 39,
Jesus says,
but I say to you,
do not resist
the one
who is evil.
Okay.
Now,
on the surface,
doesn't that sound
like Jesus is saying
we should just
let evil people
do evil things
to us
and to others
and we shouldn't
do anything about it.
Don't resist
the one who is evil.
But clearly,
that can't be
what Jesus means
when we look
at the context
of the rest
of the New Testament.
For starters,
Jesus himself
is often standing up
against the corrupt
religious authorities
of his day.
Likewise,
in the rest
of the New Testament,
the apostles
are willing
to make appropriate
appeals to justice
and to the legal courts.
They're willing
to advocate
for their own protection
and for others.
Do you remember
when Paul and Silas
were publicly beaten
and imprisoned
at Philippi
in the book of Acts?
What happens?
Well, the next day,
the magistrates
send the police
to go let them go,
right?
So the police
come to Paul and Silas
and they say,
okay, you two,
you can leave town
quietly.
You see,
the authorities
just want to pretend
like nothing happened
and send Paul
and Silas away.
But what does Paul do?
In Acts 16,
37 through 39,
Paul says to them,
they've beaten us
publicly,
uncondemned,
men who are Roman citizens
and have thrown us
into prison,
and do they now
throw us out secretly?
No.
Let them come themselves
and take us out.
Then Luke goes on to say,
the police reported
these words
to the magistrates
and they were afraid
when they heard
that they were Roman citizens.
So they came
and apologized to them
and they took them out
and asked them
to leave the city.
So here's a very clear instance
where Paul is clearly
resisting evil, right?
Why?
Because Paul knew
that if he were to simply
let his mistreatment
and imprisonment
go unchallenged,
he would be leaving
the Christians in Philippi
in danger,
that they'd be susceptible
to the same sort of treatment.
So Paul forces the magistrates
to come themselves
and functionally,
publicly exonerate him
and Silas,
and in so doing,
Paul provides some protection
for the newly formed church.
It wasn't going to be okay
to just haul them off to jail.
They were Roman citizens.
They had appropriate rights
under the law.
So I think that's a good example
of a New Testament practice
where it's not just
let evil people do evil things
to you all the time.
So that's clearly,
clearly Jesus isn't saying
that we should just
let evil people
do evil things to us
and to others
and do nothing about it.
Okay, so what is he saying?
Well, it's very interesting
that one New Testament scholar
has pointed out
that the Greek of verse 39
could be translated,
not just the way
the ESV translates it,
which is do not resist
the evil person, right?
Do not resist the one
who is evil.
Do not resist the evil person.
But it could also
just as legitimately
be translated,
do not resist
by evil means.
The Greek there
just has the word evil.
So is Jesus saying,
don't resist evil people
or don't resist
in evil ways.
Grammatically,
it could be either.
And I think the rest
of the New Testament
would seem to favor
that latter reading,
don't resist
by evil means,
that is,
in revenge
or retaliation.
But I think even if we keep
the ESV translation,
which is perfectly
legitimate as well,
don't resist the evil person,
the word resist there
must have the sense
of retaliate
or take revenge
when we look at it
in the context
of the rest of the paragraph.
That's certainly
how the Apostle Paul
understood Jesus' teaching
in Romans 12,
17 through 21.
We read this earlier
in the service.
Paul says,
repay no one evil for evil,
but give thought to do
what is honorable
in the sight of all.
If possible,
so far as it depends on you,
live peaceably with all.
Beloved,
never avenge yourselves,
but leave it to the wrath
of God,
for it is written,
vengeance is mine,
I will repay,
says the Lord.
To the contrary,
if your enemy is hungry,
feed him.
If he's thirsty,
give him something to drink,
for by so doing,
you will heap burning coals
on his head.
Do not be overcome
by evil,
but overcome evil
with good.
Overcome evil
with good.
So what is Jesus teaching
in this verse?
He's not saying
that we simply let evil people
do evil things to us
and we do nothing about it.
No, he's saying
that when you respond,
when you find yourself
in that situation,
don't respond
with a spirit
of revenge.
Don't seek to
retaliate.
don't try to
even the score.
Now, in just a second,
we'll look at
some of Jesus' examples
of how to respond.
But first,
let me make two
observations here.
First,
if we understand
these verses rightly,
then they should
never be used
to justify
abuse
or to force people
to stay
in situations
of abuse.
Because the heart
of what Jesus
is saying here
is that we should
cast off a spirit
of revenge
and retaliation.
But that doesn't mean
that we should stay
in situations
of abuse
or violence.
Jesus
and the apostles
all took
appropriate means
to confront
and stop evil.
Removing ourselves
from abusive relationships,
even calling
the authorities
when necessary,
is not an act
of revenge
or retaliation.
It can often be
the greatest act
of love
because we're acting
to stop sin
and to protect
the weak
and vulnerable.
So that's the first thing
we need to be
very clear about.
These verses
are no justification
for abuse.
Second thing,
I don't think
these verses
can be used
in isolation
from the rest
of the New Testament
to develop
a Christian approach
to broader
ethical questions
concerning war
and nonviolence.
We can't just
take these verses
without considering
the rest of the New Testament
when we think
about those
very important questions
of war,
nonviolence,
police force,
etc.
It would be
an oversimplification
to just look at these
in isolation
from the rest.
It would be
an oversimplification
to do what
the Russian novelist
Leo Tolstoy
did with these verses.
He wrote in 1884,
it's impossible
at one and the same time
to confess Christ
as God,
the basis of whose
teaching is nonresistance
to him who is evil,
and consciously
and calmly
to work for the
establishment
of property,
law courts,
government,
and military forces.
Okay,
what's Tolstoy saying?
He's saying,
you can't really
be a Christian
and be all about
property and law courts
and government
and military forces.
Why?
Because they resist
evil
and return evil
for evil.
He says later,
Christ totally forbids
the human institution
of any law court.
Okay,
so I think
Tolstoy's an example
of sort of,
you know,
the absurdity
that we can get to
if we just take
these verses
in isolation
from everything else.
Okay,
so we can't just
take these verses
out of context.
For example,
if we turn to
Romans 13,
we see that
the Apostle Paul,
teaching with Christ's
authority as an apostle,
clearly has a place
for the government's
use of authority
to punish evil
and promote good.
Right?
So we can't build
an entire ethic
out of one verse.
However,
on the other hand,
we can't simply
ignore these verses
either.
we can't simply
cast them aside
and say
they're unrealistic.
We can't simply say,
well,
they only apply
on the personal level
and have nothing
to say about
public institutions.
And aren't we
a little more prone
to take that approach?
No,
we have to let
these verses
have their place
in the whole picture
of how the New Testament
would have us think
about law courts.
and government
and military forces,
as Toltois said.
Clearly,
the peacemaking principles
of our passage
are relevant
to all of life.
We can't just
relegate them
to a corner of life
over here
and then ignore them.
So the challenge
for Christians
in every age
is to discern
in prayerful wisdom
how they apply
and how we should
live them out
in each new context.
And of course,
as is often cited
in relation
to these verses,
think of the example
of the American
Civil Rights Movement
and Martin Luther King Jr.,
right?
The creative,
faithful application
of these verses
to a very real
social issue.
Okay,
so with those two things
being said,
let's return to the main point
of what Jesus is saying
in verse 39,
don't retaliate.
Don't take revenge
when someone wrongs you.
Instead,
Jesus says,
do this.
And this brings us
to the third main point
of our passage.
Jesus doesn't just
forbid retaliation,
but when we're wronged,
Jesus commands bold,
cycle-breaking good
in response.
Bold,
cycle-breaking good
in response.
And he gives four examples,
and these four examples
aren't meant to be exhaustive.
Rather,
they're meant to capture
the spirit
of peacemaking initiative
that is fitting
for the children of God.
First example,
if someone slaps you
on the right cheek,
turn to him the other also.
Now,
this isn't talking about
someone attacking
or fighting another person.
In Jesus' day,
to slap someone
on the cheek
was to publicly insult them.
It was the backhanded
swat that was aimed
at publicly shaming someone
and putting someone
in their place.
What do you do
when someone humiliates you
like this?
Swat them back?
No,
Jesus says.
Do something
even braver,
even bolder than that.
You don't have to cower
or run away,
but you don't have to
strike them back either.
Break the cycle
and turn your other cheek.
Let them know
that their insult
doesn't define you,
and it won't change
how you view yourself
or even them.
Second example,
if anyone would sue you
and take your tunic,
let them have your cloak
as well.
Now,
a lot of people
in Jesus' day
would have more than one tunic.
That was sort of like
our shirt and pants today,
kind of your basic clothing.
You'd have a few pairs
of those,
but most people
would only have one cloak,
right?
That was your heavier
outer garment.
That was sort of like
your winter coat,
as it were.
So what is Jesus saying here?
He's saying,
don't be afraid
to part with something
more costly
to break the cycle
of insult
and petty wrongs.
Bold,
cycle-breaking,
good.
Is someone trying to shame you
by suing you
for your shirt?
Okay.
Give them your coat too.
What will the judge do?
What will they do
in response?
It just might put an end
to the whole thing.
Third example,
if anyone forces you
to go one mile,
go with him two miles.
Now,
the historical context
is helpful here.
In the first century,
a Roman soldier
could conscript
any Jewish passerby
on the road
to help carry their baggage
for up to one mile.
That was sort of the law
that everyone
had to abide by.
And of course,
that would not just be
inconvenient and tiring,
but also shaming.
The Romans were the oppressors,
and here you were supposed
to carry their luggage.
But Jesus says,
rather than grit your teeth
and despise them,
thinking in your mind
what you'd rather do
with them in their luggage,
take it not just one mile,
take it two.
Show them
unexpected kindness.
Fourth example,
give to the one
who begs from you,
and do not refuse
the one
who would borrow from you.
Now, at first,
this example doesn't seem
to fit with the rest, right?
In the first three examples,
it seems like there's
some sort of insult
or some sort of wrong
taking place,
an insulting slap on the cheek,
an annoying lawsuit,
a tiring trek
with a Roman soldier's pack.
How is someone begging
comparable to that?
Well, it's not immediately clear,
but I think the connection
may be this.
In each of the first
three instances,
Jesus calls us
to do something unexpected.
Turn the other cheek.
Give the cloak as well.
Go the extra mile.
Now, here he's telling us
to give
to those in need.
Don't ignore
the person
who has a genuine need.
Treat them like a human
and help them meet the need.
Of course,
I don't think this means
you literally have to give money
to everyone who asks you
for money.
There may be other ways
that you can give your time
and money to help those in need.
Oftentimes,
simply giving someone money
on the street
isn't really the best way
to help them.
But even if you discern
that it's not wise
in the moment
to give them money,
you can still treat them
like a fellow human being,
be respectful,
politely decline,
maybe even engage them
in conversation.
Are you willing
to be associated
with those
who have a genuine need
and socially are put
in a situation
where they must beg
or borrow?
Are you willing
to enter into
a relationship with them,
show some solidarity
with them,
share your resources
with them?
Again,
you might find
what people need
is relationship
and community
more than they need money.
Can you provide that?
Are you willing
to be associated
with those
who have little
or no status
in the eyes of the world?
And I wonder
if that might be
the connecting thread
among these four examples.
In each instance,
Jesus is describing
a scenario
where we face
the possibility
not just of being
inconvenienced
or being set back
financially,
but we face
the very real possibility
of being shamed,
of losing face,
being proverbially
slapped on the cheek
with a public insult,
being taken to court,
having to play pack mule
for a Roman soldier,
associating with the poor,
possibly even being
taken advantage of
by them.
They all carry
a strong undercurrent
of social shame.
Where do we find
the strength
to act
with such bold,
cycle-breaking good
to those who wrong us,
to those who might
want to take advantage
of us,
when the deep
undercurrent
of shame
or humiliation
is so strong?
It's so much easier
to just strike back,
protect ourselves,
get even,
because then we can
save face, right,
and spare ourselves
the humiliation.
Where do we find
that sort of inner strength?
Where do we find
this sort of inner strength
that we read
that Hudson Taylor had?
Martin Lloyd-Jones
tells the story
of how Hudson Taylor,
the missionary to China,
was standing on a riverbank
one evening,
and he hailed a boat
to take him across the river.
And just as the boat
was drawing near,
another wealthy Chinese man
came up
who didn't recognize
Hudson Taylor
as a foreigner
because Taylor was kind of
wearing the native dress.
So when the boat came,
the Chinese man
struck Hudson Taylor
and thrust him aside
with such force
that Taylor
falls into the mud.
Hudson Taylor gets up,
however,
and says nothing.
But the boatman
refuses to take
his fellow countrymen on
and says,
no, no, no,
that foreigner called me
and the boat is his
and he has to go first.
Suddenly the wealthy
Chinese traveler
is sort of astounded
and embarrassed
when he realized
what he had done.
But Hudson Taylor
responds by
not complaining,
but inviting man,
but inviting this man
into the boat with him
and begins to tell him
what it was in him.
that made him behave
in such a manner.
Where do we get
the inner resources
to do something like that?
Where do we get
the inner strength
that someone like
Tom Skinner had?
As a young black man
living in New York,
Skinner was converted
to Christ
while he was the leader
of the largest
and most notorious
teenage gang
in New York City,
the Harlem Lords.
His conversion
was so real
that he left the gang
the next day
turning from a life
of fighting and violence
to preach the gospel.
And he tells a story
of how several weeks
after his conversion
he was playing
a football game
in which his assignment
on one play
was to block
the defensive end
while his own halfback
goes around
and scores a touchdown.
So that's what he did.
And as Skinner gets up
from the ground
and heads back
to the huddle,
the other boy
that he had blocked
jumped up in a rage,
slammed him in the stomach,
and as Skinner's
bent over from the blow,
hits him across the back,
and then starts
yelling racial slurs at him.
Skinner said that
under normal circumstances
the old Tom Skinner
would have jumped up
from the ground
and pulverized the white boy.
But instead,
he got up from the ground,
found himself
looking the boy in the face
and saying,
you know,
because of Jesus Christ,
I love you anyway.
Later, Skinner said
that he even surprised himself.
But he knew
that what the Bible promised
was true,
that he was a new creature
in Christ
and it was no longer
necessary for him
to operate
on the old level
of tit for tat,
of hate for hate,
or retaliation.
And moreover,
when the game was over
and that opposing player
had had some time
to think about it,
apparently he came
to Skinner and said,
Tom, you've done more
to knock prejudice
out of me
by telling me
that you love me
than if you would have
socked my jaw in.
where does the inner strength
come from
to live like that?
Well, friends,
this is where.
Whether it's Hudson Taylor
or Tom Skinner
or you
or me,
if we are in Christ,
then we are a new creation.
And as Skinner said,
it's no longer necessary
to operate
on the old level
of tit for tat,
hate for hate,
or retaliation.
Because the shame
of the world,
the humiliation
and shame
that drives
so much of the world
is not what rules us anymore.
How?
Because we know
the one
who did something
even greater for us.
Very interesting
that the prophet Isaiah
saw
that when the Messiah
would come,
he wouldn't come
in honor or glory,
but he would willingly
be put to shame.
In Isaiah 50,
we read
the words
of the suffering servant.
I offered my back
to those who beat me,
my cheeks
to those who pulled out
my beard,
I did not hide
my face
from mocking
and spitting.
When Christ came,
he emptied himself
of glory
and turned his cheek
to those who insulted him.
The one who deserved
infinite glory,
infinite honor,
lowered himself
to be mocked
and condemned.
Why?
Well, friends,
for you and me.
He was put to shame
on the cross
so that we could know
the honor
that nothing in the world
could take away.
As John's gospel says,
to those who believed
in him,
he gave them the right
to become children of God.
What greater honor
could there be?
And he purchased it for you
and for all who believed.
So now, friends,
the insults,
the offenses,
the shame
that we might experience
in this world,
it just pales
in comparison
to the honor
that we've received
in Christ.
The glorious Son of God
humbled himself
for you,
for me.
In him,
we're sons and daughters
of God
and nothing can take
that away.
and now secure
in what he's done
for us.
Yes.
We can turn our cheek.
We can go the extra mile.
We can even give
to those who ask
because Christ
has done all that
for us and more.
We can go forth
and we can actually
overcome evil
with good.
Let's pray.
Lord Jesus,
oh,
how easy it is
to talk about
these things,
how much harder
it is to do them.
Father,
would you give us
the wisdom
to know
in this coming week
how we might
overcome evil
with good?
Lord,
many of us
this morning
are dealing
with very complex
and tricky
relationships.
God,
would you give us
wisdom
to live into
this vision
of not responding
with retaliation
or revenge
but as you taught us,
Jesus,
to overcome evil
with good.
Fill us with your Spirit.
Show us yourself
afresh,
Lord Jesus.
fill us
with the hope
and joy
and glory
of who you've
made us
that we might
go and live
this way
in the world.
Pray this
in your mighty name.
Amen.
Well,
friends,
let's stand.
As we respond
to this text,
we're going to sing
a song about
turning our eyes
to Jesus
so that the things
of this world
grow dim
and He grows great
and that's where
the source of our strength
comes from,
seeing Him
and His beauty
and who we are
in Him
so that we can live
in a way
that pleases Him.
So let's sing this together.
Turn your eyes
upon Jesus
look full
in His wonderful face
and the things
of earth
will grow strangely dim
in the light
of His glory
and grace.
Jesus,
He's
turned your eyes
to the hillsides
where justice
and mercy
and grace
and the Son of God
gave His life
for us
and our measure
that's death
was erased.
Jesus,
to You
lift our eyes
Jesus,
the Lord
in our hearts
we adore You
behold You
our Savior
and our truth
O Jesus
we turn our eyes
to You
O Jesus
we turn our eyes
to You
O Jesus
we turn our eyes
to You
O Jesus
turn your eyes
to the Lord
and see
march the Lion
away
what a forest
of fear
of death
is gone
for we carry
His life
in our ways
Jesus
to You
lift our eyes
Jesus
our glory
and our prize
we adore You
behold You
our Savior
ever true
O Jesus
we turn our eyes
to You
turn your eyes
to the heavens
our King
will return
for His own
every knee
will bow
every tongue
will shout
all glory
to Jesus
alone
Jesus
to You
lift our eyes
Jesus
our glory
and our prize
we adore You
behold You
our Savior
ever true
O Jesus
we turn our eyes
to You
O Jesus
to You
we lift our eyes
Jesus
our glory
and our prize
we adore You
behold You
our Savior
ever true
O Jesus
we turn our eyes
to You
O Jesus
we turn our eyes
to You
we turn our eyes
to You
we turn our eyes
to You
we turn our eyes
to You
we turn our eyes
to You
we turn our eyes
to You
well friends
let's end with
the benediction
the Lord bless you
and keep you
the Lord make His face
to shine upon you
and be gracious to you
the Lord lift up His countenance
upon you
and give you peace
God's people said
amen
amen friends
go in peace
to you
oh
none
amen
okay
amen
anyways
amen
We'll be right back.