Matt 5:1-48 When Jesus saw his ministry drawing huge crowds, he climbed a hillside. Those who were apprenticed to him, the committed, climbed with him. Arriving at a quiet place, he sat down and taught his climbing companions.
This is what He said:
"You're blessed when you're at the end of your rope. With less of you there is more of God and His rule.
"You're blessed when you feel you've lost what is most dear to you. Only then can you be embraced by the One most dear to you.
"You're blessed when you're content with just who you are--no more, no less. That's the moment you find yourselves proud owners of everything that can't be bought.
"You're blessed when you've worked up a good appetite for God. He's food and drink in the best meal you'll ever eat.
"You're blessed when you care. At the moment of being 'careful,' you find yourselves cared for.
"You're blessed when you get your inside world--your mind and heart--put right. Then you can see God in the outside world.
"You're blessed when you can show people how to cooperate instead of compete or fight. That's when you discover who you really are, and your place in God's family.
"You're blessed when your commitment to God provokes persecution. The persecution drives you even deeper into God's kingdom.
"Not only that--count yourselves blessed every time people put you down or throw you out or speak lies about you to discredit me. What it means is that the truth is too close for comfort and they are uncomfortable.
You can be glad when that happens--give a cheer, even!--for though they don't like it, I do! And all heaven applauds. And know that you are in good company. My prophets and witnesses have always gotten into this kind of trouble.
"Let me tell you why you are here. You're here to be salt-seasoning that brings out the God-flavors of this earth. If you lose your saltiness, how will people taste godliness? You've lost your usefulness and will end up in the garbage.
"Here's another way to put it: You're here to be light, bringing out the God-colors in the world. God is not a secret to be kept. We're going public with this, as public as a city on a hill.
If I make you light-bearers, you don't think I'm going to hide you under a bucket, do you? I'm putting you on a light stand.
Now that I've put you there on a hilltop, on a light stand--shine! Keep open house; be generous with your lives. By opening up to others, you'll prompt people to open up with God, this generous Father in heaven.
"Don't suppose for a minute that I have come to demolish the Scriptures--either God's Law or the Prophets. I'm not here to demolish but to complete. I am going to put it all together, pull it all together in a vast panorama.
God's Law is more real and lasting than the stars in the sky and the ground at your feet. Long after stars burn out and earth wears out, God's Law will be alive and working.
"Trivialize even the smallest item in God's Law and you will only have trivialized yourself. But take it seriously, show the way for others, and you will find honor in the kingdom.
Unless you do far better than the Pharisees in the matters of right living, you won't know the first thing about entering the kingdom.
"You're familiar with the command to the ancients, 'Do not murder.'
I'm telling you that anyone who is so much as angry with a brother or sister is guilty of murder. Carelessly call a brother 'idiot!' and you just might find yourself hauled into court. Thoughtlessly yell 'stupid!' at a sister and you are on the brink of hell-fire. The simple moral fact is that words kill.
"This is how I want you to conduct yourself in these matters. If you enter your place of worship and, about to make an offering, you suddenly remember a grudge a friend has against you,
abandon your offering, leave immediately, go to this friend and make things right. Then and only then, come back and work things out with God.
"Or say you're out on the street and an old enemy accosts you. Don't lose a minute. Make the first move; make things right with him. After all, if you leave the first move to him, knowing his track record, you're likely to end up in court, maybe even jail.
If that happens, you won't get out without a stiff fine.
"You know the next commandment pretty well, too: 'Don't go to bed with another's spouse.'
But don't think you've preserved your virtue simply by staying out of bed. Your heart can be corrupted by lust even quicker than your body. Those leering looks you think nobody notices--they also corrupt.
"Let's not pretend this is easier than it really is. If you want to live a morally pure life, here's what you have to do: You have to blind your right eye the moment you catch it in a lustful leer. You have to choose to live one-eyed or else be dumped on a moral trash pile.
And you have to chop off your right hand the moment you notice it raised threateningly. Better a bloody stump than your entire being discarded for good in the dump.
"Remember the Scripture that says, 'Whoever divorces his wife, let him do it legally, giving her divorce papers and her legal rights'?
Too many of you are using that as a cover for selfishness and whim, pretending to be righteous just because you are 'legal.' Please, no more pretending. If you divorce your wife, you're responsible for making her an adulteress (unless she has already made herself that by sexual promiscuity). And if you marry such a divorced adulteress, you're automatically an adulterer yourself. You can't use legal cover to mask a moral failure.
"And don't say anything you don't mean. This counsel is embedded deep in our traditions.
You only make things worse when you lay down a smoke screen of pious talk, saying, 'I'll pray for you,' and never doing it, or saying, 'God be with you,' and not meaning it. You don't make your words true by embellishing them with religious lace. In making your speech sound more religious, it becomes less true.
Just say 'yes' and 'no.' When you manipulate words to get your own way, you go wrong.
"Here's another old saying that deserves a second look: 'Eye for eye, tooth for tooth.'
Is that going to get us anywhere? Here's what I propose: 'Don't hit back at all.' If someone strikes you, stand there and take it.
If someone drags you into court and sues for the shirt off your back, gift wrap your best coat and make a present of it.
And if someone takes unfair advantage of you, use the occasion to practice the servant life.
No more tit-for-tat stuff. Live generously. "You're familiar with the old written law, 'Love your friend,' and its unwritten companion, 'Hate your enemy.'
I'm challenging that. I'm telling you to love your enemies. Let them bring out the best in you, not the worst. When someone gives you a hard time, respond with the energies of prayer,
for then you are working out of your true selves, your God-created selves. This is what God does. He gives his best--the sun to warm and the rain to nourish--to everyone, regardless: the good and bad, the nice and nasty.
If all you do is love the lovable, do you expect a bonus? Anybody can do that.
If you simply say hello to those who greet you, do you expect a medal? Any run-of-the-mill sinner does that.
"In a word, what I'm saying is, Grow up. You're kingdom subjects. Now live like it. Live out your God-created identity. Live generously and graciously toward others, the way God lives toward you.
Matthew 5:1-48
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, [16] 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 (chapters 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: — [17] The character and the portion of those who should be in the kingdom (Mat_5:1-12). Their position in the world
(Mat_5:13-16). The connection between the principles of the kingdom and the law (Mat_5:17-48). [18] The spirit in which His disciples should perform good works (Mat_6:1-18). Separation from the spirit of the world and from its anxieties (Mat_6:19-34). The spirit of their relation with others (Mat_7:1-6). The confidence in God which became them (Mat_7:7-12). The energy that should characterize 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 (Mat_7:13-23).
Real and practical obedience to His sayings, the true wisdom of those that hear His words (Mat_7:24-29).
There is another principle that characterizes 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.
Note #16
It is striking that the whole ministry of the Lord is recounted in one Verse (Mat_5:23). All the subsequent statements are facts, having a special moral import, shewing what was passing among the people in grace onward to His rejection, not a proper consecutive history. It stamps the character of Matthew very clearly.
Note #17
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: — Mat_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.
Mat_5:17-48 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 despizal 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 (Mat_5:22-28), 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 characterize 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 fullness 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 fulfillment, 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.
Note #18
It is important however to remark that there is no general spiritualization of the law, as is often stated. The two great principles of immorality among 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.
This is what He said:
"You're blessed when you're at the end of your rope. With less of you there is more of God and His rule.
"You're blessed when you feel you've lost what is most dear to you. Only then can you be embraced by the One most dear to you.
"You're blessed when you're content with just who you are--no more, no less. That's the moment you find yourselves proud owners of everything that can't be bought.
"You're blessed when you've worked up a good appetite for God. He's food and drink in the best meal you'll ever eat.
"You're blessed when you care. At the moment of being 'careful,' you find yourselves cared for.
"You're blessed when you get your inside world--your mind and heart--put right. Then you can see God in the outside world.
"You're blessed when you can show people how to cooperate instead of compete or fight. That's when you discover who you really are, and your place in God's family.
"You're blessed when your commitment to God provokes persecution. The persecution drives you even deeper into God's kingdom.
"Not only that--count yourselves blessed every time people put you down or throw you out or speak lies about you to discredit me. What it means is that the truth is too close for comfort and they are uncomfortable.
You can be glad when that happens--give a cheer, even!--for though they don't like it, I do! And all heaven applauds. And know that you are in good company. My prophets and witnesses have always gotten into this kind of trouble.
"Let me tell you why you are here. You're here to be salt-seasoning that brings out the God-flavors of this earth. If you lose your saltiness, how will people taste godliness? You've lost your usefulness and will end up in the garbage.
"Here's another way to put it: You're here to be light, bringing out the God-colors in the world. God is not a secret to be kept. We're going public with this, as public as a city on a hill.
If I make you light-bearers, you don't think I'm going to hide you under a bucket, do you? I'm putting you on a light stand.
Now that I've put you there on a hilltop, on a light stand--shine! Keep open house; be generous with your lives. By opening up to others, you'll prompt people to open up with God, this generous Father in heaven.
"Don't suppose for a minute that I have come to demolish the Scriptures--either God's Law or the Prophets. I'm not here to demolish but to complete. I am going to put it all together, pull it all together in a vast panorama.
God's Law is more real and lasting than the stars in the sky and the ground at your feet. Long after stars burn out and earth wears out, God's Law will be alive and working.
"Trivialize even the smallest item in God's Law and you will only have trivialized yourself. But take it seriously, show the way for others, and you will find honor in the kingdom.
Unless you do far better than the Pharisees in the matters of right living, you won't know the first thing about entering the kingdom.
"You're familiar with the command to the ancients, 'Do not murder.'
I'm telling you that anyone who is so much as angry with a brother or sister is guilty of murder. Carelessly call a brother 'idiot!' and you just might find yourself hauled into court. Thoughtlessly yell 'stupid!' at a sister and you are on the brink of hell-fire. The simple moral fact is that words kill.
"This is how I want you to conduct yourself in these matters. If you enter your place of worship and, about to make an offering, you suddenly remember a grudge a friend has against you,
abandon your offering, leave immediately, go to this friend and make things right. Then and only then, come back and work things out with God.
"Or say you're out on the street and an old enemy accosts you. Don't lose a minute. Make the first move; make things right with him. After all, if you leave the first move to him, knowing his track record, you're likely to end up in court, maybe even jail.
If that happens, you won't get out without a stiff fine.
"You know the next commandment pretty well, too: 'Don't go to bed with another's spouse.'
But don't think you've preserved your virtue simply by staying out of bed. Your heart can be corrupted by lust even quicker than your body. Those leering looks you think nobody notices--they also corrupt.
"Let's not pretend this is easier than it really is. If you want to live a morally pure life, here's what you have to do: You have to blind your right eye the moment you catch it in a lustful leer. You have to choose to live one-eyed or else be dumped on a moral trash pile.
And you have to chop off your right hand the moment you notice it raised threateningly. Better a bloody stump than your entire being discarded for good in the dump.
"Remember the Scripture that says, 'Whoever divorces his wife, let him do it legally, giving her divorce papers and her legal rights'?
Too many of you are using that as a cover for selfishness and whim, pretending to be righteous just because you are 'legal.' Please, no more pretending. If you divorce your wife, you're responsible for making her an adulteress (unless she has already made herself that by sexual promiscuity). And if you marry such a divorced adulteress, you're automatically an adulterer yourself. You can't use legal cover to mask a moral failure.
"And don't say anything you don't mean. This counsel is embedded deep in our traditions.
You only make things worse when you lay down a smoke screen of pious talk, saying, 'I'll pray for you,' and never doing it, or saying, 'God be with you,' and not meaning it. You don't make your words true by embellishing them with religious lace. In making your speech sound more religious, it becomes less true.
Just say 'yes' and 'no.' When you manipulate words to get your own way, you go wrong.
"Here's another old saying that deserves a second look: 'Eye for eye, tooth for tooth.'
Is that going to get us anywhere? Here's what I propose: 'Don't hit back at all.' If someone strikes you, stand there and take it.
If someone drags you into court and sues for the shirt off your back, gift wrap your best coat and make a present of it.
And if someone takes unfair advantage of you, use the occasion to practice the servant life.
No more tit-for-tat stuff. Live generously. "You're familiar with the old written law, 'Love your friend,' and its unwritten companion, 'Hate your enemy.'
I'm challenging that. I'm telling you to love your enemies. Let them bring out the best in you, not the worst. When someone gives you a hard time, respond with the energies of prayer,
for then you are working out of your true selves, your God-created selves. This is what God does. He gives his best--the sun to warm and the rain to nourish--to everyone, regardless: the good and bad, the nice and nasty.
If all you do is love the lovable, do you expect a bonus? Anybody can do that.
If you simply say hello to those who greet you, do you expect a medal? Any run-of-the-mill sinner does that.
"In a word, what I'm saying is, Grow up. You're kingdom subjects. Now live like it. Live out your God-created identity. Live generously and graciously toward others, the way God lives toward you.
Matthew 5:1-48
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, [16] 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 (chapters 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: — [17] The character and the portion of those who should be in the kingdom (Mat_5:1-12). Their position in the world
(Mat_5:13-16). The connection between the principles of the kingdom and the law (Mat_5:17-48). [18] The spirit in which His disciples should perform good works (Mat_6:1-18). Separation from the spirit of the world and from its anxieties (Mat_6:19-34). The spirit of their relation with others (Mat_7:1-6). The confidence in God which became them (Mat_7:7-12). The energy that should characterize 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 (Mat_7:13-23).
Real and practical obedience to His sayings, the true wisdom of those that hear His words (Mat_7:24-29).
There is another principle that characterizes 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.
Note #16
It is striking that the whole ministry of the Lord is recounted in one Verse (Mat_5:23). All the subsequent statements are facts, having a special moral import, shewing what was passing among the people in grace onward to His rejection, not a proper consecutive history. It stamps the character of Matthew very clearly.
Note #17
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: — Mat_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.
Mat_5:17-48 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 despizal 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 (Mat_5:22-28), 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 characterize 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 fullness 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 fulfillment, 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.
Note #18
It is important however to remark that there is no general spiritualization of the law, as is often stated. The two great principles of immorality among 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.
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