Let’s talk about being good news.
Know some good news? Like to share it?
Over the next 6 weeks, I’ll be taking a small class on why the gospel of Jesus is good news for God’s world, and how to share it so people experience good news. If you’re in Perth and would like to join me, this is your invitation.
Last Sunday I was at a church where the speaker actually said, “I’m not trying to manipulate you.” Afterwards someone asked, “Why did he need to say that? Was he trying to manipulate us?” She was probably right: it was during “the invitation” where the speaker is after a response from the audience.
We live in a culture of mistrust. We don’t trust our politicians, and they don’t trust each other. We don’t trust banks. We don’t trust churches.
Australians don’t trust each other anymore: Continue reading “Faith versus mistrust”
Movies reflect culture. If that’s true, the church doesn’t have a future.
Think back over the movies you’ve watched recently. What part did the church play?
If it’s there at all, it might be complicit with evil. Or it could be a symbol of something we’ve left behind, an artefact of the past. Continue reading “Does the church have a future?”
Can Jesus teach us to present his kingdom in our setting?
Open Matthew 13:51-52.
The final parable of Matthew 13 would be the most relevant and practical of all, if we understood it. It’s the final application, the “so what” of the kingdom parables. Jesus commissions us to do something with the kingdom.
But what is he asking us to do by telling a story about a householder laying out his new and old treasures? Continue reading “Trained for kingdom business (Matthew 13:51-52)”
How does Jesus’ gospel differ from the way we present the gospel today?
Jesus announced good news. He was good news because he restored God’s kingship (Matthew 4:23; 9:35; 24:14). He was good news for those who’d missed out (11:5). He was good news for the whole world (26:13).
To announce the gospel is to announce Jesus — God’s anointed ruler (Christ), Son of the heavenly sovereign (Mark 1:1). The way Jesus told it, proclaiming the gospel sounds like this: “It’s time! God’s reign has arrived! Turn to his authority! Place your trust in the good news!” (Mark 1:14-15).
Unfortunately, that’s not the gospel presented by many Evangelical/Charismatic churches today. What passes for the gospel sounds more like the story of a naughty child.
It goes something like this: Continue reading “The naughty child story”
How do we present “the good news of the kingdom”?
I grew up in a church were we didn’t talk much about the kingdom of God. If we did, we thought of it as something internal, like putting Jesus on the throne of my heart. We asked individuals to make that decision, to pray the sinner’s prayer by which they would be born again. Isn’t that how someone enters the kingdom? Continue reading “The kingdom and personal evangelism”
What is the gospel? Tim Healy explains.
Tim Healy has just been appointed Senior Minister of Riverview Church in Perth, Western Australia.
Almost twelve months ago, Tim preached a rich message on What is the Gospel? We tend to focus on one little aspect. As Tim explained, it’s so much more than we think.
You’re invited to a free training course in Perth, over the next six weeks.
If you’re in Perth, Western Australia, come and bathe in the good news of who Jesus is and the astounding difference he’s making to set everything right in his world.
We’ll talk about how we share his good news with people, by being good news people. When you have genuinely good news, it’s hard not to share it! Continue reading “Good News for God’s World (course)”
Do we need to make people feel guilty to proclaim the gospel?
Guilt was an important message of the Medieval church. The church declared people’s guilt. You had to confess your sins to the church, and the church had the power to give absolution. The church would determine the penance you needed to perform as an expression of your repentance. The church decided your eternal destiny (heaven or hell) because it held the keys to kingdom. Paying money to the church may even shorten the after-life purification needed before a relative could be accepted into heaven (via purgatory). A cynic could describe the church was a large corporate entity that traded in guilt.
In October 1517, a priest named Martin Luther challenged the authority to the church to determine people’s guilt. That was central to his 95 Theses, e.g.: Continue reading “On gospel and guilt”
If you think of forgiveness as dealing with your personal guilt, you’ve only got part of the story.
Open Matthew 9:5-6.
Jubilee. What a joyful word! It’s the Hebrew word yôbēl carried over into English.
The way God designed it, Israel’s economy was to be reset every 50 years. Slaves would be freed. Debts would be forgiven. Property sold in tragedy would be returned. Obligations would be released.
A couple of centuries before Jesus, the Hebrew Bible was translated into Greek, and they chose an interesting word for yôbēl. It’s Greek word ἄφεσις (AH-fe-sis), meaning forgiveness. That’s right: in the Septuagint, the Jubilee year was known as the Forgiveness year. Continue reading “What is forgiveness? (Matthew 9:5-6)”
As king, Jesus could lay down the law for his people. What he does is to lay down his life for his people.
Open Matthew 5:17-20.
“Don’t think I’ve come to abolish the Law or the Prophets,” Jesus said (5:17). Why did he need to say that? Who would have heard his message as doing away with God’s commands? Why would the crowd on the hillside have had such a thought?
They’d never heard anything like Jesus’ kingdom announcement. Good news: heaven’s reign is being restored to earth (4:17-25). Joy to all the people who would benefit under his reign (5:3-12)! With God’s presence among them, they were as flavour-intense as salt, so brilliantly endowed with the glory of their sovereign that they couldn’t hide (5:13-16).
That’s not how Jesus’ contemporaries taught. The Pharisees expounded Torah commands, calling people to be more obedient. Over the centuries, Jewish rabbis have identified a total of 613 mitzvot (commandments). For each command, they have defined who should obey (males? females? children? foreigners?), how often (constantly? weekly? yearly? once-off), and where (e.g. the festivals are in Jerusalem). They analysed how commands about sacrifices could be obeyed after the temple had been destroyed. Their intense focus on commands is perfectly logical if you believe that God would only restore his kingdom once his people were more obedient.
But that was not Jesus’ message. His approach was so free and joyful that he needed to explain himself to those who thought he should have been calling for obedience. By announcing the blessing of YHWH’s restored reign after six centuries under foreign rule, was Jesus saying that Torah obedience didn’t matter after all? Was he saying that God had changed his mind about disciplining Israel for their disobedience, that Torah obedience didn’t matter and God would give them the kingdom anyway?
Jesus’ answer to that question is categorical:
Matthew 5:18 (ESV)
Truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.
God was Israel’s political sovereign as much as he was their religious deity. They were called to be a kingdom under God’s kingship. The Torah was their national law. If Jesus was Israel’s king, the son of David who represented the heavenly king on earth, he would undermine his own authority if he taught people to ignore their heavenly sovereign’s laws. He would not their great king, but the person of least significance in the whole kingdom:
Matthew 5:19 (ESV)
Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.
His opponents relax. Jesus is, after all, calling people to obey Torah. Then, just as they let down their guard, Jesus throws the final punch: “These Pharisees and Torah interpreters who constantly point out how you don’t measure up? You’ll all have to do better than that mob or Israel will never have God’s reign!” (5:20 paraphrased. Note: you in this verse is plural).
Jesus was using irony to make a serious point. Why was he so antagonistic to the Pharisees and Torah teachers? Matthew provides further detail as his Gospel account unfolds, but one reason was that they only added to the people’s burdens, making life under God even harder to bear. They weighed people down without lifting a finger to help the people carry these loads (Matthew 23:4). The Exodus story was about God releasing his people from slavery to live as his royal kingdom, but these Torah teachers turned his kingdom law into a form of slavery. They misrepresented their heavenly sovereign — not as the saviour of his people but as their enslaver.
Jesus planned to do more than lift a finger. Instead of weighing the people down with failure, Jesus planned to take their failures on his own shoulders and bear it for them, as only their king could. Torah mattered, and Jesus planned to fulfil for his people what the heavenly sovereign required:
Matthew 5:17 (ESV)
Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them.
Jesus never taught that obedience to the heavenly sovereign was unimportant. Their suffering under Roman rule was indeed because of their disobedience. But what Jesus planned to do was astounding: instead of pointing to their failures and commanding them to do better, Jesus planned to take their disobedience on himself, to face the oppressive powers for them, to be the obedient one who fulfilled Torah for them, to free his people from their oppression.
The crowd on the mountainside could not have known how Jesus would do this, nor how much it would cost him. All they knew was that he had a plan to reinstate God’s reign for them. The king would act on his people’s behalf. Instead of demanding they serve him, he would serve them. That’s good news.
Tom Wright, Matthew for Everyone, Part 1: Chapters 1-15 (London: SPCK, 2004), 41:
Jesus wasn’t intending to abandon the law and the prophets. Israel’s whole story, commands, promises and all, was going to come true in him. But, now that he was here, a way was opening up for Israel—and, through that, all the world—to make God’s covenant a reality in their own selves, changing behaviour not just by teaching but by a change of heart and mind itself.
This was truly revolutionary, and at the same time deeply in tune with the ancient stories and promises of the Bible. And the remarkable thing is that Jesus brought it all into reality in his own person. He was the salt of the earth. He was the light of the world: set up on a hill-top, crucified for all the world to see, becoming a beacon of hope and new life for everybody, drawing people to worship his father, embodying the way of self-giving love which is the deepest fulfilment of the law and the prophets.
R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans, 2007), 183:
We might then paraphrase Jesus’ words here as follows: “Far from wanting to set aside the law and the prophets, it is my role to bring into being that to which they have pointed forward, to carry them on into a new era of fulfillment.”
[previous: Who is the light of the world?]
What was Jesus’ main message? How would you describe his message in a single phrase?
Open Matthew 4:23-25.
Does your pastor have a key theme you hear in most messages? Perhaps you hear how wonderful people are, an encouragement to be your best self. Perhaps you hear how depraved people are, and the importance of getting saved. Perhaps your church focuses on being kind and loving, or perhaps it calls you to act for justice. For some, exegeting the Bible is central, while for others church life is the focus. Most of us preachers and teachers have a core message.
So what was Jesus’ core message? If you had to summarize what Jesus wanted to say, what would it be? A single sentence: how would you describe it? Say it (out loud if you can) before reading on. Continue reading “Jesus’ kingdom agenda (Matthew 4:23-25)”
