“Blessed
are those whose way is pure, who walk in the law of the Lord,” writes the
psalmist. And thus begins psalm 119, a very lengthy praise of the beauty of the
Law of Moses. I must admit, as beautiful as the poetry is, I am baffled by how
much somebody can enjoy writing about a very long list of rules! Think of our
modern Canadian law code, I’m not sure how that could possibly inspire anyone
of us to write something even remotely close to this rapturous poetry we find
flowing from the pen of the psalmist.
In
many Christian circles today, talk of “The Law” is not all that popular. The
Law is complicated, obscure, uncomfortable, and often just downright offensive.
Have you ever tried to read through Leviticus? Not exactly a page turner. We
don’t like the idea of Law because it implies judgment, and as good Canadians,
we know that it isn’t good to judge. The Law is just a bunch of “Thou shalt not’s…”
isn’t it? Nobody likes being told what not to do! So that brings us back to our
first predicament, how can the psalmist say such beautiful things about the
Law? What does he know that we don’t?
Let’s
take another look at our text from Deuteronomy (Read v. 15-16)
What
might stand out to you immediately here is how Moses compares obedience to the
Law with the way of Life. Perhaps the Law was never meant to be oppressive at
all? Maybe, the Law points us to freedom. The Old Testament goes on to sketch
out the history of the children of Israel and their abject failure in keeping
to the Law. Their disobedience ultimately lands them in exile and it is from
this point of brokenness that the people begin to see the purpose of the law
and rediscover the life that is there. That is the place where we get famous
passages like Micah 6:8 “To act justly, love mercy and walk humbly with your
God”. In the brokenness of exile, the prophets come to help the people reclaim
the Law.
A
Musician and theologian from Cambridge named Jeremy Begbie pointed out that in
music, when composers stuck with the “laws” or rules of music theory in their
compositions, they were able to write all of the brilliant and famous classical
pieces we know and love today. When composers decided to chuck the rules in the
20th century, they ended up becoming tightly bound to other systems
and producing quite horrible sounding pieces in many instances. There seems to
be a freedom that comes when operating within the bounds of certain laws. I think Moses is getting at something similar
here in his suggestion that if the people follow the law, they will experience
the benefits of life and covenant blessing.
So
why do I keep going on and on about the Law? Because Jesus does! “Do not think
that I have come to abolish the law or the prophets; I have come not to abolish
but to fulfill. For Truly I tell you, until heaven and earth pass away, not one
letter, not one stroke of a letter will pass from the law until all is
accomplished.” In some translations it refers to a jot, or an iota, from the
Hebrew letter, yod which is the smallest little marking in the Hebrew alphabet.
Nothing of the law is going to pass away.
There
is a rather unfortunate tendency I’ve run into in many Christian circles, where
whenever there is an uncomfortable passage in the Old Testament somebody is
quick to say, “Oh, but that’s Old Testament, so it doesn’t matter”. Excuse me? …the
Lord of the new covenant did not deride the old covenant. Some Christians in
the early centuries of the church did. They wanted to do away with the Old
Testament and reject the God of the Jews. The church, however, declared their
views heretical – for Jesus had said that he came not to abolish the Law and
the Prophets but to fulfill them” (Shinn, 34). That’s right folks, blowing off
the Old Testament is actually an ancient heresy called Marcionism. Basically, this
fellow Marcion didn’t like the God of the OT because he was too repulsive, so
he cut out the entire OT and large sections of the NT until he was left with a Bible
that didn’t offend him anymore. We should probably try to avoid doing that
given today’s reading!
So
why is Jesus so insistent that no part of the Law shall pass away? Well we have
to imagine ourselves in his context. Jesus had been causing a bit of a ruckus
in his ministry so far. In first century Judaism there was the Torah (the Law)
and the Torah was protected by the Talmud (the fence around the Torah). A large
part of the Talmud was the Mishnah, a series of laws that made sure that Jews
could not get anywhere near breaking the actual Torah. We are all familiar with
tales of Jesus making fools of the legalistic Pharisees. The thing is, Jesus
always kept the Torah, it was the Mishnah that he took exception to. He didn’t
like the surface righteousness it created in people, he wanted serious devotion
to holiness in every fiber of a person’s being.
In
the Sermon on the Mount, Jesus is calling his peers to take the Law seriously. Now
of course, the Pharisees took the law very seriously, for like I said, they’d
created a whole bunch of other laws to protect them from even coming close to
breaking the Law. But Jesus says that actually the law demands more. God wants
every part of us, not just the externals that any given law code can regulate,
but our deepest thoughts and emotions must belong to him as well. Instead of
don’t murder, don’t even hate, instead of no adultery, don’t even lust. (PAUSE)
Good luck with that!
Where
we stopped our gospel reading today “Be perfect, therefore, as your heavenly
Father is perfect!” seems like a burden that is too heavy to bear. How can we
become perfect?
Now,
the overly harsh face reading of this text has caused a lot of Christians over
the years to go to some very interesting lengths to interpret this passage in a
satisfactory way. Like Mark Twain said, “I’m more afraid of the passages in the
Bible I understand perfectly than the passages that I don’t understand at all!”
The mere words of the sermon itself leave us as readers in a rather hopeless
place. Different groups have attempted to interpret the Sermon in different
ways. The early ascetics (radical Christians in the first few centuries who
would beat their flesh into submission) latched on to the self-mutilation bits,
very few other people since then have chosen to take that part very seriously.
(Talk about the guy in John’s church). A lot of the Reformers, and especially
the group of Lutherans who eventually became known as “Pietists” often
interpreted the Sermon in a highly spiritualized manner that demanded no actual
action. A more contemporary individual who summed up this view in a famous
quote was the Reformed Theologian, Karl Barth when he proclaimed, “It would be
sheer Folly to interpret the imperatives of the Sermon on the Mount as if we
should bestir ourselves to actualize these pictures.”
The
radical reformation (think of Anabaptist groups like the Mennonites) have
interpreted these words fairly literally and seek to live peacefully, though
the attempts at radical purity often forced these faith communities into
segregated colonies where they could practice their perfection. That has
changed quite a bit in recent years however. Us here today in the Alliance
Church are also affected by this text in that our denomination rises out of
what is known as the Holiness Tradition. Inspired by the likes of John Wesley, this
idea that a form of Christian perfection could be attained, and in fact was the
mark of salvation itself, finds its theological roots in this sermon.
As
you can see the attempts to handle this text for better or worse is a perennial
problem throughout Church history. As Pinchas Lapide writes, “In fact, the
history of the impact of the Sermon on the Mount can largely be described in
terms of an attempt to domesticate everything in it that is shocking,
demanding, and uncompromising, and render it harmless.” Did I mention that
Pinchas Lapide was an Orthodox Jew? He understands I think better than we, what
Jesus is doing with this Sermon, and time after time, Christians through the
ages have missed it.
Earlier,
I mentioned that Moses presented the Law to the people as a source of Life.
That’s because, the Law is meant to show us the way to Grace! How does it do
that? Well, as my preaching instructor always used to say, “Context, context,
context!” When reading the sermon on the mount, we can’t be too overwhelmed
with the crazy demands Jesus places on us because we remember who it is that is
presenting us with this sermon. Jesus! As John Doberstein put it, “The Sermon
on the Mount can never be understood, indeed will always be misunderstood, if
even for a moment we forget the Preacher of the Sermon. For apart from the
person and work of Jesus Christ these marvelous words are the most radical and
devastating distillation of God’s claims that it is possible to conceive; they
leave us in utter, hopeless dismay. Only ‘in Christ’ do these words of the law
become the glorious gospel that promises that for every man ‘life can begin
again’”
Christ
presents us with the Law. To the legalist he points out that our attempts at
righteousness will always come up short. And we should be very careful to not
use the Sermon on the Mount to create a new legalism. For those who use his
words to condemn others find his words condemning themselves of the same
guilt. (Shinn, 38)
Picketers
at Vancouver Missions Fest…
On
the flip side to those who would disregard the law and the way of holiness he
proclaims a strong “by no means!” The Law of God is something that Jesus wants
us to take seriously. He wants us to strive after it with every bit of our
being and be slowly transformed more and more into the way of holiness.
That
being said however, there is no actual way for us to do that on our own. People
are right to be afraid of the Law, it is an incredibly heavy burden, and not
one of us can handle it. Yet Christ tells us that his burden is light. The law,
in a way, points us to the cross. We must pick up our cross, and in the same
way, pick up obedience to the Law. The cross is the place of brokenness.
People’s lives are shattered by this cruelest of instruments. “But God loves
the brokenhearted and the poor in spirit who have no illusions about their own
wretchedness as they stand before the face of God. As long as you have not met
God as one who opposes you, you haven’t met him at all” (Thielicke, 40).
The
Law helps us realize our own limits, our own failings and shortcomings, and
ultimately forces us to rely on the grace of God. I don’t want you to hear this
as a completely hopeless thing. It might be tempting to just not even bother
trying to strive after righteousness if we are just doomed to fail anyways. For
it is in our weakness that God is strong. In our brokenness we see the face of
Christ. In our failures we experience the grace of God. When we can’t go the
distance, Jesus sends us his Spirit to carry us the rest of the way. We are to
be perfect as our heavenly Father is perfect, but we can only do that by the
Grace of God, being empowered by the Holy Spirit. May we all learn to sing with
psalmist, “Blessed are those whose way is pure, who walk in the law of the Lord.”
Amen