As sermons go, this is quite the debut. Sure, Jesus had been ‘teaching in their synagogues’ along the way, but here was a moment that was significant enough for two of the gospels to capture. A crowd. A mountain. A list of sayings and examples of what it might look like to be part of the change that is coming.

The remarkable thing about what we call the ‘sermon on the mount’ (in Luke it is not on a mountain, but on ‘the plain.’) is Jesus’ critique of his own traditions. These two chapters (in Matthew) ask the listener to consider what they have been taught about the way God works – how God judges – and how God engages with us.

John the Baptist describes it as ‘wrath.’ Jesus will call it a kingdom. Both are echoing the ancient desires of the people of God, but it seems the only time we want to remember the promises of God is when human promises go horribly wrong.

Babylon is powerful but deadly. Roman innovation comes with a heavy price. Human institutions – even under the guise of the best intentions – have a way of abusing their privileges and falling in love with power. Over and over again, powerful regimes take a toll on ordinary people, and when that happens, God’s promises get a new audience.

So Jesus was asking people to give fresh consideration to these ancient promises – and Micah has done this too, by offering sharp criticism of the way religious practice has strayed from its good intentions. The earlier chapters of Micah are heavy on the doom and gloom that we imagine are typical of a prophet. God is not pleased – says the prophet – because the people have fallen into the trap of religion as self-satisfaction. They have forgotten their roots (didn’t God bring you out of Egypt? Didn’t God provide you with righteous leadership?) And now imagine that there is strength and protection in the institution. God is obscured by the trappings of faith.

The way to satisfaction (or safety, or redemption) is imagined to be through ritual – burnt offerings, pomp and ceremony. But what does the Lord require?  With utter simplicity, these words from the prophet invite us to consider what devotion looks like.

Now – I have a theory. I think that Jesus is building on this simple phrase from the prophet Micah. Do justice, love kindness, walk humbly with your God. – this seems to be the foundation fore Jesus’ work. And as part of that theory, Jesus strings together this list of blessings – the opening paragraphs of this remarkable ‘sermon’ – to remind people that, while they may have been faithful, their faithfulness was founded on troubling model.

Think of the description that emerges in our gospel reading from this morning. Blessed (more than just happy, but not entirely beyond misery) are the poor…the grieving…the meek…those who are hungry for righteousness…those who are pure in heart…the peacemakers…those who are persecuted.

When you imagine what such a group might look like, are you inspired? Are you assured? Are you confident that the ‘kingdom’ they inhabit is a place you’d like to be?

Jesus is painting a picture that unsettles us (if we’re being honest) because it plays with ideas of security and comfort and safety and power.

Where is the power in (among) this crazy representation of the human condition?

Well, it is with God. The source and end of all power. That is unsettling when you have lived with an idea of power that comes from strength, or from certainty, or from authority, or majority. When ‘might make right’ and compassion is weakness Jesus words make no sense.

But to those who have known fear at the hands of the powerful – for those whose humanity is diminished by ignorance and fear-mongering – for anyone who has been pushed aside by unjust systems or held back by people or systems that value power and prestige above all else – for those people, Jesus’ words are a lifeline.

Jesus reveals that there is another way to be in the world. Jesus’ words shed light on those whom the powerful so readily ignore.

Jesus dares to insist that justice and kindness are for everyone – not just the privileged few. Jesus dares to suggest that God has plans for the folks whom the world so often ignores. Jesus takes Micah’s beautiful, simple statements, and pushes them to their Holy conclusion. Jesus invites us  – not just to imagine, but to help to shape the world by our kindness, justice and humility – in our worship of God and our pursuit of Jesus. Surely, in a world mad for power, this is the only thing that may yet save us