Commentaries

Introduction

                  The first portion of Matthew 5-7 has to do with the first “petal on our daisy”: Blessings and Responsibilities (5:3-16). Before looking at the meaning of the verses individually, we must see how the structure of the sermon may affect its interpretation. Since it is wisdom literature, it is loosely structured. The significance of this point can be appreciated by looking at Luke’s Sermon on the Plain (6:20-49), which has several close parallels with the Sermon on the Mount. Despite similarities many interpreters consider them different presentations, partly because they may fall at different points in Jesus’ ministry. Regardless of whether they are two accounts of the same sermon or different accounts of two sermons, Luke’s rearrangement of similar material shows that we should be cautious about making too much out of connectors between blocks of material. In other words, context connections in wisdom literature are less helpful in interpretation, because the writer tends to connect his paragraphs more loosely. They are self-contained units more than interdependent ones. In yet other places Luke has bits and pieces that appear in Matthew 5-7. Luke 13:22-24ff. compares with Matthew 7:21-23 on the judgment scene and the narrow gate. Luke 16:17-18 parallels Matthew 5:18 and 32, which includes the “jot and tittle” statement and the ethics of marriage. The connections we see between portions of the sermon may not have been as strong in Jesus’ mind as they might look to us. The structure of Matthew’s account may be more apparent than real. Observations based on sequence and association may be well to make, but their validity probably rests more on the nature of adjacent subjects than on their placement.

Introduction 

                  Even though the Sermon on the Mount is wisdom literature and therefore less structured, it has pattern and carries a unifying theme. The initial set of beatitudes introduces statements of responsibility for being God’s light and salt in the world. To accomplish that purpose, Jesus’ disciples must correct their thinking at points like the ones he mentions. We should not misconstrue this correcting as discarding previous revelation, but as fulfilling it by proper understanding. In 5:20 Jesus tells his followers that their righteousness needs to exceed that of contemporary religious leaders, a comment clarified by six illustrations. Under the contrast formula “You have heard that it was said by them of old time . . . but I tell you     . . .” Jesus discusses murder, adultery and divorce, oath taking, revenge, and love. Chapter 6:1-18 is a further unit about hypocrisy.

                  Our study of the Sermon on the Mount brings us to Matthew 5:17-20, the second “petal” on the daisy. We have entitled it “Jesus and the Law” because it shows how his ministry and teaching relate to God’s earlier revelation. This paragraph introduces Jesus’ objection to the Pharisees. He contrasts his teaching more with theirs than with the Old Testament Law itself. The verses deal with his concern that people not misunderstand what he is teaching.

                  This chapter looks at Matthew 5:33-48, dealing first with verses 33-37 on taking oaths. Jesus said,

                  When Jesus says, “Do not judge,” he raises four questions: (1) What does judge mean? (2) Why do we do it? (3) Why should we stop it? (4) How can we stop it? We can study Matthew 7:1-6 by asking these questions about the text.

                  Matthew 6:19-34 gives us an opportunity to use a simple method of Bible study. It consists of asking a question and reading scripture with an eye for answers. We may be surprised at how often scripture addresses such questions. Familiar scriptures take on a fresh light because new experiences establish a new context for seeing new applications. The answers were not noticed before because we were not prepared for them. Matthew 6 offers insights into matters we never thought the Bible even addressed. 

                  Our study of Matthew 5-7 has progressed around the daisy outline to the model prayer. We discussed 6:1-18 under the heading of hypocrisy. The accompanying diagram shows how the model prayer fits inside that larger portion. Jesus’ comments about giving, prayer, and fasting follow a pattern that includes “they have their reward,” doing their alms, praying and fasting “in secret,” and “your Father will reward you openly.” His statements about prayer lead into the “model prayer,” a subset in this format for 6:1-18. 

                  Isaiah 35:8 prophesied that there would be “a highway of holiness” that only the redeemed would pass over. A wayfaring man, though a fool, would not err in it. Life gets complicated sometimes, but scripture teaches one principle that simplifies it for everyone regardless of capacity or station.

                  Matthew 5-7 records the Sermon on the Mount. This study presents thirteen lessons on that material. First, we look at the structure of the whole presentation. It is “wisdom literature,” an especially appropriate expression in this case because Jesus closes with an illustration about a wise man who built his house on ledge rock. “Wisdom” lies not only in knowing what to do, but in doing it. It is application in addition to information. Wisdom is living life among men according to the will of God. It means more than avoiding evil and doing good; it means aiming at doing best. That is always the wise way to live.

                The previous study on Matthew 7:12 dealt with the meaning of the Golden Rule. This study looks at the impact of the Golden Rule on individuals and on their relationships. In the parallel between “[Do] [to others] [as you would have others do to you]” and “[Love] [your neighbor] [as yourself],” we made two primary observations. (1) Do replaces love; so love is an action that can be commanded. That doing is a giving of ourselves for the joy of others. Often love means giving of ourselves for the needs of others, but we can also love God, who “is not served by men’s hands as though he needed anything” (Acts 17:25). It is better, then, to define love broadly enough to include loving him. When we meet people’s needs, we are increasing their happiness; so love becomes self-giving for the joy of others.