| Back to Home Page | Back to
Book Index |
Matthew Chapter
Five
Matthew 5~7
Note: The following covers chapters 5-7.
He then gathers around Him those who were definitively to follow Him
in His ministry and His temptations; and
at His call
to link their portion
and their lot with His
forsaking all beside.
The strong man was bound
so that Jesus could spoil his
goods
and proclaim the kingdom with proofs of that power which were able to
establish it.
Two things are then brought forward in the Gospel
narrative. First
the power which accompanies the proclamation of the kingdom.
In two or three verses
[1] without other detail
this fact is
announced. The proclamation of the kingdom is attended with acts of power that
excite the attention of the whole country
the whole extent of the ancient
territory of Israel. Jesus appears before them invested with this power.
Secondly (chaps. 5-7) the character of the kingdom is announced in the sermon
on the Mount
as well as that of the persons who should have part in it (the
Father's name withal being revealed). That is
the Lord had announced the
coming kingdom
and with the present power of goodness
having overcome the
adversary; and then shews what were the true characters according to which it
would be set up
and who could enter
and how. Redemption is not spoken of in
it; but the character and nature of the kingdom
and who could enter. This
clearly shews the moral position which this sermon holds in the Lord's teaching.
It is evident that
in all this part of the Gospel
it is
the Lord's position which is the subject of the teaching of the Spirit
and not
the details of His life. Details come after
in order fully to exhibit what He
was in the midst of Israel
His relations with that people
and His path in the
power of the Spirit which led to the rupture between the Son of David and the
people who ought to have received Him. The attention of the whole country being
thus engaged by His mighty acts
the Lord sets before His disciples-but in the
hearing of the people-the principles of His kingdom.
This discourse may be divided into the following parts:-- [2] The character and the portion of those who
should be in the kingdom (v. 1-12). Their position in the world (v. 13-16). The
connection between the principles of the kingdom and the law (v. 17-48). [3] The spirit in which His disciples should
perform good works (chap. 6:1-18). Separation from the spirit of the world and
from its anxieties (v. 19-34). The spirit of their relation with others (chap.
7:1-6). The confidence in God which became them (v. 7-12). The energy that
should characterise them
in order that they might enter into the kingdom; not
however merely enter
many would seek to do that
but according to those
principles which made it difficult for man
according to God-the strait gate;
and then
the means of discerning those who would seek to deceive them
as well
as the watchfulness needed that they might not be deceived (v. 13-23).
Real and practical obedience to His sayings
the true
wisdom of those that hear His words (v. 24-29).
There is another principle that characterises this
discourse
and that is the introduction of the Father's name. Jesus puts His
disciples in connection with His Father
as their Father. He reveals to them
the Father's name
in order that they may be in relation with Him
and that
they may act in accordance with that which He is.
This discourse gives the principles of the kingdom
but
supposes the rejection of the King
and the position into which this would
bring those that were His; who consequently must look for a heavenly reward.
They were to be a divine savour where God was known and was dealing
and would
be a spectacle to the whole world. Moreover this was God's object. Their
confession was to be so open that the world should refer their works to the
Father. They were to act
on the one hand
according to a judgment of evil
which reached the heart and motives
but also
on the other
according to the
Father's character in grace-to approve themselves to the Father who saw in
secret
where the eye of man could not penetrate. They were to have full
confidence in Him for all their need. His will was the rule according to which
there was entrance into the kingdom.
We may observe that this discourse is connected with the
proclamation of the kingdom as being near at hand
and that all these
principles of conduct are given as characterising the kingdom
and as the
conditions of entrance into it. No doubt it follows that they are suitable to
those who have entered in. But the discourse is pronounced in the midst of
Israel
[4] before the kingdom is set up
and as the
previous state called for in order to enter
and to set forth the fundamental
principles of the kingdom in connection with that people
and in moral contrast
with the ideas they had formed respecting it.
In examining the beatitudes
we shall find that this
portion in general gives the character of Christ Himself. They suppose two
things; the coming possession of the land of Israel by the meek; and the
persecution of the faithful remnant
really righteous in their ways
and who
asserted the rights of the true King (heaven being set before them as their
hope to sustain their hearts). [5]
This will be the position of the remnant in the last days
before the introduction of the kingdom
the last being exceptional. It was so
morally
in the days of the Lord's disciples
in reference to Israel
the
earthly part being delayed. In reference to heaven
the disciples are looked at
as witnesses in Israel; but-while the only preservative of the earth-they were
a testimony to the world. So that the disciples are seen as in connection with
Israel
but
at the same time
as witnesses on God's part to the world (the
kingdom being in view
but not yet established). The connection with the last
days is evident; nevertheless their testimony then had
morally
this
character. Only the establishment of the earthly kingdom has been delayed
and
the church
which is heavenly
brought in. Chapter 5:25 evidently alludes to
the position of Israel in the days of Christ. And in fact they remain captive
in prison
until they have received their full chastisement
and then they
shall come forth.
The Lord ever speaks and acts as the obedient man
moved
and guided by the Holy Ghost; but we see in the most striking manner
in this
Gospel
who it is that acts thus. And it is this which gives its true moral
character to the kingdom of heaven. John the Baptist might announce it as a
change of dispensation
but his ministry was earthly. Christ might equally
announce this same change (and the change was all-important); but in Him there
was more than this. He was from heaven
the Lord who came from heaven. In
speaking of the kingdom of heaven
He spoke out of the deep and divine
abundance of His heart. No man had been in heaven
excepting Him who had come
down from thence
the Son of man who was in heaven. Therefore
when speaking of
heaven
He spoke of that which He knew
and testified of that which He had seen
This was the case in two ways
as shewn forth in Matthew's Gospel. It was no
longer an earthly government according to the law; Jehovah
the Saviour
Emmanuel
was present Could He be otherwise than heavenly in His character
in
the tone
in the essence
of His whole life?
Moreover
when He began His public ministry and was
sealed by the Holy Ghost
heaven was opened to Him. He was identified with
heaven as a man sealed with the Holy Ghost on earth. He was thus the continual
expression of the spirit
of the reality
of heaven. There was not yet the
exercise of the judicial power which would uphold this character in the face of
all that opposed it. It was its manifestation in patience
notwithstanding the
opposition of all around Him and the inability of His disciples to understand
Him. Thus in the sermon on the Mount we find the description of that which was
suitable to the kingdom of heaven
and even the assurance of reward in heaven
for those who should suffer on earth for His sake. This description
as we have
seen
is essentially the character of Christ Himself. It is thus that a
heavenly spirit expresses itself on earth. If the Lord taught these things
it
is because He loved them
because He was them and delighted in them. Being the
God of heaven
filled as man with the Spirit without measure
His heart was
perfectly in unison with a heaven that He perfectly knew. Consequently
therefore He concludes the character which His disciples were to assume by
these words: "Be ye therefore perfect
even as your Father in heaven is
perfect." All their conduct was to be in reference to their Father in
heaven. The more we understand the divine glory of Jesus
the more we
understand the way in which He was as man in connection with heaven
the better
shall we apprehend what the kingdom of heaven was to Him with regard to that
which was suitable to it. When it shall be established hereafter in power
the
world will be governed according to these principles
although they are not
properly speaking
its own.
The remnant in the last days
I doubt not
finding all
around them contrary to faithfulness
and seeing all Jewish hope fail before
their eyes
will be forced to look upward
and will more and more acquire this
character
which
if not heavenly
is at least very much conformed to Christ. [6]
There are two things connected with the presence of the
multitude
v. 1. First
the time required that the Lord should give a true idea
of the character of His kingdom
since already He drew the multitude after Him.
His power making itself felt
it was important to make His character known. On
the other hand
this multitude who were following Jesus were a snare to His
disciples; and He makes them understand what an entire contrast there was
between the effect which this multitude might have upon them
and the right
spirit which ought to govern them. Thus
full Himself of what was really good
He immediately brings forward that which filled His own heart. This was the
true character of the remnant
who in the main resembled Christ in it. It is
often thus in the Psalms.
The salt of the earth is a different thing from the light
of the world. The earth
it appears to me
expresses that which already
professed to have received light from God-that which was in relationship with
Him by virtue of the light-having assumed a definite shape before Him. The
disciples of Christ were the preservative principle in the earth. They were the
light of the world
which did not possess that light. This was their position
whether they would or no. It was the purpose of God that they should be the
light of the world. A candle is not lighted in order to be hidden.
All this supposes the case of the possibility of the
kingdom being established in the world
but the opposition of the greater part
of men to its establishment. It is not a question of the sinner's redemption
but of the realisation of the character proper to a place in the kingdom of
God; that which the sinner ought to seek while he is in the way with his
adversary
lest he should be delivered to the judge-which indeed has happened
to the Jews.
At the same time the disciples are brought into
relationship with the Father individually-the second great principle of the
discourse
the consequence of the Son being there-and a yet more excellent
thing is set before them than their position of testimony for the kingdom. They
were to act in grace
even as their Father acted
and their prayer should be
for an order of things in which all would correspond morally to the character
and the will of their Father. "Hallowed be thy name
thy kingdom
come
" [7] is
that all should answer to the character of the Father
that all should be the
effect of His power. "Thy will be done on earth as it is in heaven"
is perfect obedience. Universal subjection to God in heaven and on earth will
be
to a certain point
accomplished by the intervention of Christ in the
millennium
and absolutely so when God shall be all in all. Meanwhile the
prayer expresses daily dependence
the need of pardon
the need of being kept
from the power of the enemy
the desire of not being sifted by him
as a
dispensation of God
like Job or Peter
and of being preserved from evil.
This prayer also is adapted to the position of the
remnant; it passes over the dispensation of the Spirit
and even that which is
proper to the millennium as an earthly kingdom
in order to express the right
desires
and speak of the condition and the dangers of the remnant until the
Father's kingdom should come. Many of these principles are always true
for we
are in the kingdom
and in spirit we ought to manifest its features; but the
special and literal application is that which I have given. They are brought
into relationship with the Father in the realisation of His character
which
was to be displayed in them by virtue of this relationship
causing them to
desire the establishment of His kingdom
to overcome the difficulties of an
opposing world
to keep themselves from the snares of the enemy
and to do the
Father's will. It was Jesus who could impart this to them. He thus passes from
the law
[8]
recognised as coming from God
to its fulfilment
when it shall be as it were
absorbed in the will of Him who gave it
or accomplished in its purposes by Him
who alone could do so in any sense whatever.
[1] It
is striking that the whole ministry of the Lord is recounted in one verse (23).
All the subsequent statements are facts
having a special moral import
shewing
what was passing amongst the people in grace onward to His rejection
not a
proper consecutive history. It stamps the character of Matthew very clearly.
[2] In
the text I have given a division which may assist in a practical application of
the sermon on the Mount. With respect to the subjects contained in it
it might
perhaps
though the difference is not very great
be still better divided
thus:- Chapter 5:1-16 contains the complete picture of the character and
position of the remnant who received His instructions-their position
as it
should be
according to the mind of God. This is complete in itself. Verses
17-48 establish the authority of the law
which should have regulated the
conduct of the faithful until the introduction of the kingdom; the law which
they ought to have fulfilled
as well as the words of the prophets
in order
that they (the remnant) should be placed on this new ground; and the despisal
of which would exclude whoever was guilty of it from the kingdom; for Christ is
speaking
not as in the kingdom
but as announcing it as near to come. But
while thus establishing the authority of the law
He takes up the two great
elements of evil
treated of only in outward acts in the law
violence and
corruption
and judges the evil in the heart (22
28)
and at all cost to get
rid of it and every occasion of it
thus shewing what was to be the conduct of
His disciples
and their state of soul-that which was to characterise them as
such. The Lord then takes up certain things borne with by God in Israel
and
ordered according to what they could bear. Thus was now brought into the light
of a true moral estimate
divorce-marriage being the divinely given basis of
all human relationships-and swearing or vowing
the action of man's will in
relationship to God; then patience of evil
and fulness of grace
His own
blessed character
and carrying with it the moral title to what was His living
place-sons of their Father who was in heaven. Instead of weakening that which
God required under the law
He would not only have it observed until its
fulfilment
but that His disciples should be perfect even as their Father in
heaven was perfect. This adds the revelation of the Father
to the moral walk
and state which suited the character of sons as it was revealed in Christ.
Chapter 6. We have the motives
the object
which should govern the heart in
doing good deeds
in living a religious life. Their eye should be on their
Father. This is individual. Chapter 7. This chapter is essentially occupied
with the intercourse that would be suitable between His own people and
others-not to judge their brethren and to beware of the profane. He then
exhorts them to confidence in asking their Father for what they needed
and
instructs them to act towards others with the same grace that they would wish
shewn to themselves. This is founded on the knowledge of the goodness of the
Father. Finally
He exhorts them to the energy that will enter in at the strait
gate
and choose the way of God
cost what it may (for many would like to enter
into the kingdom
but not by that gate); and He warns them with respect to
those who would seek to deceive them by pretending to have the word of God. It
is not only our own hearts that we have to fear
and positive evil
when we
would follow the Lord
but also the devices of the enemy and his agents. But
their fruits will betray them.
[3] It
is important however to remark that there is no general spiritualisation of the
law
as is often stated. The two great principles of immorality amongst men are
treated of (violence and corrupt lust)
to which are added voluntary oaths. In
these the exigencies of the law and what Christ required are contrasted.
[4] We
must always remember that
while dispensationally Israel has great importance
as the centre of God's government of this world
morally Israel was just man
where all the ways and dealings of God had been carried out so as to bring to
light what he was. The Gentile was man left to himself as regards. God's
special ways
and so unrevealed. Christ was a light
to reveal the Gentiles
Luke 2:32.
[5] The
characters pronounced blessed may be briefly noted. They suppose evil in the
world
and amongst God's people. The first is not seeking great things for
self
but accepting a despised place in a scene contrary to God. Hence mourning
characterises them there
and meekness
a will not lifting up itself against
God
or to maintain its position or right. Then positive good in desire
for it
is not yet found; hungering hence and thirsting after it
such is the inward
state and activity of the mind. Then grace towards others. Then purity of
heart
the absence of what would shut out God; and
what is always connected
with it
peacefulness and peace-making. I think there is moral progress in the
verses
one leading to the next as an effect of it. The two last are the
consequences of maintaining a good conscience and connection with Christ in a
world of evil. There are two principles of suffering
as in 1 Peter
for
righteousness' and Christ's sake.
[6]
Those who are put to death will go up to heaven
as Matthew 5:12 testifies
and
the Apocalypse also. The others
who are thus conformed to Christ
as a
suffering Jew
will be with Him on Mount Sion; they will learn the song which
is sung in heaven
and will follow the Lamb whithersoever He goeth (on earth).
We may also remark here
that in the beatitudes there is the promise of the
earth to the meek
which will be literally fulfilled in the last days. In verse
12 a reward in heaven is promised to those who suffer for Christ
true for us
now
and in some sort for those who shall be slain for His sake in the last
days
who will have their place in heaven
although they were a part of the
Jewish remnant and not the assembly. The same are found in Daniel 7: only
remark
it is the times and laws which are delivered into the beast's hands
not the saints.
[7] That
is
the Father's. Compare Matthew 13:43.
[8] The
law is the perfect rule for a child of Adam
the rule or measure of what he
ought to be
but not of the manifestation of God in grace as Christ was
who in
this is our pattern-a just call to love God and walk in the fulfilment of duty
in relationship
but not an imitating of God
walking in love
as Christ has
loved us and given Himself for us.
── John Darby《Synopsis of Matthew》
Matthew 5
Chapter Contents
Christ's sermon on the mount. (1
2) Who are blessed.
(3-12) Exhortations and warnings. (13-16) Christ came to confirm the law.
(17-20) The sixth commandment. (21-26) The seventh commandment. (27-32) The
third commandment. (33-37) The law of retaliation. (38-42) The law of love
explained. (43-48)
Commentary on Matthew 5:1
2
(Read Matthew 5:1
2)
None will find happiness in this world or the next
who
do not seek it from Christ by the rule of his word. He taught them what was the
evil they should abhor
and what the good they should seek and abound in.
Commentary on Matthew 5:3-12
(Read Matthew 5:3-12)
Our Saviour here gives eight characters of blessed
people
which represent to us the principal graces of a Christian. 1. The poor
in spirit are happy. These bring their minds to their condition
when it is a
low condition. They are humble and lowly in their own eyes. They see their
want
bewail their guilt
and thirst after a Redeemer. The kingdom of grace is
of such; the kingdom of glory is for them. 2. Those that mourn are happy. That
godly sorrow which worketh true repentance
watchfulness
a humble mind
and
continual dependence for acceptance on the mercy of God in Christ Jesus
with
constant seeking the Holy Spirit
to cleanse away the remaining evil
seems
here to be intended. Heaven is the joy of our Lord; a mountain of joy
to which
our way is through a vale of tears. Such mourners shall be comforted by their
God. 3. The meek are happy. The meek are those who quietly submit to God; who
can bear insult; are silent
or return a soft answer; who
in their patience
keep possession of their own souls
when they can scarcely keep possession of
anything else. These meek ones are happy
even in this world. Meekness promotes
wealth
comfort
and safety
even in this world. 4. Those who hunger and thirst
after righteousness are happy. Righteousness is here put for all spiritual
blessings. These are purchased for us by the righteousness of Christ
confirmed
by the faithfulness of God. Our desires of spiritual blessings must be earnest.
Though all desires for grace are not grace
yet such a desire as this
is a
desire of God's own raising
and he will not forsake the work of his own hands.
5. The merciful are happy. We must not only bear our own afflictions patiently
but we must do all we can to help those who are in misery. We must have
compassion on the souls of others
and help them; pity those who are in sin
and seek to snatch them as brands out of the burning. 6. The pure in heart are
happy; for they shall see God. Here holiness and happiness are fully described
and put together. The heart must be purified by faith
and kept for God. Create
in me such a clean heart
O God. None but the pure are capable of seeing God
nor would heaven be happiness to the impure. As God cannot endure to look upon
their iniquity
so they cannot look upon his purity. 7. The peace-makers are
happy. They love
and desire
and delight in peace; and study to be quiet. They
keep the peace that it be not broken
and recover it when it is broken. If the
peace-makers are blessed
woe to the peace-breakers! 8. Those who are
persecuted for righteousness' sake are happy. This saying is peculiar to
Christianity; and it is more largely insisted upon than any of the rest. Yet
there is nothing in our sufferings that can merit of God; but God will provide
that those who lose for him
though life itself
shall not lose by him in the
end. Blessed Jesus! how different are thy maxims from those of men of this
world! They call the proud happy
and admire the gay
the rich
the powerful
and the victorious. May we find mercy from the Lord; may we be owned as his
children
and inherit his kingdom. With these enjoyments and hopes
we may
cheerfully welcome low or painful circumstances.
Commentary on Matthew 5:13-16
(Read Matthew 5:13-16)
Ye are the salt of the earth. Mankind
lying in ignorance
and wickedness
were as a vast heap
ready to putrify; but Christ sent forth
his disciples
by their lives and doctrines to season it with knowledge and
grace. If they are not such as they should be
they are as salt that has lost
its savour. If a man can take up the profession of Christ
and yet remain
graceless
no other doctrine
no other means
can make him profitable. Our
light must shine
by doing such good works as men may see. What is between God
and our souls
must be kept to ourselves; but that which is of itself open to
the sight of men
we must study to make suitable to our profession
and
praiseworthy. We must aim at the glory of God.
Commentary on Matthew 5:17-20
(Read Matthew 5:17-20)
Let none suppose that Christ allows his people to trifle
with any commands of God's holy law. No sinner partakes of Christ's justifying
righteousness
till he repents of his evil deeds. The mercy revealed in the
gospel leads the believer to still deeper self-abhorrence. The law is the
Christian's rule of duty
and he delights therein. If a man
pretending to be
Christ's disciple
encourages himself in any allowed disobedience to the holy
law of God
or teaches others to do the same
whatever his station or
reputation among men may be
he can be no true disciple. Christ's
righteousness
imputed to us by faith alone
is needed by every one that enters
the kingdom of grace or of glory; but the new creation of the heart to
holiness
produces a thorough change in a man's temper and conduct.
Commentary on Matthew 5:21-26
(Read Matthew 5:21-26)
The Jewish teachers had taught
that nothing except
actual murder was forbidden by the sixth commandment. Thus they explained away
its spiritual meaning. Christ showed the full meaning of this commandment;
according to which we must be judged hereafter
and therefore ought to be ruled
now. All rash anger is heart murder. By our brother
here
we are to understand
any person
though ever so much below us
for we are all made of one blood.
"Raca
" is a scornful word
and comes from pride: "Thou
fool
" is a spiteful word
and comes from hatred. Malicious slanders and
censures are poison that kills secretly and slowly. Christ told them that how
light soever they made of these sins
they would certainly be called into judgment
for them. We ought carefully to preserve Christian love and peace with all our
brethren; and if at any time there is a quarrel
we should confess our fault
humble ourselves to our brother
making or offering satisfaction for wrong done
in word or deed: and we should do this quickly; because
till this is done
we
are unfit for communion with God in holy ordinances. And when we are preparing
for any religious exercises
it is good for us to make that an occasion of
serious reflection and self-examination. What is here said is very applicable
to our being reconciled to God through Christ. While we are alive
we are in
the way to his judgement-seat; after death
it will be too late. When we
consider the importance of the case
and the uncertainty of life
how needful
it is to seek peace with God
without delay!
Commentary on Matthew 5:27-32
(Read Matthew 5:27-32)
Victory over the desires of the heart
must be attended
with painful exertions. But it must be done. Every thing is bestowed to save us
from our sins
not in them. All our senses and powers must be kept from those
things which lead to transgression. Those who lead others into temptation to
sin
by dress or in other ways
or leave them in it
or expose them to it
make
themselves guilty of their sin
and will be accountable for it. If painful
operations are submitted to
that our lives may be saved
what ought our minds
to shrink from
when the salvation of our souls is concerned? There is tender
mercy under all the Divine requirements
and the grace and consolations of the
Spirit will enable us to attend to them.
Commentary on Matthew 5:33-37
(Read Matthew 5:33-37)
There is no reason to consider that solemn oaths in a
court of justice
or on other proper occasions
are wrong
provided they are
taken with due reverence. But all oaths taken without necessity
or in common
conversation
must be sinful
as well as all those expressions which are
appeals to God
though persons think thereby to evade the guilt of swearing.
The worse men are
the less they are bound by oaths; the better they are
the
less there is need for them. Our Lord does not enjoin the precise terms wherein
we are to affirm or deny
but such a constant regard to truth as would render
oaths unnecessary.
Commentary on Matthew 5:38-42
(Read Matthew 5:38-42)
The plain instruction is
Suffer any injury that can be
borne
for the sake of peace
committing your concerns to the Lord's keeping.
And the sum of all is
that Christians must avoid disputing and striving. If
any say
Flesh and blood cannot pass by such an affront
let them remember
that flesh and blood shall not inherit the kingdom of God; and those who act
upon right principles will have most peace and comfort.
Commentary on Matthew 5:43-48
(Read Matthew 5:43-48)
The Jewish teachers by "neighbour" understood
only those who were of their own country
nation
and religion
whom they were
pleased to look upon as their friends. The Lord Jesus teaches that we must do
all the real kindness we can to all
especially to their souls. We must pray
for them. While many will render good for good
we must render good for evil;
and this will speak a nobler principle than most men act by. Others salute
their brethren
and embrace those of their own party
and way
and opinion
but
we must not so confine our respect. It is the duty of Christians to desire
and
aim at
and press towards perfection in grace and holiness. And therein we must
study to conform ourselves to the example of our heavenly Father
1 Peter 1:15
16. Surely more is to be expected
from the followers of Christ than from others; surely more will be found in
them than in others. Let us beg of God to enable us to prove ourselves his
children.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 5
Verse 1
[1] And
seeing the multitudes
he went up into a mountain: and when he was set
his
disciples came unto him:
And seeing the multitudes — At some distance
as they were coming to him from every quarter.
He went up into the mountain — Which was near: where there was room for them all.
His disciples —
not only his twelve disciples
but all who desired to learn of him.
Verse 2
[2] And he opened his mouth
and taught them
saying
And he opened his mouth — A phrase which always denotes a set and solemn discourse; and taught
them - To bless men; to make men happy
was the great business for which our
Lord came into the world. And accordingly he here pronounces eight blessings
together
annexing them to so many steps in Christianity. Knowing that
happiness is our common aim
and that an innate instinct continually urges us
to the pursuit of it
he in the kindest manner applies to that instinct
and
directs it to its proper object. Though all men desire
yet few attain
happiness
because they seek it where it is not to be found. Our Lord therefore
begins his Divine institution
which is the complete art of happiness
by
laying down before all that have ears to hear
the true and only true method of
acquiring it. Observe the benevolent condescension of our Lord. He seems
as it
were
to lay aside his supreme authority as our legislator
that he may the
better act the part of: our friend and Saviour. Instead of using the lofty
style
in positive commands
he
in a more gentle and engaging way
insinuates
his will and our duty
by pronouncing those happy who comply with it. 3.
Happy are the poor — In
the following discourse there is
1. A sweet invitation to true holiness and
happiness
verse 3-12. Matthew 5:3-12. 2. A persuasive to impart it to
others
verse 13-16. Matthew 5:13-16. 3. A description of true Christian
holiness
verse 17; chap. ii
12
Matthew 5:17; Matthew 7:12. (in which it is easy to observe
the latter part exactly answers the former.) 4. The conclusion: giving a sure
mark of the true way
warning against false prophets
exhorting to follow after
holiness.
The poor in spirit —
They who are unfeignedly penitent
they who are truly convinced of sin; who see
and feel the state they are in by nature
being deeply sensible of their
sinfulness
guiltiness
helplessness.
For theirs is the kingdom of heaven — The present inward kingdom: righteousness
and peace
and joy in the
Holy Ghost
as well as the eternal kingdom
if they endure to the end. Luke 6:20.
Verse 4
[4]
Blessed are they that mourn: for they shall be comforted.
They that mourn —
Either for their own sins
or for other men's
and are steadily and habitually
serious.
They shall be comforted — More solidly and deeply even in this world
and eternally in heaven.
Verse 5
[5]
Blessed are the meek: for they shall inherit the earth.
Happy are the meek —
They that hold all their passions and affections evenly balanced.
They shall inherit the earth — They shall have all things really necessary for life and godliness. They
shall enjoy whatever portion God hath given them here
and shall hereafter
possess the new earth
wherein dwelleth righteousness.
Verse 6
[6] Blessed are they which do hunger and thirst after righteousness: for they
shall be filled.
They that hunger and thirst after
righteousness — After the holiness here described. They
shall be satisfied with it.
Verse 7
[7]
Blessed are the merciful: for they shall obtain mercy.
The merciful —
The tender-hearted: they who love all men as themselves: They shall obtain
mercy - Whatever mercy therefore we desire from God
the same let us show to
our brethren. He will repay us a thousand fold
the love we bear to any for his
sake.
Verse 8
[8]
Blessed are the pure in heart: for they shall see God.
The pure in heart —
The sanctified: they who love God with all their hearts.
They shall see God — In
all things here; hereafter in glory.
Verse 9
[9] Blessed
are the peacemakers: for they shall be called the children of God.
The peace makers —
They that out of love to God and man do all possible good to all men. Peace in
the Scripture sense implies all blessings temporal and eternal.
They shall be called the children of God — Shall be acknowledged such by God and man. One would imagine a person of
this amiable temper and behaviour would be the darling of mankind. But our Lord
well knew it would not be so
as long as Satan was the prince of this world. He
therefore warns them before of the treatment all were to expect
who were
determined thus to tread in his steps
by immediately subjoining
Happy are
they who are persecuted for righteousness' sake. Through this whole discourse
we cannot but observe the most exact method which can possibly be conceived.
Every paragraph
every sentence
is closely connected both with that which
precedes
and that which follows it. And is not this the pattern for every
Christian preacher? If any then are able to follow it without any
premeditation
well: if not
let them not dare to preach without it. No
rhapsody
no incoherency
whether the things spoken be true or false
comes of
the Spirit of Christ.
Verse 10
[10]
Blessed are they which are persecuted for righteousness' sake: for theirs is
the kingdom of heaven.
For righteousness' sake — That is
because they have
or follow after
the righteousness here
described. He that is truly a righteous man
he that mourns
and he that is
pure in heart
yea
all that will live godly in Christ Jesus
shall suffer
persecution
2 Timothy 3:12. The world will always say
Away
with such fellows from the earth. They are made to reprove our thoughts. They
are grievous to us even to behold. Their lives are not like other men's; their
ways are of another fashion.
Verse 11
[11]
Blessed are ye
when men shall revile you
and persecute you
and shall say all
manner of evil against you falsely
for my sake.
Revile —
When present: say all evil - When you are absent.
Verse 12
[12]
Rejoice
and be exceeding glad: for great is your reward in heaven: for so
persecuted they the prophets which were before you.
Your reward —
Even over and above the happiness that naturally and directly results from
holiness.
Verse 13
[13] Ye
are the salt of the earth: but if the salt have lost his savour
wherewith
shall it be salted? it is thenceforth good for nothing
but to be cast out
and
to be trodden under foot of men.
Ye — Not the apostles
not
ministers only; but all ye who are thus holy
are the salt of the earth - Are
to season others. Mark 9:50; Luke 14:34.
Verse 14
[14] Ye
are the light of the world. A city that is set on an hill cannot be hid.
Ye are the light of the world — If ye are thus holy
you can no more be hid than the sun in the
firmament: no more than a city on a mountain - Probably pointing to that on the
brow of the opposite hill.
Verse 15
[15]
Neither do men light a candle
and put it under a bushel
but on a candlestick;
and it giveth light unto all that are in the house.
Nay
the very design of God in giving you
this light was
that it might shine. Mark 4:21; Luke 8:16; 11:33.
Verse 16
[16] Let
your light so shine before men
that they may see your good works
and glorify
your Father which is in heaven.
That they may see —
and glorify - That is
that seeing your good works
they may be moved to love
and serve God likewise.
Verse 17
[17]
Think not that I am come to destroy the law
or the prophets: I am not come to
destroy
but to fulfil.
Think not — Do
not imagine
fear
hope
that I am come - Like your teachers
to destroy the
law or the prophets.
I am not come to destroy — The moral law
but to fulfil - To establish
illustrate
and explain its
highest meaning
both by my life and doctrine.
Verse 18
[18] For
verily I say unto you
Till heaven and earth pass
one jot or one tittle shall
in no wise pass from the law
till all be fulfilled.
Till all things shall be effected — Which it either requires or foretells. For the law has its effect
when
the rewards are given
and the punishments annexed to it inflicted
as well as
when its precepts are obeyed. Luke 16:17; 21:33.
Verse 19
[19]
Whosoever therefore shall break one of these least commandments
and shall
teach men so
he shall be called the least in the kingdom of heaven: but
whosoever shall do and teach them
the same shall be called great in the
kingdom of heaven.
One of the least — So
accounted by men; and shall teach - Either by word or example; shall be the
least - That is
shall have no part therein.
Verse 20
[20] For
I say unto you
That except your righteousness shall exceed the righteousness
of the scribes and Pharisees
ye shall in no case enter into the kingdom of
heaven.
The righteousness of the scribes and
Pharisees — Described in the sequel of this discourse.
Verse 21
[21] Ye
have heard that it was said by them of old time
Thou shalt not kill; and
whosoever shall kill shall be in danger of the judgment:
Ye have heard —
From the scribes reciting the law; Thou shalt do no murder - And they
interpreted this
as all the other commandments
barely of the outward act.
The judgement —
The Jews had in every city a court of twenty-three men
who could sentence a
criminal to be strangled. But the sanhedrim only (the great council which sat
at Jerusalem
consisting of seventy-two men
) could sentence to the more
terrible death of stoning. That was called the judgment
this the council. Exodus 20:13.
Verse 22
[22] But
I say unto you
That whosoever is angry with his brother without a cause shall
be in danger of the judgment: and whosoever shall say to his brother
Raca
shall be in danger of the council: but whosoever shall say
Thou fool
shall be
in danger of hell fire.
But I say unto you —
Which of the prophets ever spake thus? Their language is
Thus saith the Lord.
Who hath authority to use this language
but the one lawgiver
who is able to
save and to destroy.
Whosoever is angry with his brother — Some copies add
without a cause - But this is utterly foreign to the
whole scope and tenor of our Lord's discourse. If he had only forbidden the
being angry without a cause
there was no manner of need of that solemn
declaration
I say unto you; for the scribes and Pharisees themselves said as
much as this. Even they taught
men ought not to be angry without a cause. So
that this righteousness does not exceed theirs. But Christ teaches
that we
ought not
for any cause
to be so angry as to call any man Raca
or fool. We
ought not
for any cause
to be angry at the person of the sinner
but at his
sins only. Happy world
were this plain and necessary distinction thoroughly
understood
remembered
practised! Raca means
a silly man
a trifler.
Whosoever shall say
Thou fool — Shall revile
or seriously reproach any man. Our Lord specified three
degrees of murder
each liable to a sorer punishment than the other: not indeed
from men
but from God.
Hell fire — In
the valley of Hinnom (whence the word in the original is taken) the children
were used to be burnt alive to Moloch. It was afterward made a receptacle for
the filth of the city
where continual fires were kept to consume it. And it is
probable
if any criminals were burnt alive
it was in this accursed and
horrible place. Therefore both as to its former and latter state
it was a fit
emblem of hell. It must here signify a degree of future punishment
as much
more dreadful than those incurred in the two former cases
as burning alive is
more dreadful than either strangling or stoning.
Verse 23
[23]
Therefore if thou bring thy gift to the altar
and there rememberest that thy
brother hath ought against thee;
Thy brother hath aught against thee — On any of the preceding accounts: for any unkind thought or word: any
that did not spring from love.
Verse 24
[24]
Leave there thy gift before the altar
and go thy way; first be reconciled to
thy brother
and then come and offer thy gift.
Leaving thy gift
go — For neither thy gift nor thy prayer will atone for thy want of love: but
this will make them both an abomination before God.
Verse 25
[25]
Agree with thine adversary quickly
whiles thou art in the way with him; lest
at any time the adversary deliver thee to the judge
and the judge deliver thee
to the officer
and thou be cast into prison.
Agree with thine adversary — With any against whom thou hast thus offended: while thou art in the way
- Instantly
on the spot; before you part.
Lest the adversary deliver thee to the judge — Lest he commit his cause to God. Luke 12:58.
Verse 26
[26]
Verily I say unto thee
Thou shalt by no means come out thence
till thou hast
paid the uttermost farthing.
Till thou hast paid the last farthing — That is
for ever
since thou canst never do this. What has been hitherto
said refers to meekness: what follows
to purity of heart.
Verse 27
[27] Ye
have heard that it was said by them of old time
Thou shalt not commit
adultery:
Thou shalt not commit adultery — And this
as well as the sixth commandment
the scribes and Pharisees
interpreted barely of the outward act. Exodus 20:14. 29
30. If a person as dear as a
right eye
or as useful as a right hand
cause thee thus to offend
though but
in heart. Perhaps here may be an instance of a kind of transposition which is
frequently found in the sacred writings: so that the 29th verse may refer to
27
28; and the 30th to verse 21
22. Matthew 5:29
27
28
30
21
22 As if he had said
Part with any thing
however dear to you
or otherwise useful
if you cannot
avoid sin while you keep it. Even cut off your right hand
if you are of so
passionate a temper
that you cannot otherwise be restrained from hurting your
brother. Pull out your eyes
if you can no otherwise be restrained from lusting
after women. Matthew 18:8; Mark 9:43.
Verse 30
[30] And
if thy right hand offend thee
cut it off
and cast it from thee: for it is
profitable for thee that one of thy members should perish
and not that thy
whole body should be cast into hell.
.
Verse 31
[31] It
hath been said
Whosoever shall put away his wife
let him give her a writing
of divorcement:
Let him give her a writing of divorce — Which the scribes and Pharisees allowed men to do on any trifling
occasion. Deuteronomy 24:1; Matthew 19:7; Mark 10:2; Luke 16:18.
Verse 32
[32] But
I say unto you
That whosoever shall put away his wife
saving for the cause of
fornication
causeth her to commit adultery: and whosoever shall marry her that
is divorced committeth adultery.
Causeth her to commit adultery — If she marry again.
Verse 33
[33]
Again
ye have heard that it hath been said by them of old time
Thou shalt not
forswear thyself
but shalt perform unto the Lord thine oaths:
Our Lord here refers to the promise made to
the pure in heart of seeing God in all things
and points out a false doctrine
of the scribes
which arose from their not thus seeing God. What he forbids is
the swearing at all
1
by any creature
2
in our ordinary conversation: both
of which the scribes and Pharisees taught to be perfectly innocent. Exodus 20:7.
Verse 36
[36]
Neither shalt thou swear by thy head
because thou canst not make one hair
white or black.
For thou canst not make one hair white or
black — Whereby it appears
that this also is not
thine but God's.
Verse 37
[37] But
let your communication be
Yea
yea; Nay
nay: for whatsoever is more than
these cometh of evil.
Let your conversation be yea
yea; nay
nay — That is
in your common discourse
barely affirm or deny.
Verse 38
[38] Ye
have heard that it hath been said
An eye for an eye
and a tooth for a tooth:
Ye have heard —
Our Lord proceeds to enforce such meekness and love on those who are persecuted
for righteousness' sake (which he pursues to the end of the chapter) as were
utterly unknown to the scribes and Pharisees.
It hath been said — In
the law
as a direction to judges
in ease of violent and barbarous assaults.
An eye for an eye
and a tooth for a tooth — And this has been interpreted
as encouraging bitter and rigorous
revenge. Deuteronomy 19:21.
Verse 39
[39] But
I say unto you
That ye resist not evil: but whosoever shall smite thee on thy
right cheek
turn to him the other also.
But I say unto you
that ye resist not the
evil man — Thus; the Greek word translated resist
signifies standing in battle array
striving for victory. If a man smite thee
on the right cheek - Return not evil for evil: yea
turn to him the other -
Rather than revenge thyself. 40
41. Where the damage is not great
choose
rather to suffer it
though possibly it may on that account be repeated
than
to demand an eye for an eye
to enter into a rigorous prosecution of the
offender. The meaning of the whole passage seems to be
rather than return evil
for evil
when the wrong is purely personal
submit to one bodily wrong after
another
give up one part of your goods after another
submit to one instance
of compulsion after another. That the words are not literally to be understood
appears from the behaviour of our Lord himself
John 18:22
23.
Verse 41
[41] And
whosoever shall compel thee to go a mile
go with him twain.
.
Verse 42
[42] Give
to him that asketh thee
and from him that would borrow of thee turn not thou
away.
Thus much for your behaviour toward the
violent. As for those who use milder methods
Give to him that asketh thee -
Give and lend to any so far
(but no further
for God never contradicts
himself) as is consistent with thy engagements to thy creditors
thy family
and the household of faith. Luke 6:30.
Verse 43
[43] Ye
have heard that it hath been said
Thou shalt love thy neighbour
and hate
thine enemy.
Thou shalt love thy neighbour; And hate thy
enemy — God spoke the former part; the scribes
added the latter. Leviticus 19:18.
Verse 44
[44] But
I say unto you
Love your enemies
bless them that curse you
do good to them
that hate you
and pray for them which despitefully use you
and persecute you;
Bless them that curse you — Speak all the good you can to and of them
who speak all evil to and of
you. Repay love in thought
word
and deed
to those who hate you
and show it
both in word and deed. Luke 6:27
35.
Verse 45
[45] That
ye may be the children of your Father which is in heaven: for he maketh his sun
to rise on the evil and on the good
and sendeth rain on the just and on the
unjust.
That ye may be the children — That is
that ye may continue and appear such before men and angels.
For he maketh his sun to rise — He gives them such blessings as they will receive at his hands.
Spiritual blessings they will not receive.
Verse 46
[46] For
if ye love them which love you
what reward have ye? do not even the publicans
the same?
The publicans —
were officers of the revenue
farmers
or receivers of the public money: men
employed by the Romans to gather the taxes and customs
which they exacted of
the nations they had conquered. These were generally odious for their extortion
and oppression
and were reckoned by the Jews as the very scum of the earth.
Verse 47
[47] And
if ye salute your brethren only
what do ye more than others? do not even the
publicans so?
And if ye salute your friends only — Our Lord probably glances at those prejudices
which different sects had
against each other
and intimates
that he would not have his followers imbibe
that narrow spirit. Would to God this had been more attended to among the
unhappy divisions and subdivisions
into which his Church has been crumbled!
And that we might at least advance so far
as cordially to embrace our brethren
in Christ
of whatever party or denomination they are!
Verse 48
[48] Be
ye therefore perfect
even as your Father which is in heaven is perfect.
Therefore ye shall be perfect; as your Father
who is in heaven is perfect — So the original runs
referring to all
that holiness which is described in the foregoing verses
which our Lord in the
beginning of the chapter recommends as happiness
and in the close of it as
perfection. And how wise and gracious is this
to sum up
and
as it were
seal
all his commandments with a promise! Even the proper promise of the Gospel!
That he will put those laws in our minds
and write them in our hearts! He well
knew how ready our unbelief would be to cry out
this is impossible! And
therefore stakes upon it all the power
truth
and faithfulness of him to whom
all things are possible.
── John Wesley《Explanatory Notes on
Matthew》
Matthew 5:3~11
The version of the Beatitudes:
Happy are the pushers
for they get on in the world.
Happy are the hard-boiled
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 results.
Happy are the knowledgeable men of the world
for they know their way
around.
Happy are the troublemakers
for they make people take notice of them.
――J.B. Phillips《When God was Man》
Matthew 5:16
Jesus stressed the positive effect we can have on others when he said
“Let your light so shine before men
that they may see your good works and give
glory to your Father who is in heaven.” But if sin dims our testimony so that
our “light” is no longer visible
some of those w might have influenced for
Christ may drift on in spiritual darkness.
On a dark and stormy night
with waves piling up like mountains on Lake
Erie
a boat rocked and plunged near the
But
in the darkness
he missed the channel and the vessel was dashed to
pieces on the rocks. Many lives were lost in a watery grave. This incident
moved Philip P. Bliss to write the familiar hymn
“Let the Lower Lights Be
Burning.”
Matthew 5:23~24
Young Dnny was praying at Mother’s knee. “If I should die before I wake…If
I should die…”
“Go on
go on
Danny
” said his mother. “You know the rest of the prayer.”
“Wait a minute
” interrupted the small boy. Scrambling to his feet
he
hurried downstairs. In a short time
he was back. Dropping to his knees once
again
he took up the petition where he had left off.
Finally his mother questioned him about the episode and issued a loving
rebuke. Danny explained: “Mom
I did think about what I was saying
but I had
to stop and put all of Ted’s wooden soldiers on their feet. I had turned them
on their heads just to see how mad he’d be in the morning. If I should die
before I wake
I wouldn’t want him to find them like that. Lots of things seem
fun if you are gonna keep on living
but you don’t want them that way if you
should die before you wake.”
“You’re right
dear
” said his mother with a quiver in her voice. She
thought of herself and many other grown-ups who should have stopped in the
middle of their prayers to undo some wrong against another before proceeding.
Chapter 5.
Sermons on the Mount
Extrinsic Goodness
Intrinsic Motivation
I. The Secret of the Beatitudes
II. Four Parables of Function
III. The Cost of Holiness
── Chih-Hsin Chang《An Outline of The New Testament》
Introduction To The Sermon On The Mount (5:1-2)
INTRODUCTION
1. In Matthew 5-7
we have recorded the most famous sermon that has ever been preached... a. Commonly referred to as "The Sermon On The Mount" b. It has touched more hearts
and in turn has sparked more sermons than any other 2. In Mt 5:1-2
the setting for the sermon is given... a. He saw the multitudes that were following Him - Mt 4:25 b. He therefore ascended a mountain 1) Many believe this refers to a natural amphitheater between the "Horns of Hattin"
on a slope that arises above Capernaum (Believers' Study Bible) 2) This may be the same occasion as "The Sermon On The Plain" - cf. Lk 6:17-49 c. When His disciples came to Him
He sat down and began to speak 1) It was common to speak while sitting
rather than standing as we do today 2) Cf. Mt 13:1-2; Jn 8:2 3. What is Jesus talking about in this sermon? a. What is the main "THEME?" b. What is the "CONTENT" of this sermon? [In this study we shall introduce "The Sermon On The Mount" by seekingto answer these two questions. To begin
let's determine...] I. THE "THEME" OF THE SERMON
A. NOTE THE "SETTING" LEADING UP TO THE SERMON... 1. In Mt 3:1-3
we read of the preaching of John the Baptist a. Who was sent to prepare the way of the Lord b. The theme of his preaching concerned "the kingdom of heaven" 2. In Mt 4
we read of the beginning of Jesus' ministry a. After His temptation
Jesus preaches a message similar to John's - Mt 4:17 b. His preaching in Galilee pertained to the "gospel of the kingdom" - Mt 4:23 -- Could Jesus' theme be "the kingdom of heaven"? B. NOTE A "PHRASE" USED THROUGHOUT THE SERMON... 1. "for theirs is the kingdom of heaven" - Mt 5:3 2. "for theirs is the kingdom of heaven" - Mt 5:10 3. "...shall be called least in the kingdom of heaven" - Mt 5:19 4. "...shall be called great in the kingdom of heaven" - Mt 5:19 5. "...will by no means enter the kingdom of heaven" - Mt 5:20 6. "Your kingdom come" - Mt 6:10 7. "But seek first the kingdom of God 8. ". . . shall enter the kingdom of heaven" - Mt 7:21 -- Isn't Jesus talking about "the kingdom of heaven"? [Both the setting and His repeated use a particular phrase should leadus to conclude that the "theme" of Jesus' sermon on the mount is: "THE GOSPEL OF THE KINGDOM OF HEAVEN With this in mind
let's briefly consider the "content" of the sermonas I offer the following outline...] II. THE "CONTENT" OF THE SERMON
A. THE "CITIZENS" OF THE KINGDOM... 1. Their character and blessedness - Mt 5:3-12 a. Qualities to be found in those who will be citizens of this kingdom b. The blessings enjoyed by these citizens 2. Their relation to the world - Mt 5:13-16 a. They are the salt of the earth b. They are the light of the world B. THE "RIGHTEOUSNESS" OF THE KINGDOM... 1. In contrast to the "traditional interpretations and applications" of the Law - Mt 5:17-48 a. Jesus has not come to destroy or show disrespect to the Law 1) It will not pass away until it is fulfilled 2) Those who violate it teach contrary to it (while it exists) will be least in the kingdom b. Jesus does require that the righteousness of those in the kingdom exceed the righteousness of the Scribes and Pharisees c. He illustrates by a series of contrasts concerning: 1) Murder and anger 2) Adultery 3) Divorce 4) The swearing of oaths 5) The taking of revenge 6) The treatment of enemies -- In each case His teaching is consistent with the Law
but not the traditional interpretations and applications of the Law 2. With respect to man's relation to God - Mt 6:1-33 a. Charitable deeds b. Prayer c. Fasting d. Materialism e. Anxiety 3. With respect to man's relation to man - Mt 7:1-12 a. Judging others b. Asking
seeking
knocking c. The golden rule C. THE "EXHORTATION TO ENTER" THE KINGDOM... 1. The "beginning" of the way - Mt 7:13-14 a. It will be narrow and difficult b. Not many will find it 2. The "progress" along the way - Mt 7:15-20 a. Beware of false prophets who are wolves in sheep's clothing b. You will know them by their fruits 3. The "end" of the way - Mt 7:21-27 a. In which "sayers" will be contrasted with "doers" b. In which "hearers" will be contrasted with "doers" CONCLUSION
1. In view of its content
we can appreciate why this sermon has been called... a. The Magna Carta of His Kingdom b. The Manifesto of the King 2. Our next study will begin a look at the sermon in closer detail... a. With the first of two lessons on "The Beatitudes" - Mt 5:3-12 b. In which we examine the character and blessedness of those who are citizens of the kingdom of heaven Have you responded to the exhortation to enter the kingdom? Rememberthe words of our Lord to Nicodemus... Jesus answered and said to him
"Most assuredly
I say to you
unless one is born again
he cannot see the kingdom of God." Nicodemus said to Him
"How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered
"Most assuredly
I say to you
unless one is born of water and the Spirit
he cannot enter the kingdom of God." (Jn 3:3-5)
Have you been born again of water and the Spirit? - cf. Mk 16:16; Ac2:38
The Beatitudes - I (5:3-12)
INTRODUCTION
1. As we begin to take a closer look at "The Sermon On The Mount
" we notice first that section known as "The Beatitudes" - Mt 3:3-12 a. The word "beatitude" means "supreme blessedness or happiness" b. We find Jesus discussing the blessedness of those who possess certain qualities 2. It is as though Jesus was answering two questions people might have been asking: a. Who will be the citizens of "the kingdom of heaven"? b. What benefits do they receive? 3. My treatment of this passage will be somewhat different than normal a. Most examine each beatitude in detail before going on to the next b. But I will look at the entire section in an overall fashion twice 1) Looking at it from two different perspectives 2) Taking two lessons to do so 4. In this lesson
let's consider "The Beatitudes" from the viewpoint of the question: "Who will be the citizens of the kingdom?" [In other words
what is the character required of the citizens of thekingdom?] I. THEIR CHARACTER INVOLVES INTER-RELATED QUALITIES
A. THEY WILL POSSESS ALL OF THESE GRACES... 1. Only those who have all of the qualities described will truly be citizens of the kingdom 2. For it should be evident that some may be... a. "Poor in spirit
" but do not "hunger and thirst after righteousness" b. "Mournful
" but are not "pure in heart" c. "Meek
" but are not "peacemakers" d. "Persecuted
" but not "for righteousness' sake" B. THESE GRACES ARE INTER-RELATED... 1. It takes all of these qualities
working in conjunction with one another 2. In this the passage is similar to 2 Pe 1:5-11 a. Where various qualities are also listed b. Where each are needed in conjunction to one another ("addto your faith virtue to virtue knowledge...")
3. Only then can one have "an entrance will be supplied to youabundantly into the everlasting kingdom"
[How the qualities are inter-related becomes apparent as we consider that...] II. THEIR CHARACTER INCLUDES EIGHT QUALITIES
A. THEY ARE "POOR IN SPIRIT"... 1. "To be poor in spirit is to have a humble opinion of ourselves; to be sensible that we are sinners
and have no righteousness of our own; to be willing to be saved only bythe rich grace and mercy of God" (Barnes)
2. I.e.
convicted of one's own spiritual poverty a. Exemplified by the tax collector in Lk 18:13 b. Such people God will accept into His good favor - Isa 57:15; 66:1-2
3. The opposite of "poor in spirit" would be "proud of heart
" and those who are such are more like: a. The Pharisee in Lk 18:9-14 b. The Laodiceans in Re 3:17-19 B. THEY "MOURN"... 1. But do so in a specific sense: over one's own spiritual poverty
one' sinfulness 2. Like David did after his adultery with Bathsheba - Psa 51:3-4 3. Note the relationship between these first two characteristics a. Unless one is first "poor in spirit" b. They will not "mourn" over their spiritual poverty C. THEY ARE "MEEK"... 1. This means gentle
easy to be entreated a. They would rather suffer injury than inflict it b. Not out of weakness
but out of humility
realizing one's own poverty of spirit
one's own sinfulness 2. A good example of meekness is Moses a. He was certainly not a weak or timid man - Exo 32:19-20;30-34
b. But when personally attacked
he was very humble - Num12:1-3
D. THEY "HUNGER AND THIRST FOR RIGHTEOUSNESS"... 1. They look for the righteousness which will meet: a. Their spiritual poverty b. Their mourning over the same 2. To "hunger and thirst" suggests not a half-hearted search
but one exemplified by: a. David in Psa 42:1-2; 19:12-14 b. Paul in Ph 3:7-15a E. THEY ARE "MERCIFUL"... 1. Loving towards those in misery (e.g.
the "Good Samaritan") 2. Possessing a forgiving spirit toward those who sin against them (Hendricksen) a. As Jesus had toward those crucifying Him - Lk 23:34 b. As Stephen had toward those stoning him - Ac 7:60 3. Jesus stressed this characteristic on several occasions... a. Later in this sermon
in teaching on prayer - Mt 6:14-15 b. In His parable of "The Unforgiving Servant" - Mt 18:21-35 4. This virtue grows "out of our personal experience of the mercyof God." (Lenski)
F. THEY ARE "PURE IN HEART"... 1. Defined as "singleness of heart
the honesty which has no hidden motive
no selfish interest
and is true and open inall things." (Lenski)
2. Refers to one who is sincere
honest
without hypocrisy 3. That such a quality is necessary to see God
see Psa 24:3-4 G. THEY ARE "PEACEMAKERS"... 1. They devote their lives to making peace by following the Prince of Peace a. Making effort to be at peace with all men - Ro 12:18-21 b. Helping others to be at peace with God by proclaiming the gospel of peace - cf. Ro 5:1; Ep 6:15 2. "At peace with God and thus themselves filled with sweet peace
they live in peace
if possible
with all men and work to keep and to make peace where peace is threatened or lost. Theirs is the work of true Christians who follow in thefootsteps of the Prince of Peace." (Lenski)
H. THEY ARE "PERSECUTED FOR RIGHTEOUSNESS' SAKE"... 1. "The tense and voice of the verb (passive perfect) may beregarded as permissive:
a. "Who have allowed themselves to be persecuted
or haveendured persecution"
b. "The idea is that they did not flee from it but willinglysubmitted to when it came to them." (LENSKI)
2. In what way
is explained in verse 11
and includes being: a. Reviled or reproached b. Persecuted c. Slandered falsely -- All for Jesus' sake 3. That such persecution would often afflict those who are citizens of the kingdom
see Ac 14:21-22; Ph 1:29-30; 2 Ti 3:12
CONCLUSION
1. Such are the characteristics of those who will be citizens of the kingdom of heaven: a. They are poor in spirit (realizing their sinfulness) b. Thus they mourn (for their sins) c. Thus they are meek (gentle toward God and others) d. Thus they hunger and thirst for righteousness (which they desperately need) e. Thus they are merciful (for they know they need mercy) f. Thus they are pure in heart (seeking to please God with singleness of heart) g. Thus they are peacemakers (making peace with others
having found peace with God) h. Thus they are persecuted for the kingdom of heaven (misunderstood by the proud and arrogant who are still in their sins) -- Eight graces
all inter-related and working together to produce the right kind of character 2. Such is the character of the citizens of the kingdom of heaven... a. Involving eight graces
all inter-related b. Working together to produce the right kind of character 3. Is the kingdom of heaven worth whatever effort might be involved in developing this kind of character? a. We shall see the answer to this question in our next study. b. As we view "The Beatitudes" from the viewpoint of another question: "What benefits do the citizens of the kingdom receive?" But if you are poor in spirit
mourning for your sins
hungering forthe righteousness that God provides only in Christ
what are you waiting for? As Ananias told Saul of Tarsus: "And now why are you waiting? Arise and be baptized
and washaway your sins calling on the name of the Lord." (Ac 22:16)
The Beatitudes - II (5:3-12)
INTRODUCTION
1. At the beginning of "The Sermon On The Mount
" we find that section of Scripture commonly referred to as "The Beatitudes" - Mt 3:3-12 a. The word "beatitude" means "supreme blessedness or happiness" b. We find Jesus discussing the blessedness of those who possess certain qualities 2. As suggested in the previously lesson
it is as though Jesus was answering two questions people might have been asking: a. Who will be the citizens of "the kingdom of heaven"? b. What benefits do they receive? 3. In our previous study
we looked at the "The Beatitudes" from the viewpoint of the question: "Who will be the citizens of thekingdom?"
a. We saw that their character would involve eight inter-related qualities b. We saw that they would be poor in spirit
mourning for their sins
meek
hungering for righteousness
merciful
pure in heart
peacemakers
and willing to suffer persecution 4. In this study
we shall look at "The Beatitudes" from the viewpoint of the question: "What benefits do they receive?" a. Is the kingdom of heaven worth the effort to develop such qualities of character? b. Is the kingdom of heaven worth whatever persecution we might endure? [I believe the answer is a resounding "Yes!" This becomes apparent aswe take time to consider the blessedness of the citizens of the kingdom...] I. THEIR BENEFITS SUMMARIZED IN ONE WORD
A. THAT WORD IS "BLESSED"... 1. It is the first word of the sermon a. Just as it is the first word of the Psalms - Psa 1:1 b. Just as it is found in the beginning words of Revelation - Re 1:3 2. It is used nine times in nine verses (which is why this section is called "The Beatitudes") B. THIS WORD INVOLVES GREAT JOY AND GLADNESS... 1. It can literally mean
"how very happy!" is the one described 2. We can also infer this from Mt 5:12 a. "Rejoice and be exceedingly glad..." b. Or as found in Luke: "Rejoice in that day and leap forjoy!" - Lk 6:23
[The benefit of being in the kingdom of heaven is the condition of blessedness
a state of true happiness! To understand why
let's nowlook at...] II. THEIR BENEFITS ARE BOTH PRESENT AND FUTURE
A. "THEIRS IS THE KINGDOM OF HEAVEN"... 1. As defined in a previous lesson (cf. Mt 4:17)
those who receive the kingdom... a. Are under the kingly rule of God b. Are in a spiritual kingdom 1) Which today involves being in the "church
" the present manifestation of the "kingdom of heaven" - Mt 16:18;Co 1:13; Re 1:9
2) Which will involve the "new heavens and new earth" in the kingdom's future and eternal manifestation - Mt 25:34; 2 Pe 1:10 11; 3:13; Re 21-22
2. Note that the first (5:3) and last (5:10) beatitudes include this expression... a. Which I take to imply that the blessings in between likewise apply to those in the kingdom b. Just as the kingdom is both present and future
we shall observe that the blessings described involve both present and future B. "THEY SHALL BE COMFORTED"... 1. This is in reference to those who mourn over their sins and spiritual poverty 2. They are comforted even now - 2 Co 1:3-5 3. They shall be comforted in the future - Re 21:1-4 C. "THEY SHALL INHERIT THE EARTH"... 1. In one sense
they inherit it now a. As a result of putting the kingdom of God first - Mt 6:33;Mk 10:29-30
b. Though they may have less than some who are wicked
God enables them to enjoy it more! - Ecc 5:19-6:2 c. This explanation seems to be consistent with the context of Psalms 37
from which the phrase was taken - Psa 37:1-11
16-29
2. But in another sense
there yet remains a promise concerning a "new earth" for those in the kingdom now - 2 Pe 3:10-13 D. "THEY SHALL BE FILLED"... 1. That is
with the righteousness which we so desperately need
found only in Christ - Ph 3:8-9 2. Received presently
through the precious blood of Christ - Ro 5:9 3. Received in fullness when adorned in the white linen of righteousness in preparation for the marriage of the Lamb - Re 19:5-9 E. "THEY SHALL OBTAIN MERCY"... 1. Those in the kingdom enjoy the forgiveness of sins now through the blood of Jesus - Re 1:5-6 2. They shall also be shown mercy in the future by escaping the righteous wrath of God in the Day of Judgment - Ro 5:9 F. "THEY SHALL SEE GOD"... 1. Presently
citizens of the kingdom can see God through their Lord Jesus Christ - Jn 14:6-7 2. But in the future
we shall see him face to face - Re 21:3;22:3-4
G. "THEY SHALL BE CALLED SONS OF GOD"... 1. Even now we are called the sons of God - 1 Jn 3:1-2 2. How much more so
in the future! - Re 21:5-7 CONCLUSION
1. Perhaps we can better understand why those in "the kingdom of heaven" are truly called "Blessed"
for while... a. Poor in spirit
theirs is the kingdom of heaven! b. Mourning for their sins
they shall be comforted! c. Meek in their relation to God and man
they shall inherit the earth! d. Hungering and thirsting for righteousness
they shall be filled! e. Merciful to others
they shall obtain mercy! f. Pure in heart
they shall see God! g. Makers of peace
they shall be called sons of God! h. Persecuted for righteousness' sake
theirs is the kingdom of heaven! 2. Certainly the benefits of the kingdom outweigh anything this world has to offer
or any persecution it might inflict! a. For there are blessings now "in this life" b. And there are blessings "in the age to come" - Mk 10:28-30 2. But the "blessedness" of the citizens is only for those who have the "characteristics" of the citizens in ever-increasing measure... a. Do we have the qualities described in "The Beatitudes"? b. If not
do not the blessings described in "The Beatitudes" encourage us to develop such qualities? May this sermon of Jesus motivate us to examine our attitudes
to seeif there is not room for improvement in our relationships with both Godand our fellow man!
The Influence Of The Kingdom (5:13-16)
INTRODUCTION
1. In "The Beatitudes" (Mt 5:3-12)
we saw... a. The character of those who would be citizens of the kingdom b. The blessedness of the citizens described 2. In the final beatitude
Jesus implied the attitude the world would often display towards the citizens of the kingdom - Mt 5:10-12 a. The world would revile and persecute those in the kingdom b. The world would say all kinds of evil against them falsely for His sake c. The world would persecute them just as it persecuted the prophets before them -- Thus the influence of the world upon the kingdom would often be one of persecution 3. Jesus then proceeded to describe the opposite... a. The influence of the kingdom upon the world b. The impact the kingdom was designed to have upon those in the world [He uses two metaphors in doing so. The first
in Mt 5:13
involves thefigure of salt...] I. "YOU ARE THE SALT OF THE EARTH"
A. SALT HAS SEVERAL CHARACTERISTICS... 1. It is white
enhances flavor
preserves
etc. 2. Based on the context
it is probably salt's ability to enhance flavor to which Jesus refers in his illustration a. Notice: "...but if the salt loses its flavor..." b. Salt has the ability to give flavor to that which is otherwise bland c. Job mentioned this ability in Job 6:6 B. THROUGH THE METAPHOR OF "SALT"... 1. Jesus depicts the relationship of the citizens of the kingdom to the world as one of: a. Making the world palatable (bearable) to God
and possibly to others as well b. Perhaps making it possible for God to continue to bear with this world and its "distasteful" wickedness 2. The idea that the "righteous few" can make it is easier for God to forbear the many wicked is illustrated: a. In Abraham's conversation with God over Sodom - Gen 18:20-32
b. In God's dealing with Jerusalem - Jer 5:1 -- So from God's point of view
the citizens of the kingdom give the world what good "flavor" it has! C. JESUS WARNS AGAINST LOSING OUR FLAVORING ABILITY! 1. With pure salt... a. It actually never loses its flavor b. But when mixed with impurities salt can lose its ability to enhance flavor 2. We too might lose our ability to be a "flavoring agent" for the world... a. By allowing "impurities" into our lives - 1 Co 15:33 b. Therefore
we need to keep ourselves from sin - Ep 5:3-7 D. IF WE LOSE OUR "FLAVOR"... 1. How are we going to be "seasoned"? (impurities prevent us from being useful) 2. We will be thrown out! a. Is Jesus teaching the possibility of losing our salvation? b. He certainly does elsewhere! - Mt 13:40-43; Re 3:15-16 [First of all
then
we are told of the relationship of the kingdom tothe world FROM GOD'S POINT OF VIEW: "You are the salt of the earth." In Mt 5:14-16
we find Jesus teaching concerning those in the kingdomas to their PRIMARY FUNCTION in the world...] II. "YOU ARE THE LIGHT OF THE WORLD"
A. USED BY GOD TO TRANSMIT HIS GLORY TO THE WORLD... 1. They are "lights" in a dark world - Ph 2:14-15 2. Their purpose: to proclaim the praises of God! - 1 Pe 2:9;Ep 5:8b-9
B. THEY ARE NOT A "LIGHT" IN AND OF THEMSELVES... 1. Only in the Lord - Ep 5:8a 2. Christ is the "true" or "original" light - Jn 8:12 3. Citizens of the kingdom are simply "luminaries" reflecting The One True Light
just as the moon reflects the sun - 2 Co 4:6 C. THEIR TWOFOLD RESPONSIBILITY AS "THE LIGHT OF THE WORLD"... 1. They must be visible a. Implied by Jesus in His use of a "city" and a "lampstand" as metaphors b. Jesus therefore expects His followers to be seen by the world - e.g.
Jn 13:35; 17:21 2. They must radiate (give light) a. This principle conveyed by the idea of the lamp 1) Designed to shine on a lampstand 2) Not put under a basket b. This principle explicitly stated in "let your light SOSHINE before men"
-- The purpose of such visible radiation: so men may glorify the Father in heaven - e.g.
1 Pe 2:11-12; 2 Co 9:12-13 CONCLUSION
1. The influence and impact that the citizens of the kingdom are to have on the world can be simply stated... a. "You are the salt of the earth" b. "You are the light of the world" 2. Why make the effort to be salt and light? Because of He who is described as "your Father who is in heaven"! a. An expression which should remind us that God is both: 1) Tender (He is our "Father"; a term of tenderness) 2) Majestic (He is "in heaven") b. Such a Majestic Being
willing to be our Father
makes Him: 1) Worthy to be pleased! 2) And worthy to be praised! 3. We who claim to be the children of God
citizens of the kingdom
are we: a. Pleasing to our Father (by being "the salt of the earth")? b. Praising Him (by being "the light of the world")? If not
then may the prayer of David in Psa 51:10-15 become our own: Create in me a clean heart
O God
And renew a steadfast spirit within me. Do not cast me away from Your presence
And do not take Your Holy Spirit from me. Restore to me the joy of Your salvation
And uphold me by Your generous Spirit. Then I will teach transgressors Your ways
And sinners shall be converted to You. Deliver me from the guilt of bloodshed
O God
The God of my salvation
And my tongue shall sing aloud of Your righteousness. O Lord open my lips And my mouth shall show forth Your praise.
Jesus And The Law (5:17-19)
INTRODUCTION
1. Up to this point
Jesus has been describing the "citizens" of the kingdom... a. Their character and blessedness - Mt 5:3-12 b. Their influence on the world - Mt 5:13-16 2. The next section details the "righteousness" of the kingdom... a. The righteousness conduct Jesus would expect of His disciples b. In contrast with the righteousness of the scribes and Pharisees 3. He begins by correcting any false impression some may have had about His relationship with the Law of Moses and the Prophets... a. Had He come to destroy the Law and the Prophets? b. Are His teachings contradictory to the Law and the Prophets? [In Mt 5:17-19
we find His answer to such questions. Our firstobservation is that...] I. HE CAME NOT TO DESTROY BUT TO FULFILL
A. SOME MAY HAVE THOUGHT JESUS INTENDED TO TOTALLY DISREGARD THELAW...
1. That His coming and teaching would regard the Old Law in a negative light 2. For the expression "to destroy" means literally to "to destroyutterly to overthrow completely" (VINE)
B. ON THE CONTRARY
HIS PURPOSE WAS TO "FULFILL" THE LAW AND THEPROPHETS...
1. For they foretold the coming of the Messiah (Christ) a. There are approximately 330 prophecies concerning the Christ found in the Law and the Prophets b. For example
Deu 18:15
18-19; Isa 53:1-12 2. For they foretold the coming of the kingdom of God a. One example is Dan 2:44 b. Jesus proclaimed the fulfillment of that prophecy was now at hand - Mk 1:14-15 3. For they also foretold the establishment of a new and different covenant for the people of God a. See Jer 31:31-34 b. That Jesus brought in this new covenant is confirmed in He 8:6-13 C. THEREFORE
UNTIL THE LAW AND THE PROPHETS WERE FULFILLED
JESUSTAUGHT THAT...
1. The Law would be as permanent as the heavens and the earth - Mt 5:18 a. As He said in Lk 16:17
"It is easier for heaven and earthto pass away than for one tittle of the law to fail."
b. There would be no change at all
until it was fulfilled c. Not even a "jot" or a "tittle" (Hebrew grammatical markings
similar to the dotting of an "i" or the crossing of a "t") 2. A person's treatment of the Law (while still in force) would affect their standing in the kingdom - Mt 5:19 How so...? a. Remember that the kingdom has a future aspect - Mt 7:21-23 b. Those who lived before the coming of the kingdom in its present sense (i.e.
the church) could still be in the kingdom in its future sense 1) Note what is said about Abraham
Isaac
Jacob - Mt 8:11 2) But then notice what was said about the "sons of the kingdom
" those Jews who by the Law had the right to inherit the kingdom but did not appreciate its fulfillment in the coming of Jesus Christ! - Mt 8:12 -- Thus
one's standing in the kingdom (in its future sense) would be affected by their treatment of whatever Law of God was in effect when they were alive! D. AN IMPORTANT QUESTION: "DID JESUS FULFILL THE LAW?" 1. If He did not... a. He failed His purpose in coming to this earth! - Mt 5:17 b. We had better observe the Law in its strictest sense! - Mt 5:18-19 (including circumcision
and not eating unclean meats!) 2. If He did... a. He accomplished His purpose! (notice Jn 17:4) b. We should not be surprised to find a NEW Law or Covenant governing God's people today 3. Indeed
Jesus must have fulfilled the Old Law... a. For there has been changes: 1) In the priesthood - He 7:11-14 2) In the Law itself - He 7:18-19
22 b. As the Law itself foretold
it has been replaced by a New Law - He 8:6-13 [Though Jesus ultimately fulfilled the Law and the Prophets
at thetime He was preaching this sermon they had not been fulfilled. So
true to His statement in verse nineteen
He taught His disciples to befaithful to God's Law as it then stood. But what about the contrasts found in Mt 5:21-48? Are not these to beviewed as comparisons between the Old and New Law? Here are some thoughts along these lines...] II. THE CONTRAST MADE BY JESUS
A. MANY UNDERSTAND JESUS WAS CONTRASTING THE "OLD" AND "NEW"... 1. I.e.
comparing the "Law of Moses" with the "Law of Christ" which would govern His kingdom 2. This in essence has Jesus teaching: a. That the "Old Law" only condemned the outward actions b. But that the "New Law" introduced by Jesus condemned the inner conditions which lead to the outer actions B. HOWEVER
I UNDERSTAND THE CONTRAST TO BE DIFFERENT... 1. It was a contrast between: a. The "traditional interpretation and application" of the Law b. The "righteousness of the kingdom" Jesus would require of His disciples 2. In fact
Jesus demonstrated that the righteousness of the kingdom... a. Was not only contrary to the manner many had interpreted and applied the Law b. But was in harmony with the original spirit of the Law as given to Moses and the Israelites C. REASONS FOR SUCH A VIEW... 1. The other view would seem strange in light of verse 19 a. Jesus had just warned against any alteration of the commandments of the Law! b. The first view has Jesus doing the very thing He had just warned against! 2. If Jesus was referring to what Moses had commanded in the Law itself
it is likely different wording would have been used a. At other times
when Jesus was definitely referring to what the Law actually said
He prefaced it with things like: 1) "Moses commanded" - Mt 8:4 2) "It is written" - Mt 4:4
7
10 b. Instead
we find Jesus repeatedly using phrases more likely to refer to ORAL teachings and interpretations rather than the WRITTEN Word of God: 1) "You have heard that it was said to those of old"- Mt 5:21 27
2) "Furthermore it has been said" - Mt 5:31 3) "Again you have heard that it was said to those of old"- Mt 5:33
4) "You have heard that it was said" - Mt 5:38
43 3. In two of the contrasts
Jesus refers to statements not even found in the Law of Moses! a. "...and whoever murders will be in danger of the judgment"- Mt 5:21
b. "...and hate your enemy" - Mt 5:43 -- Here
Jesus reacted
not to the Law itself
but to the way it was often used! 4. We should also remember that the "Law and the Prophets" were just as concerned with the inner thoughts of the heart as the Law of Christ is - cf. Deu 6:4-7; Isa 29:13-14 CONCLUSION
1. So Jesus came... a. Not to destroy the Law
but to fulfill the Law b. Which He did
by fulfilling its many prophecies -- That Law has now been replaced by the New Covenant of our Lord 2. In illustrating the righteousness expected of those under the New Covenant
Jesus will... a. Contrast it with the traditional interpretations and applications orally handed down b. Demonstrate how our righteousness must indeed exceed that of the scribes and Pharisees! In our next lesson
we shall begin looking at the righteousness Jesusdemands...
Righteousness Of The Scribes And Pharisees (5:20)
INTRODUCTION
1. As Jesus prepares to contrast the righteousness of the kingdom with the traditional interpretation and application of the Law
He does so with a strong warning to those who would enter the kingdom of heaven 2. Found in Mt 5:20
Jesus warned that... "unless your righteousness exceeds the righteousness of the scribesand Pharisees you will by no means enter the kingdom of heaven"!
[To appreciate and apply what Jesus said
it might help if we firstexamined...] I. THE RIGHTEOUSNESS OF THE SCRIBES AND PHARISEES
A. THEY WERE KNOWN TO "SAY AND DO NOT" - Mt 23:1-4 1. Though they often taught the truth
they did not often practice what they preached! 2. From them many parents got the saying "Do as I say
not as Ido"
B. THEY WERE KNOWN TO DO THINGS TO BE SEEN OF MEN - Mt 23:5-7 1. They enjoyed wearing religious garments that separated them from others
and delighted in places and titles of honor 2. Does this sound like any religious leaders today? C. THEY WERE KNOWN TO NEGLECT PARTS OF GOD'S LAW - Mt 23:23-24 1. In their case
they would emphasize the "lighter" matters of the law
while neglecting the "weightier" commands 2. Or as we would say today
they "majored in minors and minoredin majors"
D. THEY WERE KNOWN TO BE LOVERS OF MONEY - Lk 16:13-15 1. "Mammon" was their god
though they would be quick to deny it and try to justify themselves before men 2. Does this sound like any "prosperity preachers" we see and hear today? [Such was the level of "righteousness" the scribes and Pharisees as agroup. Not all scribes and Pharisees were guilty of such things (e.g.
Nicodemus
Jn 3:1; 7:45-52; 19:38-42). Why must our righteousness exceed that of the scribes and Pharisees? The righteousness of the kingdom demands more!] II. THE RIGHTEOUSNESS OF THE KINGDOM
A. WE LEARN IN THE SERMON ON THE MOUNT THAT... 1. We cannot "say and do not" - Mt 7:21 2. We cannot "do things to be seen of men" - Mt 6:1 3. We cannot "neglect" ANY commandments of God's law - Mt 5:19 4. We cannot be "lovers of money" - Mt 6:24 B. THIS SHOULD SERVE AS A WARNING TO ANY WHO THINK THEY CAN BEFAITHFUL CHRISTIANS BUT DO NOT...
1. Combine their profession of faith with suitable deeds - cf. Ja 2:14-17; 1 Jn 2:4-6; 1 Jn 3:18 2. Keep their personal
private lives consistent with their public appearance and profession - cf. Mk 4:22 3. Make diligent effort to observe ALL that Jesus commanded - cf. Mt 28:20; Jn 8:31-32; 2 Jn 9 4. Remain free from the enticement of materialism - cf. 1 Ti 6:9-10; 1 Jn 2:15-17
CONCLUSION
1. Without question
our righteousness as citizens of the kingdom must exceed that of the scribes and Pharisees 2. But how can our righteousness be consistent with that demanded by our King? It is possible only by the grace of God... a. Whereby His mercy provides forgiveness to those in Christ - 1 Jn1:9
b. Whereby His strength makes it possible to live according to the "righteousness of the kingdom of heaven"! - Ph 4:13 In our next study
we will begin to notice the various examples Jesusgave as to how our righteousness must exceed that of the scribes andPharisees...
The Anger That Kills (5:21-26)
INTRODUCTION
1. In His sermon on the mount
Jesus challenges us to attain to a high level of righteousness... a. To exceed "the righteousness of the scribes and Pharisees" - Mt 5:20 b. He illustrates what is meant through a series on contrasts 1) Between what they had heard from those of old 2) And what He was now declaring to them 2. The first contrast (Mt 5:21-26) pertains to properly understanding and applying... a. The Sixth Commandment b. I.e.
"You shall not murder" - cf. Exo 20:13 [How should the sixth command be understood and applied? Is the actualact of murder the only thing we need to be concerned about? Before weconsider what Jesus taught
let's look at...] I. THE "TRADITIONAL" INTERPRETATION AND APPLICATION
A. NOTE THAT I SAY "TRADITIONAL"... 1. Jesus is responding to traditional interpretations of the Law
not the Law itself a. I.e.
what had been taught by the "traditions of theelders" - cf. Mt 15:2
b. Note His preparatory remarks: "You have HEARD that it wasSAID..."
c. Referring to oral traditions rather than the written Law (cf. earlier lesson on "Jesus And The Law") 2. Which traditions had likely been accepted by the scribes and Pharisees B. THE TRADITIONAL INTERPRETATION AND APPLICATION... 1. Is seen in the phrase "whoever murders will be in danger of the judgment" 2. The term "judgment" likely refers to the local courts of their day (see below) 3. This interpretation may sound fine
but evidently did not go far enough in how the Law should have been interpreted and applied a. Was the Law only concerned about the actual act of murder? b. Should the disciples of Jesus also limit their concern to actual acts of murder? [To answer these two questions
let's now take a closer look at...] II. THE TEACHING OF JESUS
A. JESUS PRONOUNCED JUDGMENT ON ANGER... 1. As found in Mt 5:22... a. One angry without a cause should be in danger of the "judgment" 1) I.e.
the local courts through Palestine 2) Which were normally reserved for common criminals b. One who calls his brother "Raca!" (stupid
empty-headed) should be in danger of the "council" 1) I.e.
the Sanhedrin council 2) Which was the high court normally reserved for special criminals c. One who says "You fool!" would be in danger of "hell fire" 1) I.e.
Gehenna 2) The place of everlasting torment - Mk 9:43-48 -- The judgment normally accorded to murderers
Jesus deemed worthy of those whose anger led to just verbal abuse! 2. Jesus' teaching was in harmony with the Law regarding anger - cf. Pro 6:16-19 a. "Hands that shed innocent blood" (murder) are an abomination to the Lord b. So also a "heart that devises wicked plans" and "one whosows discord among brethren" (due to anger)
-- This being true
the Law should have been interpreted and applied accordingly 3. Thus the traditional interpretation and application of the Law fell far short a. The "righteousness of the scribes and Pharisees" only condemned murderers when those with hateful emotions were just as guilty! b. While the righteousness of the kingdom would be in harmony with the original intent of the Law 1) The Law taught to forsake wrath and anger - Psa 37:8 2) So does the righteousness of the kingdom - cf. Ga 5:19-21; Ep 4:31
B. JESUS ILLUSTRATED THE SERIOUSNESS OF ANGER... 1. We should not try to worship God when we are "at odds" with a brother - Mt 5:23-24 a. Repair strained relationships with a brother before worshipping God b. Just as a husband must treat his wife with understanding if he desires to have his prayers heard - 1 Pe 3:7 -- Wrong emotions toward others can "kill" our relationship with God! 2. We should be quick to "make amends" lest uncontrolled anger cause us to wind up in court
possibly prison! - Mt 5:25-26 a. Many "hot-heads" let anger prompt them to do things that send them to prison b. But note how those in the kingdom are to act - Ro 12:18-21 -- Wrong emotions can "murder" our relationships with man as well! CONCLUSION
1. In His first contrast between the "righteousness of the kingdom" and the "traditional treatment of the Law"
Jesus: a. Declared that the ancients did not go far enough in applying the Law b. Illustrated how it should be applied by those seeking to surpass the "righteousness of the scribes and Pharisees" -- The "righteousness of the kingdom" is actually in harmony with the Law! 2. Jesus also reminds us that there is "The Anger That Kills"... a. Improper anger toward our fellow man can "kill" our relationship with God b. It can "murder" our relationships with our fellow man
and ruin our lives in the process -- One does not have to be guilty of actual murder to do this! Thus Jesus calls upon us to deal with the anger that often leads tomurder
if we desire to truly be His disciples! This requires that webe "born again"... - cf. Jn 3:5; 1 Pe 1:22-23
Nipping Adultery In The Bud (5:27-30)
INTRODUCTION
1. Though our society takes adultery lightly
it is a serious offense in the eyes of God... a. He listed it right after murder in the Ten Commandments - Exo 20:13-14
b. He made it a capital offense in the Old Testament
worthy of the death penalty - Lev 20:10 c. God has promised to judge those who are adulterers - He 13:4;1 Co 6:9-10
-- It destroys friendships
marriages
and families
contributing to the destruction of many children's lives! 2. How can one avoid the sin of adultery? a. Is the solution one of just making sure that you don't commit the actual act? b. Or is there way that one can "nip it in the bud"? 3. In His sermon on the mount
Jesus challenged His disciples... a. To exceed "the righteousness of the scribes and Pharisees" - Mt 5:20 b. He illustrated what He meant through a series on contrasts 1) Between what they had heard from those of old 2) And what He was now declaring to them 4. In the second contrast (Mt 5:27-30)
Jesus addressed the issue of adultery... a. In which we learn where adultery really begins b. And what steps can be taken to ward off committing such a serious offense [On the subject of adultery
let's first note the contrast between...] I. JESUS AND THE TRADITIONAL INTERPRETATION
A. THE "TRADITIONAL" INTERPRETATION... 1. The oral traditions of the Scribes and Pharisees certainly repeated the written commandment found in the Law - Mt 5:27 2. But they evidently stressed that as long as one did not commit the actual act
one was not guilty 3. Thereby emphasizing the "letter" of the Law
but not appreciating the "spirit" behind the Law as well B. JESUS TAUGHT DIFFERENTLY... 1. One does not have to commit the "act" to be guilty of adultery 2. One is just as guilty when one "looks at a woman to lust forher" - Mt 5:28
3. Note: Not the "looking" per se
but looking "to lust" for her is what is wrong a. "to lust" means to have a strong desire for
to possess and dominate completely b. A person may look at another with admiration for beauty and not be guilty of "lust" C. JESUS' INTERPRETATION WAS IN HARMONY WITH THE LAW... 1. Notice that the Tenth Commandment condemned coveting a neighbor's wife - Exo 20:17 2. Even in the time of Job
to "look at a woman to lust for her" was considered wrong - Job 31:1 [So the problem begins in the heart (cf. Mk 7:21-23). If we canprevent the lusting in the heart (or the "lustful eye")
the problem ofadultery is "nipped in the bud"! Jesus goes on to say what we shoulddo with respect to the lustful eye or any other stumbling blocks...] II. JESUS' PROGNOSIS FOR LUSTFUL EYES AND OTHER STUMBLING BLOCKS
A. "PLUCK IT OUT AND CAST IT FROM YOU..." 1. That Jesus is not being literal should be obvious
for one could still stumble with the left eye or hand 2. The key to understanding this passage is found in Mt 18:7-9 a. The "eye" and "hand" represent "offenses" b. Offenses are "stumbling blocks" that lead a person to sin c. These would be enticements to do wrong
beguiling allurements B. THE MEANING OF JESUS' TEACHING... 1. "Take drastic action in getting rid of whatever in the natural course of events will tempt you to sin" (Hendriksen) 2. Such should be the case in regards to ALL sin
as well as the sin of adultery [As we contemplate Jesus' words
there are several...] III. IMPORTANT LESSONS TO BE LEARNED
A. THE PRESENT IS NOT OUR ONLY LIFE; WE ARE DESTINED FOR ETERNITY! 1. The future holds the possibility of "hell" (Greek
GEHENNA
the place of everlasting torment) 2. What we do or not do in the present will determine our place in the future B. NOTHING
NO MATTER HOW PRECIOUS
SHOULD BE ALLOWED TO DOOM OURGLORIOUS DESTINY!
1. God's goal for us is the "kingdom of heaven" in all its eternal glory! 2. What on "earth" (such as an adulterous relationship) can be worthy of losing that? C. SIN
BEING A VERY DESTRUCTIVE FORCE
MUST NOT BE PAMPERED! 1. Do we need to be convinced that sin (like adultery) is destructive to those around us? 2. Sin is to the soul what cancer is to the body a. Delay can be deadly! b. Halfway measures
halfhearted efforts
only give sin time to wreak havoc! 2. "Radical surgery" is what's necessary to treat the "cancer" of sin! a. Cut off those things that might lead you to look upon others to lust after them b. How much better to dwell upon such things as mentioned in Ph 4:8! c. Remove all stumbling blocks that encourage you to sin! 1) Such as certain books
movies
pictures 2) Or possible companions
associates - cf. 1 Co 15:33 -- As Paul exhorted the Corinthians
and Joseph illustrated by example
"flee sexual immorality"! - 1 Co 6:18; Gen 39:7-12
CONCLUSION
1. Our families
our friends
our lives
and especially our souls are too precious to allow the sin of adultery to destroy them! 2. But if we desire to "nip it in the bud"
we cannot be content with the righteousness of the Scribes and Pharisees... a. Who may have faithfully quoted the Law to others b. But were unwilling to deal with the real problem
which is one of the heart! 3. In view of the reality of hell
the eternal abode of impenitent adulterers... a. Let us be willing to tackle the "cancer" of sin seriously b. Performing whatever "radical surgery" might be necessary! While one may not be able to rebuild the lives destroyed by the sin ofadultery
for the penitent adulterer there is still the hope of salvation in Christ Jesus
as there is for all... - cf. 1 Co 6:9-11
The Treachery Of Divorce (5:31-32)
INTRODUCTION
1. We live in an age of easy divorce... a. Many if not all states have "no-fault" divorce laws b. In some cases
all it takes is for one person to decide to have a divorce
and their spouse can do nothing to prevent it 2. What does God think about divorce? a. What was His view of divorce in the Old Testament? b. What does He think of it now? 3. In His sermon on the mount
Jesus addressed the issue of divorce... a. As He taught His disciples concerning the righteousness of the kingdom b. In which He described the effects of divorcing one's spouse [In this lesson
"The Treachery Of Divorce"
we shall use Mt 5:31-32 asour text. To understand Jesus' comments in their context
let's firstdetermine what was...] I. THE "TRADITIONAL" INTERPRETATION
A. "WHOEVER DIVORCES HIS WIFE
LET HIM GIVE HER A CERTIFICATE OFDIVORCE" - Mt 5:31
1. This was the "traditional" interpretation of Deu 24:1-4; handed down orally 2. In applying the Law
they had focused on the idea of giving certificates of divorce 3. They concluded divorce was permissible as long as a certificate of divorce was given B. IS THIS WHAT THE LAW ACTUALLY SAID? 1. Please read Deu 24:1-4 carefully... a. Verses 1-3 simply describe a particular situation 1) WHEN a man is displeased with his wife and gives her a certificate a divorce and sends her out of the house... 2) WHEN she has left and becomes another man's wife... 3) IF her second husband detests her and gives her a bill of divorcement and sends her out of his house
or if the second husband dies... b. It is in verse 4 that Moses actually commands what must not be done 1) Which was: "her former husband who divorced her must not take her back to be his wife after she has been defiled;for that is an abomination to the Lord"
2) This passage is simply forbidding a man to remarry his wife after she had been married to another - cf. Jer 3:1 2. Note also Paul's understanding of the Law - cf. Ro 7:1-3 a. A woman was bound by the Law to her husband as long he lived b. If she married another while her first husband was still living (implying a certificate of divorce was given)
she became an adulteress (i.e.
defiled)! [So the scribes and Pharisees had interpreted the Law to permit divorceas long as a certificate of divorce was given to the wife. We have tried to point out that was not the case. What does Jesus say?] II. JESUS' INTERPRETATION AND APPLICATION
A. "WHOEVER DIVORCES HIS WIFE FOR ANY REASON EXCEPT SEXUALIMMORALITY CAUSES HER TO COMMIT ADULTERY" - Mt 5:32
1. The only acceptable grounds for divorcing a wife is SEXUAL IMMORALITY 2. Otherwise
divorcing a wife "causes her to commit adultery" 3. How? By placing her in a position where she is likely to remarry
in which she becomes an adulteress 4. This is what the Law implied in Deu 24:4 and Jer 3:1 a. That is why the first husband couldn't take her back b. Even if her second husband had died! c. Because the wife had become "defiled"! 5. Notice these comments by KEIL & DELITZSCH... "The second marriage of a woman who had been divorced is designated by Moses a defilement of the woman...a moral defilement
i.e.
blemishing
desecration of the sexual communion which was sanctified by marriage
IN THE SAME SENSE IN WHICH ADULTERY IS CALLED A DEFILEMENT in Lev 18:20 and Num 5:13
14..." "Thus the second marriage of a divorced woman was placed implicit upon a par with adultery
and some approach was made towards the teaching of Christ concerning marriage (Mt 5:32)..." "If the second marriage of a divorced woman was a moral defilement
of course the wife could not marry the first again even after the death of her second husband...because the defilement of the wife would be thereby repeated
and even increased
as the moral defilement which the divorced wife acquired through the second marriage was not removed by adivorce from the second husband nor yet by his death."
6. Jesus simply made clear what the Law itself implied: To divorce a woman for any reason other than sexual immorality would cause her to be defiled (when she remarried)! 7. Therefore
I believe that a careful study of the Law concerning divorce reveals... a. That Jesus' teaching was really in harmony with the Law itself b. But the "traditional interpretation and application" of the Law had missed the mark by placing emphasis upon the mention of giving a certificate of divorce B. "WHOEVER MARRIES A DIVORCED WOMAN COMMITS ADULTERY" 1. Jesus goes on to say that anyone who marries a person who has been divorced (lit.
"put away") also commits adultery! 2. Jesus does not use the definite article in reference to one put away
therefore He seems to refer to ANY "put away" person! In other words... a. A person put away for reasons OTHER than adultery cannot remarry 1) Because such would "cause them to commit adultery" 2) Or to put it in O.T. terms: "become defiled" b. Nor can a person "put away" for the reason of adultery remarry 1) For such a person is an "adulteress" or "adulterer" 2) As such
is "defiled" and would thereby cause anyone who married that person to commit adultery! CONCLUSION
1. Jesus later taught more concerning the subject of divorce and remarriage - Mt 19:3-12 a. Defining who has the right to divorce their spouse and remarry b. Indicating that some might need to "make themselves eunuchs" for the sake of the kingdom of heaven 2. But in our text (Mt 5:31-32)
Jesus reveals "The Treachery OfDivorce"...
a. A man who divorces his wife for any cause other than sexual immorality causes her to commit adultery (by placing her in a situation where she is likely to remarry and become defiled; i.e.
an adulteress) b. Whoever marries a divorced woman commits adultery -- The harmful effect of divorce is seen in that it creates situations where adultery is committed! 3. Perhaps we can better understand why God hates divorce - Mal 2:13-16 a. When we put away our spouses
we treat them treacherously! - Mal 2:14 b. When we divorce our spouses
we cover our garments with violence! - Mal 2:16 4. Making divorce "legal" does not change the facts of the matter... a. The one put away still becomes defiled (commits adultery) if they remarry b. Whoever marries the one put away still commits adultery -- It is still a "treacherous" act! As difficult as Jesus' teaching on the subject of divorce might seem intoday's permissive and immoral society
those who respect the authorityof Jesus Christ will abide by His teaching. Have you found yourself in an adulterous relationship? There is hopein Jesus Christ (cf. 1 Co 6:9-11)! Yet true repentance requires thatyou stop committing adultery
even if it means becoming a "eunuch" forthe sake of the kingdom of heaven (cf. Mt 19:11-12).
The Swearing Of Oaths (5:33-37)
INTRODUCTION
1. Are you a man or woman of your word? a. When you say "yes" or "no"
do people take it as "gospel" (i.e.
truth)? b. Are you someone whose word is questioned
unless confirmed with an oath? 2. In His sermon on the mount
Jesus dealt with the issue of swearing oaths... a. In which He set a high standard for His disciples to follow b. A standard that exceeded that of the scribes and Pharisees
and exceeds the standard followed by many people today 3. In this lesson
"The Swearing Of Oaths"
we shall consider what Jesus taught from the viewpoint of four questions: a. What did the Law of Moses actually teach concerning the swearing of oaths? b. How had the Jews
and in particular the Scribes and Pharisees
traditionally interpreted and applied the Law? c. What did Jesus teach in response to this abuse of the Law concerning oaths? d. Did Jesus forbid even those oaths made in court? [To answer the first question
"What did the Law of Moses actuallyteach concerning the swearing of oaths?" let's take a moment to
consider...] I. THE LAW OF MOSES AND THE SWEARING OF OATHS
A. THREE PASSAGES MAKE VERY CLEAR THE TEACHING OF THE LAW... 1. "And you shall not swear by My name falsely
nor shall you profane the name of your God; I am the LORD." - Lev 19:12 2. "If a man vows a vow to the LORD
or swears an oath to bind himself by some agreement
he shall not break his word; he shall do according to all that proceeds out of his mouth." - Num 30:2 3. "When you make a vow to the LORD your God
you shall not delay to pay it; for the LORD your God will surely require it of you
and it would be sin to you." - Deu 23:21 B. THE EMPHASIS WAS ON TRUTHFULNESS AND FAITHFULNESS... 1. A person must be truthful when he swears an oath; he must truly mean it 2. He must also be faithful in keeping the oath; he must carry out his word C. THIS EMPHASIS ON TRUTHFULNESS "IN THE HEART" WAS STRESSED BY THEPSALMS AND PROPHETS AS WELL...
1. In the Psalms - Psa 15:1-2; 24:3-4 2. The Prophets often bemoaned the lack of truth in the heart - Jer 5:1-2; Hos 4:1-2 [So the teaching of the Law was clear: Vows to the Lord should be kept
and truthfulness in all things was expected. This leads to our second question: "How had the Jews
and in particularthe Scribes and Pharisees
traditionally interpreted and applied the Law?"] II. THE TRADITIONAL INTERPRETATION AND APPLICATION
A. IT APPEARS THE EMPHASIS HAD SHIFTED... 1. FROM truthfulness in all things 2. TO honoring only those vows sworn "to the Lord" -- As implied by Jesus comments in Mt 5:34-36 B. IN APPLICATION
ONLY VOWS "TO THE LORD" WERE BINDING... 1. That the Jews had made such arbitrary distinctions between their vows is seen in Mt 23:16-19 2. Because of this distinction
daily conversations were often spiced with meaningless oaths to make impressions; e.g.
: a. "I swear by heaven" b. "I swear by the throne of God" c. "I swear...by the earth...by Jerusalem...by the altar...by the temple...by my head..." [By shifting the emphasis from truthfulness to honoring only those vowsmade to the Lord
the Pharisees in their application of the Law justified the use of meaningless vows. Now to our third question: "What did Jesus teach in response to thisabuse of the Law concerning oaths?"]
III. THE TEACHING OF JESUS
A. HE EXPOSED THE HYPOCRISY IN SUCH ARBITRARY DISTINCTIONS... 1. Mt 23:20-22 clearly shows that when one swears by... a. "the temple" b. "the throne of God" ...he is swearing by the LORD also! 2. Mt 5:34-36 likewise teaches that one cannot swear by these things without involving God a. Heaven is the throne of God b. Earth is His footstool c. Only God can change our hair color (without the use of dyes) -- Therefore
any oath is an oath "to the Lord"! B. HE ENJOINED "TRUTHFULNESS IN THE HEART"... 1. Let your "yes" mean "yes" 2. Let your "no" mean "no" -- Any more than this is evil
and would be contrary to speaking "truth in his heart" (Psa 15:1-2) [In exposing the hypocritical distinctions made by the scribes and Pharisees in their oaths
and in commanding us to speak simply and truthfully
the words of Jesus have led many to ask our fourth and final question: "Did Jesus forbid even those oaths made in court?"] IV. MAKING OATHS IN JUDICIAL MATTERS
A. ARGUMENTS IN SUPPORT OF SWEARING JUDICIAL OATHS... 1. Both Jesus and James qualified their statements concerning oaths a. Mt 5:34ff - "swear not at all" is immediately qualified by Jesus to refer to flippant and hypocritical oaths commonly voiced by the people b. Ja 5:12 - the command "do not swear" is also qualified by James to refer to the same kind of meaningless oaths 2. Also
consider the following points: a. God has sworn an oath to us - He 6:16-18 b. Jesus was willing to answer under oath before the Sanhedrin court - Mt 26:63-64 c. Paul made solemn oaths in his epistles - 2 Co 1:23; Ga 1:20 d. An angel of God swore an oath - Re 10:5-7 B. IN LIGHT OF THESE ARGUMENTS... 1. Some understand Jesus and James to condemn only the flippant
profane and hypocritical oaths... a. Used to make impressions b. Used to spice daily conversations ...but were never intended to be kept 2. Therefore the EXCEPTION to not swearing oaths can be: a. Solemn oaths made in judicial circumstances b. Those oaths on occasions of solemn religious importance (as in the case of Paul) C. I PREFER TO TAKE THE "SAFE" COURSE... 1. In other words
to "swear not at all" 2. Fortunately
in this country we are allowed the option to "confidently affirm" -- But I would not judge brethren who themselves solemnly and honestly "swear oaths" in judicial circumstances CONCLUSION
1. The righteousness of the kingdom is to exceed that of the scribes and Pharisees... a. They would often spice their statements with vows and oaths in order to be believed... b. Christians are to be so truthful
their "yes" means "yes" and their "no" means "no" -- So truthful and trustworthy are the disciples of Christ to be
it would not be necessary for them to swear oaths or have to say "I promise" in order to be trusted 2. Can this be said of us
when people know that we are Christians? a. Can others "bank" on our words? b. When we say we will do something
is it as good as done? May the words of our Lord remind us that even our speech reflects either honor or dishonor upon the God we serve!
Responding To Evil (5:38-42)
INTRODUCTION
1. When someone treats you wrong
how do you respond? a. Do you react in kind
treating evil with evil? b. Do you just stand there and take whatever abuse is given? -- What is the proper way to respond to evil? 2. In His sermon on the mount
Jesus taught concerning the righteousness of the kingdom... a. He did so by contrasting it with the righteousness of the scribes and Pharisees 1) Noting how the Law had often been interpreted and applied 2) Declaring what He expected of His disciples b. We have seen Jesus contrast this righteousness in such matters as: 1) Murder and anger - Mt 5:21-26 2) Adultery - Mt 5:27-30 3) Divorce - Mt 5:31-32 4) Swearing Oaths - Mt 5:33-37 [In this lesson
we shall look at what Jesus taught concerning "vengeance" (Mt 5:38-42) as we discuss "Responding To Evil". First
let's compare...] I. THE LAW OF MOSES AND THE TRADITIONAL INTERPRETATION
A. CONCERNING "AN EYE FOR AN EYE
AND A TOOTH FOR A TOOTH"... 1. It is found in Exo 21:24-25 2. A parallel passage is Deu 19:21 B. THESE STATEMENTS WERE LAWS FOR CIVIL COURTS TO APPLY... 1. Notice carefully Deu 19:15-21; Exo 21:22-23 2. They were given to guide the priests in meriting out proper punishment C. WHAT THE SCRIBES AND PHARISEES HAD DONE... 1. Interpreted these statements so as to justify personal retribution! 2. Applied them by frequently taking matters of revenge into their own hands -- Just as many people do today! D. THE LAW REPEATEDLY FORBID "PERSONAL" VENGEANCE... 1. Consider Lev 19:18; Pro 20:22; 24:29 2. In both Old Testament and New Testaments
the matter of vengeance was to be left up to God and His duly appointed agent: civil government! - cf. Ro 12:19; 13:1-4 [There really is no difference between the Law and what we find in theNew Testament in this regard: Personal vengeance has no place in thelives of those who are the children of God! Now let's examine more closely...] II. THE PROPER RESPONSE TO EVIL
A. JESUS PROCLAIMED TWO PRINCIPLES... 1. Do not resist an evil person (39a ) a. Not only should you not take vengeance into your own hands... b. But don't even oppose (resist) the evil person when the evil is being done! 2. Respond to evil by doing good! (39b-42) a. Jesus illustrates this principle with several examples... 1) Responding to physical abuse (39b) a) "Turn the other cheek" b) This may refer to offering the other cheek as an expression of love 2) Responding to a civil suit
by giving more than what the person is suing! (40) 3) Responding to government oppression
by offering to do more than what is being demanded of you! (41) 4) Responding to those asking for help
by giving them what they ask! (42) b. In each case
the principle is the same 1) We are not to resist the person... a) Who would mistreat us b) Who would try to deprive us of our possessions 2) Instead
respond in a positive manner... a) Demonstrate love towards them b) Do so by freely giving them more than they were hoping to gain by force
oppression
or manipulation! B. IS THIS TO BE TAKEN LITERALLY? 1. Why not? a. We have several O.T. examples... 1) Joseph
in forgiving his brothers - Gen 45:4-15 2) David
in sparing the life of Saul - 1 Sam 24:8-15 3) Elisha
in feeding the army of the Arameans - 2 Kin 6:8-23
b. We also have several N.T. examples... 1) Jesus
our prime example - 1 Pe 2:20-23 2) Stephen
when he was being stoned - Ac 7:59-60 3) The Hebrew Christians
who "joyfully accepted" the plundering of their goods - He 10:32-34 c. We have the clear teaching of Paul in Ro 12:19-21... a. We are not to avenge ourselves b. We must seek to overcome evil with good 2. If not
then how do we apply these words of Jesus? a. What does Jesus mean? b. Give some examples of how to apply these teachings... ??? C. ARE WE TO APPLY IT "UNCONDITIONALLY"? 1. I.e.
must we decide who is "worthy" to receive this kind of treatment? a. Jesus does not give us any indication that we are to use "discretion" b. Paul does give some qualifying instructions (e.g.
2 Th3:10)...
1) But it applies to those who are Christians 2) And we have a responsibility to "judge" those in the church
leaving those outside to God - 1 Co 5:9-13 2. I do find striking the attitude of Christians in the second century
A.D.: a. "Do good
and give liberally to all who are in need from the wages God gives you. Do not hesitate about to whom you should not give. Give to all. For God wishes gifts to be