A PRAYER TO START
This is a prayer of and for confidence to live in a different way than culture allows and human law forbids. A prayer to live free, submitted to the service of God and others. Begin your time today praying this prayer adapted from a section of the psalm 119…
Father, let me today know the love you have for me, and your salvation will be ever at front of mind, as well as upon my lips. For when I am aware and confident in who I am and what I have in you; the taunts of this world to live another way are deafened. For my sure hope is in your way of life, your Word so graciously given that beckons me each morning to follow all the days of my life. What some perceive as a narrow is actually an open field in which I run! Such will be my testimony spoken boldly, without fear, before those that claim to rule this world and even my heart. Oh how I love your Word! Amen.
DIVING INTO THE DETAILS
Imagine growing up in a culture where marriage plays an important role in society, especially for status and assurance of wellbeing. While holding an important and celebrated place in the community, marriage bonds, nonetheless, could be disentangled over the displeasure of home duties, or if someone better came along, or if someone wore something or acted in manner the other deemed inappropriate in public. Whatever the matter, this esteemed relationship of two persons intertwining to become one in all practicality balanced delicately on the appetites of the afternoon. One chore left undone, one fashion faux pas, or a wondering glance and all would come crashing down.
I guess we don’t have to imagine too much a culture like this, but I bet you’d be surprised to hear that such a society was the devoutly Jewish world in which Jesus grew up. The main difference between his community’s ease of divorce and ours is that the ease was limited to the males who had the rights to annul the union. The practice stemmed from a statement Moses had made to the Israelite people at the formation of their society that, “if a wife finds no favor in her husband’s eyes because she is guilty of a matter of some indecency”, he can issue her a certificate of divorce (Deuteronomy 24:1). According to the various schools of thought in the realm around Judea, such freedom was granted either upon any “matter” that made a husband upset with his wife, or an “indecency” or culturally unacceptable behavior (which varied in standard). So when the Pharisees came to Jesus in Matthew 19 and asked him, “Is it lawful to divorce ones wife for any cause?” they were tempting Jesus to enter into a debate that would set some against him depending on how liberal or conservative he thought the “command” (19:7) of Moses should be taken.
Would Jesus fall into their trap? Or would he expose the real issue that their question revealed? You can probably guess which Jesus does! Regardless, read Matthew 19:1-12 anyway.
The Pharisees assumed that Jesus submitted to one view over the other. That he had, like them, take the saying of Moses as the standard for kingdom of God. How then does Jesus respond to their loaded question? Not by giving a culturally sensitive answer, but by reminding them of the Father’s intended purpose in the creation of marriage from Genesis 2; that God’s intent was for unity not division (19:4-6). He also points out that the supposed experts of the law had once again made a tradition something more than it was mean to be by pointing out that Deuteronomy was no “command” (19:7), but simply an “allocation” (19:8) given to those whose hearts were unable to love as the Father loved them. After all, had God not seen his people commit all matters of indecency even in the midst of their own wedding ceremony (remember Exodus 32-34), and responded without longing for some other people to be his, breaking the bond of their unity, or simply in anger dismissing them (19:9)? So too, Jesus says, are we to love especially those we are so bound to in marriage. Love them so that we fight against the culturally accepted “hardness of heart” that would permit division at the cellular level; even if we’d rather not!
The disciples are so shocked at the veracity of Jesus’ proclamation for marital unity without regards for condoned exit strategies that they (perhaps accidently!) voice what’s in their hearts, “If those are the terms of marriage than we are stuck! Sounds like it would be better not to marry at all!” (19:10). Imagine that! Those following Jesus, even these, struggling with the concept that relational unity as the Father created, or righteousness as we have referenced before, is to be their compass not what is allowed even by those in religious authority.
In a rather ironic manner Jesus responds to the disciples’ bewildered statement saying, you are right! Some should avoid such commitment, but only because of circumstance (birth or enslavement not allowing them to do so) or because of conviction that such avoidance allows them to be even more committed to living righteously for the sake of others; concluding, “Let the one who is able to receive this receive it.” (19:11-12). Which assumes not everyone will receive the same circumstances or calling by the way. And thus, Jesus reiterates a point he made just a few chapters before (17;24-27), that the children of the king are indeed free (listen to the sermon on this chapter here). A point he once again draws out as the disciples refuse the little ones to whom “belongs the kingdom of heaven” just a few verses later (19:13-15).
It seems that there are non-negotiables in the kingdom, and a freedom that allows each of us live within the situations and persuasions that we have found ourselves. The story of the rich young ruler in Matthew 19:16-30 continues the theme of kingdom obligations and kingdom freedom as commentator David Garland (201-202) notes,
“[The stories in Matthew 19] oscillate between what is applicable to all and what is pertinent only to some: (1) the prohibition of divorce, applicable to all (19:3–9); (2) the renunciation of marriage, applicable to some (19:10–12); (3) childlikeness and the kingdom, applicable to all (19:13–15); (4) the renunciation of wealth, applicable to some (19:16–22); (5) the vain hope of salvation from human resources, applicable to all (19:23–26); (6) the rewards awaiting the twelve and those who deny themselves for the sake of Jesus’ name, applicable to some and to all (19:27–30)…”
Read Matthew 19:16-30 yourself. Noting that in the parallel account given from Peter via Mark that Jesus looked upon the young man and “loved him” (10:21). It is with sincere compassion for this man that Jesus will invite the rich ruler to put down that which fills his hands and keeps him from receiving the life he seeks.
It is interesting to note that what Jesus is not asking, is for the man to become destitute. Remember all the way back to our first week in Matthew and the description of a “limited good society” in which Jesus and this man existed. In such a culture, there was an understanding that for someone to have, someone else had to have not. Thus to be rich meant that others had to be poor, for if you owned the land then they could not. There was a limited supply of good (like honor) and goods (like resources) to go around, and so there was an expectation that what was given to one should be shared with all. Not exactly socialism as we think of it, but a cultural conditioning that understood everyone—the haves and the have-nots—as a part of the same ecosystem. Thus the year of Jubilee and laws given to determine indebtedness and even how much of a field to glean and how much to leave available for others that we see in the book of Leviticus.
So, when Jesus commands this man of good stature and character to “be perfect, go sell what you possess and give to the poor”, he is saying to be fair to those who made him rich, giving them “their share of the pie and [thus] fulfilling the command to love thy neighbor” (Garland, 206). In other words, what keeps this man from experiencing eternal life now and forever more, the abundant life he is seeking, is his inability to live generously with the possessions he has at his disposal. Or, to say it another way, he will be living as one in the “new world”(19:28), literally the world “become new again” (Nolland, 798), when he loves his neighbor as himself. When this man, and all others, becomes one who looks out not merely for his own interest but for the flourishing of others, he has found the kingdom of heaven! After all, this is how our Father “perfectly” loves (5:43-48). Jesus invites him into this world by commanding him to let go of that which he holds so tightly so that he can receive the treasure of the kingdom of heaven.
There is something that keeps this man, and others as well (19:23-24), from living generously, from loving others freely. It’s important to note that wealth with good morals were considered the ultimate symbol of achievement in his Jewish context; the true mark of godly favor. But does he not desire the kingdom life that Jesus offers? He was curious enough, even desperate enough for a life like Jesus’ that he sought after Jesus. Does he then believe that what he will lose in doing so will not be gained back in equal and greater measure when he receives “the treasure of heaven” (19:21, 28-29)? Or perhaps he does not desire be like everyone else, children before God? Preferring rather to be first (19:30) or having the creature comforts of cultural acceptability?
Will the disciples be satisfied with a renewal of this creation plan of equality and unity? Will they be satisfied to share dominion over God’s handiwork in order that it might flourish (19:28)? Will they be satisfied to rule in the same way that Jesus rules; through a never stopping, never ending, always and forever love and sacrifice? Will we be content to share in such treasure?
DEVELOPING DISCERNMENT
Chapter 19 of Matthew’s gospel story continues the disciples “training in the kingdom of heaven” began back in chapter 13:51-52. The training does not take place in a school room or church sanctuary, but rather following Jesus in the midst of engaging with those that make up our community; whether they oppose Jesus, have come to him in humility, or are seeking something from him but only half-heartedly. This life on life exercise is application in receiving the kingdom and wielding the authority to bind and loose a way of living with others (16:19, 18:18-20) that fulfills the creative purposes for flourishing first given to us by our Father at the dawning of the earth.
Don’t skip this part. Information is of little use in quickening a transformed life if we are undiscerning people. Take the time to thoughtfully answer these questions, and maybe use them as conversation starters in Gospel Community, at work or in your home. Doing so will pay dividends in the long run!
Think back over Jesus’ teaching thus far in Matthew’s gospel story. What has he consistently commanded those who follow him to do?
As you reflect on Matthew 19, what things does Jesus say are a matter of conviction or circumstance rather than universal to all?
What implications do both Jesus’ nonnegotiable commands and exhorted freedom have for the way you live out your faith with others?
Put yourself in the place of the young man who has a good life but is longing for something more. You have heard that Jesus can give you that something, fill that void of purpose, identity, security, etc. You come to Jesus and ask, “What can I do to ensure I have a full life now and forever?” What do you think Jesus would compassionately command you to let go of so that you can receive what he is prepared to give?
Or, ask it another way, what is keeping you from loving others as yourself…including those closest to you like your spouse, your Gospel Community, your siblings, etc.?
Jesus is exhorting us to live in relationship with God and one another as it was in Genesis 1-2, when everything was "good", as a way to help us picture a world beyond Genesis 9 (the phrase “new world” in verse 28 is first used in the context of the flood in Genesis to note the promise of God not to remake the earth, not destroy but to save at the cost of life). A world Jesus’ his life, death and resurrection are re-creating or is “becoming new again” as we live in Christ. A beautiful and amazing world in which there is peace and flourishing because that which opposes God and life has been overcome. Why then do we resist the renewal like the disciples and the rich young ruler do?
A PRAYER TO CLOSE
Receiving the kingdom as a child who is loved, a child who has all she needs and who knows his Father adores him, frees us to sacrifice for others, to fight for relational unity, tread against the flow of cultural compromise, and persevere regardless our circumstances. Such freedom takes courage to embrace and employee. Pray with one another for such courage.
Father, fear and pride often keep me from enjoying and using the freedom you have given me in Jesus. Conquer my fear with the knowledge of all of have in Jesus. Humble my pride with the brilliance of your presence. Let today be a day that I am free to let loose what keeps me from loving as I am loved. Let today be a day in which my freedom leads to the flourishing of others. Amen.