Talk on the Hill, part 1. Matthew 5.

Read Matthew 5 online here.
After more than 10 weeks studying this chapter with our small group, the idea of writing about it in a few hundred words is pretty daunting. On the other hand, many of you reading will also be familiar with this chapter from the sermons on Sundays or from your own small group. So let's narrow it down ... and look at just one verse, Matthew 5:41:

And if anyone forces you to go one mile, go with him two.

This statement came toward the end of a series of statements Jesus made about how to respond to personal insult and injury. On the surface, it's just another example of the principle he has laid out already -- no more retaliation. Instead, respond as a member of God's kingdom.

A kingdom heart responds having heard from the king. First, remember there is a king, and that, ultimately, He'll take care of things. Second, remember that anger, pride, contempt, and lust have already been spoken to. A kingdom heart is no longer ruled by them, even if they may flare up from time to time.

In one sense, Jesus had said that those who follow him should "retaliate" with goodness. With godliness. With God's perspective. This is the perspective that enabled Jesus to say/pray, "Father forgive them, for they do not really understand what they are doing." as they crucified him.

We still use the phrase, "go the extra mile," to indicate someone is doing more than what is required; is retaliating with goodness. It's the next step in kingdom righteousness after non-retaliation, as expressed in the phrase, "turn the other cheek," which is also still in use today.

So why did I use the phrase "on the surface"? I'm glad you asked. Let's get some background first. As you may know, Roman law gave Roman soldiers the right to commandeer someone to carry some of their stuff (a historio-technical term) for one mile. No more than one mile, but one mile. The Greek word used for "forces" or "compel" is aggareuo which is a borrowed word from Persian. There was no Greek word that meant "compel into service." No Hebrew word either. It's the word of an oppressed people.

The practice, then, was particularly onerous. It reminded the people of the Roman occupation, as if a reminder was needed. It was used arbitrarily at a minimum, and often cruelly. On your way into town to get needed supplies? Tough. Carry my stuff (a historio-technical term) in the opposite direction.

And Jesus said, don't worry about your own liberty and desires, be ready to do more than your duty, to serve others. "But wait, these are the Romans you're talking about, Jesus. Our oppressors. We've been waiting for a Deliverer to rescue us from their yoke."

Uh oh.

Many of those people sitting on the hill must have thought Jesus was the promised Deliverer. And he was saying serve the oppressors? What about kicking their !*#@! back to Italy? Isn't Messiah going to do that?

Imagine how powerfully this teaching must have hit these people. Just as Jesus had turned the world's value system upside down earlier, proclaiming those who were meek, who mourned, who sought righteousness as the blessed ones. Just as he had turned the world's value system upside down in saying that the people would need to be and could be more righteous than the pharisees. He was now turning their understanding of the expected world's value system upside down by declaring that the coming kingdom of heaven was not to be established by a conquering warrior king. This must have been bitterly indigestible for some. The one who was expected to conquer the oppressors was saying, serve the oppressors.

Do you have a feel for what they felt? Has Jesus' teaching in Matthew 5 today, penetrated deeply, separating soul from spirit, joint from marrow?