Sermon on Matthew 5:21-37 – Discipleship in Community

Pastor Jennifer Garcia

The Sermon on the Mount is starting to get real.

Jesus started out by calling people blessed, happy, greatly honored, then he drew out the salt and light in his community of followers.

But now, he’s starting to talk about how to actually live it. And it’s tough.

I’ll be honest: when we were planning this sermon series, and I realized I was up for this passage, I was dreading it.

Murder, adultery, divorce, vows—they make for an exciting novel but are not what one hopes for in real life.

And Jesus takes the instructions in the Law regarding murder, adultery, divorce, and making vows and interprets them in a way that intensifies them.

So instead of “stabbing someone to death is bad,” Jesus says, “if you let your anger get the better of you and you insult someone, you’ve essentially murdered them.”

Many people can pat themselves on the back for never having physically murdered anyone, but I would be very surprised if anyone here can, in good faith, say they’ve never been angry with anyone and called them a name.

Sometimes we can get a hippie, “love is all you need” image of Jesus. But here Jesus keeps us accountable. And it’s not comfortable.

It feels like this passage is an impossible checklist of “dos and don’ts.”

Why this sudden shift from “Blessed are the poor in spirit” and “You are the salt of the earth”?

If the Beatitudes are about who the disciples are (the marginalized and those aligned with the marginalized),

and Jesus was drawing out the salt and light that were in his disciples so that the world could see the loving God he was pointing to,

then these teachings are showing Jesus’ disciples how to be his followers in community.

And community is hard, as anyone who’s ever had roommates or planned an event with a committeeor worked on a group project in school knows.

And the Beloved Community that Jesus is calling his followers to is so much harder.

It’s so counter-cultural that it’s counterintuitive. It goes against our egos and sometimes even our survival instincts, teaching us to think of others first. It calls the poor and marginalized “blessed” and the rich and elite “last.”

Jesus is calling for people to be “right-sized”—calling for those who don’t have to consider others to instead love and serve their neighbor, and letting those who are considered nothing by society know that they are valued members of God’s family.

Jesus is calling for people to be “integrated”—to align their actions and their attitudes to the love of God and of neighbor. The word “integrated” is related to the word “integer,” like the whole numbers we learned about in math class. We don’t want decimal points in our identities. We want to be whole numbers. They’re easier to deal with in math, and being wholehelps us live as the salt and light we are.

So, Jesus teaches that our words and attitudes toward our neighbor can be death-dealing or life-giving.

Then, he teaches that objectifying someone dehumanizes them and breaks the relationship.

And he discourages men (the ones with power in the relationship) from divorcing their wives at a time when women were dependent on the men in their lives for survival.

Then, he encourages people to be integrated in their words and actions. Most agreements were verbal in those days, so oaths worked like contracts do today. So, Jesus says, “Don’t use fancy language for emphasis. When you follow through on your words, your yes can mean yes and your no mean no.”

Jesus has two more instructions in this list, but you’ll have to wait until next week to hear about those.

But all of these add up to so much more than a list of “dos and don’ts.” They are the building blocks of Beloved Community.

And they so often get used to bully, exclude, and judge people, which is the opposite of Beloved Community.

When we turn the sermon on the mount into an individualistic, moral yardstick, we are misusing it and hurting ourselves and our neighbors.

How many people have been told they’re a sinner and they’re going to Hell, when Jesus here warns against calling others hurtful names?How many LGBTQ kids have been kicked out of their homes by parents who call themselves Christian, when Jesus himself says to be reconciled?

How many times have women been told to dress modestly so they don’t cause men to sin, when it’s men who are instructed here not to look at women lustfully?

How many people have been encouraged to stay in lifeless or abusive marriages because of these verses? Or have gotten a divorce and then been shunned and shamed at the very time they most needed their community’s love and support?

How many people have been told not to cuss because the Bible says not to instead of having their hurts really listened to? Besides the fact that that’s not the kind of swearing Jesus is talking about here.

How many people have looked at their own lives and feared damnation because they don’t measure up to these impossible standards?

Shame and fear, whether from others or from within oneself, is not what Jesus is trying to create here.

First of all, these standards are impossible. We can’t measure up perfectly to these instructions. That’s why we need God. That’s why Martin Luther said that we are both saint and sinner. We can’t do this on our own.

And that’s why Jesus is forming the Beloved Community. We need each other. Christians aren’t meant to be in a vacuum—we’re made for community.

And that’s why the sermon on the mount isn’t a yardstick for us as individuals to measure up to. That’s not what it’s meant for. The sermon on the mount is a vision of a community of disciples of Jesus.

When we view these teachings as a precise code of behavior—rigidly, where people are either in or out, either measuring up or not—then we’re misusing them and hurting the very Beloved Community Jesus is fostering.

For example, let’s look at the divorce teaching. If we look at it very strictly and at face value, we read, “you shouldn’t ever get divorced unless your spouse cheats on you.”

And this was very much the way the dominant US culture used to view divorce. I remember watching the movie with Fred Astaire and Ginger Rogers The Gay Divorcee. It’s a fun Fred and Ginger romantic musical from 1934. The basic premise is that Ginger’s character wants a divorce from her husband who’s gone most of the time anyway. Her lawyer sets things up so that she’ll look like she’s having an affair so that her husband will want a divorce. There are mix-ups and shenanigans, of course, and her husband doesn’t believe her, but it turns out he was having an affair the whole time, so Ginger’s character is free to get a divorce and pursue a relationship with Fred’s character.

So, fun, comic, dance-filled movie. And also, it’s based on the premise that people have to lie and manipulate each other to get out of a loveless marriage. That’s not what Jesus is going for here!

Jesus does not want people to stay in abusive marriages or marriages that are causing people harm.

There are times when it is good to work to repair a marriage and times when it is better to end it. And looking to the sermon on the mount as a checklist is not the way to discern which is better for you.

Instead, read deeply into the sermon on the mount. Look at the attitudes it fosters and the actions that come from that. Look at the way the instructions build community and provide protection for the vulnerable.

It says:

Don’t hold onto anger or call people names.

Be bold in your reconciliation efforts.

Don’t objectify other people, especially not those with less power than you.

Don’t give your word lightly—be so whole-hearted that people believe what you say.

It all comes down to the way Jesus summarizes the law: love God with everything you are and love your neighbor as yourself.

When we pick apart these teachings, trying to live to the letter of them, we sometimes miss the intention behind them and the goal of building community and a whole-hearted life together.

I invite you to set down any baggage you’ve been carrying around the teachings of Jesus we read today. There’s potentially a lot of it—I know I have more than a little.

Now, take a deep breath, in through your nose and out through your mouth. Roll your shoulders if that feels good.

These teachings are not meant to instill shame or fear. We won’t fulfill them perfectly—we’re fallible human beings, and God knows that and loves us (yes, you!).

To the best of our ability, we can live whole-heartedly, seeing the image of God in the people around us and treating them as such. And that, along with the power of the Holy Spirit, is how Beloved Community is created. That is discipleship in community.

Beloved children of God, release the weight of fear and shame.

Feel the freedom of the whole-hearted life Jesus invites us to.

Go, beloved, be the community of God.

Let There Be (Salt) Light

Pr. Jasmine Waring

February 5, 2023

I’ve been to a lot of “Vision and Mission Meetings” in my life as a lay person, and as an intern before I joined the ELCA. Usually they are these flashy campaigns showing all the good works they’re planning on doing this year, and revolve it around making Jesus famous…as if Jesus needs any help or wants to be famous. I find it fascinating that when Jesus rolls out his vision for his disciples and their mission in this world, he doesn’t begin with grand statements about himself. We don’t hear the “I am” statements in this gospel like we do in the Book of John, We don’t hear about Jesus talking about his divinity, nor does his put on a show demonstrating it. Instead of talking about who he is, Jesus talks about who his disciples are. Who are the disciples? Pastor Jennifer spoke last week about the Beatitudes, and how the disciple is one who is apart of the upside-down and backwards reign of God. It is a subversive new identity of unlikely folks who are in solidarity with the poor (or are poor themselves), and practice non-violence. They are merciful and compassionate, and they seek justice even when it comes at a great cost. They are called blessed: happy, honored, even envied. They are honored and approved by God, and do not need to be honored or seek approval from Empire. They are beloved by God, and reviled by society. Then Jesus goes on to talk about the disciples being salt and light, both an extension of who they are as well as what they are responsible for. It’s important to know the author of Matthew, uses the plural form of “you” in this part. Many languages have a plural “you," but in English, the closest we get is the word, “y’all.” One of my favorite words! When Jesus is describing the disciples, he is addressing them as a group or a community, not as individuals. No one person bears the responsibility to embody salt and light at all times…what a relief! This is a communal identity. He says, y’all are salt! Salt brings out and enhances the best flavors it comes in contact with. It aids in healing. If any of you have ever had to gargle warm salt water for a mouth injury or had to get an IV of saline after battling food poisoning or the flu, you know the wondrous healing power of salt. Salt preserves food, and fights against contamination and decay. Priests in biblical times would offer salt on animal sacrifices in the Temple. It plays a part in worship and reconciliation with God. He says, y’all are light! Like a beacon on a hill, guiding people home. When Jesus says, “Let your light shine” the writer is using grammatical device called a third person imperative. This is used to suggest or order a third party to be permitted to be made to do something. So when Jesus says, “Let your light shine” it is not a command to the disciples, but to the light itself. God is commanding the light within us to shine, and by grace, we don’t have to do it in our own strength. God’s transformative power does not require or works. A former pastor of mine would often say, “When you know who you are, you’ll know what to do.” I would take this one step further and say, “When we know who we are, we will know what to do.” There are so many voices in the world trying to tell us who we are. Voices saying we should be more like a powerful empire than to be like Jesus. It’s no wonder so many communities, and including Christians in America are ineffective. They’ve lost their saltiness. I don’t know if Jesus or the writer of Matthew knew this, but salt loses its saltiness when the salt crystals become contaminated with other elements. This is by no means a call to purity, but it is a call to an awareness of what aspects of Empire makes its way into our communities. Racism, violence, sexism, domination, hatred, discrimination, homophobia and transphobia are all elements of empire that seek to separate and contaminate us, making us ineffective in God’s mission. We forget about our light when these harmful voices try to tell us who we are. They tell us to hide our God-given gifts and identities under basket, a bush, or in a closet. Empire wants to shame or coerce us to hide our light. However, our belovedness as children of God is not dependent on our circumstances, our status, or on the approval of society because God has already approved you and has called you blessed. God is commanding the light within you to shine, even on days when you don’t feel it or believe it. So what then, is the responsibility of the disciples? We embrace our light, and make others aware of the light that is already shining within them. Embracing our individual and more importantly, our collective light opens us up, and makes our core essence more evident. When we dig into our own belovedness, we help others discover their own belovedness, and live more authentic lives. No more hiding ourselves under a basket! We accomplish this by being salty. Bringing out the best in the people we come in contact with. We being healing and wholeness into our community: body, soul, and spirit. We preserve lives from corruption and the powers of death. We aid in worship in service to our God, and help reconcile the world to each other and to God. Then, Jesus said our light will cause others to see our good works and glorify our Father in heaven. This is our public witness. At my ordination service I had invited a mix of friends and family who are not church people, or would call themselves Christian. I was just glad they came, but I was expecting them to freak out a little bit with all the red and laying of hands. But something happened that day. They encountered two communities who were united, who loved and affirmed me and my call. They heard the gospel preached using queer theology. They saw a Bishop use gender inclusive language, and they received Holy Communion from a lesbian Bishop. After the service, so many of my friends and family told me about how these communities public witness moved them. I even had a friend who I didn’t think they’d come because they have always been so distant when I talked about church. They said to me, “Umm I think I’m a Christian now?” When we let the light God put and is shining through us, we can’t help but be salty and invite others into their own belovedness. When folks see this work, and all the good things that are coming out of this community, people will start to wonder and perhaps even believe that there is a good and loving God somewhere out there. When we know who we are, we will know what to do. Y’all are salt. Y’all are light. So when you are poor or are poor in spirit, God is commanding, “Let there be light!” When you are in mourning, God is commanding, “Let there be light!” When you are being pushed around and taken advantage of, God is commanding, “Let there be light!” When you have a deep desire to do the right thing, and wage peace, God is commanding, “Let there be light!” When you are showing mercy instead of punishment, God is commanding “Let there be light!” When people revile you and persecute you and utter all kinds of evil against you falsely for Christ’s sake, God is commanding, “Let there be light!” Remember to stay salty, my friends. And may grace and peace be with you every step of the way.

Sermon on Matthew 5:1-12 – Who are the Disciples?

Pastor Jennifer Garcia

These verses, the Beatitudes, are so familiar they’ve almost lost all meaning. These words became familiar, because they are powerful, but they’ve been embroidered on so many pillows that something has been lost in translation.

Let’s start with the word “blessed.” It’s not a word we use much these days, except maybe as a hashtag. We might see photos of someone’s vacationwith the caption “#Blessed” or read an announcement about someone’s promotion at work followed by “#Blessed”. It’s certainly important to give thanks for the good things in one’s life. But the meaning of the word “blessed” has gotten a bit watered down.

And it seems like kind of the opposite of what Jesus is talking about here. You wouldn’t see someone announce the death of a loved one with “#Blessed,” as in “blessed are those who mourn.” You also wouldn’t see someone describe themselves as “poor in spirit—#Blessed!”

Jesus’ teaching here is weird, because the word translated as “blessed” could also mean “happy.”

When you find out that someone is grieving or describe someone as “meek,” you wouldn’tgo on to say how happy they must be.

But the word translated as “blessed” or “happy” could also be translated as “greatly honored.” This also seems counter-intuitive: someone who is persecuted is honored?

But that’s exactly what Jesus is getting at: the Reign of God, the Beloved Community that God is establishing on earth is the complete opposite of the way the world works right now. It’s not the rich, powerful, and fawned over that are blessed, happy, and honored. No, it’s those who are beaten down, who seek peace instead of domination, who ache for the world to align with the upside-down Beloved Community who are greatly honored.

This passage teaches us who Jesus is and who his disciples are.

In the Gospel of Matthew, this is the first really public thing Jesus does that is described in detail. Right before this, it talks about Jesus going around, teaching and healing people, but it doesn’t give us any particular stories or teachings.

It’s only here, where Jesus has gathered a great crowd and starts to teach his disciples, that the Gospel gives us Jesus’ words.

This Gospel is giving us a view of Jesus as the Great Teacher. This is Jesus setting the stage for his ministry and teaching his disciples what it means to follow him.

Jesus is describing the Beloved Community of the Reign of God—where the last become first and the first become last.

Jesus describes those who are greatly honored in the Reign of God—people whose lives run opposed to the status quo and the glory of the Roman Empire.

Jillian Engelhardt from Texas Christian University points out the ways each of the people on Jesus’ list oppose the values of the Roman Empire.

The “poor in spirit”are those crushed by poverty—not just the physical effects of poverty, but the mental, emotional, and spiritual ways poverty grinds on one’s dignity and self-worth. They are forgotten and shunned by society.

Those who mourn were plentiful. The high mortality rate, the vast disparities between the rich and the impoverished, not to mention the justifiable mourning of the loss of one’s occupied land, meant that there were plenty who mourned.

The “meek” is a reference to Psalm 37:11 “But the meek shall inherit the land / and delight themselves in abundant prosperity.” The “meek” are those who are taken advantage of by the wicked whose abundance only seems to grow.

“Righteousness” was living into God’s way of life as a people—living into the equity of the Year of Jubilee and the mercy shown in the Law that God gave. So, “those who hunger and thirst for righteousness” long to be able to live as God’s people in the generosity and abundance that they can’t find in the subjugation of the Roman Empire.

And the Roman Empire wasn’t known for being merciful or for valuing those who are “merciful. ”In contrast, the Reign of God is known for generosity and caring for one’s neighbors.

Jesus names the “pure in heart”—those who uphold values like mercy in their hearts as well as their actions.

The Roman Empire was known for establishing the “pax Romana,” or “Roman peace,” but it was peace that was maintained by the point of a sword. Jesus blesses genuine, not coercive, peacemakers.

And Jesus knows his disciples will be persecuted for upholding these values that go against the dominant culture of the Roman Empire. If they weren’t already poor in spirit or mourning or meekly taken advantage of, they would be if they follow Jesus.

Being Jesus’ student is not for the faint of heart or for those who want a respectable, honorable life. What is honored in the Reign of God is contrary to what is honored in the world around them.

Jesus is preparing them for the hardships to come: the persecutions, the ridicule, the ostracism, the threats to their life and wellbeing. Jesus, the Great Teacher, is teaching them a different way of living, one that is not to be undertaken lightly.

And also, Jesus is declaring the value of these beloved children of God who are disregarded by their society and inviting them into the upside-down Beloved Community where they are greatly honored.

Jesus is teaching them a new way of living in the world, where the marginalized and forgotten are celebrated and blessed.

So, what does Jesus have to teach us in this opening to the most famous sermon in history?

We live in one of the richest and most powerful countries in our world.

We live in a culture that worships wealth, power, status, influence, and a very narrow definition of beauty.

Those who are poor in spirit, who grieve, who are taken advantage of, who call for equity instead of disparity, who wage peace instead of aggression, who care for the least, the last, and the lost—none of these people are “greatly honored” in the dominant US culture.

Jesus invites us into the same vision of the Beloved Community of God—so different from the status quo, that upholds values contrary to everything our society holds dear.

Our society loves the concept of happiness: from 10% Happier to The Happiness Lab to The Happiness Project, happiness is popular in the public discourse. But Jesus describes those who are “happy” in counterintuitive ways.

You wouldn’t hear on a motivational podcast: “happy are those who are unsatisfied with the inequality in the world” or “happy are those who are taken advantage of” or “happy are those who are beaten down by crushing poverty.”

And yet, this is what Jesus says, because he’s teaching his disciples, including us, to value the wellbeing of our neighbors, to be integrated in heart and action toward making the world more as it is in heaven, to see through the empty promises our culture makes to us about what makes someone happy, honored, or even “#Blessed.”

So, look at the world around you and notice what society wants you to value and compare it to Jesus’ teachings in today’s reading. You are Jesus’ disciples, followers of The Way, family members of the Beloved Community, and Jesus warns you that it won’t be easy—in fact, it will cost you everything—but because you are loved by God, you are freed from earning your blessedness from society and culture, and you can live in the upside-down Reign of God.

Greatly honored children of God, you are blessed. Now, be a blessing to others.