The King, The Kingdom and the Crowd

The reaction of the crowd was just the opposite. In fact, it says when Jesus had finished saying these things, the crowds were amazed at his teaching because he taught as one who had authority and not as their teachers of the law. When people taught back in those days, often they would hide behind the opinions of others.

The teachers of the law and the Pharisees would give a sermon. And they would say, now, this is in my opinion, or I'd never say this, but so-and-so says this, and rabbi so-and-so says this. But when Jesus spoke, he spoke with authority. And people marched when he spoke.

Turn back to chapter 5, and we begin here this morning. I really look forward to this beginning of a series, the Sermon on the Mount, because anyone who knows anything about Jesus, whether he's a Christian or not, certainly knows about the Sermon on the Mount and the Beatitudes. And it's a powerful study.

The people really responded to the teaching of Jesus Christ. When he was finished with the sermon, they didn't say, great, it's over. We can go home. They moved out.

Speaking of the crowds, as we looked in chapter 7, look at verse one of chapter 5. Now when he saw the crowds, he went up onto a mountainside and he sat down. His disciples came to him. And he began to teach them, saying, the message of the Sermon on the Mount was not given to the public at large.

It was not given to the crowds. It was given to the disciples. And Jesus seeing the crowds coming after him took his disciples, sat down, and he taught them. That is his disciples.

Now, the crowds were listening in, obviously, because they responded at the very end. They were amazed at his teaching. But the teaching itself was not for the crowds, but for the disciples, the in-crowd, his own disciples. It is a mistake to think that the Sermon on the Mount has a broad universal application. It does not.

And yet, there is a tendency to think that these teachings are for everyone at all times. And it's filled with platitudes and Beatitudes and things like the golden rule, which is inscribed on pencils and above doorways of institutions, thinking that these are rules for the world in general. They are not.

There is a tendency to think of everyone today in the world as brothers, one planet, one people, please, the brotherhood of man, the universal fatherhood of God. And they often look to the Sermon on the Mount. And they say, well, now these are for all of us because of all these beautiful little sayings, peace on earth, everyone get together and shake hands, birds singing in the background, the universal fatherhood of God, the fatherhood of God, the brotherhood of man, the neighborhood of Boston.

[LAUGHTER]

But the Sermon on the Mount is only for chosen called Kingdom people. The natural man cannot keep the Sermon on the Mount. Show me a man, a natural man, an unsafe person who says he lives by the Sermon on the Mount. And I will show you someone who's never read it or who doesn't understand it, or who's a liar.

It is impossible to keep the Sermon on the Mount in one's own strength. They do not have an application for the world at large. Jesus seeing the crowd took his disciples, sat them down, opened his mouth, and began to teach.

When we read the Sermon on the Mount, especially when you come to these Beatitudes, they stop us dead in our tracks. They condemn self-righteousness. They say stop.

Don't go any further. You can't do this. And it drives us to the foot of the cross, to the King on the cross so that we beg for mercy.

Look at chapter 5 verse 20. That's one of the key verses of the Sermon on the Mount. Jesus said for I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. That blew their minds because the most righteous people that had walked through Israel were the scribes and the Pharisees, the teachers of the law. No one can surpass their righteousness.

If anyone is going to make the kingdom of heaven it's certainly those spiritual, religious folks. Look at them. Listen to them. But Jesus said unless your righteousness exceeds or surpasses theirs, you haven't got a chance because our righteousness, self-righteousness isn't going to cut it.

It takes a righteousness that only Jesus Christ can impute. So the Sermon on the Mount is the ethics of the Kingdom of God and only kingdom dwellers, kingdomites are able to keep these. Look back at chapter four, verse 23. It's good that we get this in context.

Jesus went throughout Galilee teaching in their synagogues, preaching the good news of the kingdom, healing every disease and sickness among the people. News about him spread over all of Syria. And people brought to him all who were ill with various diseases-- those suffering from severe pain, the demon possessed, those having seizures, and the paralyzed. And he healed them.

Large crowds from Galilee, the Decapolis, Jerusalem, Judea, and the region across the Jordan, followed him. Wherever Jesus went, now in the beginning of his ministry, crowds are gathering around him-- in Syria, crowds, in Galilee, crowds, in Jerusalem, crowds. And when he saw the crowds, he went onto a mountainside and he sat down.

His disciples came to him. And he began to teach them. Wherever Jesus went, he always had crowds.

People always followed him. Jesus attracted every strata of society. Everyone was attracted to him.

He had so much love, so much compassion, so much capacity to love and to handle people. Always had a crowd. But not everyone in that crowd was following Jesus because they were committed to him.

Many were following Jesus because Jesus was a bread line, a healing line, a benefit line. They were not following him because they were really committed to the cause. And Jesus often makes a difference between the crowd and the disciples. I want you to turn to the Gospel of John, chapter 2.

Another occasion, Jesus is now down in Jerusalem in verse 23. While he was in Jerusalem, at the Passover feast, many people saw the miraculous signs that he was doing and believed in his name. Notice Jesus reaction almost seems odd. But Jesus would not entrust himself to them for he knew all men.

He did not need man's testimony about man, for he knew what was in a man. Jesus refused to commit himself to that crowd because they were following him because he was a bread line and a healing line, a benefit line. It is not hard to get a crowd. It's one of the easiest things to do.

Come up with something new or novel, and people will show up. We have found that if you stick a musical band in a park and just play loud music-- it doesn't even have to be good-- people will show up. They come for the novelty of the sound.

When a new business is beginning, a store, they will often use the crowd gathering gimmicks to promote their business. Ever got a card in the mail or a phone call that says it's grand opening. And you come and present this little card. And you will get a free prize. whether it's a land, deal up in northern New Mexico, or it's a new store opening up in Albuquerque, you present this card and you get a free prize.

And you say, what's the prize? Well, it's one of three things. It's either a brand new car, wow, 21 inch color TV, or a pack of gum. One of those three.

[LAUGHTER]

Now, when you go there, what's the prize you come out with? The pack of gum. Always easy to get a crowd, not always easy to get commitment. And a large crowd is not always a sign of God's blessing.

Just because crowds come to a church, or to an event does not mean God's behind it. Look at the growth of the cults in the United States. If you use growth, numerical growth as a criterion for God's blessing, we've got severe problems because some of the fastest growing crowds are the cults, eastern mysticism. And because a church, be it this church or any church as a crowd, doesn't really make that much of a difference.

The people who follow Jesus were a mixed multitude, sort of like the children of Israel in the desert. They were a mixed group. And there's a mixed group of people following Jesus today.

Now, there are people who follow him because they're sold out radical disciples for the Lord. They want to serve him. They're committed to him through thick and thin. They're there.

They want to serve God. There are others who don't have those motivations. They follow God because he is a celestial Sears catalog. They can say something that they need. They can stand on the promises. And if they don't get it, there's going to be trouble. Not always are people coming to a church, to a gathering, or to, quote, "follow Jesus for the best reasons."

Remember, Jesus, when he spoke in Matthew chapter 13, he said, the Kingdom of God is like someone's sowing seed. And some of the seed falls on the path. And as soon as it hits the ground, the birds come along and rip off the seed and they fly away. Doesn't even get a chance to go into the ground and bear fruit.

But then there is seed that is sown upon rocky places. And it starts springing up. But after a while, because it's rocky, and there's not enough depth, the seed dies. The plant dies.

And then there's the seed that falls upon the soil. But there's too many weeds, other growth around it, too much competition. And the weeds choke out the good seed. And it doesn't bear fruit after a while.

But then there's some seed that falls on the ground and bears fruit. And even then Jesus said, not a hundred times. Some of it 30-fold, some 60-fold, some 100-fold. When Jesus said that, he described every church across the world.

Well, who goes to your church? Well, there's some that the seed lands on the path. Satan snatches it away.

There are those who are choked with the cares of this world. There's competition. They're so bogged down with riches and cares and worries of this life. They never bear fruit.

There are those, and the seed falls in rocky places. And they start getting excited about the Lord until persecution comes, bills aren't paid, and they walk away. Then there's some that bear fourth fruit, not always 100-fold, some 30, some 60, some 100.

It's a mixture. It's a mixed multitude. And I am not so naive as to think that this auditorium this morning is packed full of on-fire radical believers.

We all know that's not the truth, don't we? It just doesn't work that way. There's crowds, but not everyone's the same.

Some are indeed on fire, filled with zeal, burning for Jesus. It's evident in the way you live and the way you talk. There are others who are here. And you're choked by the cares of this world, by the deceitfulness of riches. There's competition.

There are some who are here to pick up on women. I found them. I talk to them.

There are some who come to church because it's the Christian duty to do that. And they have grown up with this you've got to go to church every Sunday. And they think well, let's go to Calvary Chapel. At least they have a good band.

[LAUGHTER]

Not the best motivation, but they're here. It's a mixed crowd, a mixed multitude. And any large church is going to gather crowds. People will come to see why people come.

I am not flattered that a lot of people come to Calvary Chapel. I'm not even that excited because I have found that a smaller group of fired up believers are more potent and make a greater impact than a large mixed multitude. Always works that way.

Numbers don't matter. The heart matters. And so Jesus seen the crowd said, hm, come here, disciples. We've got to have some talking. We got to go over some kingdom ethics.

You've got to get prepared. You've got to get ready. Now, question. Why, when Jesus saw such a large crowd, did he just take his disciples and begin to teach them?

He's had such an opportunity. There's throngs of people coming after him. I mean, at least he could take an offering. Hey, what an advantage. Look at all these people.

Why did Jesus in the midst of the crowd isolate his disciples and teach them? I want you to turn to another scripture, Matthew chapter 9. Turn over a few pages-- the ninth chapter of Matthew, verse 35.

Jesus went through all of the towns and villages, teaching in their synagogues and preaching the good news of the kingdom and healing every disease and sickness. That sounds a lot like what we just read in the fourth chapter. When he saw the crowds-- here they come again-- he had compassion on them.

That's the heart of Jesus. He didn't isolate himself, but he had compassion on them because they were harassed and helpless like sheep without a shepherd. OK, Jesus. You got the crowd. What are you going to do with them?

Next verse. Then he said to the disciples, the harvest is plentiful. The workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. Look at the crowds.

Yeah, what do we do? Pray that God will send more of you out there. So that was their job.

Verse one, chapter 10, he called his 12 disciples to him. And he gave them authority to drive out evil spirits and to heal every disease and sickness, verse 5. These 12 Jesus sent out. You get the picture?

He sees the crowds. He has compassion on them. He teaches the disciples, and he sends them out.

The crowd is harassed. How do we meet the needs of the crowds, Jesus? Get taught and get cut loose.

And that's the job of every church-- to teach believers and to cut them loose. That answers, by the way, the old, or should I say, the new tradition of the altar call. How come we didn't have an altar call this morning?

Well, because the disciples of Jesus are to get taught, to get cut loose, and to get the crowd. That's the job of the disciples. The job of the church is to teach the disciples in the midst of the crowd, turn them around, and say, sic' em.

Oh Lord, please, send out more laborers into the harvest. You told me to pray. Yes, and then as soon as they prayed, what did Jesus do? He said, now, go.

I'm answering your prayer. I'm sending you. Isn't that beautiful?

That's what disciples ought to be about. Disciples ought to be about being taught and making an impact. Let me say something very frank to you this morning. I am not going to be broken hearted if you leave Calvary Chapel. I won't sit up nights, thinking how come that person left? I feel so rejected.

As long as you are going out to the crowd and making an impact, I'm not brokenhearted. It doesn't bother me. As long as you're going somewhere to make an impact to minister, but if you are hopping from church to church to find comfort and ease, the right Sunday school for you, the right kind of music for you, then you are following God because he's a bread line for comfort and ease, and what you can get out of it. That is not discipleship in the New Testament.

It is to be fed, to be released, and to impact the crowd. OK, that's about the crowds. What's the theme of the Sermon on the Mount?

Look back again at chapter 4. And let's see what theme emerges. Again, in verse 23, notice this wording, Jesus went throughout Galilee teaching in their synagogues, preaching the good news of the kingdom, and healing every disease.

Look at chapter 5, verse 3-- blessed are the poor in spirit, for theirs is the kingdom of heaven. Verse 10-- blessed are those who were persecuted because of righteousness, for theirs is the kingdom of heaven. Look over at verse 20-- unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.

Chapter 6 verse 9-- this then is how you ought to pray. Our Father in Heaven hallowed, wholly be your name. Your kingdom come. Your will be done.

What is the theme that emerges through this whole treatise? The kingdom, the kingdom, the kingdom. The Sermon on the Mount is the King teaching the King's kids about the kingdom, the ethics of the kingdom.

The kingdom is coming. The crowds are gathering. And so Jesus takes his disciples, and he teaches them about the kingdom. Now, one of Jesus' favorite topics was the kingdom.

In Matthew 13, he gave parables. He said, how shall I liken the Kingdom of God? It's like a man sowing seed. It's like wheat among the terrors. It's like a man looking for fine pearls in a hidden treasure-- the Kingdom of God.

When Jesus arose from the dead before he ascended, he spent 40 days speaking with his disciples and talking about the Kingdom of God. One of Jesus' favorite topics was about the Kingdom of God. However, when the people of Jesus time heard the words the Kingdom of God, they had a different concept than you and I have of it as Christians.

You see, the Jews, the Pharisees, the Sadducees, who were by the way, often sad, you see, and the scribes, the teachers of the law, all had their view of the Messiah. There was the messianic expectation. That is, the Jews believed that the Messiah is a political and military leader first of all.

And they're expecting the Messiah anytime. But when the Messiah comes, he's going to be like Rocky. He's going to come in with brute force, overthrow Rome, punch Caesar in the nose, take the Jews, and elevate them to the top of the world and govern the world through the Jewish nation. That's their concept of the Messiah. That's the Kingdom of God.

And so when Jesus stood in the midst of the crowd and he started healing people, and then he said, the Kingdom of God is in the midst of you, they got wild eyed. They thought this is it. Here's the Messiah.

Here's the King. Here's the one that's going to overthrow Rome and exalt the Jewish nation. All right, let's get behind the guy.

And what did they do? John chapter 6 tells us. After Jesus was healing people and he fed 5,000 people, it says they tried to take Jesus by force and make him, what, a King. This is the King.

Let's make him the King. And Jesus withdrew himself from the crowd, snuck away, so that they wouldn't do it. You know why? Because Jesus in another place standing before Pilate said, my kingdom is not of this world.

If my kingdom were of this world, my subjects would fight and take it by force. But my kingdom is from another realm. Now, that's the point.

The Kingdom of God is emerging. The crowds are gathering. But the Kingdom of God is so totally different from what the world has ever known or expected, that often the people of the world do not understand what it means when we talk about the Kingdom of God. It's radically different.

The Kingdom of God is the ultimate counterculture. Now, that's what the church ought to be. As John Stott said, we should be the ultimate counter-culture, the ultimate rebels of the world system, the ultimate radicals against the values of the world. And the Sermon on the Mount cuts across the grain of the values of the world.

Even of the religious world, for Jesus said, you've heard that it's been said. But I say unto you-- it's different. He cuts across those values.

Look at some of the values. Verse 3-- blessed are the poor in spirit. Theirs are the kingdom of heaven. Blessed are those who mourn. But these are different values.

The world would never say that. Blessed are those who mourn. They will be comforted.

Blessed are the meek. They will inherit the Earth. Blessed are those who hunger and thirst for righteousness.

They will be filled. Blessed are the merciful. They will be shown mercy.

Blessed are the pure in heart. They will see God. Blessed are the peacemakers. They will be called sons of God.

Blessed are those who were persecuted. Now, wait a minute, Jesus. Blessed are those who were persecuted? Ever heard the world say that? Blessed are you and people insult you, persecute you, and falsely say all kinds of evil against you because of me. Rejoice and be glad. Because great is your reward in heaven for in the same way they persecuted the prophets who were before you.

Look over at verse 21 you have heard that it was said to the people long ago, do not murder. And anyone who murders will be subject to judgment. But I tell you, anyone who is angry with his brother will be subject to judgment.

Ah, man. Verse 27-- you've heard that it was said do not commit adultery. But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. How about that, man?

Verse 38-- you have heard that it was said eye for eye, tooth for tooth. I tell you don't resist an evil person. If someone strikes you on the right cheek turn, to him also the other.

Look at verse 43. You have heard that it was said love your neighbor and hate your enemy. OK, I can do that. But I tell you love your enemies, pray for those who persecute you, that you may be sons of your Father in heaven. Now, since when did the world ever think like that?

The values of the Kingdom of God are so diametrically opposed to the kingdom of man. It's so different because there's two distinct planes. The kingdom of this world operates on the plane of the external, the outward, the physical. Isn't that what it emphasizes-- physical beauty, physical charm, outward security, finances, esteem.

The Kingdom of God operates on a different level. It's inward. It's spiritual.

JB Phillips brilliantly redid the Beatitudes, rewrote them to show us what the world would say if they were writing them. Happy are the pushers for they get on in the world. Happy are the hardboiled for they never let life hurt them.

Happy are they who complain for they get their own way in the end. Happy are the blase for they never worry over their sins. Happy are the slave drivers for they get the results. Happy are the knowledgeable for they know their way around.

Happy are the troublemakers for they make people take notice of them. Remember Jesus said the Kingdom of God does not come by an outward show or by an outward display. The Kingdom of God begins when a subject, a person invites the King into his heart. And the King begins to reign in his life.

And Jesus takes control. Then the Kingdom of God, he's entered into it. And speaking of entering into it, that's what the Beatitudes are all about. The Beatitudes emerge as a pathway of entering the Kingdom of God. And it begins with blessed are the poor in spirit, and then blessed are they who mourn.

Now, the Beatitudes, by and large, to most people, are cute, quaint little sayings. My isn't that cute? I love-- that's a really neat little saying.

But most people have no idea what these things mean. And so we pass over them. And we just memorize them. But we don't know the significance.

Now, in the coming weeks, we're going to look at these one at a time, break through the meaning. But let's just make some general observations. So I'm going to give you a few general observations about the Beatitudes.

Number one, they describe Christian character. This set of eight characteristics in these verses describe what a Christian is. And that's the secret by the way-- what a Christian is.

We have a lot of emphasis on what you should do. God's emphasis is always on what you are. Notice they are called Beatitudes, not do-attitudes.

One of the most erroneous things that has ever been said is this phrase. You ought to start acting like a Christian. No, please. Never give that advice.

Don't tell anyone to act like a Christian. You've got to be one first. You've got to come to the foot of the cross, become port in spirit, humble, receive the King in repentance.

Then, once you are a Christian, God will give you the ability to act like one. But start telling people you oughta act like Christians, and especially a mixed multitude. And you're leading them astray because they don't have the power to do it. So these describe Christian character number one.

Number two, the Beatitudes describe what all Christians should be, not the pastor, the deacons, the elders, the TV people. All Christians ought to have these characteristics all down the line. It's not for the elite. It's for every believer.

It's not happening, is it? It is not happening. People aren't taking it seriously.

The church isn't being transformed and living these things by and large. But they're meant for everyone.

Who is a Christian? Who is transformed? Who is empowered by the Holy Spirit? Jesus said, many are called but few are chosen. I think I would like to rewrite that for the church and say, many are called but most are frozen.

[LAUGHTER]

It's not happening, but they're for all believers. Number three, as you look at this list, these are not natural tendencies. We don't naturally mourn over our sin.

We don't naturally become humble. We don't naturally crave for righteousness. We don't naturally smile when we get insulted, do we? That's not a natural tendencies.

Fourth, the Beatitudes speak to what man is searching for. What man is searching for is exactly what the Beatitudes describe as the result of the man who seeks after God and is found in the first word-- look at it-- blessed, oh, blessed, oh, how happy are the poor in spirit.

Now, we've covered that in psalms. And we won't make a big deal out of it. Simply to say that the word blessed in Greek can and does mean happy or to be congratulated. And every believer can testify of the close link between holiness and happiness. Yet, we are misleading people if we just translate this word blessed as meaning happy because happiness is a subjective state.

And this is an objective statement. In other words, God is not describing what a Christian will feel like. Oh, I feel happy. He is proclaiming in his opinion what a Christian is as he lives for these things.

You might not feel happy as you're being persecuted for righteousness sake. Oh, oh, I feel so good. No, but you are blessed. It is a pronouncement God gives you. It is his statement that you are blessed.

Next, all of these are so paradoxical. As you read them, they don't make sense. That is, the condition and the corresponding blessing don't seem to match, do they?

I mean, the natural mind, the natural man, would never think of humility, hungering and thirsting after righteousness, mourning, persecution as the stuff that makes happiness work. Those things just don't seem to make sense. In fact, it almost sounds like misery with another name to it.

Miserable are the poor in spirit. And yet, although they're paradoxical, they are the ethics of the kingdom. If you were to write these, if you honestly were to write what you honestly believe is a fortunate blessed person, what would you write?

Throw out all the spiritual lingo and spiritual pretense. You in your own heart, me in my own heart, if we were going to write what we consider blessed or fortunate, what would it be? Would it be things like, oh, how fortunate are the rich.

Oh, how blessed are the healthy. Oh, to be envied and to be congratulated are the tanned and the toned, right? That's how we think because that's how we live a lot of times. These seem so paradoxical to what we know in our own human thought, our own human ability.

Next, sixth, the Beatitudes are progressive. Jesus didn't throw them out haphazardly. They have a progression as we're going to see next week. In other words, one implies the other.

If you are poor in spirit, you will naturally mourn over your condition. When you mourn over your condition, you will naturally become meek about yourself. At that point, the natural thing spiritually is to hunger and thirst, to crave after God's righteousness.

After that, you start showing mercy. You start becoming a peacemaker. And when you start being that effective, you start getting persecuted for it-- natural progression.

And finally, and most importantly, these Beatitudes are Christian characteristics. And the Christian who lives these characteristics will live so far above the level of the world that his life will rebuke the world. The Christian who lives these characteristics will live so far above the level of the world that his or her life is going to rebuke the world because they don't see much of it.

And by the way, this is the place of the church. To live so far above the level of the world, the people look at you and go, wow. I want to be like that. There's something there.

That's what I want. It's what I need. But I believe, and I think you do too, that by and large, the church and our nation, at least, is conformed. Rather than becoming the ultimate radical counterculture, we've conformed to the world.

And one of the most hurtful statements I can ever think someone saying to a Christian is I can't see any difference between you and anybody else. That's got to be the worst to come from an unbeliever to a believer. There's no difference. There's no difference.

When I lived in the '70s, early '70s, the worst nightmare I could think of would be conforming. Now, that was a time of a radical, young counterculture. And I remember we all had long hair. And if we could, we'd have facial hair.

[LAUGHTER]

And we thought, OK, this is where it's at. We can't conform, can't cut the hair, can't shave because we're going to look like everybody else. Now, look at me.

But that was the ultimate nightmare to think, oh, you're going to conform someday to them. The ultimate nightmare for a believer. I'll tell you what the world needs. The world needs radical disciples.

They need to see that. No more monuments to man with stained glass. No more begging for money over TV to keep something going. Radical kingdom kids, disciples, who make a difference. Let me end with a story that Chuck Colson wrote about in his book Loving God-- about a man in Telemachus, a little old monk who made a difference because he lived above the world. Listen closely please to this story.

In the fourth century there lived an Asiatic monk who spent most of his life in a remote community of prayer raising vegetables for the cloister kitchen. When he was not tending his garden spot, he was fulfilling his vocation of study and prayer. Then one day this monk named Telemachus felt that the Lord wanted him to go to Rome, the capital of the world, the busiest, wealthiest, biggest city in the world.

Telemachus had no idea why he had to go there. And he was terrified at the thought. But he prayed. And God's directive became clear.

How bewildered the little monk must have been as he set out on the long journey on foot over dusty roads westward. Everything he owned was on his back. Where was he going?

He didn't know. What would he find there? He had no idea.

But obediently, he went. Telemachus arrived in Rome during the holiday festival. You may know that the Roman rulers kept the ghettos quiet in those days by providing free bread and special entertainment called circuses.

At the time Telemachus arrived, the city was so bustling with excitement over the recent Roman victory over the gods. In the midst of this jubilant commotion, the monk looked for clues as to why God brought him there for he had no other guidance, not even a superior in a religious order to contact. Perhaps, he thought, it's not sheer coincidence that I have arrived at this festival time.

Maybe God has some special role for me to play. So Telemachus let the crowds guide him. And the stream of humanity soon led him into the Colosseum where the gladiator contests were to be staged. He could hear the cries of the animals in their cages beneath the floor of the great arena and the clamor of contestants preparing to do battle.

The gladiators marched into the arena, saluted the emperor, and shouted, we who are about to die salute the. Telemachus shuttered. He had never heard of the gladiator games before. But he had a premonition of awful violence.

The crowd had come to cheer men who for no other reason than amusement would murder each other. Human lives were offered for entertainment. As the monk realized what he was doing and what was going to happen, he realized he could not sit still and watch such savagery.

Neither could he leave and forget. He jumped to the top of the perimeter wall and cried out, in the name of Christ, forebear. The fighting began, of course. No one paid the slightest heed to the puny little voice.

So Telemachus pattered down the stone steps, leapt onto the Sandy floor of the arena. He made a comic figure, a scrawny man in a monk's habit dashing back and forth between muscular armed athletes. One gladiator sent him sprawling with a blow from his shield, directing him back to his seat.

It was a rough gesture, though, almost a kind one. The crowd roared. But Telemachus refused to stop. He rushed into the way of those trying to fight and shouting again, in the name of Christ, forebear.

The crowd began to laugh and to cheer, perhaps thinking him to be part of the entertainment. Then his movement blocked the vision of one of the contestants. The gladiator saw a blow coming just in time. Furious now, the crowd began to cry for the interpeller's blood.

Run him through, they screamed. The gladiator had blocked. The gladiator he had blocked raised his sword with a flash of steel. He struck Telemachus, slashing down across his chest into his stomach.

The little monk gasped once more. In the name of Christ, forebear. Then a strange thing occurred.

As the two gladiators-- the crowd focused on the still, small form on the suddenly crimson sand. The arena group deathly quiet. In the silence, someone in the top tier got up and walked out, another followed. All over the arena spectators began to leave until the huge stadium was emptied.

There were other forces at work, of course. But that innocent figure lying in the pool of blood crystallized the opposition. And that was the last gladiatorial contest in the Roman Colosseum.

Never again did men kill each other for the crowds entertainment in the Roman arena. You see a Christian who has these qualities will live so far above the level of the world that his life will rebuke the world. But what a sad statement.

You're no different from anyone else. The key is being different. And if the Sermon on the Mount teaches anything, it says, you can be a Telemachus who lives differently.

Let's pray now. Lord you are our King. Your kingdom is coming.

You told us to pray for it. The crowds are also gathering. They are thirsty and hungry for happiness and for meaning.

I pray, Lord, that we would be so taught, so equipped that we would make the impact on the crowd. We would enter the pathway. And our lifestyle would rebuke that of the world. We ask that simply, but sincerely in Jesus' name. Amen.