332. JESUS TEACHES HIS DISCIPLES
(b) Principles of Discipleship in Action
"Whosoever heareth these sayings and doeth them, I will liken him unto a wise man ..."
Jesus had just described the characteristics of the perfect man. He now proceeds to outline the morality which springs from such at character. The Beatitudes are the seed from which the other aspects find radiant expression. The qualities they demand are transformed into practical issues.
Our aim in this lesson is to see these practical issues as they affect our own lives.
Matthew 5, 6, 7
CHRIST AND MOSES.
Moses' Law judged outward acts, but Christ's Law judges the thoughts from which acts spring. Jesus took the matter from the exter nal view to the internal, from the outside to the inside. It is in the mind that the seeds of sin are sown and develop (Jas. 1:14-15). If they are rooted out, acts of sin cannot possibly find expression. To illustrate this principle, Jesus frequently contrasts his Law with the Law of Moses.
ANGER FORBIDDEN (Matt. 5:21-24).
Whereas Moses' Law judged the murderer, Jesus saw in anger the cause of murder, and he condemned that. If one would be reconciled to God, one must have a desire to be reconciled to one's brother. Ac ceptable worship is impossible where offence is known and not remedied. Even at what appears to be the most sacred moment ("the offering of gifts"), reconciliation with man is more important to God than sacrifice (cp. Eph. 4:26-27).
BE HUMBLE WHEN AT FAULT (Matt. 5:25-26; cp. Prov. 25:8).
Jesus enjoins humility and submission where a fault is found in his servants. Pride and stubbornness could lead to more serious conse quences and bring shame upon his name.
ADULTEROUS THOUGHTS FORBIDDEN (Matt. 5:27-32).
The very contemplation of adultery is tantamount to the act. To look leads to lust and to lust is to commit adultery in the heart. Far better not to look (Job 31:1). The only barrier to the desired act could be lack of opportunity, so in God's eyes the desire amounts to the same thing.
And this principle applies to any act where faith is undermined. Jesus broadens the scope. "Eye" and "hand" are put for desires and deeds. It is better to sacrifice part of this mortal life than to lose one's whole life in the time to come.
The lesson is that transgression can be avoided by a determination to obey the Word of God. If the space in our hearts and mind is oc cupied by the positive things of the Truth, evil thoughts will be crowd ed out (Rom. 13:14).
SWEARING OF OATHS FORBIDDEN (Matt. 5:33-37).
If only those words spoken by oath were considered binding upon a nerson what of words without an oath? Is a person in that event freed from his undertakings? Of course not! Oaths had come to be used very lightly and God's very existence was held in question when undertakings preceded by such oaths as, "As God liveth" were not performed. This was serious. "Let your communication be, Yea, Yea; Nay, Nay; for whatsoever is more than these cometh of evil".
THE WAY OF NON-RESISTANCE (Matt. 5:38-42).
In Christ, the accent is upon the individual, not the nation or the state. Therefore, the old state-level "eye for eye" justice no longer ap plies. In Christ, the state has vanished and will not re-appear until the Kingdom is established. The individual is a pilgrim and a wayfarer, and Christ commands his conduct towards other men.
In three illustrations of compulsion, Jesus counsels non-resistance to evil; viz. personal injury (v.39), harsh exactions (v.40), and compul sions by "the powers that be" (v.41). In the fourth case (v.42) there is no compulsion. The disciple is free to comply or refuse and so the test is harder. But he is to be generous of heart to all who might ask, not necessarily giving exactly what is asked, but certainly giving what is needed to help the asker.
The object of non-resistance is to purge one's own bitterness, and to take the initiative from the offender and win him to the higher prin ciples of salvation.
THE LAW OF LOVE (Matt. 5:43-48).
Far from having enemies, Jesus commands a positive assault "To love . . . bless ... do good . . . pray ..." This is action € the action of love in which the disciple wrests the initiative from the offender and fights him with weapons he does not understand. This is the way that right triumphs over evil. Wrong has no answer to the assault of love. Justice may check a wrong doer by fear, but love conquers him.
In so acting, the disciple manifests the Father who positively MAKETH his sun to rise and SENDETH his rain on the just and un just. God by this means shows love for "his enemies" and wills their salvation and, in so doing, sets a pattern of conduct for His children (Rom. 5:8-10; Jn. 3:16).
If love is confined to the family circle and those who love us, we are no different from unscrupulous publicans and reflect no particular! likeness to the Father. Our love, like the sun, must shine on all, if we] would be perfect, as is our Father in heaven (vv.46-48).
THE SIN OF HYPOCRISY (Matt. 6:1-18).
The word "alms" in verse 1 should be "righteousness" (refer mg). In what follows, Jesus is more specific. In vv.2-4 he repudiates public! display in almsgiving; in vv.5-6 praying in conspicuous places; and! vv. 16-18 counterfeit fasting. In each case he denounces such religion, motivated by present self-interest, as being of no avail in attaining a reward of the Father. Such alms, prayers and fasts were not spon taneous expressions of worship born of love for God, but the price necessary to pay for the good opinion of men. It was devotion offered to no God but themselves. It was merely a theatrical performance for which they received the applause of men, and that would be all they would get.
Basically, the sin of hypocrisy is rooted in unbelief. It is impossible to serve God if we are wholly pre-occupied with gaining the esteem of men (cp. Lk. 16:15; Jn. 5:44; Jude 16).
FAITH AND THE TRUE RICHES (Matt. 6:19-21).
True worship has been contrasted with hypocrisy and now true treasure is contrasted with greed. Hypocrisy and greed are twin perils in the pursuit of righteousness. The "righteousness" of hypocrites is hollow and so are their riches. Their riches are symbols of this world which will perish with those who set their heart in it (v.19). The heart will turn as surely as the needle of a compass to what we really value (vv.20-21).
THE FATHER'S GIFT AND SON'S RESPONSE (Matt. 7:7-12).
The disciple is encouraged to persist € to ask, seek, and knock € for as persistence prevails even over evil men, "how much more" shall your Father which is in heaven give good gifts (cp. Jas. 1:5-7; Matt. 15:21-28; Lk. 11:5-13). If human stubbornness can be worn down, how much more ready to answer our pleas is our gracious and loving Heavenly Father? The contrasts are compelling. In verse 12 is the Golden Rule: "Therefore all things whatsoever ye would that man should do to you, do even so to them: for this is the law and the pro phets". This is an extension of Ch. 6:14-15. God's example gives the incentive and power to conform. Dark human nature is lightened by God's love (2 Cor. 5:14-15). This is the essential message of the law and prophets; and amounts to the two great commandments (cp. Matt. 22:37-40).
TWO WAYS, TWO TREES, TWO BUILDERS (Matt. 7:13-27).
In conclusion, Jesus gives three Parables:
1. Two Ways (vv.13-14): Like Moses, he sets before his disciples two ways and the fact that they would have to make a choice (Deut. 30:15-20). There could be no middle path and the right way would not be popular.
2 Two Trees (vv.15-20): To guide them in the way, two classes of men would offer their services. To discern the true from the deceitful, the disciple would have to examine the fruit of both, for like a tree, the fruit is true to its kind (Gen. 1:12). Fruit is seen in words and works If their words were not in accordance with the "law and
testimony" and their works not after the example of Christ, they could safely be rejected (cp. Isa. 8:20; 1 Pet. 4:11).
3 Two Builders (vv. 24-27): The Word divides humanity into wise and foolish. Those who assimilate the Word ("these sayings of mine") are building on a solid foundation (cp. 1 Cor. 3:11). The storm is soon to try all houses and wise builders will work with this in mind (cp. 2 Tim. 2:15).
LESSONS FOR US:
- In thus outlining the morality of the kingdom, Jesus specified the qualities that will characterise those worthy of His Kingdom.
- At the same time, he makes it clear that He will be judge of all who seek to enter the Kingdom (7:21). There can be no greater incentive for attention to the qualities he desires than this.
- We need to be like the wise man who built upon a firm foundation € the foundation of the Truth, believed, understood, and acted upon.
REFERENCE LIBRARY:
"The Teaching of the Master" (L. G. Sargent) € Parts III-VI
"A Life of Jesus" (M. Purkis) € Book 4, Chapters 11, 12
"The Story of the Bible" (H. P. Mansfield) € Vol. 8, Pages 152-159
"The Sermon on the Mount" (J. Luke) € Pages 9-24
PARAGRAPH QUESTIONS:
1. Where does sin commence and how can it be avoided? Use Jesus' teaching in the Sermon on the Mount to illustrate your answer.
- What does Jesus say about faith and riches in the Sermon on the Mount?
- The Father "sendeth rain on the just and unjust". What was Jesus teaching by this statement in the Sermon on the Mount?
ESSAY QUESTIONS:
1.How is Jesus' teaching contrasted with the Law of Moses? Give four illustrations from the Sermon on the Mount.
- Tell what you know about the two "ways", the two "trees" and the two "builders" in the Sermon on the Mount.
- Relate the character revealed in the Beatitudes to the practical in structions about living in the latter part of the Sermon on the Mount.