Enduring Word Bible Commentary Matthew Chapter 5 (2023)

A. Introduction to the Sermon on the Mount.

1. (1) Jesus prepares to teach His disciples.

And when he saw the crowd, he went up a mountain and, as he sat down, his disciples came to him.

one.and watching the crowds: The previous section mentioned thatgreat crowds followed him, coming from many different regions (Matthew 4:25). In response to this, Jesusclimbed a mountain.

Yo. It is a mistake to think that Jesusclimbed a mountainescape the crowds. It is true that Jesus gave this teaching to his disciples, but this use of the term is likely to be broad, including many among thebig crowdswhathe followedmentioned in Matthew 4:25. At the end of the Sermon on the Mount, the people in general heard his message and were amazed (Matthew 7:28).

ii. Lucas tells that this same basic material was, on another occasion, spoken toa multitude of his disciples and a great multitude of people from all over Judea and Jerusalem, and from the coast of Tire and Sidon, who had come to hear him and be healed of their diseases(Luke 6:17). However, at the beginning of the teaching, Luke writes:Then he looked at his disciples and said(Luke 6:20). The sense of it is much like that of Matthew; that this sermon was given to the disciples of Jesus, butdisciplesin a broad sense of those who followed and heard him; not in the strict sense of just the Twelve.

iii. “Jesus was not monastic in spirit and did not have two doctrines, one for the many and one for the few, like Buddha. His highest teaching... was destined for a million." (Bruce)

4. "A crypt or cave would be out of place for a message to be posted on the housetops and preached to every creature under heaven." (Spurgeons)

b.when i was sitting: This was the common stance for teaching in that culture. It was customary for the teacher to sit down and the listeners to stand up.

Yo. "Sitting was the accepted posture of the synagogue or school teachers (Luke 4:20; cf. Matthew 13:2; 23:2; 24:3)." (Carson)

ii. Now, in Matthew's record, Jesus will speak and teach; it is God speaking, but no longer through an inspired human personality like Jeremiah, Isaiah or Samuel; now the truth of God spoke through the exact personality of God.

C.his disciples came to him: Again, this probably has in mind a much larger group than the Twelve, who have not so far been presented as a group in this Gospel.

Yo. “He goes up the hill to get away from the crowd below, and the disciples, now a sizable group, gather around him. Others cannot be excluded, but the disciples are the audience itself." (Bruce)

2. (2) Jesus begins to teach.

Then he opened his mouth and taught them, saying:

one.then he opened his mouth: This means that Jesus used his loud voice to teach this crowd. He spoke with energy, projecting His thoughts with earnestness.

Yo. “It is not superfluous to say that he ‘opened his mouth and taught them’, because he taught them many times when his mouth was closed.” (Spurgeons)

ii. "He began to speak to them freely, so the crowd could hear." (Poole) “Jesus Christ spoke like a serious man; he pronounced clearly and spoke loudly. He lifted his voice like a trumpet and broadcast salvation far and wide, like a man who has something to say that he wants his audience to hear and feel.” (Spurgeons)

iii. “In Greek it is used of a solemn, serious, and dignified expression. It was used, for example, from the saying of an oracle. It is the natural preface to a saying of great weight. (Barclay)

b.And he taught them, saying: What they heard was a message that has long been recognized as the sum of the ethical teaching of Jesus, or anyone else. In the Sermon on the Mount, Jesus tells us how to live.

Yo. It has been said that if you follow all the good advice on how to live ever given by any philosopher, psychiatrist or counselor, strip away the nonsense and reduce it to the very heart of the matter, you will be left with a poor imitation. of this great message of Jesus.

ii. The Sermon on the Mount is sometimes considered Jesus' "Declaration of the Kingdom". American revolutionaries had theirDeclaration of independence🇧🇷 Karl Marx had hisCommunist manifesto🇧🇷 With this message, Jesus declared what His Kingdom is all about.

iii. It presents a radically different agenda than what the nation of Israel expected from the Messiah. It does not present the political or material blessings of the Messiah's reign. Rather, it expresses the spiritual implications of Jesus' rule in our lives. This great message tells us how we will live when Jesus is our Lord. “In the first century, there was little agreement among Jews about what the Messianic kingdom would look like. A very popular assumption was that the Roman yoke would be broken and there would be political peace and increasing prosperity. (Carson)

4. It is important to understand that the Sermon on the Mount is not about salvation as such, but exposes the disciple and potential disciple to how seeing Jesus as King translates into ethics and daily life.

v. It cannot be proved, but in my opinion, the Sermon on the Mount was Jesus' "standard" sermon. It was the heart of his traveling message: a simple proclamation of how God expects us to live, in contrast to common Jewish misunderstandings of that life. It may be that when Jesus preached to a new audience, he often preached this sermon or used themes from it.

it saw. However, we can also think of it as Jesus training the disciples in the message he wanted them to take to others. It was his message, meant to be conveyed through them. “In the Sermon on the Mount, Matthew shows us Jesus instructing his disciples in the message that was his and that they should bring to men”. (Barclay) In the Gospel of Luke, material similar to the Sermon on the Mount comes immediately after Jesus chose the Twelve.

vii. Barclay also points out that the verb translatedI teachis in the imperfect, "Therefore it describes a habitual and repeated action, and the translation should be: 'This is what I used to teach them.'

viii. It is clear that the Sermon on the Mount had a significant impact on the early church. Early Christians made constant reference to him, and their lives boasted the glory of radical disciples.

B. The Beatitudes: The Character of Kingdom Citizens.

The first part of the Sermon on the Mount is known as the Beatitudes, which means "The Blessings", but it can also be understood as giving the believer his "being - attitudes" - the attitudes he should "be". In the Beatitudes, Jesus establishes both thenatureit's himaspirationsof the citizens of His kingdom. TheyTerand they areLearningthese character traits.

Allof these character traits are hallmarks and goals ofallChristians. It is not that we can specialize in one to the detriment of others, as is the case with spiritual gifts. There is no escaping our responsibility to desire each of these spiritual attributes. If you know someone who claims to be a Christian but doesn't exhibit or desire any of these traits, you may rightly wonder about their salvation, for they don't have the character of kingdom citizens. But if they claim to have mastered these attributes, you might question their honesty.

1. (3) The foundation: poverty of spirit.

"Blessedsonthe poor in spirit, for theirs is the kingdom of heaven.

one.Blessed: Jesus promised blessing to his disciples, promising that thepoor in spiritsonblessed🇧🇷 The idea behind the ancient Greek word forblessedes"feliz”, but in the truest and most godly sense of the word, not in our modern sense of just being comfortable or entertained in the moment.

Yo. This same word forblessed– which in a sense means “happy” – is applied to God in 1 Timothy 1:11:according to the gospel of the glory of the blessed God. “Makariosso he describes that joy which has its secret within itself, that joy which is serene and untouchable, and contained within itself, that joy which is completely independent of all the chances and changes of life.” (Barclay)

ii. In Matthew 25:34, Jesus said that on Judgment Day He would say to His people:Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.On that day, He will judge between the blessed and the cursed. He knows and explains what the requirements for the blessed are. We can also say that no one was more blessed than Jesus; He knows what a blessed life involves.

iii. "You may not have failed to notice that the last word in the Old Testament is 'drug,' and suggests that the opening sermon of our Lord's ministry begins with the word 'Blessed'.” (Spurgeon)

4. "Observe, also, with pleasure, thatthe blessing is in all cases in the present tense, a happiness to be enjoyed and enchanted now. It's not 'blessed'he mustbe' but 'blessedson’” (Spurgeon)

b.the poor in spirit: This is not a man's confession that he is insignificant by nature, or personally worthless, for that would be false. Rather, it is a confession that heessinful and rebellious and absolutely lacking moral virtues adequate to recommend him to God.

I. Lospoor in spiritrecognize that they have no spiritual “goods”. They know they are spiritually bankrupt. We could say that ancient Greek had a word for the "working poor" and a word for the "true poor". Jesus used the word tovery poorhere. Indicates someone who shouldbegfor what they have or receive.

ii. Poverty of spirit cannot be artificially induced by self-hatred; the Holy Spirit and our response to his work in our hearts produce it.

iii. This good luck isfirstbecause this is where westartwith God. “A ladder, to be useful, must have its first rung close to the ground, or weak climbers will never make it. It would have been a sore dismay to the struggling faith if the first blessing had been given to the pure in heart; to this excellence the young beginner does not aspire, whereas to poverty of mind he can arrive without going beyond his line. (Spurgeons)

4.Worldwideyou can start here; The pure or the holy or the spiritual or the wonderful are not blessed first. everything can bepoor in spirit🇧🇷 "Not what I have, but what I don't have, is the first point of contact, between my soul and God." (Spurgeons)

C.for theirs is the kingdom of heaven: Who are theypoor in spirit, so poor that they have to beg, are rewarded. They receivedthe kingdom of heavenbecause poverty of spirit is an absolute prerequisite for receiving the kingdom of heaven, and as long as we entertain illusions about our own spiritual resources, we will never receive from God what we absolutely need to be saved.

Yo. “The kingdom of heaven is not bestowed on the basis of race, earned merit, military zeal and zealot prowess or the wealth of a Zacchaeus. It is given to the poor, to despised publicans, to prostitutes, to those who are so "poor" that they know they can offer nothing and don't even try. They cry out for mercy and only they are heard." (Carson)

ii. “The poor in spirit are lifted from the dunghill and placed, not among the laborers in the field, but among the princes of the kingdom... 'Poor in spirit', the words sound as if they describe the owners of nothing, and yet to describe the heirs of all things. Happy poverty! Millionaires sink into insignificance, the treasure of the Indies evaporates in smoke, while the poor in spirit are left with a boundless, endless, spotless kingdom, which makes them blessed in the estimation of Him who is God. blessed forever. (Spurgeons)

iii. the call to bepoor in spiritit is placed first for a reason, because it puts the following commands in perspective. They cannot be fulfilled in one's own strength, but only with a beggar's confidence in the power of God. No one cries until they arepoor in spirit🇧🇷 no one is meek with others until he has a humble view of himself. If you do not feel your own need and poverty, you will never hunger or thirst after righteousness; and if you have too high a view of yourself, it will be difficult for you to be merciful to others.

2. (4) The godly response to poverty of spirit: mourning.

Blessedsonthose who mourn, for they will be comforted.

one.blessed are those who mourn: Ancient Greek grammar indicates an intense degree of mourning. Jesus does not speak of casual sorrow over the consequences of our sin, but of deep sorrow before God for our fallen state.

Yo. The Greek word forcrying, used here, is the strongest word for mourning in the Greek language. It is the word used for mourning the dead, for passionate lamentation for the beloved”. (Barclay)

ii. Crying is for the low and needy condition of both the individual and society; but with a consciousness that they are lowly and needy because of sin.those who cryReallylamentabout sin and its effects.

iii. this duel ispious sadnesswhatproduces repentance unto salvationthat Paul described in 2 Corinthians 7:10.

b.because they will be comforted: The ones thatlamentover their sin and their sinful condition they are promised comfort. God allows this pain into our lives as a path, not a destination.

Me. whatlamentyou might know something special about God; participation in his sufferings (Philippians 3:10), a nearness to the man of sorrows who was tried in brokenness (Isaiah 53:3).

3. (5) The next step: meekness.

Blessedsonthe meek, for they shall inherit the earth.

one.blessed are the meek: It is impossible to translate this ancient Greek wordgo wash(meek) with a single English word. He has the idea of ​​the right balance between anger and indifference, of a powerful personality and properly controlled humility.

Yo. In the vocabulary of the ancient Greek language, themeekthe person was not passive or easily pushed. The main idea behind the word “meek“It was strength under control, like a strong stallion trained to do the work instead of running wild.

ii. “In general, the Greeks considered meekness a vice because they did not distinguish it from servility. Being meek with others implies an absence of malice and a vengeful spirit. (Carson)

iii. “the meek, so that they may be angry, but contain their anger in obedience to the will of God, and they will not be angry unless they can be angry and not sin, nor will they be easily provoked by others. (Pool)

4. "Men who suffer injustice without bitterness or desire for revenge." (Bruce)

v. The first two beatitudes are mainlyinterior🇧🇷 the third deals with how the person relates to others. The first two were mainlynegative🇧🇷 the third is clearly positive.

your. that was allmeekit means showing willingness to submit and work under proper authority. It also shows a willingness to ignore one's own "rights" and privileges. It's one thing to admit my own spiritual bankruptcy, but what if someone else does it for me? Do I react humbly? Eastblessedone is tame:

· They are meek before God, as long as they submit to His will and conform to His Word.

· They are meek before men, in the sense of being strong, but also humble, meek, patient and tolerant.

vii. “Our wordmeekcomes from the ancient Anglo-Saxon mecca, or meccea, acoworkeroSame, because he who is of onemeekokindspirit, is always ready to associate with the humblest of those who fear God, feelingsuperiorTo no one; and knowing full well that he has nothing spiritual or temporal good but what he has received from the mere bounty of God, without havingmeritedany favor from your hand.” (Clarke)

b.Because they will inherit the land: We can only bemeek, willing to control our desire for our rights and privileges because we are sure that God cares for us, that He will protect our cause. The promisse "they will inherit the earthproves that God will not allow Hismeekthe ones that end up on the shorter side of the deal.

Yo. "It seems that they will be driven out of the world, but they will not be, 'because they will inherit the earth'. Wolves devour sheep, but there are more sheep in the world than wolves, and sheep, they keep multiplying and grazing in green pastures." (Spurgeons)

ii. "The meek of England, driven from their homeland by religious intolerance, inherited the continent of America." (Bruce)

iii. “I just had to look at him, as if the sun were shining on him, and then look up to the sky and say, 'My Father, this is all yours; and therefore it is all mine; because I am an heir of God and a joint-heir with Jesus Christ. So in that sense the meek-spirited man inherits the whole earth.” (Spurgeons)

4. Through the first three beatitudes we notice that thenaturalman finds neither happiness nor blessedness in spiritual poverty, mourning, or meekness. These are just a blessing to thespiritualman, those who are new creatures in Jesus.

4. (6) The desire of him that hath poverty of spirit, mourning for sin, and meekness: righteousness.

Blessedsonthose who hunger and thirst for righteousness, because they will be satisfied.

one.Blessed are those who are hungry: describes a deep hunger that cannot be satisfied with a snack. This is a desire that endures and is never fully satisfied this side of eternity.

this passion isreal, just as hunger and thirst are real.

this passion isnatural, just as hunger and thirst are natural in a healthy person.

this passion isintensesuch as hunger and thirst.

This passion can bepainful, just as real hunger and thirst can cause pain.

This passion is adriving force, just as hunger and thirst can drive a man.

This passion is ahealth sign, just as hunger and thirst manifest health.

b.Hunger and thirst for justice: We see Christians hungry for many things: power, authority, success, comfort, happiness, but how manyhunger and thirst for righteousness?

Yo. It's good to remember that Jesus said this in a day and a culture that really knew what it was like to be hungry and thirsty. Modern man, at least in the Western world, is often so far removed from the basic needs of hunger and thirst that it is difficult for him to hunger and thirst for justice as well.

ii. Unfortunately, he says, it is not enough for me to know that my sin is forgiven. I have a well of sin within my heart, and bitter waters continually flow from it. Oh, that my nature could be changed, that I, the lover of sin, could become a lover of what is good; that I, now full of evil, may be full of holiness!'” (Spurgeon)

iii. How is this hunger and thirst for justice expressed?

· A man desires to have a just nature.

· A man wants to be sanctified, to be made holier.

· A man desires to continue in the righteousness of God.

· A man desires to see justice promoted in the world.

4. “He hungers and thirsts for righteousness. He does not hunger or thirst for his own political party to come to power, but he does hunger and thirst for justice to be done on earth. He does not hunger or thirst for his own opinions to be brought to light, and for his own sect or denomination to grow in numbers and influence, but he wants justice to be brought to light.” (Spurgeons)

C.because they will be full: Jesus promisedto fillthe hunger; to fill them with whatever they could eat. This is a strange filler that satisfies us and keeps us wanting more.

5. (7) Blessing to the merciful.

Blessedsonthe merciful, for they shall obtain mercy.

one.Blessed are the merciful: When this blessedness is addressed to those who will have mercy, it is addressed to those who have already received mercy. It is merciful to be emptied of your pride and brought to poverty of spirit. It is merciful to be pitied for your spiritual condition. It is mercy to receive the grace of meekness and become meek. It is mercy to hunger and thirst after righteousness. Therefore, the one from whom mercy is expected is the one who has already received it.

· The merciful will show it to the weakest and poorest.

· The merciful will always look for those who cry and lament.

· The merciful will forgive others and always seek to mend broken relationships.

· The merciful will be merciful to the character of other people and will choose to think the best of them whenever possible.

· The merciful person does not expect much from others.

· The merciful will be compassionate to those who are outwardly sinful.

· The Merciful will care for the souls of all men.

b.because they will get mercy: If you want mercy from others, especially from God, then you must be careful to bemercifulto others. Some people wonder why God showed so much mercy to King David, especially in the terrible ways he sinned. One of the reasons God gave him such mercy was because David was remarkably merciful to King Saul and, on several occasions, was kind to a very unworthy Saul. In David, themercifulobtainedcompassion.

6. (8) Blessing for the pure in heart.

Blessedsonthe pure in heart, because they will see God.

one.Blessed are the pure in heart: In ancient Greek, the phrasepure in heartit has the idea of ​​straightness, honesty and clarity. There can be two ideas related to this. One is of internal moral purity as opposed to the image of purity or ceremonial purity. The other idea is that of a single, undivided heart: those who are completely sincere and undivided in their devotion and commitment to God.

Yo. “Christ was dealing with the spirits of men, with their inward and spiritual nature. He has done this more or less in all the beatitudes, and this one hits a dead end when it says, not 'Blessed are the pure in speech, or the pure in action', much less 'Blessed are the pure in ceremonies'. . neither in clothing nor in food', but 'Blessed are the purein the heart’” (Spurgeon)

b.Because they will see God: In it, thepure in heartreceive the most wonderful reward. They will enjoy greater intimacy with God than they could ever imagine. The polluting sins of greed, oppression, lust, and deceitful choice have a definite meaning.blindingeffect on a person; is thatpure in heartis more free from these contaminations.

Yo. "For though no mortal eye can see and comprehend the essence of God, those men with the eyes of faithverand enjoyDeusin this life, though in a darker mirror, and in the life to come face to face." (Pool)

· The person with a pure heart can see God in nature.

· The person with a pure heart can see God in the Scriptures.

· The person with a pure heart can see God in his church family.

ii. “One day, at dinner in a hotel, I was talking with a minister brother about some spiritual things when a gentleman, who was sitting opposite us, had a napkin tucked under his chin and a face that indicated his fondness for Him. came, he made, this remark: 'I have been in this world for sixty years and I have never been conscious of anything spiritual.' We have not said what we thought, but we think it very likely that what he said was perfectly true; and there are many more people in the world who could say the same as him. But that just proved thataI wasn't aware of anything spiritual; It's not that the others weren't aware of it.” (Spurgeons)

iii. Ultimately, this intimate relationship with God must become our greatest motivation for purity, greater than fear of getting caught or fear of consequences.

7. (9) Blessing to the peacemakers.

Blessedsonthe peacemakers, because they will be called children of God.

one.Blessed are the peacemakers: This does not describe those whoLivein peace, but those who really make peace, overcoming evil with good. One way to achieve this is through the spread of the gospel, because God has entrusted us with theministry of reconciliation(2 Corinthians 5:18). In evangelism, we make peace between man and the God whom they have rejected and offended.

Yo. “The previous verse speaks of the blessedness of the ‘pure in heart, for they shall see God. It is good that we understand this. We must be 'first pure, then peaceable.' Our peacemaking must never be a pact with sin, or an alliance with what is evil. We must set our faces like flint against everything that is contrary to God and his holiness. That once a matter is settled in our souls, we may pass on to peace with men.” (Spurgeons)

ii. We usually think of this peacemaking work as the work of one person standing between two warring factions. This might be one way to do it; but you can also end a conflict and be apacifierWhentheythey are part of a conflict; when they are the injured parties or the infringers.

iii. “It is the devil who is a troublemaker; it is God who loves reconciliation and who now through his children, as before through his only begotten Son, undertakes to make peace”. (Stott)

b.Why will they be called children of God: in reward ofpeacemakersis that they be recognized as true children of God. They share their passion for peace and reconciliation, breaking down walls between people.

Yo. He is blessed of God; though the peacemaker is ill-treated by man, he is blessed by God. You are blessed to be among God's children, adopted into his family, surrounded by brothers and sisters over the centuries.

ii. "Now, therefore, though it is, for the most part, a thankless trade (with men) to stand in the way and try to wage strife, to disarm again those who have strayed and divided... from God, and that you may be ( as they shall be in time) called and numbered, not meddlers and meddlers, but children of God.” (trap)

iii. “And sometimes he places himself between the two, when they are very angry, and receives blows from both sides, because he knows that Jesus did so, that he received blows from his Father and from us too, that thus, by suffering within us Rather, peace can be made between God and man.” (Spurgeons)

8. (10-12) Worldwide reception of this type of person: persecution.

Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

“Blessed are you when people insult you and persecute you and say all kinds of evil against you with lies because of me. rejoice and be very glad, because greatesyour reward in heaven, because so they persecuted the prophets who were before you.

one.Blessed are the persecuted: These blessed ones are persecuted byfor the sake of justiceand because of Jesus (for my good), not out of their own stupidity or fanaticism. Peter recognized that suffering could befall some Christians for reasons other than their faithfulness to Jesus (1 Peter 4:15-16), and that is not what Jesus was referring to here.

Yo. Our modern culture does not value the character traits described in the Beatitudes. We do not recognize or award the "Pure in Heart" or "Poor in Spirit" awards. Although our culture does not attach much importance to these character traits, they describe the character of citizens of God's kingdom.

ii. "Then the King adds an eighth blessedness, and this twofold, for those who by their loyalty endure suffering." (Morgan)

b.Blessed are you when people insult you and persecute you and say all kinds of evil against you with lies because of me.: Jesus brings insults and spoken malice into the sphere of persecution. We cannot limit our idea of ​​persecution to just physical opposition or torture.

Yo. In Matthew 5:10 they are persecuted for righteousness' sake; in Matthew 5:11 they are persecuted because of Jesus. This shows that Jesus expected their righteous lives to be lived after his example and in honor of him.

ii. It wasn't long before these words of Jesus rang true for his followers. Early Christians heard many enemiessay all kinds of evil againsttheyfalsely byJesus'reason🇧🇷 Christians were accused of:

· Cannibalism, due to gross and deliberate misrepresentation of the practice of the Lord's Supper.

·Immorality, due to the gross and deliberate misrepresentation of the weekly “Feast of Love” and its private gatherings.

· Revolutionary fanaticism, because they believed that Jesus would return and bring an apocalyptic end to history.

· Divided families, because when one of the spouses or one of the parents becomes a Christian, there are often changes and divisions in the family.

· Treason, because they would not honor the Roman gods or participate in the emperor's cult.

C.rejoice and rejoice greatly: Literally, we could translate this phrase to say that the persecuted should "leap for joy". Because? Because the persecuted will have greatreward in heaven, and because the persecuted are in good company: theprophetsbefore them they were also persecuted.

Yo. “A strong word of Hellenistic coinage, to jump a lot, means irrepressible demonstrative joy… It is the joy of the climber standing on top of the snow-covered mountain.” (Bruce)

ii. Trapp cites some men who reallyrejoiceand wentvery happywhen he is chased. George Roper came to the bonfire leaping for joy and embraced the bonfire in which he was to be burned as a friend. Doctor Taylor jumped and did a little dance when he arrived at his execution, saying when asked how he was doing: “Well, praise God, good master sheriff, never better; because now I'm almost home ... I'm even at my father's house. Lawrence Saunders, who with a smile on his face embraced his execution stake and kissed it saying, "Welcome to the cross of Christ, welcome to eternal life."

iii. However, the world persecutes these good people because the values ​​and character expressed in these Beatitudes are the exact opposite of the world's way of thinking. Our pursuit may not be much compared to others, but ifnobodyspeak ill of you, are these beatitudes traces of your life?

C. Where Jesus wants his disciples to show their discipleship.

1. (13) Followers of Jesus must be like salt.

“Ye are the salt of the earth;

one.you are the salt of the earth: The disciples are likesalbecause they areprecious🇧🇷 In Jesus' day, salt was a precious commodity. Roman soldiers were sometimes paid in salt, giving rise to the phrase "worth it".

b.you are the salt of the earth: The disciples are likesalbecause they have a preservative influence. Salt was used to preserve meats and delay spoilage. Christians are to have a preserving influence on their culture.

C.you are the salt of the earth: The disciples are likesalbecause they give it flavor. Christians are supposed to be a "hot" people.

Yo. “Disciples, if you are faithful to your vocation, doto the grounda purer and more appetizing place.” (France)

d.If the salt loses its flavor… then it is useless.: Salt must retain its “salty taste” to be of any value. When it's not good as salt, it istrampled🇧🇷 In the same way, many Christians lose their “taste” and become worthless.

Yo. “Most salt in the ancient world was derived from salt marshes or the like rather than from evaporation of salt water and therefore contained many impurities. The actual salt, being more soluble than the impurities, would leak out, leaving a residue so diluted as to be of little value." (Carson)

2. (14-16) Followers of Jesus must be like light.

"You are the light of the world. A city built on a hill cannot be hidden. A lamp is not lit and placed under a bushel, but on a candlestick, and it shines for all.WhoAt home. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

one.you are the light of the world: Jesus gives the Christian great praise and great responsibility when he says thatwethey are the light of the world, because He claimed that title for Himself as He walked this earth (John 8:12 and John 9:5).

eu.Light of the worldmeans that we are not only light receivers, but also light givers. We must have a greater concern than just ourselves, and we cannot live for ourselves alone; we must have someone to shine with, and do it with love.

ii. “This title was given by the Jews to some of their eminent rabbis. With great pomposity they spoke of Rabbi Judah, or Rabbi Jochanan, as the lamps of the universe, the lights of the world. It must have sounded strange to the scribes and Pharisees to hear that same title, in all sobriety, applied to some bronze-faced, horn-handed peasants and fishermen who became disciples of Jesus. (Spurgeons)

iii. Jesus never challenged us toconvert intosalt or light He just said weson– and we are fulfilling or failing in that given responsibility.

4. A key thought in the images of salt and light isdistinction🇧🇷 Salt is needed because the world is rotting and decaying, and if our Christianity is also rotting and decaying, it won't do any good. Light is needed because the world is in darkness, and if our Christianity imitates darkness, we have nothing to show the world. To be effective, we must seek and exhibit the Christiandistinctive🇧🇷 We can never affect the world for Jesus by making us like the world.

v. “Poor world, poor world, it is dark, it gropes at midnight, and it cannot get the light, but it receives it through us!... To be the light of the world involves life with the most stupendous responsibilities, and so on. against. He invests it with the most solemn dignity. Hear this, humble men and women, you who made no figure in society, you are the light of the world. If you burn dimly, weak is the light of the world and thick its darkness." (Spurgeons)

b.Let your light so shine before men: The purpose of the light is to illuminate and expose what is there. Therefore, light must be exposed before it is useful, if it is hidden.under a basket, is no longer useful.

Yo. “Christ knew that there would be a strong temptation for men who had it in themselves to be lights to hide their light. It would draw the world's attention to them and thereby expose them to the ill will of those who hate the light." (Bruce)

ii. "Christ never contemplated producing secret Christians, Christians whose virtues would never be displayed, pilgrims who would travel to heaven at night and never be seen by their fellow pilgrims or anyone else." (Spurgeons)

iii. The figures of salt and light also remind us that the life marked by the Beatitudes is not to be lived in isolation. We often assume that these inner qualities can only be developed or displayed in isolation from the world, but Jesus wants us to live them out for the world.

C.A city built on a hill cannot be hidden: Such a city is prominent and cannot be hidden. If you see such a city from a distance, it's hard to take your eyes off it. Likewise, Jesus wanted his kingdom people to live a visible life that called attention to the beauty of God's work in life.

Yo. “It is as if our Savior had said, You needed to be holy, because your conversation cannot be hidden, any more than a city built on a hill can be hidden, which is evident to all eyes. All men's eyes will be on you." (Pool)

ii. “Not far from this little hill [where Jesus taught] is the townSafe, must be the old oneBetúlia🇧🇷 It is located in a veryeminentyconspicuousmountain, and is seen from far and near. We do not suppose that Christ alludes to this city, in these words of his,A city built on a hill cannot be hidden🇧🇷 (Maundrell, quoted in Clarke)

d.Nor do people light a lamp and put it under a bushel, but on a candlestick: The idea of ​​alamp holderit feels like we're gonna beintentionalAbout letting that light shine. Even when the lamps are placed higher so that their light is more effective, we must look for ways to let our light shine brighter and brighter.

Yo. "What a candlestick was found for Christianity in the martyrdoms of the Coliseum, in the public burnings by heathens and papists, and in all other ways in which believers in Christ were forced to fame." (Spurgeons)

ii. “The text says that the candle gives light to everyone in the house. Some teachers light only part of the house. I know women who are very good to everyone except their husbands, and they scold them night after night not to give birth to them. I know husbands who go to meetings so often that they neglect the home, and therefore their wives miss the light.” (Spurgeons)

iii. “The venerable Bede, in interpreting this text, said that Christ Jesus brought the light of Divinity into the poor lamp of our humanity, and then set it on the candlestick of his church so that the whole house of the world would give light. above. this way. So it is true. (Spurgeons)

mi.that they may see your good works and glorify your Father who is in heaven: The purpose of leaving ourlight so brightto dogood workit is for others to glorify God, not ourselves.

Yo. “The object of our splendor is not that men should see how good we are, or even that they should see us, but that they should see grace in us and God in us, and exclaim, 'What a Father this people must have!' Is this not the first time in the New Testament that God is called our Father? Is it not strange that the first time it appears is when men are seeing the good works of their children? (Spurgeons)

ii. Jesus pointed to a breadth in the disciples' impact that must have seemed almost ridiculous at the time. How could these humble Galileans salt theterra, or call theworld🇧🇷 But they did.

iii. The three images together are powerful and speak to the effect of Jesus' disciples on the world:

· Salt is the opposite of corruption and prevents corruption from getting worse.

· Light gives the gift of guidance, so that those who are lost can find their way home.

·The city is a product of the social order and the government; He is against chaos and disorder.

4. Bruce comments on this early reference to God aspadre: “God, we learn, as the Father delights in noble conduct; just as human parents find joy in children who behave bravely.”

D. The law and true righteousness.

1. (17-18) Jesus' relation to the law.

“Do not think that I came to abolish the Law or the Prophets. I did not come to revoke, but to fulfill. 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.

one.Do not think that I came to abolish the Law or the Prophets: Jesus here began a long discussion of the law and wanted to make it clear that He was not opposed to what God gave Israel in what we call the Old Testament. he didn't come todestroythe word of God, but to deliver it from the way the Pharisees and scribes misunderstood it.

Yo. “Jews of Jesus' day could refer to the Scriptures as 'the Law and the Prophets' (Matthew 7:12, 11:13, 22:40; Luke 16:16; John 1:45; Acts 13:15, 28 :23; Romans 3:21); 'the Law...the Prophets and the Psalms (Luke 24:44); or simply 'Law' (Matthew 5:18; John 10:34, 12:34, 15:25; 1 Corinthians 14:21)." (Carson)

ii. “To show that he never intended to abrogate the law, our Lord Jesus embodied all his commandments in his own life. In his own person was a nature perfectly conformed to the law of God; and as was his nature, so was his life. (Spurgeons)

iii.for right: “Really(GreekA man),I tell youit is the signature of Jesus himself: no other master is known to have used it... It serves, like the 'Thus saith the Lord' of the prophets, to mark a saying as important and authoritative”. (France)

b.I did not come to abolish, but to fulfill: Jesus wanted to make it clear that He had authority apart from the Law of Moses, but not in contradiction with it. Jesus added nothing to the law except one thing no man had ever added to the law: perfect obedience. This is certainly one way that Jesus cameto fulfillto her.

Yo. Although he often challenged man's interpretations of the law (especially the Sabbath regulations), Jesus never broke God's law.

ii. “One greater than the Old Testament, than Moses and the prophets, is here. But the Elder is full of reverence for the institutions and sacred books of His people. He did not come to make void the law or the prophets.” (Bruce)

iii. "Jesus fulfills the Law and the Prophets and they indicate, and he is the fulfillment of it." (Carson)

·Jesuspraisethe doctrinal teachings ofleiit's himprophetsin which He brought complete revelation.

·Jesuspraisepredictive prophecyleiit's himprophetsthat He is the Promised One, showing the reality behind the shadows.

·Jesuspraisethe moral and legal requirements ofleiit's himprophetsin this he completely obeyed them and reinterpreted them in their truth.

·Jesuspraisethe penalty ofleiit's himprophetsfor us by His death on the cross, taking the punishment we deserved.

4. The apostle Paul wrote on this subject:For the end of the law is Christ for righteousness to everyone who believes(Romans 10:4).

v. “In a word, Christ completed the law: 1st. Insideyourself, it was just thesombra, atypical representation, of good things to come; it's himadditionalfor her what was necessary to make her perfect, HIS OWN SACRIFICE, without which she could neither satisfy God nor sanctify men. 2nd. i completein yourselfsubmitting himself to his types with exact obedience, and verifying them by his death on the cross. 3d. He completes this law and the words of his prophets,in your limbs, giving them the grace to love the Lord with all their heart, soul, mind, and strength, and their neighbor as themselves; because that's allleiit's himprophets.” (Clarke)

C.Not one jot or tittle will pass from the law until all is fulfilled.: Loswhichit's himapexthey were small marks in Hebrew writing. Jesus here told us that not only theIdeasof God's word are important, but so is thethe words themselves– even the letters of words – are important. This shows us how highly God regards his word.

I. Loswhichrefers toYod(י), the smallest letter of the Hebrew alphabet; looks like half a letter

ii. aapexit's a small mark on a Hebrew letter, something like the crossing of a "t" or the tail of a "y".

·The difference betweenbet(ב) ecomprar(כ) is aapex.

·The difference betweenthe valley(ד) eupdate(ר) is aapex.

·The difference betweenvav(ו) ezayin(ז) is aapex.

iii. “Even if all the earth and hell unite to prevent the fulfillment of the great designs of the Most High, everything will be in vain, not even the meaning of a single letter will be lost. Thewordsof God, which indicate his designs, are as immutable as hisnaturehimself." (Clarke)

4.Until all is fulfilled: This is true in a few different ways.

· It is the certainty that Jesus himself fulfilled the law through his perfect obedience.

It is the assurance that Jesus himself fulfills the law in us by his perfect obedience (Romans 8:4).

It is the assurance that God's plan will never be set aside until all things are fulfilled at the end of time.

2. (19-20) The disciple's relation to the law.

“Whoso therefore shall break one of these least commandments, and teach men so, shall be called little in the kingdom of heaven; but he who does and teachesthey,he will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceedsthe Justiceof the scribes and Pharisees, you will by no means enter the kingdom of heaven.”

one.Anyone, then, who breaks one of these little commandments: Loscommandmentsthey must be obeyed as explained and fulfilled by the life and teaching of Jesus, not as in the legalistic thinking of the religious authorities of Jesus' day. For example, sacrifice is required by law, but it was fulfilled in Jesus, so we don't run the risk of beingthe lowest call in the kingdom of heavenfor not observing animal sacrifice as detailed in the Law of Moses.

b.Whoever practices and teaches them will be considered great in the kingdom of heaven.: The Christian has done away with the law as a means of gaining a righteous standing with God. A passage that explains this is Galatians 2:21:Because if justice is by the law, then Christ died in vain🇧🇷 However, the law remains the perfect expression of God's character and ethical requirements.

Yo. The law sends us to Jesus to be justified, because it shows us our inability to please God in ourselves. But after we come to Jesus, He sends us back to the law to know the heart of God for our conduct and sanctification.

C.Unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.: Considering the incredible devotion to the law demonstrated by thescribes and Phariseeshow can we hope to exceed his justice?

Yo. The Pharisees were so scrupulous about keeping the law that they even tithed the little fragrant spices they gathered from their gardens (Matthew 23:23). The heart of this devotion to God is shown by modern Orthodox Jews. In early 1992, tenants torched three apartments in an Orthodox neighborhood in Israel while asking a rabbi whether calling the fire department on a Saturday violated Jewish law. Observant Jews are prohibited from using the telephone on the Sabbath, as doing so would interrupt the electrical current, which is considered a form of work. In the half hour it took the rabbi to decide “yes”, the fire had spread to two neighboring apartments.

ii. Paul's life shows what the justice of the Pharisees was like: Acts 23:6, 26:5; Philippians 3:5.

iii. We can overcome yourJusticebecause our righteousness exceeds that ofthe scribes and Phariseesinsidetype, nograu🇧🇷 Paul describes the two kinds of righteousness in Philippians 3:6-9:As for the justice that is in the law,[Era]innocent. But what things were gain to me, I considered loss for Christ's sake. Rather, I count everything as loss... that I might gain Christ and be found in Him, not having a righteousness of my own, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith. 🇧🇷

4. Though the justice of the scribes and Pharisees impressed human observation, it could not prevail with God (Isaiah 64:6).

v. Therefore, we are not justified by keeping the law. When we see what it is to keep the lawIn truthit means we are grateful that Jesus offers us a different kind of righteousness.

E. Jesus interprets the law in its truth.

In this section, Jesus shows the true meaning of the law. But this isn't Jesus versus Moses; it is Jesus against the false and superficial interpretations of Moses. Concerning the law, the two errors of the scribes and Pharisees were that bothrestrictedGod's commandments (as in the law of murder) andextendedGod's commandments beyond His intention (as in divorce law).

1. (21-22) Jesus interprets the law against murder.

"You have heard that it was said to the ancients: 'You shall not kill, and whoever kills will be condemned.' to the brother: Raca!, he will be in danger of the council. But whoever says: "Fool!" will be in danger of the fires of hell".

one.have you heard: These people have not really studied the Law of Moses. All they had was the teaching of the law from the scribes and Pharisees. On this particular matter the people had heard the scribes and Pharisees teach"You must not kill."

Yo. When Jesus said:…said to the ancients”, This reminds us that something is not true just because it is old. And if it is not true, its antiquity does not believe it. “Antiquity disconnected from the truth is nothing more than a filthy old age; and he deserves no more reverence than a lecherous old man, who is all the more hateful for being old. (trap)

b.but i tell you: Jesus shows His authority and does not rely on the words of former scribes or teachers. He will teach them the true understanding of the Law of Moses.

Yo. “What a King of ours, who extends his scepter over the realm of our inward lusts! How sovereignly he expresses it: 'but i sayis that you🇧🇷 Who but a divine being has the authority to speak in this way? His word is law. So it must be, since he touches vice at the source and forbids filth in the heart. (Spurgeons)

C.Whoever is angry with his brother without cause will be guilty of the judgment: The Teaching of the Scribes and Pharisees ("Thou shalt not kill") was quite true. However, they also taught that anythingI enjoyor he could allow the murder. Jesus corrects this, and clarifies that it is not just those who commit theTo actmurderers who are in danger of being judged, those who have murderous intent in their hearts are alsoin danger of judgment.

Yo. Jesus exposes the essence of the scribal heresy. For them, the law was really just a matter ofexternal performancenever the heart Jesus brings the law back to matters of the heart. “Kingdom policing doesn't start with arresting a criminal with bloody hands; arrest the man in whom the murderous spirit has just been born.” (Morgan)

ii. We must emphasize that Jesus isnosaying that anger is as bad as murder. It is deep moral confusion to think that someone who shouts at another person in anger has sinned as grievously as someone who kills another person in anger. Jesus emphasized that the law condemnsboth, without saying that the law says that they are thethe same things🇧🇷 The laws of the people could only deal with the external act of murder, but Jesus declared that his followers understood that God's morality referred not only to the end but also to the beginning of murder.

iii. Barclay, commenting on the specific ancient Greek word translatedirritated: "Thus, Jesus forever forbids the anger that hovers, the anger that does not forget, the anger that refuses to be appeased, the anger that seeks revenge."

4. “The words 'without a cause' probably reflect an early and general undermining of Jesus' strong teaching. His absence does not in itself prove that there is no exception. (Carson)

C.And whoever says to his brother: "Raca!" will be in danger of advice: Call someone"To be"they expressed contempt for his intelligence. Call someonedefraudshowed contempt for his character. Anyone broke theheartof the law against murder, even if he did not commit murder.

Yo. Commentators translated the idea behindTo beas "dumb, dumb, idiot, dumb, brainless idiot". 🇧🇷To beit's an almost untranslatable word, because it describes a tone of voice more than anything else. All his accent is the accent ofcontempt…It is the word of one who despises another with arrogant contempt.” (Barclay)

ii. "These are not unusual or particularly vulgar words...but they do suggest an attitude of angry contempt." (France)

iii. “In these words of Jesus against anger and contempt there is an aspect of exaggeration. They are the strong expression of someone in whom all forms of inhumanity aroused feelings of passionate hatred. They are of the highest value as revelations of character.” (Bruce)

2. (23-26) More on troubled personal relationships.

“So if you are bringing your gift to the altar and there remember that your brother has something against you, leave your gift there in front of the altar and go away. Let him first be reconciled to his brother, then come and present his offering. Make a deal with your opponent quickly, while you go with him on the road, so that your opponent does not hand you over to the judge, and the judge hands you over to the bailiff, and you are thrown into prison. Truly I tell you, there is no way out of there until you pay the last penny.

one.Leave your offering there before the altar and go on your way.: Jesus considers it much more important to be reconciled with a brother than to fulfill a religious duty. Jesus says we mustreconcile first with your brother🇧🇷 We cannot think that our service to the Lord justifies bad relationships with others. We must do what Paul commanded in Romans 12:18:If possible, so far as it depends on you, live peaceably with all men..

b.Agree with your opponent quickly: Jesus sends usquicklyresolve anger and malice with another. When we ignore it or let it pass, it really imprisons us (and put you in jail).

Yo. Paul expresses the same idea in Ephesians 4:26-27 (don't let the sun go down on your anger🇧🇷 When we hold our anger against each other, then we sin andgive way to the devil.

C.Truly I say to you, you will not get out of there until you pay the last penny.: Jesus here spoke with figures of speech. The maximum penalty that is paid at the hands of thejudge, aofficial, E noprisonI could never be satisfied with money (the last penny🇧🇷 However, the reality suggested by these strong figures of speech reminds us that the suffering of eternity is indeed eternal.

Yo. “Let our mercenaries first go to hell for their sins and remain there for all eternity; so, if God creates another eternity, they can be free to tell their good deeds and ask for their wages... A child with a spoon can empty the sea before the damned in hell consume their misery”. (trap)

3. (27-28) Jesus interprets the law against adultery.

“You have heard what was said to the ancients: Thou shalt not commit adultery. But I say to you that whoever looks at a woman to lust after her has already committed adultery with her in her heart.”

one.Have you heard that it was said to the ancients: Now, Jesus takes care of what they hadHe heardabout the law of adultery. Of course, the masters of the time taught thatadulteryitself was wrong. But they applied the law only to the actions, not the heart.

b.Anyone who looks at a woman to lust after her has already committed adultery with her in his heart.: Jesus explains that it is possible to commit adultery or murder in our heart – or mind, and this too is a sin and is prohibited by the commandment against adultery.

Yo. With words, "who looks at a woman”, Jesus located the origin of lust in theeyes🇧🇷 This is true according to biblical statement (such as Job 31:1) and life experience. "When someone seemed to feel sorry for a one-eyed man, he would tell him that he had lost one of his enemies, a thief, who would have stolen his heart." (trap)

ii. However, it is important to understand that Jesusis notsaying that the act of adultery and adultery in the heart are the same thing. Not a few people have been deceived on this point and say, "I have already committed adultery in my heart, so I had better do it practically." The act of adultery ismuch worsethan adultery in the heart. Jesus' point is not to say that they are the same thing, but to say that both are sin and that both are prohibited by the commandment against adultery.

iii. Some people only avoid adultery because they are afraid of being caught, and in their hearts they commit adultery every day. It is good that they abstain from the act of adultery, but it is bad that their hearts are full of adultery.

4. This principle applies to much more than men looking at women. It applies to almost everything that we can covet with our eyes or with our mind. “These are the most piercing words about impurity that have ever been uttered.” (Morgan)

C.Adultery… in your heart: Since Jesus considers adultery in the heart a sin, we know whatthink aboutand let our heartsrest inis based onchoice🇧🇷 Many believe they have no choice and therefore no responsibility for what they think, but this contradicts Jesus' clear teaching here. We may not be able to controlstepthoughts or feelings, but we certainly decide where our hearts and mindsrest.

Yo. “Imagination is a God-given gift; but if it feeds on dirt through the eye, it will become dirty. All sin, not even the smallest sexual sin, begins with the imagination. Therefore, what feeds the imagination is of paramount importance in the pursuit of kingdom justice.” (Carson)

ii. It is also important to distinguish between the temptation to sin and the sin itself. "The look should not be casual, but persistent, the desire is not involuntary or momentary, but caressed with longing." (Bruce)

iii. Jesus, though tempted in every way (Hebrews 4:15), endured such temptations but did not give in to such sin. He was able to see women as more than objects for his gratification. "He was tempted in every way as we are, but the desire was driven out by the great power of a pure love of which every woman was daughter, sister or bride: a sacred object of tender respect." (Bruce)

4. (29-30) Our attitude in the war against sin.

"If your right eye causes you to stumble, pluck it out and throw it away.thatfrom you; for it is more profitable for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away.thatfrom you; for it is better for you that one of your members perish than that your whole body be thrown into hell.

one.If your right eye causes you to sin, pluck it out.: Here Jesus uses a manner of speaking and did not speak literally. Sadly, some have understood this way and mutilated themselves in misguided efforts in the pursuit of holiness. For example, the famous early Christian named Origen castrated himself on the principle in this passage.

Yo. The problem with a literal interpretation is that it doesn't go far enough! Even if you cut your hand or gouge out your eye, you can still sin with the other hand or eye. When they are all gone, you can especially sin with your mind.

ii. “Mutilation will not serve the purpose; it may prevent the outward act, but it will not extinguish the desire. (Bruce)

b.It is better for you that one of your members perish, that your whole body be thrown into hell.: Jesus simply emphasized the point that one must be willing to sacrifice in order to be obedient. If part of our life is given over to sin, we must be convinced that it is more profitable for that part of our life to "die" than to condemn our whole life.

Yo. This is the one thing many are unwilling to do, which is why they remain trapped in sin or never come to Jesus. They never go beyond a vague desire to be better.

ii. “The salvation of our souls is to be preferred to all things, however dear and precious they are to us; and that if the common discretion of men teaches them to cut off one particular member for the preservation of their bodies, which would necessarily endanger the whole body, much more does it teach them to separate themselves from anything that would prejudice the salvation of their souls. . " (Pool)

5. (31-32) Jesus interprets the law of divorce.

“Moreover, it was said: Whoever divorces his wife, give her a certificate of divorce. But I say to you that anyone who divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries the divorced woman commits adultery.”

one.It was said: "Whoever divorces his wife, give her a certificate of divorce": In Jesus' day, many people interpreted the Mosaic permission for divorce (Deuteronomy 24:1) as granting virtually any ground as grounds for divorce. Some rabbis taught that this even extended to allowing a man to divorce his wife if she burned his breakfast.

me "Moses insist me"onedivorce warrant', so that the angry passions have time to cool down and that the separation, if it comes, is carried out with deliberation and legal formality. The requirement of writing was, to some extent, a check on a bad habit, which was so ingrained in people that to reject it completely would be futile and would only create another crime." (Spurgeons)

ii. However, in Jesus' day, this permission of Deuteronomy 24:1 became an instrument of cruelty to wives. “The scribes were only concerned with getting the letter of separation into proper legal form. They did nothing to curb the unjust whim of their husbands; on the contrary, they opened a wider door to license”. (Bruce)

iii. At that time, the permissible grounds for divorce were debated:

Shammai School: "Restricted 'some indecency' in Deuteronomy 24:1 to refer only to a witness-authenticated minor sexual offense." (France)

· Hillel's School: "He supposedly removed him from any complaints, even burning dinner." (France)

b.Anyone who divorces his wife for any reason except sexual immorality: The issue of divorce revolved around a strict or lax interpretation of the wordimpurityin Deuteronomy 24:1. Those who wanted to facilitate divorce had a vague interpretation. Jesus makes it clear that the idea ofimpurityessexual immorality, nothing the wife could do to displease her husband.

eu.sexual immorality"translateporn, whose root means 'fornication', but is more widely used, so it could include unchastity before marriage, discovered later”. (France)

ii. Jesus' teaching on marriage and divorce is explained in Matthew 19, but here we see Jesus' intent: to return to the intent of the law rather than allowing it to be used as an easy license for divorce.

iii. "Matthew's exception clause, therefore, does not introduce a new provision, but makes explicit what any Jewish reader would have taken for granted when Jesus made the apparently unqualified pronouncements of Mark 10:9-12." (France)

4. This emphasis by Jesus on the permanence of marriage and the evil of unjust divorce ran counter to the thinking of many in both Jewish and Gentile cultures. “In Greece we see a whole social system based on relationships outside of marriage; we see that these relationships were accepted as natural and normal, and not in the least reprehensible”. Roman culture came to adopt this attitude toward marriage. (Barclay)

C.He makes her commit adultery.: An illegitimate divorce gives rise toadulterybecause God does not recognize divorce, and sees a new relationship as bigamous. It is possible for a person to have a divorce recognized by thestate, but not forDeus🇧🇷 If that person marries someone else, God considers that relationshipadulterybecause He views them as still married.

6. (33-37) Jesus interprets the law on oaths.

"You have heard again that it was said to those of old, 'You shall not swear falsely, but shall fulfill your oaths to the Lord.' there is the throne of God; by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King; nor by thy head shalt thou swear, for thou canst not turn a hair white or black. ' be 'Yes', and your 'No', 'No', because whatever is more than that is of the evil one.”

one.You have heard what was said to the ancients: Thou shalt not swear falsely.: The scribes and Pharisees had twisted the lawThou shalt not take the name of the Lord thy God in vain(Exodus 20:7) to permit the taking of virtually any other name in a false oath.

b.don't swear anything: Jesus reminds us that God is part of every oath anyway; if you swear byCielo,terra,Jerusalem, or sameyour head, you swear by God, and your oath must be honored.

Yo. "Again, an unreserved statement, not to be taken in letter as a new law, but in spirit as to instill such a love of truth that, as far as we are concerned, there will be no need for oaths." (Bruce)

C.But let your "Yes" be "Yes": Having to swear or swear reveals the weakness of your word. It shows that there is not enough weight in your own character to back up your words. The better to leave your"Yes" be "Yes"y"No, it is not".”

Yo. Some have taken this word from Jesus as more than an emphasis on telling the truth and honesty as an absolute ban on all swearing. This is wrong, because oaths are allowed under certain circumstances, as long as they are not abused and used as a cover for fraud.

· God himself takes oaths: Hebrews 6:13 and Luke 1:73.

· Jesus spoke under oath in court: Matthew 26:63-64.

· Paul took oaths: Romans 1:9, 2 Corinthians 1:23, Galatians 1:20, 1 Thessalonians 2:5.

ii. “The truly good man will never need to take an oath; the truth of his words and the reality of his promises need no such guarantee. But the fact that oaths are sometimes still required is proof that men are not good and that this is not a good world." (Barclay)

7. (38-42) Jesus interprets the law of retribution.

“You have heard that it was said: An eye for an eye and a tooth for a tooth. But I say to you, do not resist the wicked. But whoever slaps you on the right cheek, slap the other one too. If anyone wants to sue you and take your tunic, let them stayaremantle too. And whoever forces you to go a mile, go with him two. Give to anyone who asks you, and to anyone who wants to borrow from you, do not refuse.”

one.You've heard it said, "An eye for an eye and a tooth for a tooth.": The Mosaic Law taughteye for an eye and tooth for a tooth(Exodus 21:24). But in time the religious teachers removed this command from its own sphere (a principlelimitingretribution to civil government) and placing it in the wrong sphere (asobligationin personal relationships).

b.But whoever slaps you on the right cheek, slap the other one too.: Here, Jesus presents the fullness of theeye for an eyeand how his idea of ​​limiting revenge extends to the principle of accepting certain wrongs against oneself.

Yo. When a person insults us (slaps you on the right cheek), we want to give back what they gave us, and much more. Jesus said that we should patiently bear such insults and offenses, and notresist a bad personwho insults us like that. Instead, we trust God to defend us. France notes that ancient Jewish writings say that hitting someone with the back of the hand, a severe insult, was punishable by a very high fine, according to the Mishnah.BK8:6.

ii. It is a mistake to think that Jesus means that evil is never to be resisted. Jesus demonstrated with His life that evil must and must be resisted, as when He turned the tables in the temple.

iii. "Jesus is saying here that the true Christian has learned not to resent any insult and to seek retribution for any disrespect." (Barclay) When we think of how Jesus himself was insulted and criticized (as a glutton, drunkard, illegitimate child, blasphemer, madman, etc.) we see how he himself lived this principle.

iii. It is wrong to think that Jesus meant that a physical attack cannot be resisted or defended against. When Jesus talks about tapaon your right cheek, was culturally understood as a profound insult, not a physical attack. Jesus is not saying that if someone hits us on the right side of the head with a baseball bat, we should allow them to hit us on the left side. "If a right-handed person hits someone on the right cheek, it is presumably a backhand slap, probably considered more offensive than a palm slap." (Carson) 2 Corinthians 11:20 probably has this kind of “insulting slap” in mind.

4. It is also incorrect to think that Jesus means that there is no place for punishment or retribution in society. Jesus here is talking about personal relationships, not the proper functions of government to contain evil (Romans 13:1-4). I must turn my head when I am personally insulted, but the government has a responsibility to prevent the wicked man from physically attacking.

C.If someone wants to sue you and take your tunic, give him your robe as well.: Under the Law of Moses, the outer shell could not be removed from anyone (Exodus 22:26; Deuteronomy 24:13).

Yo. "The disciples of Jesus, if sued for their tunics (an undergarment like our suit, but worn close to the skin), far from seeking satisfaction, will gladly part with what they can legally keep." (Carson)

ii. “However, even in a country where justice can be done, we should not resort to the law for all personal injuries. We'd rather be insulted than always yelling, 'I'm going to file a lawsuit.'" (Spurgeon)

d.Whoever forces you to go one mile, go with him two: Positively, we are instructed to take charge of the impositions of evil by making a deliberate choice to give more than is necessary. At that time, Judea was under Roman military occupation. Under military law, any Roman soldier could order a Jew to carry his soldier's pack a mile, but only a mile. Jesus says here, "Go beyond the mile required by law and give another mile to a free choice of love." This is how we transform an attempt to manipulate ourselves into an act of gratuitous love.

Yo. “The Jews fiercely resented such impositions, and Jesus' choice of example deliberately dissociates him from the militant nationalists. Rather than resist, or even resent, the disciple must volunteer tomilla🇧🇷 (France)

ii. “The old man said: Insist on your own right, and loving your neighbor, hate your enemy and thus ensure your safety. The new one says: Suffer evil and lavish your love on all." (Morgan)

mi.Give to whoever asks you: The only limit to this kind of sacrifice is the limit that love itself will impose. It's not loving giving in to someone's manipulation without turning it into an act of gratuitous love. It's not always loving to give or not to resist.

Yo. We could say that Paul repeated this idea of ​​Jesus:Do not be overcome by evil, but overcome evil with good.(Romans 12:21)

8. (43-47) Jesus interprets the law of love of neighbor.

“You have heard that it was said, 'You shall love your neighbor and hate your enemy.' , that you may be children of your Father who is in heaven, for he makes his sun rise on the evil and on the good, and sends rain on the just and the unjust. And if you salute your brethren only, what else do you do?What others?Even tax collectors don't do that?

one.You have heard it said, "You shall love your neighbor and hate your enemy.": The Mosaic Law commandedyou will love your neighbor(Leviticus 19:18). However, some teachers of Jesus' time added an opposite misapplication, and a misapplication: an obligation, as well ashate your enemy.

Yo. "In general they regarded all the uncircumcised not as their neighbors, but as their enemies, whom the precept did not oblige them to love." (Pool)

b.But I tell you, love your enemies: Rather Jesus reminds that in the sense in which God says,allthey are our neighbors, even our enemies. To truly fulfill this law, we mustamor,to bless,do goodyto prayfor our enemies, not just for our friends.

Yo. Jesus understood that weOrWe have enemies, but we must respond to them in love, trusting that God will protect our cause and destroy our enemies as best he can, turning them into our friends.

ii. “The disciple's attitude towards religious persecution must go beyond non-retaliation to a positive attitude.amor🇧🇷 (France)

iii. "A difficult task, I must say, but, difficult or not, it must be done, even if it is contrary to our dirty nature and past practice." (trap)

C.That you may be children of your Father who is in heaven: In doing so, we are imitating God, who shows love toThey areenemies, sendingrain on the just and the unjust.

Yo. “You see the philosophy of nature of our Lord Jesus Christ. He believed in the immediate presence and work of God. As the great Son of God, he had a very sensitive sense of his Father's presence in every scene around him, and therefore he calls the sun the sun of God: 'He causes his sun to rise.'” (Spurgeon )

ii. “As if he had no regard for human character, God commands his sun to shine on good and bad. As if he did not know that men are vile, he sends rain to fall on the just and the unjust. However, he knows this, because he is not a blind deity. He knows; and he knows that when his sun shines on the miser's acres, he is producing a crop for a fool. He does this deliberately. When the rain falls on the oppressor's crops, he knows that the oppressor will get richer by it, and he wants it that way; he is doing nothing by mistake and nothing without a purpose.” (Spurgeons)

iii. “What does God say to us when he acts like this? I think it says this: 'This is the day of free grace; this is the time of mercy. The time for judgment is not yet, when he will separate between good and evil; when he goes up to the court and gives different portions to the righteous and the wicked. (Spurgeons)

4. That's aexample– that we too should love our enemies and bless them if we can. In doing so, we show howsonsourFather in Heaven🇧🇷 “We are made children by regeneration, through faith in the Son; but we are called upon to make our calling and election sure, to approve and vindicate our right to that sacred name. We can only do this by showing in word and deed that divine life and principles animate us.” (Meyer)

d.For if you love those who love you, what reward will you have?: WhichDoesdo you do more than the sinner? We must consider it without virtue if we simply return the love given to us.

Yo. Remember, Jesus here taught the character of his kingdom citizens. We should expect this character to be different from the character seen in the world. There are many good reasonsBecausemore is to be expected of Christians than of others:

· Claim to have something that others do not have; they claim to be renewed, repentant, and redeemed by Jesus Christ.

· In fact, they have something that others do not have; in fact, they are renewed, repented of, and redeemed by Jesus Christ.

They have a power others don't have; They can do all things through Christ who strengthens them.

They have the Spirit of God dwelling within them.

· They have a better future than others.

9. (48) The conclusion of the true interpretation of the law:to be perfect.

"Be ye therefore perfect, even as your Father which is in heaven is perfect."

one.So you will be perfect: If a man could live as Jesus has told us in this chapter, he would truly bePerfect.

· I would never hate, slander or speak ill of another person.

· He would never desire in his heart or mind, and would not covet anything.

· I would never make a false oath, and it would always be completely true.

· You would let God defend your personal rights, and you would not be in charge of defending those rights.

· He would always love his neighbors, and even his enemies.

b.Just as your Father who is in heaven is perfect: If a man could keep exactly what Jesus said here, he would indeed have a righteousness greater than that of the scribes and Pharisees (Matthew 5:20), the same that we must have to enter the Kingdom of God. But there is only one man who lived like this: Jesus Christ. And the rest of us? Are we outside the Kingdom of God?

Yo. "Jesus is saying that the true direction in which the law has always pointed is not towards mere judicial restrictions, concessions that arise from the hardness of men's hearts... not even towards the 'law of love'... No, he was aiming at all the perfection of God, exemplified by the authoritative interpretation of the law.” (Carson)

ii. We see that in this section Jesus was notin the first placetrying to show what God requires of the Christian in his daily life. It is true that Jesus revealed God's ultimate standard, and we must take it seriously. but yourprimaryThe intention was to say: “If you want to be righteous through the law, you must keep the whole law, internal and external, that is, you must bePerfect.”

iii. Jesus showed that we need a lawless righteousness (Romans 3:21-22). As Paul put it in Romans 3:21-22:But now the righteousness of God without law, witnessed by the law and the prophets, the righteousness of God by faith in Jesus Christ, to all and upon all those who believe, has been revealed..

4. What is our current relationship to the law as it is truly interpreted? We are exposed as guilty sinners who can never become righteous by doing good works, which was exactly the point of view of most people in Jesus' day and today.

v. Finally, when it comes to understanding the interpretation and requirements of the law, it is good to remember another aspect of Jesus' teaching on the law: by focusing on the commandment to love God and neighbor, we will correctly understand the requirements and details. of the law (Matthew 22:37-40). The apostle Paul wrote more or less the same thing:Now the purpose of the commandment is love from a pure heart, a good conscience, and sincere faith.(1 Timothy 1:5).

©2018 David Guzik – No distribution beyond personal use without permission