The various interpretive models used by which to understand the Sermon The content of the Sermon The role of the Sermon in the book of Matthew and other early Christian writers from the first two centuries.
Sermon on the Mount
Matthew 5-7
Table of Parallels to the Sermon
The table below compares the Sermon on the Mount, as found in Matthew, to the other renditions of the Sermon, primarily as seen in Luke. What is apparent is that the structure of the Sermon, appearing in Matthew, is not repeated anywhere else. The “tabbed left” material under Luke (chapter 6 in Luke) follows the basic structure of Matthew, but as can be seen, that structural pattern accounts for less than half of the sermon in Matthew. What Luke presents as sayings material from different episodes, Matthew collects together into one sermon and structures that sermon quite intentionally. The Matthew rendition of the sermon is an integral whole and should be interpreted as such.
MATTHEW LUKE
Q 5:1-2 Introduction 6:20a
Q 5:3-12 Beatitudes 6:20b-23
5:13-16
Q 5:13 14:34-35
5:14, cf. Gospel of Thomas 33[1]
Q 5:15 11:33
5:16
5:17-20
5:17
Q 5:18 16:17
5:19
5:20
5:21-48
5:21-24
Q 5:25-26 12:57-59
5:27-28
5:29-30, cf. 18:8-9, paraphrased Mark 9:43-48
Q 5:31-32 16:18
5:33-37, cf. James 5:12
Q 5:38-42 Love Your Enemies 6:29-30
Q 5:43-48 Love Your Enemies 6:27-28, 31-36
6:1-18
6: 1-8
Q 6:9-13 11:2-4
6:14-15, paraphrased Mark 11:25(26)
6:16-18
6:19-7:12
Q 6:19-21 12:33—34
Q 6:21-23 11:34-36
Q 6:24 16:13
Q 6:25-34 12:22-32
Q 7:1-5 On Judging 6:37-42
7:6
Q 7:7-11 11:9-13
Q 7:12 Golden Rule 6:31
7:13-27
Q 7:13-14 13:23-24
7:15
Q 7:16-20 cf. 12:33-35 On Fruits 6:43-45
Q 7:21 Lord, Lord 6:46
Q 7:22-23 13:25-27
Q 7:24-27 Two Builders 6:47-49
7:28-29
Q 7:28 Conclusion 7:1
7:29 paraphrased Mark 1:22
Variations to the Sermon Material in New Testament and Early Christian Literature
The Sermon on the Mount was evidently a very popular and influential piece of literature in the first two centuries. The table below lists variations to the sermon found in other New Testament books and two of the most influential non-biblical books used by early followers of Jesus.
Matthew Variation
5:3 Gospel of Thomas* 54
5:5 Didache** 3:7
5:11 James 1:2; 5:10; 1 Peter 4:14; Gospel of Thomas 68
5:14-16 Gospel of Thomas 33
5:23-24 Didache 14:2
5:26 Didache 1:5
5:29 1 Corinthians 9:26, 27
5:34-37 James 5:12
5:39 James 5:6; Didache 1:4
5:43 1 Corinthians 15; Galatians 5:22; James 2:8
5:44, 46-47 Didache 1:3
5:48 Ephesians 4:13; Colossians 4:12; James 1:4
6:5 Didache 8:2
6:9-13 Didache 8:2
6:16 Didache 8:1
6:16-16 Gospel of Thomas 6
6:19 James 5: l ff
6:24 James 1:8; Gospel of Thomas 47
6:25 Gospel of Thomas 36
6:26-30 James 1:18
7:1 James 2:1
7:4-5 Gospel of Thomas 26
7:6 Didache 9:5
7:7 James 1:5; 4:3; Gospel of Thomas 92
7:12 Didache 1:2-3
7:13-14 James 5:20
7:14 James 3:11-12
*Gospel of Thomas: A collection of the sayings of Jesus written in the last part of the first century or the first part of the second.
26 Jesus said, “You (sg.) see the mote in your brother’s eye, but you do not see the beam in your own eye. When you cast the beam out of your own eye, then you will see more clearly to cast the mote from your brother’s eye.”
36 Jesus said, “Do not be concerned from morning until evening and from evening until morning about what you will wear.”
47 Jesus said, “It is impossible for a man to mount two horses or to stretch two bows. And is it impossible for a servant to serve two masters; otherwise, he will honor the one and treat the other contemptuously.”
92 Jesus said, “Seek and you will find. Yet, what you asked me about in former times and which I did not tell you then, now I desire to tell you, but you do not inquire after it.”
**Didache: A church manual containing a collection of ethical guidelines and ritual instructions written between 100-120 C.E.
1:2 This then is the path of life. First, love the God who made you, and second, your neighbor as yourself. And whatever you do not want to happen to you, do not do to another.
1:3 This is the teaching relating to these matters: Bless those who curse you, pray for your enemies, and fast for those who persecute you. For why is it so great to love those who love you? Do the Gentiles not do this as well? But you should love those who hate you – then you will have no enemy.
1:4 Abstain from fleshly passions. If anyone slaps your right cheek, turn the other to him as well – and you will be perfect. If anyone compels you to go one mile, go with him two. If anyone takes your cloak, give him your shirt as well. If anyone seizes what is yours, do not ask for it back, for you will not be able to get it.
1:5 Give to everyone who asks, and do not ask for anything back.
3:7 But be meek, since the meek will inherit the earth.
8:1 And do not keep your fasts with the hypocrites. For they fast on Monday and Thursday; but you should fast on Wednesday and Friday.
8:2 Nor should you pray like the hypocrites, but as the Lord commanded in his gospel, you should pray as follows: “Our Father in heaven, may your name be kept holy, may your kingdom come, may your will be done on earth as in heaven. Give us today our daily bread. And forgive us our debt, as we forgive our debtors. And do not bring us into temptation but deliver us from the evil one. For the power and the glory are yours forever. Pray like this three times a day.
9:5 But let no one eat or drink from your thanksgiving meal unless they have been baptized in the name of the Lord. For also the Lord has said about this, “Do not give what is holy to the dogs.”
14:2 Let no one quarreling with his neighbor join you until they are reconciled, that your sacrifice may not be defiled.
The Sermon on the Mount within the Book of Matthew
The Sermon on the Mount, as presented by Matthew, is part of a larger literary scheme giving structure to the book. Matthew is constructed in a pattern of five. Narrative sections separate five distinct speech sections. Some suggest that this pattern is Matthew’s way of conforming to the model repeated in the Hebrew Bible: five books of Torah containing five law codes, five books of Psalms, and the five books of the Megilloth (scroll of five – Ruth, Song of Songs, Ecclesiastes, Lamentations, Esther). Each speech section is concluded by a repeating closing formula (7:28-29; 11:1; 13:53; 19:1-2; 26:1-2). The Sermon on the Mount is part of a set of five speeches that consider characteristics of the Kingdom of Heaven in the here and now. The Sermon is well read as part of this larger set of five.
Narrative One – chapters 1-4
1) Sermon on the Mount – chapters 5-7
Narrative Two – chapters 8-9
2) Witnesses to the Kingdom – chapter 10
Narrative Three – chapters 11-12
3) Discipleship in the Kingdom – chapter 13
Narrative Four – chapters 14-17
4) Humility and Forgiveness in the Kingdom – chapter 18
Narrative Five – chapters 19-22
5) Farewell Discourse – chapters 23-25
Narrative Six – chapters 26-28
Interpretive Schemes
Despite the popularity of the Sermon, in the second century and beyond, there has been no lack of disagreement concerning the interpretation and application of these famous words of Jesus. To some degree, the variation in understanding and applying the Sermon has risen from the widely differing circumstances in which the interpreters find themselves. Particularly significant, in accounting for the different interpretations, is the degree to which Christianity or the interpreter at least, has been aligned with the dominant cultural forces of the day. When Christianity is in the majority, the Sermon is usually interpreted as applying to a different time and place. When Christianity, or at least the interpreter, is power poor, the Sermon is more readily applied to the here and now. Below are several of the more common interpretive schemes applied to the Sermon.
Christology – Ethics – Kingdom of Heaven
Attempts to understand the Sermon on the Mount have all struggled with the intersection of three main themes: Christology (the role of Jesus in the Kingdom), Ethics, and the Kingdom of Heaven. Often, the struggle has been framed in the form of a series of questions:
Perhaps as a working hypothesis, we could consider our entrance to the Sermon as a subsection where these three great themes collide.
When all three themes are set together, the interpreter is prevented from considering one theme to the exclusion of the other two. That is, ethics can never be separated from the work of Jesus which can never be separated from the norms of the Kingdom of Heaven. Consequently, although the Sermon is very demanding in its presentation of ethics, the Sermon does not provide a new legalism by which one is guaranteed entrance to the Kingdom of Heaven apart from any thought of the work of Jesus. Instead, the Sermon is set within the general context of a presentation of Jesus as Messiah (4:23-25; chapters 8-9). The Messiah has brought the Kingdom of Heaven into human history. The subjects of this Kingdom stand empty handed before God, destitute and poor, seeking a new relationship with God and with others made possible by the redemptive work of the Messiah. The conduct described in the Sermon is indicative of that new relationship with God through the Messiah. Like fruit from a good tree, the conduct is not optional but the inherent and natural byproduct of following the Messiah. The conduct described in the Sermon is not the means of achieving discipleship, but the good fruit of discipleship.
To be sure, no amount of moral righteousness is sufficient to provide security before God (7:13-27). For the disciple, the ethics of the Sermon lead back to God in humility and dependence upon the redemptive work of the Messiah. The experience of God’s mercy and forgiveness allows the same to be extended to others (5:7; 6:12, 14-15).
The Kingdom of Heaven has invaded human history. Certainly, the Beatitudes point to a future when a wrong is made right – but those so wronged are blessed now. The best evidence of heaven to come is its taste on the tongue now. The Kingdom of Heaven has come – Blessed are its subjects.
All of this creates tensions in the manner that we now move and live: A light in darkness, a measure of salt to infect the whole. The disciple of Jesus is called to a lifestyle that gives evidence of more to come (5:14-16). In fact, the demonstration of a lifestyle is the distinguishing mark separating the crowd from the disciples within the audience of the Sermon. This twofold nature of the audience is described in 4:25; 5:1; 7:28. There are many who hear, are impressed and perhaps even astonished at Jesus’ teaching. Disciples, however, not only hear but also do the words of the Sermon.
Paraphrase of the Sermon on the Mount
Matthew 5-7
Sermon on the Mount: Matthew 5-7
Outline
Congratulations!
Matthew 5:3-12
The Sermon opens with a series of short, pithy statements that grab the attention of the reader. In fact, these are probably the best-known statements in the entire New Testament. Statements of blessing, in the form of a short declaration like those found in the opening of the Sermon, occur 45 times in the Old Testament. These appear, primarily, in the Psalms and the Wisdom books (for example: Proverbs 8:34; Psalm 1:1; 2:11; 40:4; 127:5; 146:5-7). The way that Matthew constructs these statements of blessing is close to the construction found in the Septuagint (LXX),[2] with one major difference. Matthew’s statements contain a reference to a future. Those blessed, in Matthew have a future – a future that is further described with each succeeding statement of blessing. But Matthew’s rendition isn’t just future oriented. Matthew’s framing of the beatitudes considers the present consequences of that future. In Matthew, the present and the future interact on each other, changing both.
The beatitudes of Matthew are paralleled by a similar set of blessings in Luke (parallel – but with significant differences in number, order and content). But even here, among the statements of blessing shared by both Luke and Matthew, the differences are striking. In Luke, the emphasis is on the condition of the person being addressed (poor, weeping, hungry, hated) while in Matthew the emphasis is on the attitude of the person addressed (poor in spirit, hungry and thirsty for righteousness, meek, pure in heart, peaceable). Luke’s set of blessings appears to emphasize a change of condition in the future: People who are poor will no longer be poor; People who are hungry will be well fed. Matthew’s statement, however, seems to be a statement of ethical norm for entrance into the Kingdom. When compared to Luke, Matthew’s set of beatitudes emphasizes present ethics over future condition. This difference between Luke and Matthew is important and further highlighted by the construction of each. Luke’s set of blessings is framed in second person, addressing an immediate audience in a definable circumstance – Matthew’s presentation is consistently in third person, as might be expected in a proverb or ethical maxim. Matthew is pointing the reader to an ethical lifestyle consistent with discipleship in the Kingdom of Heaven.
Blessed:
This term is difficult to render in just one English expression. “Happy” or “fortunate” may seem to fit for the beatitude holds the promise of a good to come. Yet, this good that is to come doesn’t quite capture the sense of the beatitude for, in Matthew at least, the emphasis is on the present not on the future. If the emphasis were placed on the future, we might expect Matthew to begin each statement with something like: “Be encouraged,” or “Buck up for a great good is coming!” Rather the recipient of the beatitude has something now – and so a better rendition is “ Congratulations!” The recipient of the beatitude (poor in spirit, hungry and thirsty for righteousness, meek, pure in heart, peaceable) is on an ethical path to their benefit now and in the future.
Poor (5:3):
The identification of the poor is fairly straightforward in Luke. Luke’s statement to the poor (6:20) is contrasted with those who are rich (6:24). In Luke, the poor refers to a socioeconomic status, both in chapter six and throughout the book. In Matthew, it’s a little different. Matthew appends the phrase in spirit to describe the recipient of this first beatitude. And given Matthew’s propensity to point us back to the Hebrew Bible (Matthew’s frequent “that it might be fulfilled”), we would do well to consider the use of the term in the context of the Hebrew Old Testament. In fact, the connection between the beatitudes in Matthew five and the poem of Isaiah 61:1-2 is unmistakable, including the initial reference to the poor in both.
Throughout the Old Testament, a pair of terms is frequently used to describe the powerless in society: poor and needy (see Amos 2:6-7; 8:4; Isaiah 3:14-15; 10:2; 32:7; Jeremiah 22:16; et. al.). In all these places, the poor refers to those who are in desperate straights and because of their helplessness are driven to seek dependence on God. With no claim upon God but his mercy, the poor stand empty handed without power or pretense. For people like this – congratulations is in order – for theirs is the Kingdom of Heaven!
This is where discipleship starts. No amount of social station, moral accomplishment or religious piety is allowed here. Discipleship begins helpless, dependent and hopeless – except for the mercy of God.
Theirs is the Kingdom of Heaven: The present tense “is” stands in contrast here and in 5:10 (both concerned with the Kingdom of Heaven) to the future tense of all the other promises in the beatitude set. The good news of the proclamation made by Jesus is that the Kingdom has come. It is here. Those turning in desperation to God enter a new relationship of blessing – now. The phrase, Kingdom of Heaven, is used by Matthew 32 times and nowhere else in all the New Testament. Mathew uses heaven as label for God’s reign. The kingdom of heaven emphasizes the reign of God regardless of place or time. God’s rule has invaded history in a new way with the coming of Jesus (1:23; chap 8-9; 9:19; 11:2-5; 11:12; 11:19; 11:27; 13:9, 16-17, 43; 12:28; 21:23-37; 22:1-10). That kingdom is here now – and that experience of the kingdom now is the best proof of the “more to come” (5:20; 7:21; 13:41, 43; 25:34).
Mourn (5:4)
Once again, the text of Isaiah 61:1-3 provides entrance to understanding the second beatitude. Mourners should to be viewed in a comprehensive sense. It refers to the contrite and bereaved, those who sense an intense loss, helplessness and despair. They turn in desperation to the only source of comfort and relief left available. They turn to God empty handed and there find not only comfort but the Comforter as well.
Meek (5:5):
This promise is also reflective of Isaiah 61:1 but finds a close parallel to Psalm 37:11. The term is very similar in sense to the poor of verse three and may serve as a parallel to verse three in the same way that poor and needy are often found in parallelism (see above). The meek, like the poor, stand before God empty handed in absolute dependence on Him. The promise of the earth is undoubtedly related to the Israelite notion of blessing evident in the promise of land (Gen 12:1-3; Deut 4:1; 16:20). The earth is here used to stand for that blessing from God represented by the gift of land. The beatitude is not promise of an access to a deed (Isaiah 61:7). The meek will receive good from the hand of God.
Hunger and Thirst for Righteousness (5:6):
Hunger and thirst form a common pair used to express the condition of poor and meek seen in the earlier beatitudes (Psalm 107:9; Isaiah 55:1-2). Matthew adds the phrase for righteousness to Luke’s concern for very real physical needs. Matthew’s addition gives the beatitude quite a different thrust from that presented in Luke. In the Old Testament, righteous and just serve as shorthand to describe a moral lifestyle in alignment with the character of God. Matthew continues this use of righteous / righteousness. In the Matthew 5-7 rendition of the Sermon, righteous is characteristic of a new relationship with God. It is a term that describes the disciple encompassed by the Kingdom of Heaven and producing fruit consistent with that reign of God (6:33; 7:16-21). As a result, the hungering and thirsting involves the physical and the spiritual. The disciple knows that she/he is dependent upon God for food (6:11) and clothes (6:25-30) just as much as he/she is dependent for comfort (5:4), mercy (5:7) and all manner of care provided by the Father (6:33).
Merciful (5:7):
The term for merciful, used here by Matthew, appears 30 times in the Greek version of the Old Testament. Of those, at least 25 refer to a characteristic of God (Psalm 112:4 is unclear) and only 4 times does the word refer to a characteristic of people. In the New Testament, the word is used only here and in Hebrews 2:17 (and there in reference to Jesus’ function as high priest). These observations make the appearance of the term here, in this list of blessings, quite surprising. The disciple is congratulated for being merciful. Matthew’s inclusion of congratulations to the merciful recognizes the disciple’s participation in the Kingdom of Heaven, the reign of God, in which the character of God becomes the foundation for ethical behavior. The disciple is mimicking the character of the Father in Heaven.
In the Old Testament, merciful can have one of two emphases:
It seems most likely that the first of the two emphases is the one intended by Matthew, for the matter of extending pardon is brought up again in 5:43-48 and 7:1-5. It may be uncomfortable, but the sense of the statement in 5:7 is that the extension of pardon is expected from those who have received pardon. James certainly voices the same (James 2:13). A disciple is one who has come empty-handed before God, cast solely upon His provision. A disciple is one who now extends the same to others.
Pure in Heart (5:8):
The language of this beatitude is most likely borrowed from Psalm 24:4-6. The Psalm employs several layers of parallelisms that give a window into the meaning of pure of heart. Verse 4 renders line one: A B
followed by line two: A1 B1
In other words, “clean hands and a pure heart” is further explained by “does not lift up his soul to what is false and does not swear deceitfully.” Pure in heart is a description of integrity. This person is sincere and honest. They have no deception and what you see is what you get. This person will see God. This, too, follows from Psalm 24. There, those who seek the face of the God of Jacob are not disappointed for the King of Glory arrives. The pure in heart see God and this, too, has a tremendous history in the unfolding biblical drama. It’s a dangerous thing to see God (Exodus 3:6; 19:21; 33:20; Isaiah 6:1-5). The pure in heart, however, have nothing to fear. God has placed His claim on them and His immediacy is now acknowledged and a future reward.
Peacemakers (5:9)
In participle form peacemaker – one who actively makes peace (bringing reconciliation) not simply enduring conflict, appears only here in the New Testament. Perhaps peacemaking is illustrated by 5:44 where once again a son of God is mentioned. Sonship should best be understood as an intimacy in which characteristics of the Father are displayed. The metaphor is used of Israel (Exodus 4:22; Deuteronomy 14:1; Jeremiah 31:9; Isaiah 1:2) and usually implies an expected demonstrable lifestyle and character that is consistent with the “family likeness.” The Father is busy reconciling those who are far off. The disciple, in displaying the family likeness, does the same.
Persecuted for Righteousness’ sake (5:10)
Like the poor in spirit, those persecuted for righteousness’ sake are inheritors of the Kingdom of Heaven. In some ways this beatitude sums up the whole list and serves as a bookend, parallel to the first beatitude. The beatitudes describe a person in tension. Subjects of the reign of God and blessed, but also living in a world not fully characterized by God’s reign, the disciple will suffer wrong for displaying the ethics of the Kingdom of Heaven, the family likeness. This person is to be congratulated, for the Kingdom is already at work in their life. And the disciple need not feel alone or out of place for the prophets were similarly treated. As disciples, we are betwixt and between – unlike our surroundings as is salt or a candle in a dark place. This very tension you feel can be a source of great joy – for something is at work in you – the reign of God – the Kingdom of Heaven – your future is being made present.
Discipleship: Betwixt and Between
Matthew 5:13-16
Following the Beatitudes, a section of the Sermon is presented that considers the nature of discipleship as betwixt and between. The section consists of two metaphors: salt and light. Both metaphors emphasize discontinuity between the disciple and his or her surroundings. The section is concluded by a summary statement expressing the outcome of a lifestyle expected from the disciple.
You are (5:13)
The first step in understanding this discipleship section is to identify the addressee. Already in 5:11, the you are addressed. And this address serves as an amplification of the last beatitude (5:10) that, in turn, may be intended to bring to a conclusion the whole description of discipleship contained in all the beatitudes. The summary considers the reactions that may be in store for the disciple. The disciple, the one who has cast him or herself empty and desperate on the mercies of God, is the addressee of this section of the Sermon.
Salt and Light: (5:13-15)
One of the striking characteristics common to the two metaphors used in this section is that the objects of the metaphors are useful only to the extent that they are different. Salt is useful only when it has saltiness – that is, when it has a quality of saltiness not shared by that which surrounds it. A lit candle is of most use in a dark room – in a place most unlike the light of the candle. A second characteristic shared by the two metaphors is that neither object is intended to draw attention to itself. The salt metaphor considers the effect of salt on its environment (it either preserves or makes taste better that in which it is placed). Likewise, the candle allows everything around it to be seen more clearly. Both the salt and the candle point to something else. The salt and the candle make everything around them a bit better – neither are ends in themselves – both are means to an end. The disciple doesn’t draw attention to her / his own piety and moral standing but points the observer elsewhere.
Glorify your Father who is in Heaven (5:16)
Here is the goal. In demonstrating the “family likeness” the disciple brings glory to the Father. To no small measure, the demanding and radical nature of the life lived by the disciple causes others to marvel at the grace of God at work. The disciple is clear evidence that the “City of God” has invaded the “City of man.” This goal of glorifying the Father stands in sharp contrast to the behavior in 6:1-18. In those verses, a religiosity or form of piety that is designed to elicit praise for the practitioner is condemned as shallow and ultimately meaningless. The prospect of suffering or rejection for the Kingdom, do not lessen the value of the light and salt. In fact, the disciple can count on it. Perhaps, its instructive to note how little social power is invested in those who are congratulated in 5:3-11.
It is easy to read past these verses in Matthew and skip right from the beatitudes to the section on surpassing the demands of the Law (5:17-48). But this section on Discipleship is an important corrective to an overemphasis on inward thinking. The reign of God is invading the here and now and the disciple must resist the temptation to loose sight of the “crowds” (4:25) by withdrawing to the safety and security of the company of disciples. Just as in the final episode of Matthew, here, too, the focus turns outward. And notice, it isn’t the heavenly Father affected by the behavior of the disciple, but your Father in heaven. The intimacy of the relationship is unmistakable.
Jesus and the Law: But I say untoYou
Matthew 5:17-48
This section of the Sermon is a densely packed series of four “sayings” each with their own form and traditional history.
Law or the prophets (5:17)
It is not uncommon to think that the phrase used here by Matthew “law or prophets” refers to some established set of scripture recognized by Jesus and his first century audience. A closer examination, however, suggests that the statement has something else in mind. The use of the connective or (instead of the more usual and— see 7:12) makes the phrase unique in Matthew. Instead of claiming the inviobility of a body of literature held sacred (something that is highly suspect in the first century), Jesus is, more likely, claiming a comparison to the ethical norm provided by both great role models — the law tradition of Ancient Israel and the prophetic social conscience of Ancient Israel. Far from invalidating those moral standards, Jesus presents a higher standard that gets to the condition of the heart even if while so doing, the legal code is violated (5:38; 43). Just as the prophets went beyond the letter of the law in advocating for justice and righteousness, so, too, Jesus advocates that the ethical lifestyle of the disciple goes beyond the regimented and rule oriented, but very scrupulous righteousness of the scribes and Pharisees. Verse 5:20 is a pivotal statement in this part of the Sermon. The verse clearly states that, for entrance into the Kingdom of Heaven, a very rigorous and demanding ethical standard is established — one that exceeds that of the scribes and the Pharisees. As we will see from the examples of discipleship ethics in the series that follows, the ethic of the Kingdom works from the inside out. That is, the ethical behavior consistent with the Kingdom of Heaven is not the result of applying an external standard, but is the result of a deep change within the disciple. The examples of the ethic appropriate to the Kingdom of Heaven have to do with the heart, with changing the disciple on the inside – a change that affects values, attitudes, emotions, beliefs and behaviors (a mode of being that Paul, in Romans, describes as being in Christ).
You have heard it said (5:21, 27, 31, 33, 38, 43)
Following the summary introduction of verses 5:17-20, a series of six examples follows, illustrating the ethics of the Kingdom of Heaven. Each of the six examples refers to a common first century standard of morality that would have been recognizable to the crowds and disciples presented in Matthew 4:25. Following the recitation of the law (you have heard it said), Jesus presents a commentary (but I say unto you) that invariably extends the spirit of the law further and higher than the letter of the law. This higher righteousness begins with the fact of a new relationship with God (Father in Heaven – 5:16, 48; 6:1, 14-15, 25). The new relationship changes how the disciple relates to God (6:1-18) and other people (5:21-48) and is well characterized as good fruit produced by a good tree (7:16-20) visible to all around. For this form of righteousness, there is no room for boasting. Meekness, peace and mercy replace show (6:5-8) and pride (6:16-18). We will see throughout the section to follow, that the one overarching value is: People are more important than things. The Kingdom of Heaven is a way of living that affirms and acts upon the principle that people are more important than things.
This is a direct reference to the commandment found in both, Exodus 20:13 and Deuteronomy 5:17. The second part of the verse (5:21b) has no parallel in the Old Testament and apparently means that the act puts the offender in an adversarial relationship to the law. This widely accepted statement of ethical norm is surpassed by the next verse, beginning with: But I say unto you. The remarkable nature of this construction, both here and in the following five examples cannot be overlooked. Typically, and is common in other Rabbinic and Qumran sources, the rabbi comments on the law by explaining how his teaching is consistent with that of old. This is definitely not the case with Jesus. He establishes an antithesis that contrasts to the old. The antithesis can fairly be rendered: God has said to those of old – But I say unto you…. Jesus’ statements do not simply provide a fence around the law, keeping one from offending (Rabbinic), nor do his statements get at the true nature of the law (Qumran). Jesus sets up an ethical standard that is in contrast to the old. From old we have learned that everyone who kills is liable to trail, but Jesus claims that anyone who is angry with his brother (a minority of mss add: without cause) is in similar danger. But it goes further. If you insult another (literally by calling them empty- headed parallel to the fool) you are liable to court action and punishment by God, Himself. The law of old prohibited an act – killing – that resulted as an outcome of broken relationships. Jesus provides a standard in which the relationship itself is not allowed to sever (the relationship is presupposed by use of the word brother throughout).
Following the demand that relationships be maintained and treasured, two illustrations are provided to show the extraordinary value of the relationship. Not even religion or the observance of religious rituals outweighs the importance of interpersonal relationships. And certainly, restoration with a brother is preferable to any settlement a Court may offer.
Like the one above, this premise also is a reference to the Decalogue (Exodus 20:14). Adultery, for both parties involved, carried the death penalty (Leviticus 20:10; Deuteronomy 22:22). The antithesis offered by Jesus has a slight twist to it. The law says don’t commit adultery. Jesus’ restatement effectively reads: don‘t be guilty of – even in your heart. The seriousness of the matter is reflected in two of perhaps the most surprising statements in all the New Testament (5:29-30). Rather than participate in the violation of interpersonal relationships involved in adultery – it would be better to mutilate yourself and amputate part of your own body! This admittedly hyperbolic language is used to bring home the point of the value of other people.
The third example of the value placed upon people follows hard on the second. Unlike the first two examples (5:2 1, 27), there is no Old Testament passage parallel to the quotation in 5:31, although it seems to be a summary of Deuteronomy 24: 1ff (the same is true of Matthew 19:3-9 and Mark 10:2-9 and also Luke 16:18, minus the dependant clause). This section of the Sermon has been used to attempt demonstration of an allowance clause suggesting that Jesus is here identifying a permissible occasion for divorce. That is, that Jesus was making allowance for divorce based upon the unfaithfulness of the female partner (postulating that the unfaithfulness is a form of incest similar to the acts described in the provisions found in Leviticus 18:6-18). This connection to Leviticus 18 is suspect. To be sure, however, the statement made by Jesus, in the Matthew passage, results in an unequal application between men and women. No consideration is made of the woman divorcing the man.
A closer reading of the section suggests that the presentation of an allowance clause is not the intent of the example at all. Instead, Jesus is turning the old law on its head in the same manner as accomplished by the first two examples of this series. The old permitted a divorce when the female partner was proven to have been unfaithful. Jesus turns this legal standard around and indicates that all divorce results in an adulterous relationship. In 5:32, Jesus simply states that divorce will result in an act of adultery – except when adultery precipitated the divorce – for then the adulterous nature is already present. Jesus’ statement is not a divorce provision in the case of adultery but if anything is pointing in the other direction indicating that divorce has a ripple effect and catches all parties involved in its net. Divorce does happen. Sometimes it is inevitable and the best of several bad choices available. Yet, even then, divorce is never a good choice and there are always consequences to pay. And it is the fact of those consequences that Jesus seems to have in mind. Again, the emphasis is not on the legislation governing marriage – the emphasis is on the value of people in the Kingdom of Heaven.
There are two possible ways of understanding this opening phrase: 1) to be untrue in the oath (i.e. to tell a lie) or, 2) to break the oath. Underlying both options, however, is an expectation for total honesty. The first option has a parallel in Leviticus 19:12 which in turn finds its basis in the moral norm reflected in Exodus 20:7. Oaths commonly involved the invocation of “God” or a linguistic substitute similar to the contemporary – “. . . honest to God” used to reinforce the credibility of the speaker. James 5:12 reflects the same sentiment as that found in Matthew 5:33-37 and advocates simple honesty that avoids any need to resort to extraordinary measures in order to assert credibility. The list of objects (heaven, earth, Jerusalem, head) used to certify the oath is taken from a traditional set of Jewish oaths. This section is not a legalistic prohibition to taking oaths (i.e. in court, or even in the form of a signed contract) but is a very radical commitment to honesty. The ethic of the Kingdom of Heaven results in a disciple characterized by a level of honesty that goes beyond that guaranteed by an oath or contract. No loopholes, no exemptions, no fine print are permitted to trump the integrity of the disciple. The Kingdom of Heaven is characterized by interpersonal relationships that have no need for legal constraints to ensure honesty and integrity.
The premise of this section is a reference to a principle (lex talionis) found three times in the Old Testament (Exodus 21:24; Leviticus 24:20b; Deuteronomy 19:21). Originally, this principle set limits to the extent of retaliation or punishment that could be exacted from an offender. The principle was designed to allow some sort of legal justice to the victim while protecting the offender from excessive penalty. The antithesis, presented by Jesus (5 :39a) can be phrased as follows: you shall not seek legal vindication against an evil person. Most strictly, the antithesis is a prohibition to legal restitution against the offender, but as the section progresses – the principle is applied to non-judicial contexts as well. The series of examples ends with reference to lending and borrowing. The Old Testament law forbids interest taken from a widow or orphan (and at times from any fellow Israelite) — the loan is to be considered a gift (Exodus 22:25; Leviticus 25:36; Deuteronomy 23:1 9ff 24:10-17). Jesus extends this principle to anyone who asks of you (Luke 6:30). By extending the generosity to anyone, normal social boundaries are challenged and dashed. The outsider and the person who is different are all treated alike with the Israelite and neighbor. Underlying this command, just like the others above, is an ethic that values people more than things.
The love your enemy section is found, almost identically, in Luke 6:27-3 5. The first part of the premise of this section appears to be based upon Leviticus 19:17-18 while the last part of the premise (hate your enemy) is without Old Testament parallel. Neighbor, in the context of the Leviticus parallel, meant fellow Israelite. If this understanding of neighbor forms a foundation for Jesus’ statement, enemy is quite likely non-Israelite, or those outside the ethnic, religious and political circle formed by neighbor. By advocating that neighbor and enemy be treated alike, Jesus effectively erases ethnic, religious and political identification as social boundaries meaningful in the Kingdom of Heaven. Such treatment of other people is nothing less than what is to be expected from disciples called to demonstrate the family likeness of your Father in Heaven. The thrust of the statement: so that you may be sons of your Father who is in heaven, both here and in Luke 6:35 is not so much on “how to become a son” but on “how a son acts.” For Matthew, the same nondiscrimination is characteristic of the proclamation of the Kingdom by which the book ends (Matthew 28:19). Any other behavior is an attribute of the outsider – the tax collector (Luke uses the word sinner 6:33-34) and the Gentile – terms intended to bring to mind those who are morally suspect and outside the community. In other words, if you treat the outsider differently than you treat those more like yourself you act like the outsider and no longer in concert with your Father, who showers goodness on everyone alike.
Be perfect (5:48)
Verse 5:48 may be a summary statement that serves as a transition to the next part of the Sermon. Certainly, this statement is a call to the higher righteousness characteristic of the disciple displaying the family likeness of the heavenly Father. Some suggest that a better way to read this verse is: Be whole just like your heavenly Father is whole. In this reading, the emphasis is upon a sense of equality that places great value on all people, regardless of station or social definition.
This section of the Sermon, beginning in 5:20, points to a measure of righteousness characteristic of the disciple but not achievable through keeping legal stipulations. Instead, of adherence to a set of rules, Jesus points to a higher righteousness, one that truly grows from the heart of the disciple. This righteousness is characteristic of the person who has his or her eyes on the Kingdom of Heaven and is mindful of the presence of your Heavenly Father right here and right now. This person has had a priority adjustment and as a result – people, all people, have become of utmost importance and things, the necessary as well as the clutter, have receded into the background.
Righteousness toward God: Worship
Matthew 6:1-18
The previous section of the Sermon, 5:21-48, considers the relationship of the disciple to other people. This section of the Sermon considers how the disciple is expected to relate to our Father in Heaven. Three religious behaviors are considered: almsgiving, prayer and fasting. Verse 6:1 serves as an introduction to the section, summarizing the section in one admonition: don’t practice your piety to be seen by other people. The three sections are structured alike:
The examination of the three behaviors is interrupted by the example of prayer contained in 6:7-15. The section of the model prayer begins with an admonition (6:7-8) similar to the structure of the surrounding three admonitions, followed by an example of prayer (6:9-13) and a concluding statement on forgiveness (6:14-15).
Alms (6:2-4)
It is best to consider the object of this section very broadly: acts of kindness or charity. The first century audience would have understood alms as a righteousness that is commanded by God in fulfillment of an obligation to other people. The command of righteousness is similar to that found in Old Testament legal codes (Leviticus 19:9-10; Deuteronomy 16:11; 24:20-21; et. al.). In first century Palestine, this system of commands of righteousness constituted a safety net of sorts, allowing for the care of the poor and needy. On special religious occasions, additional “benevolent offerings” were also collected and this practice seems to be the reference in 6:2. In his criticism of those who draw attention to themselves, Jesus is not condemning the act of making contribution to help others, but He is criticizing sharply the manner in which it was done. In His criticism, Jesus mentioned the scribes and Pharisees for special notice. These two groups of very religious people distinguished themselves by the very careful attention they gave to moral correctness. Fastidious in their observance of the law, they believed that this form of righteousness was what made them acceptable before God and admirable before other people. In reality, their bent toward religious pride and sense of being better than everybody else gave voice to the truth that they were far from the Kingdom.
As corrective, Jesus recommends behavior that shrinks from the limelight and remains hidden to all but your Father who Himself will reward the righteous command fulfilled from the heart.
Prayer (6:5-6)
In first century Jewish life, prayer played a major role in both private and public spheres. The Shema (Deuteronomy 6:4-5) was recited at least twice a day and other prayers, too, helped form the rhythms of daily life by repetition marking morning, afternoon and evening. In addition to private prayers, public prayers were offered during the synagogue service and at public gatherings. Some, so this section implies, gravitated to the most obvious locations: street corners, or other high traffic spots in order to talk with God. For these, God seems to have been an accidental audience giving room to the more obvious listeners – those gathered around the speaker in order to admire her or his piety. These, too, have received their reward – a pat on the back or a whispered complement. In vivid contrast, Jesus indicates that the true nature of prayer is private, personal communication between the individual and God. This is an amazing assertion. Anyone can pray, anywhere, anytime. There is no special language to learn or no magic formula to follow. Apparently, our Father is interested to hear what is on our minds.
Fasting (6:16-18)
Fasting was an integral part of Jewish religious life in the first century. Indeed, it was a practice woven into the public and private expression of religious devotion throughout the ancient Near East. The Pharisees practiced a fast twice a week (Luke 18:12) and that custom seems to have been maintained by at least some of the followers of Jesus (Didache 8:1[3]). Throughout the Old Testament, fasting is commended and seen as a symbolic act of contrition and sorrow appropriate as response to a national catastrophe or personal humility before God. The remorse expressed itself in ways similar to grief and mourning and may have involved clothes and actions (the disfiguring the face – or better – grief’s agonizing expression of 6:16) appropriate to grief (1 Kings 21:27; Isaiah 58:5). The complaint voiced by Jesus seems to stem from a discontinuity between the symbolic act of contrition and the heart reality of the religious devotee. Instead of expressing grief before God, the act became a badge of honor proclaiming to all the piety and admirable religiosity of the one fasting. Rather than an expression of grief, it became a mark of pride. In correction, Jesus does not deny the usefulness of fasting – in fact he assumes that the disciple will fast, rather he commends that it be kept secret. The occasion for pride becomes nullified when you “keep it to yourself” or a secret just between you and God. Just like with charity and prayer, fasting, too, requires authenticity and honesty.
Lord’s Prayer (6:7-15)
Verse 7 begins an extended insertion providing instruction on prayer. Both, here in Matthew 6:9 and also in Luke 11:2, the introduction to the prayer indicates that it was intended as a model for prayer and not intended as a specific prayer formulation to be used over and over. In contrast to those who go on and on for show, Jesus admonishes the disciple: not to prattle, not be concerned about using big words and not to mouth repetitions that fail to unleash the intent of the heart. Sincerity, honesty and simplicity seem to be the watchwords here. And this simplicity is possible because your Father knows what you need. The confidence of being heard is not contingent upon flowery language or proper posture, linguistic formula or even social standing. The one praying can have confidence that she or he is being heard – simply because of our Father’s character.
The Lord’s Prayer is familiar to many people; some even have had it taught to them as young children. Seldom, however, do we stop and consider the radical – even dangerous nature of the prayer. At heart, the prayer is a prayer for an invasion. It is a request that the Kingdom of Heaven invade earth. It is a prayer that the norms and ethics, the way of behaving and the manner of life consistent with the Kingdom of Heaven be realized right here and right now. And it is implicit in the prayer that the one praying consent to be a willing participant in this invasion. This person recognizes an absolute dependence upon the Father, for both the stuff of daily life and for repeated forgiveness (mindful of the beatitudes that began this Sermon) and dependence on the Father for escape from an all too close bent toward selfishness and the allure of the counter-invasion (everything at odds with a life in the Kingdom of Heaven). In other words, the one willing to pray for the arrival of the Kingdom of Heaven is positioned as the forward guard – the promise and evidence of more to come.
The prayer begins with a reminder of the holiness of God. Hallowed be your name is a phrase that recognizes and gives glory and honor to God. The name is another way of referring to the person. And so, the prayer begins with a reminder to treat God as God. The character of the Father gives confidence that the disciple’s prayer is heard and recognition of God’s character gives guidance in knowing how to pray.
The prayer ends with a request for forgiveness from sin (Matthew’s use of debt [6:13] is an Aramaism that means the same as sin found in Luke 11:4). That request is amplified by a reminder of the disciple’s family likeness to the Father in 6:14-15. Having been forgiven, the disciple is capable of extending the same to others (Mark 11:25; Matthew 18:34-35). But there’s more. Not only is the disciple capable of forgiving – the disciple is held accountable by the Father to forgive. It is incumbent upon the disciple, one who recognizes the character of God and is praying for the invasion of the Kingdom of Heaven, to act in concert with both.
There is a deep joy here. The disciple is forgiven – freed from a weight and stain that no amount of effort could remove – the disciple has been forgiven by the Father. The emphasis, here, is not upon the despicable character of the disciple who stands in such great need of forgiveness. Rather, the emphasis is upon the fact of having been forgiven! And so freed from a great burden to earn a righteousness surpassing that of the scribes and Pharisees, the disciple can: pray freely – live freely – and forgive freely. Forgiveness is a corrective lens that allows the disciple to see clearly: To see clearly herself or himself; to see clearly her or his relationship to the Father; and to see clearly other people (7:3-4). Forgiven becomes a fundamental characteristic of self-identification for the disciple. The disciple is forgiven. First and last, the disciple is forgiven.
Righteousness toward God: Life of Prayer
Matthew 6:19-7:11
This section of the Sermon consists of six units, the last (7:12) functioning as a conclusion to the discussion of righteousness beginning in 6:1. The six units have no readily apparent structural connection to each other and parallel material is found scattered throughout the gospel of Luke. The material has similarities to traditional Wisdom genres including proverbial sayings, parable, and apodictic commands. Thematically, the material provides concrete examples of the petitions offered in the Prayer (6:9-13).
6:19-24 Kingdom of Heaven Priorities
6:25-34 Material Needs
7:1-5 Judging
7:6 Warning against Falling Away
7:7-11 Answered Prayer
7:12 Golden Rule
Kingdom of Heaven Priorities (6:19-24)
This opening unit directs the disciple’s attention to a consideration of priorities. The unit can be further subdivided into three subsections.
19-21: Treasure
22-23: Greater Priority: Seeing clearly illustration
24: Greater Priority: Choosing between two masters illustration
The unit opens with a command first formulated negatively (6:19a) and then positively (6:20a). The pair places the temporary and elusive nature of earth’s treasures in contrast to the permanent and incorruptible nature of treasures in the Kingdom of Heaven. The unit does not identify what constitutes heavenly treasures nor does it explain how one goes about storing them up. Instead, the unit considers the matter of priorities for the disciple: Where your treasure is, there your heart will be also. This concluding statement reverts to a singular, contrasted to the plural in the preceding verses and as presented in Luke 12:34. The change may appear slight – but is very significant and directs the reader away from treasures or possessions to a more fundamental issue. The unit is asking the disciple to focus on her or his allegiance, his or her person not their possessions. The treasure represents an expression of the person – an expression of the heart. The word heart is frequently used in Hebrew literature to reference the seat of personhood – the very core of what makes each of us who we are. Consequently, the ending of this unit is not a call to invest in better or more permanent possessions, treasures that form a better long-term investment. Rather, the unit is a challenge to the disciple. It is a challenge to have one’s treasure in heaven, that is: it is a challenge to a radical commitment to the Kingdom of Heaven.
Up to this point, in the Sermon, Jesus has described values and priorities, norms and behaviors that are characteristic of the Kingdom of Heaven. This present unit is now a call to decision. A fork has appeared in the road. A decision needs to be made. Each of us must ask: What are my priorities – where is my heart? Are we really serious about the Prayer in 6:9-13? The need and nature of the decision is illustrated twice in the verses that follow.
The first illustration (6:22-23) is difficult and finds a totally different context in its parallel presentation (Luke 11:34-36). At least, the metaphor states that the eye provides light for the body and that the condition of the eye will impact the condition of the light in the body. Perhaps it’s best to consider the function of the eye as “seeing clearly.” That is, if the eye is seeing clearly, then the whole body is full of “light” – i.e. everything is in focus. If, however, the eye is not seeing clearly, the whole body is unable to focus accurately (the light within is not accurate or clear). The point is, it’s really important to have a clear view of priorities. Without a clear view, all efforts and activities, though well meaning and well executed, are bound to fail for they have been directed by a faulty vision. Activity does not mean productivity. For Jesus, it all depends on where your heart is. And if the Kingdom of Heaven is your priority, the lifestyle described in chapters 5-6 is the object of your focus.
The second illustration (6:24) considers two masters. This saying is placed in a different context in Luke 16:11-13 and also appears in the Gospel of Thomas (47[4]). The illustration, as used here in Matthew, puts to the test the prayer of 6:10 concerning the appearance of the Kingdom of Heaven. A decision is required for, inevitably, if two masters are acknowledged, one will take precedence over the other. The word pairs hate – love; devoted – despise are designed to simply show the difficulty of attempting to maintain two loyalties. And the two competing loyalties are those directed toward either God or material possessions. The unit is not a diatribe against material possessions – but is a simple question: What owns you? The disciple is asked to take inventory of who or what calls the shots in dictating how we will spend the finite number of days given to each of us. Who or what has been allowed to require our time, energy and attention? An objective assessment is called for. To what degree has the Kingdom of Heaven owned us?
Material Needs (6:25-34)
With the “I tell you” phrase, the opening sentence of this section follows the pattern established in 5:21-47. In contrast to a previously accepted and normal way of living (serving material possessions), Jesus introduces a new manner of life that is consistent with citizenship in the Kingdom of Heaven (see the parallel rendition in Luke 12:22-31). The connective “therefore” beginning verse 25 indicates clearly that the following material has something to say about what just went before – serving two masters and ultimately participation in the invasion of the Kingdom of Heaven. Jesus admonishes the disciple to not be anxiously concerned about personal needs. Whether it’s food, clothes or a place to stay, the disciple can rest assured that your Father in Heaven is fully aware of the need. Therefore, the disciple is free to demonstrate a lifestyle observably different than the outsiders (Gentiles,[5] verse 32). This admonition is not a prohibition from caring for the needs of life but is a warning against being owned by those needs. Those needs are not the disciple’s master and therefore undue concern or a crippling anxiety concerning those needs can be avoided because a dependency upon your Father has already been established (5:3). Other New Testament writers voice similar sentiments (Philippians 4:6; 1 Peter 5:7), indicating that the tension felt by those attempting to live out this admonition was no less then than it is now. This paragraph sets two options before the disciple. On one hand, the disciple can be anxious and preoccupied by the pressing need to secure the basic stuff of life even though that anxiety and preoccupation can in reality accomplish very little (add a measure to life or stature). On the other hand, the disciple can rest in her or his dependency on the Father and trust that, just like the flowers of the field or the small birds of the air, we, too, are recipients of His loving care. The paragraph ends with the admonition to keep focused on the Kingdom of Heaven and in the Father’s righteousness, resting secure in the knowledge that the Father will care for everything else.
But there’s the rub. What to do when it doesn’t work? The disciple is just as vulnerable to misfortune and disaster as everyone else (tornados don’t just strike the homes of the wicked). And beyond what might befall anyone, Jesus stated quite clearly that His own experience was other than what we might expect (Matthew 8:20) and indicated that disciples, too, may well receive untoward treatment (Matthew 10:24-33; Luke 12:4-7). And so how should the disciple act or think when there is no food or when horrible tragedy strikes?
This paragraph is neither an excuse for laziness (under the guise that the Father will provide) nor is the paragraph a guarantee of prosperity to those willing to seek the reign of the Father and His righteousness. Rather, and quite simply, the paragraph is the expression of a person convinced that more is yet to come. As with the rest of the Sermon, this paragraph makes no sense whatsoever without the underlying assumption of the coming Kingdom of Heaven. In this paragraph, the disciple is simply being encouraged to put things in perspective. More is yet to come. An awareness of more to come doesn’t erase the terrible disappointment and heartache of personal tragedy but it does provide a ray of hope: more is yet to come. There is a future and your Father Himself is personally guaranteeing it.
The whole matter is summarized in verse 34. In its present location, what might be a very discouraging statement (don’t get upset about tomorrow, it might not be as bad as today!) is turned on its head and used as an illustration of the request in the Prayer (6:11). Day by day by day the disciple receives care from the Father.
Judging (7:1-5)
Do not judge. The word judge has a wide span of meanings ranging from discerning between the good and the better or acting as arbiter in a court of law. It is advisable to seek the meaning intended here in the context of the Sermon itself. Already, the disciple has been advised on being merciful (5:7) and loving enemies (5:44) as well as practicing piety hidden from the eyes of other people (6:17). Bearing these in mind, it is most likely that judging involves withholding mercy from those who need it, particularly from those different and outside, those who may benefit most from forgiveness. The judging prohibited here is a condemnatory stance toward another, subsequent to the identification of some flaw or fault that places the other in a position of unequal worth, value or dignity. Jesus’ warning against such practices is of the strongest possible tone. First, he considers the ridiculous nature of this condemnation by pointing out that even though the recipient of the condemnation may have a piece of dirt in his or her eye, the one presuming to be judge is totally blind – and unaware of it! Second, the strength of Jesus’ warning is evident in the term He uses for the offender and pretentious judge – a term that He normally reserves for silly people. Hypocrites are pretenders. They put on airs, pretending to be one thing when really they are quite another. And this is the term that Jesus uses for the disciple who feels compelled to judge others. Clearly, this sort of activity is not consistent with the Kingdom of Heaven.
Warning against Falling Away (7:6)
This warning has often been the occasion for disagreement among interpreters. It appears out of place and has no parallel in Luke. If the proverbial nature of the sentence is considered, a window opens on the rationale for its current placement. It may be that the verse serves as a summary proverb to the material just before (7:1-5) in the same way as 6:21 provides a proverbial summary for 6:19-21, 6:24b a proverbial summary for 6:24; 6:34 provides a proverbial summary to 6:25-33 and 7:12 a proverbial summary to the whole section 6:19-7:11. If this is so, then the matter of erroneously condemning others must be taken with utmost seriousness. Dogs and pigs are used in this pair of proverbs to signify unclean and unwholesome creatures neither of which is able to distinguish between the good and the bad. In fact, rather than appreciating a good gift presented before them, they are liable to turn and attack their benefactor. So, too, the disciple who plays the role of judge is in reality acting piggish and not at all becoming of the Kingdom of Heaven. We all do well to take warning.
Answered Prayer (7:7-11)
The section on answered prayer forms the final installment concluding the extended discussion on prayer beginning with the model prayer in 6:9. The emphasis on the Father’s attentive response to the disciple’s prayer encourages the asking, drawing to mind the same theme found earlier in the Prayer (6:8, 9, 11 and 7:7, 8, 9, 10, 11). In Luke, the connection is much more vivid as the two sections are positioned much more closely (Luke 11:2-13). The unit is highly structured, following a Wisdom saying pattern:
Command 7:7
Rationale 7:8
Examples 7:9-10
Conclusion 7:11
Ask and it will be given. The command is stated positively, in contrast to the way in which the previous units began (6:19, 25, 34; 7:1, 6). All three commands: asking, seeking and knocking are set in a present tense implying that the command is to engage in a process or a lifestyle and not a one time trial. The object of the asking, seeking and knocking is not stated but we may be safe to assume that the object of the prayer is the same as that encouraged throughout this section: ranging all the way from the coming of the Kingdom (realization of God’s reign on earth) to the provision for daily needs. The emphasis isn’t on the disciple’s ability to identify and ask for what is right and good but rather the emphasis is upon the Father’s constant attentiveness and readiness to provide just what is needed at precisely the right time. And the point may be that the two – the Kingdom of Heaven and daily needs – are not two separate spheres or areas of concern but all one.[6] After all, the Sermon has been making the point over and over that the disciple is called to no less than a reordering of life so that the Kingdom of Heaven becomes a visible priority. So, whether it is a prayer for forgiveness, food, mercy, protection from enemies, or reconciliation with another: the disciple should make a habit of asking the Father. The final reference to the Father responding to those who ask Him in 7:11 forms a bracket with the introductory reference to the Father in 6:8.
It is worth noticing that this concluding section on answered prayer brings to an end the extended discussion of the disciple’s relationship with the Father (6:1-7:11). It is instructive to observe how very important the Sermon considers conversation with the Father. Prayer is an integral part of the disciple’s life, every bit as much as the decision identifying what to value (6:19-21), what to wear or what to eat (6:25-33), or how to get along with people near you (7:1-5). Prayer is a normal and totally understandable activity for those who have cast themselves in desperation upon the Father (5:3). Prayer is a habit of the heart.
Golden Rule
Matthew 7:12
Do unto others, as you would have them do unto you. Luke places this Wisdom saying as conclusion to the love your enemies section in Luke 6:31. Matthew places the summary command at the end of the extended commentary on the Prayer (6:19-7:11) and so considers it a fitting conclusion to the greater righteousness begun in 5:17. And just as a reference to the law or the prophets began this section (5:17), so a similar reference ends this section (7:12).[7] The ethical norm of the whole received Hebrew tradition is summed up in this one statement. The sentiment wasn’t unique to Jesus or His early disciples. Hillel, a famous Jewish rabbi who lived prior to Jesus, made a similar point: “What is hateful to you, do not do to your fellow-creature. That is the whole Law; all else is explanation.” (Sabb 31a). The effect of placing the command here in 7:12 is to press home the point that the disciple to live the ethic of the Kingdom of Heaven now.
It seems to clear and makes so much sense but still we must ask: Why wouldn’t we? Why is this fair treatment of others so difficult to do? Competition, fear or jealousies are frequent reasons for maltreatment of others. But for the disciple, these motivations are gradually robbed of their strength for the disciple has nothing left to lose. The disciple has already acknowledged that he or she is desperately dependent upon the Father and confident in her or his self-identity as forgiven. This person is free. Free of guilt and anxiety, free of the need for hypocrisy, free to value people above all else. This person is free to do unto others, as you would have them do unto you.
A Fork in the Road: The Two Options
Matthew 7:13-27
Following the great presentation of the ethics of the Kingdom of Heaven and its summary statement in 7:12, the Sermon brings the disciple to the moment of decision. A series of three alternatives is placed before the reader, each describing the importance of choosing well the path that will be followed. The material used by Matthew to conclude the Sermon is found in two different locations in Luke: Matthew 7:13-14 parallel to Luke 13:24; Matthew 7:15-23 parallel to Luke 6:43-44 and Matthew 7:24-27 finds a parallel in Luke 6:47-49. Matthew’s concluding illustrations provide a warning should the disciple ignore what the Sermon has just taught. The disciple risks becoming like a tree cut down, a wicked person turned away or a house falling flat. This is serious business and the finality of the warnings calls the disciple to attentiveness. Further, the responses called for by the Sermon are neither easy nor popular (7:13-14) and those who claim to give direction along the way are not always reliable or trustworthy (7:15-23). All this being so, the disciple does well to consider the core of the matter: treat others the way you want to be treated (7:12).
The Two Paths (7:13-14)
The opening phrase of this final section calls for action. Enter the narrow gate. Having heard all that’s been said in the Sermon, the disciple is now called upon to act — to make a decision and to enter the narrow gate. This description of the gate and the “road less traveled” confirms the radical nature of the Sermon. What has been said in the preceding two chapters is not easy and, if followed, may cost the disciple a great deal. It’s not easy to be salt and light. Nor is it easy to accept ill treatment for the sake of the Kingdom, let alone forgiving and valuing people above all else. But for the disciple willing to venture the journey, there is help along the way. Congratulations are in store; a benefit is to be had by being desperately dependent upon the Father, by being meek and merciful, and for hungering and thirsting after righteousness. The key seems to be found in a single- minded focus on the Kingdom of Heaven and prayerful that the Kingdom invade the here and now. The disciple is above all else — forgiven and this self-definition opens narrow gates and blazes hard to find trails.
The False Prophets (7:15-23)
Some consider this section a combination of two parts: the first 7:15-20 and the second 7:21-23. This two-part construction is supposed, based upon what seems to be a broadening in perspective in verses 2 1-23, making the warning applicable to many people not simply the false prophets of verse 15. A closer examination does not support this way of understanding the section. Instead, the repeated use of prophet and prophesy indicates the same object is in mind throughout the section. The real matter at hand in this section is a warning to the disciple to be on guard for religious professionals who are no more than hucksters and charlatans. People, even religious guides, can’t always be trusted or relied upon. Given that the gate to the Kingdom is narrow and hard to find (7:14), where can the disciple turn for help and advice? The answer is: by their fruit you will know them. And the fruit that confirms the authenticity of the messenger is: doing the will of the Father (7:21). Practicing a righteousness that glorifies the Father (5:16), valuing people (5:21-48), living a life of prayer (6:9-13), forgiving (6:14), maintaining a secret piety (6:18), seeking the Kingdom of Heaven (6:33), and treating others as you wish to be treated (7:12) all characterize the disciple doing the will of the Father. How will the disciple distinguish between true and false religious direction? By their fruit you will know them.
The Two Builders (7:24-27)
The wise builder is the disciple who hears and does — who not only pays attention to the Sermon but who also lives it out. This final parable concludes the Sermon with a warning against self-deception. Appearances can sometimes give a false security. Therefore, the concluding warning for the disciple is to take stock and realistically assess her or his authentic standing in the Kingdom. Don’t fool yourself, the stakes are high and ruin can be sudden. The measure is in the doing — doing the words of the Sermon and doing the will of the Father.
Conclusion
Matthew 7:28-29
Matthew ends the Sermon on the Mount with an observation about the reaction of the people listening to Jesus. To say the least, people are taken aback. And Matthew indicates two reasons for the astonishment of the crowd.
First, Matthew writes that the crowd was astonished at his teaching. In other words, the content of the Sermon was perceived as extraordinary. It’s not what they were expecting and provided something for them to talk about. In describing the reaction of the crowd, Matthew provides a description of the way he wants his readers to respond as well. Matthew wants us to be astonished no less. The reaction of the crowd, described at the end of the Sermon, also provides an important pointer toward the proper application of the Sermon. In an earlier section,[8] we surveyed some of the more influential methods of interpreting the Sermon. Some of those methods suggested that the Sermon is descriptive of another time and place where the reign of God is more obvious. Some suggested that the Sermon provides good advice but doesn’t have an imperative quality. Some of the interpretive schemes, applied to the Sermon, suggested that the Sermon is a matter of attitude only and not really descriptive of a way of life. The problem is that, when applied to the Sermon, none of these interpretive guides would cause anybody to be astonished at anything contained in the Sermon. I find nothing remarkable about saying that Heaven is a place of peace, or that being a peacemaker is a worthy goal or a useful condition of the heart. I do find it astonishing to read that the Father expects it of me now and has made it possible for me to actually live it out in the present moment! The astonishing part of the Sermon is the underlying assertion that the Kingdom of Heaven has invaded the human arena and that disciples of Jesus are agents of that invasion.
The second reason for the astonishment of the crowd gives additional support to correctness of the “Do It Now” interpretive method. Matthew records that the crowd saw Jesus as one who had authority. In other words, Jesus had credibility. That credibility did not stem from originality or even remarkable rhetorical skills (Matthew and Luke provide variations). The authority demonstrated by Jesus must have come from His lifestyle. He not only talked the talk but He walked the walk. He demonstrated authority by providing a model for doing the very things He talked about. Two groups of people listened to the Sermon: the crowd and the disciples. Inherent in being a disciple is that you imitate the Master. That really is astonishing!
[1] Gospel of Thomas 33 Jesus said: “Preach from your housetops that which you will hear in your ear. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light.”
[2] The LXX refers to the Greek Old Testament. It was the favorite version of the Hebrew Bible used by many early followers of Jesus.
[3] Didache 8:1 And do not keep your fasts with the hypocrites. For they fast on Monday and Thursday; but you should fast on Wednesday and Friday.
[4] Gospel of Thomas 47 – Jesus said, “It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise, he will honor the one and treat the other contemptuously.”
[5] The use of Gentile in the Sermon and elsewhere in Matthew certainly had racial overtones in the first century. For Matthew, the world is divided into two groups of people: Jews and Gentiles. Yet, we would miss the point altogether if we try to understand the racial dimensions of the term in the context of modern race relations and tensions. Outsider may be a more accurate way to get at the meaning intended by Matthew. Whatever category may be used to discriminate people to the outside (i.e. racial, economic, ideological or even religious) can be usefully read into this occurrence of Gentile. The point that Jesus is making is that unless you put into practice the directives found in the Sermon you become just like those you look down on.
[6] Luke reads the Holy Spirit as the gift of the Father [Luke 11:13], reflecting the use of this section appropriate to Luke. Matthew’s good gifts is appropriate to the extended discussion provided in Matthew.
[7] Note that this reference is missing in Luke, making it even more likely that the phrase, here, in Matthew is intended to serve as a bracketing marker concluding the section begun in 5:17.
[8] Page 11
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