In today’s world, God is not so much dead as cancelled. He is not to be spoken about. If he does exist, there’s nothing good to say about him: he is grim and uncaring.

How different this is from what the Bible actually says about God. Consider the most well- known words in the Bible: For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life (John 3:16).

They occur in the context of a conversation Jesus had with Nicodemus, a Jewish leader who had come to see him late at night. Nicodemus was one of the thousands who had been impressed and he wanted to meet Jesus for a personal chat.

Jesus’s rise to stardom had happened very quickly and his popularity was enormous. He said the most amazing things and backed them up with the most extraordinary actions: he healed the sick, raised the dead to life, and overcame the powers of evil. No matter what confronted him, he was always in control. His person and presence had so great an impact that he is also mentioned by other historians of that era – such as Tacitus and Josephus.

God’s love. The Bible tells us that God’s essential nature is love. In Psalm 145:8-9 we read: The Lord is gracious and merciful, slow to anger and abounding in steadfast love. The Lord is good to all, and his compassion is over all that he has made.

The theme of the love of God permeates both the Old and New Testaments. What is more, we find that his love is not sparked by something attractive about us. God loves because love is at the very heart of his being.

Now it’s important to note that our English word love translates four Greek words (the language in which the New Testament was written). One word is eros, from which we get our word erotic. It’s a word associated with intense emotional feeling. It’s a word that pagan religions have long used in part as a reference to the mystical experience of the supernatural. One form of yoga in Hinduism exploits sexual intercourse as a technique for achieving spiritual enlightenment.

But nowhere does the New Testament use the word eros. It uses a rare word in the original Greek: agape. There are no rapturous, mystical experiences associated with agape. Rather,

agape is committed to serving the best interests of the ones who are loved.

Furthermore, John tells us, God so loved the world that he reaches out to all men and women. This is astonishing. God could have shut humanity down at the moment of their rebellion. We deserved nothing less. But God in his love had a bigger and very costly plan in mind that would benefit a world that rejected him.

God’s gift. He gave us his Son…

John is not saying that God loved world enough to give his Son. Rather, it was out of God’s love for the world that he gave his Son.

These words are amongst the most famous in the Bible. Consider what they say about Jesus.

He is ‘the one who came down from heaven, the one and only Son of God’ (John 1:14).

Being from God, the Son personally reveals to us what God is like. As Jesus says later, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life” (John 8:12). More than ever we need to hear him and respond to him.

But significantly, God didn’t give his Son just to shine his light into a dark and troubled world. God so loved the world that he gave his Son to rescue it. The gift would come to its climax and fulfillment when the Son was crucified.

It is in Jesus’s death that we discover the immeasurable depth of God’s love. For it was through Jesus’ voluntary, sacrificial death that God opened the door once and for all whereby he could forgive men and women who have shown no love for him – we who have turned our backs on him.

God’s offer. John tells us of the offer that God holds out: Whoever believes in him shall not perish but have eternal life.

Eternal life is contrasted with perishing. John doesn’t tell us what perishing is, but he does tell us that it will be a most unwelcome experience. Elsewhere we learn, mainly through Jesus’s own teaching, that it is a very serious thing to refuse God’s gift. Perishing won’t mean perpetually partying with friends. Everything that is good, beautiful, and true will be lost. T.S. Elliot put it this way, Hell is oneself. Hell is alone…

Life eternal will be a life of perfection and beauty, where there will be no more pain or suffering, self-absorption or injustice. It will be fullness of joy in the glory of the Lord.

God’s beneficiaries. John tells us who will benefit: Whoever believes in the Son… We can’t achieve eternal life by our own efforts or merits. We are totally dependent on God’s generous gift. To turn to Jesus, the Son of God and to trust him, is the key to our benefiting from God’s precious gift.

In our natural state we don’t want to accept God’s offer because we know it will mean a radical lifestyle change. And we don’t want to change. We would rather stay in the dark than move into the light and admit what we are really like.

I’ve wondered how long the conversation between Nicodemus and Jesus recorded in John chapter 3, lasted. Nicodemus had arrived late at night. Could it be that as he left there were the first glimmerings of dawn on the horizon? And as he saw the rising sun, did he smile with joy at the dawn of a new day, or did he turn his eyes back upon the darkness of the night?

This is the choice that confronts you and me, and indeed the world.

Significantly, in John chapter 19 verses 39 and 40, we learn that Nicodemus was involved with Joseph of Arimathea in the burial of the body of Jesus.

A prayer. Almighty God, we ask you to look on the heartfelt desires of your servants, and stretch forth the right hand of your power to be our defense against all our enemies; through Jesus Christ our Lord. Amen.

© John G. Mason

Aspects of Christianity can seem far-fetched to our 21st century minds. The miraculous elements can make it feel like the story of Santa Claus or fairies at the bottom of the garden. But before we dismiss the supernatural events of the Bible as fiction, it’s worth remembering GK Chesterton’s words about truth and fiction: ‘Truth must necessarily be stranger than fiction, for fiction is the creation of the human mind and therefore congenial to it’.

I make these comments because today we turn to an extraordinary event recorded in the writings of Matthew, Mark and Luke.

In Matthew chapter 17, verse 1 we read: Six days later,… Matthew wants us to be in no doubt that, just as the previous conversation had occurred when Jesus had asked his disciples, “Who do you say that I am?” (16:15) so did the event that he now records.

Eyewitnesses. Matthew is specific. Jesus took three of his close followers, Peter and James and John, to a high mountain. Unlike what we find in other religions, there was more than one eyewitness to times of supernatural revelation. In this case there were three eyewitnesses to this significant moment in Jesus’ life.

And what an astonishing occasion it was. Jesus was transfigured, literally, metamorphosed before them, and his face shone like the sun, and his clothes became white as light (17:2).

The dazzling white light of the sun is Matthew’s metaphor for the brilliance and purity of the bright light that emanated from Jesus. In both Luke and Acts the reference to clothes as white as light speaks of supernatural glory.

Furthermore, two of the great prophets, Moses and Elijah – representing the law and the prophets – were present and spoke with Jesus. (17:3).

In a conversation six days earlier, Jesus had asked the disciples who people thought he was. They had first responded, ‘John the Baptist or Elijah, or one of the prophets.’ And when Jesus had pressed them for their own view, Peter had replied, “You are the Christ, the Son of the living God” (16:16).

But here on the mountain it was obvious that Peter had not yet worked out what this meant for he said to Jesus: “Lord, if you wish, I will make three tents here, one for you, one for Moses, and one for Elijah” (16:4). Peter had no idea what he was saying.

God’s voice. But before he could burble on with something else, a cloud enveloped them all and they heard a voice, “This is my beloved Son, with whom I am well pleased; listen to him” (17:5). God the Father was speaking! Overcome by the awesome scene before them and the words they heard, the disciples fell on their faces and were terrified (17:6).

But Jesus, seeing their fear, told them to get up and not to be afraid. Furthermore, walking down the mountain that day, he commanded Peter, James and John not to tell anyone what they had witnessed until after he had been raised from the dead (17:9).

God the Father’s words confirmed Jesus’ identity as his unique Son. That day Peter, James and John witnessed Jesus’ majestic glory – the glory that reveals the utter holiness and power of the eternal Son of God who had taken on human form.

Much later, Peter writes of the event in his Second Letter: We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ but we had been eye-witnesses of his majesty (1:16).

God’s words not only confirmed for the disciples the divine status of Jesus and his supreme power and authority, but also assured them of the authenticity of all he taught and promised.

Significantly, the scene also revealed that there are at least two persons in the Godhead. The event also unveiled the extraordinary humility of God in his willingness to serve us in our greatest need. God’s Son was willing to put aside his true glory and come amongst us as one of us.

And so we should heed God’s voice and listen to the Son. In the midst of the myriad of voices today it is so easy to get distracted and depressed because we neglect to read and meditate on God’s Word.

As we look at Jesus’ transfiguration through the lens of his death and resurrection and ascension, we begin to see its greater significance. Imagine if Jesus had just disappeared after his resurrection and ascension. The transfiguration is a preview of Jesus in his ascended and kingly glory. It also gives us a glimpse of his glory when he returns.

The transfiguration confirmed Jesus’ status as he prepared for his approaching arrest and death. It also informed and inspired the disciples in their mission and their preaching and ultimately, in their writing.

The hope of glory. And there are further implications. The day will come when all of God’s people will share in the glory of Christ! In his Letter to the Romans, Paul the Apostle writes: I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God (8:18).

In Mere Christianity, C.S. Lewis puts it this way: ‘If we let Him – for we can prevent Him, if we choose – He will make the feeblest and filthiest of us into a god or goddess, a dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly (though, of course, on a smaller scale) His own boundless power and delight and goodness. The process will be long and in parts very painful; but that is what we are in for.  Nothing less.

A prayer. Father in heaven, whose Son Jesus Christ was wonderfully transfigured before chosen witnesses upon the holy mountain, and spoke of his suffering in Jerusalem: give us strength so to hear his voice and follow him, that in the world to come we may see him as he is; who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

© John G. Mason

At a time of economic challenges and inflation, how easy it is to be consumed with anxiety about money and possessions. As his Sermon on the Mount moves on, Jesus exhorts us to view life and the material world from a bigger perspective.

In Matthew chapter 6, verse 19 he says, “Do not store up for yourselves treasures on earth, where moth and rust consume and thieves break in and steal; but lay up for yourselves treasures in heaven… For where your treasure is, there will your heart be also.”

Jesus is not saying material things of themselves are evil. God created all good things for us to enjoy. Nor is he saying we should all sell up everything we have. His disciples didn’t. Rather, he was setting out a principle: things don’t last. They may rot, rust or be stolen. Jesus wants us to hold lightly to the things of the world. They aren’t permanent. John D. Rockefeller, industrialist and philanthropist, was perhaps the world’s first billionaire. When he died in 1937, a journalist asked his accountant, ‘How much did he leave?’ ‘Everything,’ was the reply.

Yet Jesus knows how much money and possessions can tug at our heart strings and dominate our thoughts. “For where your treasure is, there will your heart be also,” he says (Matthew 6:21). Once again he tackles heart health.

“But store up for yourselves treasures in heaven…” he advises (6:20). He wants us to learn that money and possessions are not just to serve our needs, but as a resource also to serve others. Putting God’s values and agenda at the top of our personal priorities, we won’t want to amass wealth, hoard money or acquire more real estate. Rather, we should look to ways we can put resources God gives us to use in his service.

Over the years it has been the generosity of Christians that has funded global, gospel-focused, disciple-making mission, together with medical centres and hospitals, places for God’s people to gather for worship and teaching, encouragement and compassion; as well as schools and universities.

In warning us of the way money and possessions can tug at our heart strings, Jesus goes on to urge us not to be anxious about food and clothing. In chapter 6, verse 25 we read: Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear.”

Jesus’s words have a contemporary ring, for no matter who we are, most of us will have been anxious about material issues – perhaps stress about the mortgage or the rent, medical bills or a tax bill, or even where the next meal may come from. Some may be anxious about their retirement fund. Psychiatrists, psychologists and social workers all speak of the physical and psychological consequences of stress from worry over material things.

“Is not life more than food, and the body more than clothing?” Jesus asks. “Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?” (6:25b-26)

When we first encounter these words we may be tempted to respond, ‘Jesus, you can’t be serious!’ But consider the logic of his words. He is saying that to be preoccupied with the basics of human life – food and clothing – is to undervaluehuman worth. “Are we not of more of more value than the birds? To be anxious about material things is to be blind to what makes our existence so special and precious – our capacity for relationship with our creator.

Jesus continues, “And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you – you of little faith?” (6:27-31)

None of us can add to our length of life. In fact, the irony is that worry about our lifespan can shorten it. And in the same way we cannot add to our lifespan by worrying, so we cannot guarantee success in all our affairs. There are too many variables outside our control.

Furthermore, God does not work a fresh miracle each day to provide for the birds of the air or the flowers of the field. Rather he provides for them in ways that are consistent with the nature he has given to each: birds have beaks to forage for food and a digestive system to make use of it; flowers have a biochemical structure to benefit from the sunlight, the soil and the rain. ‘If God has taken so much trouble to provide for these elements of creation, that are so transitory, how much more trouble will he take with you?’ Jesus is saying. ‘After all, you are the pinnacle of God’s creation, destined to live forever.’

Jesus reminds us here that God continues to sustain the necessary environment for us to find the materials for food and clothing. Anxiety about our material needs puts blinders on our eyes and ignores God’s goodness and grace.

It is tempting to think that this is pie in the sky talk. But it isn’t. God sustains environments so that our needs can be met: he provides the soil for the seed, the sun and the rain for growth, and the human skill to harvest the food we need. It’s one reason it’s good to give thanks before a meal.

What then about the starving millions? All the indicators are that there are sufficient food resources in the world to provide for every mouth. Tragically human sinfulness, corrupt regimes, selfishness and the distribution of resources, prevent proper food distribution.

“Seek first the kingdom of God and his righteousness, and all these things will be given to you as well” Jesus exhorts (6:33). What is more important: money and possessions, or God? If our answer is ‘God’, can we say we trust him to supply our needs? ‘Seek first God’s kind and generous rule, his goodness and mercy. We have everything to gain when we do.

Some who read or hear these words will have young children. What will you teach them about the place of money and possessions as they grow up? What will your example be to them? Will you give them everything they ask for? Will you teach them more about making money or about Jesus Christ – what it means to know him, to love and honor him? Jesus wants us to know him and enjoy him.

Prayer. Eternal God and Father, by whose power we are created and by whose love we are redeemed: guide and strengthen us by your Spirit, so that we may give ourselves to your service, and live this day in love to one another and to you; through Jesus Christ your Son our Lord.  Amen.

© John G. Mason

Human relationships on the personal and international level must rate as the greatest challenge for the world’s future. The invasion of Ukraine four years ago last month, the attack on Israel by Hamas on October 7, 2023 together with the heightened divisions marked by hatred and anger in many countries, all reveal an unspoken issue that confronts us: humanity is flawed.

The Russian author, Aleksandr Solzhenitsyn once commented, If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?

In this season of Lent, which focuses on the themes of repentance and God’s forgiveness, spiritual renewal and growth through Bible reading and prayer, it is easy to fall into a pattern of works rather than growth in true faith – growing personally in the riches of God’s love for us and our daily walk with him.

Such is our flawed nature that we can deceive ourselves. We may read the Bible and pray, attend church, and give to the poor and to mission, but our hearts can remain unchanged in our relationship with the Lord, as well as with one another.

Consider Jesus’s warning against hypocrisy in his Sermon on the Mount: “Beware of practising your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven” (Matthew 6:1).

Knowing better than we, how deceitful our hearts can be (Jeremiah 17:9), Jesus warns us against using our faith to win the praise of others and make a name for ourselves.

In a world where religion is publicly decried, we may not win popularity in the wider community. However, it can be a different story within the life of the church. Preachers and church leaders, musicians and generous givers can generate praise if they work at it. And social media can easily be used to promote it.

It is against this that Jesus warns. Professing Christians who long for the accolades of others will miss out on the true reward that comes from the living God. All they have is an empty faith, with no lasting value.

Consider, for example, what Jesus says about giving and prayer.

Giving. In chapter 6, verse 2 we read: “So whenever you give alms, do not sound a trumpet before you, as the hypocrites in the synagogues and in the streets, so that they may be praised by others.”

Trumpets may be a metaphor: we shouldn’t sound our own trumpet or boast about our giving to the needy. But trumpets could also have a literal meaning. In Jesus’ day the Temple trumpets were sometimes blown, calling on people to make a special donation when there was a pressing need. Anyone watching would see who responded.

Giving to support the ministry of God’s Word and providing assistance for those in need is biblical. Here Jesus is saying that to give so others know what we’re doing, whether in church or at a charity function, is hypocritical.

Hypocritical religion is not from the heart. It’s motivated by self-interest. Hypocrites, Jesus is saying, give gifts and support causes so that they may be honored by those around them. “I tell you they have their reward,” he observes.

“But when you give alms,” he says, “do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your father who sees in secret will reward you.”

To prevent pride or conceit about our giving, Jesus uses a vivid metaphor: the right hand should not know what the left hand is doing. No one, apart from God, will know about this private giving. He will see our real motives.

To be rewarded by God is the richest blessing. Approval by others is transient. Approval from God is eternal.

Prayer is another area where we can be tempted to look for human recognition. Look at verse 5: “And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward…”

Prayers in the synagogues were typically led by a synagogue member. To be invited to lead the prayers was a mark of distinction. But again, Jesus knows how easy it is for anyone leading prayers to draw attention to themselves – perhaps through the literary quality of their prayer or their tone of voice.

Significantly, Jesus focuses on private prayer. He isn’t critizing public prayer. But, better than anyone, he knows that when we pray in the privacy of our room we reveal who we truly are. In praying privately, alone with God, we can be nothing but genuine and honest. And uncluttered, heartfelt, honest prayer is what God hears.

How important it is that we not only pray day by day but also heed Jesus’s warning: “Beware of practising your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.” God delights in our honest and heartfelt, loving and loyal relationship with him.

The Ash Wednesday Prayer prayed throughout Lent and at other times: Almighty and everlasting God, you hate nothing that you have made, and you forgive the sins of all who are penitent: create and make in us new and contrite hearts, so that we, lamenting our sins and acknowledging our wretchedness, may obtain from you, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord.  Amen.

A Prayer for Peace. God of the nations, whose kingdom rules over all, have mercy on our broken and troubled world, especially people in war zones. Shed abroad your peace in the hearts of all men and women and banish from them the spirit that makes for war. We ask this so that all races and people may learn to live as members of one people and in obedience to your laws; through Jesus Christ our Lord. Amen.

© John G. Mason

“This world has no importance and whoever recognizes that wins his freedom. And that’s just it—I hate you because you are bound. I alone am free. Rejoice, for you finally have an emperor to teach you freedom…” So speaks the Emperor Caligula, in Albert Camus’ play of the same name.

But did Caligula represent true freedom? History records he used his power in self-indulgent extravagance, no matter how cruel or disgusting. He did whatever he pleased.

Many reckon that freedom is the ability to do whatever you want without external restraints. For the extreme capitalist it means no market controls; for the extreme socialist it means the power of the collective to impose its will on the individual without restraint; for the extreme hedonist it means the license to follow the lusts of the heart.

Let me return to reflections on Jesus’s Sermon on the Mount found in Matthew chapters 5 though 7. In the course of his Sermon Jesus lays out the pattern for living that he expects of his people. Significantly, he doesn’t simply set out a list of dos and don’ts. Rather he opens up the real meaning of love for God in loving our neighbor. Let me identify themes in Matthew chapter 5, verses 21 through 48.

Anger (5:21, 22): “You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgment.’

‘You shall not murder’ is Number Six of the Ten Commandments. But consider Jesus’s words: “But I say to you that if you are angry with a brother or sister, you will be liable to judgment”. He is saying that our angry and hateful thoughts are just as problematic as the actual action of murder.

“…And,” he continues, “if you insult a brother or sister, you will be liable to the council; and if you say, ‘You fool,’ you will be liable to the hell of fire.

Anyone who thinks or says to another, fool or idiot, says Jesus, is subject to the fires of God’s judgment – separation from God and from all that is true and good – a separation he likens to the fires of Gehenna, the Valley of Hinnom outside Jerusalem where the city refuse was dumped and burned. The judgement we think is reserved for the literal murderer, also hangs over everyone who is angry, bitter or contemptuous.

 “So, when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift(Matthew 5:23). DA Carson comments, ‘How easy it is to substitute ceremony for integrity, purity and love; but Jesus will have none of it.’ Before going to church, Jesus is saying, ensure your relationship with others is sorted out.

Lust. “You have heard that it was said, ‘You shall not commit adultery,’” Jesus continues (5:27). Society often turns a blind eye towards adultery, undercutting the lifelong commitment of marriage. However, Jesus sharpens the focus of the original commandment: “But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart” (5:28). By labeling lust adultery, he reveals a deeper level to the 7th commandment in relation to the 10th which prohibits covetousness.

Jesus is not prohibiting sex: the sexual relationship between a man and woman in marriage is a God-given gift. Nor is he prohibiting the normal attraction that exists between men and women. His issue is with the desires of our hearts controlling our thoughts and behavior.

Oaths. “You have heard that it was said in ancient times, ‘You shall not swear falsely, but carry out the vows you have made to the Lord…’” Jesus says (5:33).

There are Old Testament references permitting oath-taking, even in God’s name. For example, in Deuteronomy 10:20 we read, You shall fear the Lord your God. Him you will serve, to him you will cleave, and you will swear by his name. There are also references in the New Testament: Paul swears on God’s name and calls on God to be his witness – as we read in Romans 1:9;  2 Corinthians 1:23; and 1 Thessalonians 2:5. We also find God swearing oaths – that he will not flood the world again (Genesis 9:9-11); that he will send a Redeemer (Luke 1:68, 73); and, as we read in Acts chapter 2, verses 27 to 31, God had sworn he would raise his son from the dead.

All this oath-taking points to its real purpose – the importance of telling the truth. As one commentator has noted, swearing an oath makes the truth all the more solemn and sure.

Why then does Jesus speak about swearing falsely? Jewish commentary on the Old Testament law in Jesus’s day set out to define what oaths were binding and what were not. One rabbi taught that if you swore an oath by Jerusalem, you were NOT bound by your oath. If, however, you swore an oath toward Jerusalem, you were bound by your oath.

The swearing of oaths became a game. Depending on how you played it, you could get away with lying and deception. It was against this that Jesus speaks.

By relating every oath to God, because everything is ultimately under God’s direction, he presses the point of truthfulness. Let your ‘Yes’ be ‘Yes’, and your ‘No’ be ‘No’. Who hasn’t distorted the truth – perhaps, to put others down and to push ourselves up? Or who of us has said we will do something and then reneged on the commitment?

Rights. “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth…’” (5:38) – words of the Mosaic law found in Exodus 21 and Leviticus 24.

The law is both prescriptive and restrictive. If an assailant knocked out another person’s eye, one of the assailant’s eyes is forfeit – but not the second eye. The law provided justice but at the same time it prevented the escalation of feuding and bloodshed.

Into this scene Jesus now introduces a radical response: “But I tell you, Do not resist an evil person…” Does this mean Jesus’ followers shouldn’t take up arms, enter the police force or become sentencing judges and magistrates?

Commentators agree that Jesus is speaking about personal abuse towards his people. In times where we might suffer because of our faith, we should nevertheless stand up against evil for the sake of our neighbours.

Love. “You have heard that it was said, ‘Love your neighbour and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you…” (5:43).

Behind Jesus’ words lies the deeper truth about God: how good and gracious he is to both the righteous and the unrighteous – he makes the rain to fall on the just and the unjust. If God is like this, what would our world be like if God’s people prayed for all who oppose God?

Perfection. “Be perfect therefore as your heavenly Father is perfect” (5:48).

People used to say how much better the world would be if everyone got back to the basics of the Ten Commandments. But this isn’t what Jesus is saying. His diagnosis of the human dilemma isn’t a matter of obeying dos and don’ts. Rather he sees a much deeper problem: the desires of our hearts – both in understanding, and in obeying the commands.

The reality is that under certain conditions the muck at the bottom of our hearts, surfaces. We all need God’s help and, amazingly, this is something God is willing to provide.

We get a glimpse of this where Jesus continues: ‘so that you may be children of your Father in heaven…” (5:45). God wants to work within us, to pass on his moral genes. He wants us to bear the fruit of the Spirit – fruit that reveals the work of God’s Word and his Spirit in our lives.

Jesus is telling us that our broken relationship with God has consequences: judgement and the fires of Gehenna. But as we read on in Matthew and the rest of the New Testament, we learn that Jesus himself has paid the penalty of our self-absorption. Isaiah chapter 53, verse 6 says, we all like sheep have gone astray, but the Lord has laid on him (his Servant)the penalty we deserve. God’s nature is also one of mercy. From the New Testament we learn that when Jesus died, he took the penalty we deserve – for our hatred, our deceit, our lust, our insistence on our rights, our lack of love, indeed for all our weaknesses and failures.

Where is our hope for freedom – in a long list of dos and don’ts? Or is true freedom found in humbly confessing our brokenness to Christ and asking his forgiveness, having a new and heartfelt desire to honor him?

Camus’ Caligula seemed free to do anything he wanted. But was he really free? The play concludes with Caligula facing his murderers, saying: “I have chosen a wrong path, a path that leads to nothing. My freedom isn’t the right one…. Oh, how oppressive is this darkness!”

Caligula’s freedom was false. Entrapped in his own ego he reckoned freedom meant doing what he liked. He had no sense that true freedom is the liberty to do what we ought.

A prayer. Almighty and most merciful Father, we have erred and strayed from your ways like lost sheep. We have followed too much our own ways and the desires of our own hearts, and have broken your holy laws. We have left undone the things that we ought to have done, and we have done what we ought not to have done. Yet, good Lord, have mercy upon us; restore all those who are truly penitent, according to your promises declared to us in Jesus Christ our Lord. And grant merciful Father, for his sake, that we may live a godly and obedient life, to the glory of your holy name.  Amen.

© John G. Mason