Matthew 5

Study Guide 83: Matthew 5 THE BEATITUDES Overview Matthew 5-7 contains Jesus’ famous “ Sermon on the Mount.” In the context of Matthew’ s argument that Christ is the expected Messiah-King, this sermon takes on special importance. In giving His moral teaching, Jesus announced as mankind’ s destined Ruler the lifestyle to be adopted by all who submit to Him. In this particular study of Matthew 5:1-48 we focus on the Beatitudes — a series of “ blessed are” or “ happy are” statements. The issues explored by Jesus deal with the basic values which human beings adopt and live by. Jesus’ point is that the values of this world do not lead to blessing. Instead blessing comes through living by values which the world despises, but which God holds dear. BLESSED. Both Old and New Testaments speak of the “ blessed.” In the Old Testament, and especially the Psalms, the “ blessed are” statements describe qualities in a person which bring him or her God’ s blessing. Here in Matthew the Greek word is makarios, which means “ happy.” Is there a difference? Yes. The Old Testament describes blessings that will come to the godly person, and emphasizes material goods. Jesus focused on the present state of persons who adopt values and attitudes which permit them to know, now, the inner touch of God in their present lives.

Commentary Matthew tells us that, after Jesus’ baptism, “ Jesus began to preach, ‘ Repent, for the kingdom of heaven is near’” (Matthew 4:17). Book after book has been written exploring Jesus’ “ kingdom” emphasis, puzzling over the exact thrust of all His words. God as King over all. All agree that the Bible pictures God as King over all His creation. In this sense God is sovereign, marking out the course of cultures and the process of the ages. In a universal sense, everything and all times are to be viewed as God’ s kingdom: a realm over which He exercises control. It is also true that the Old Testament brings another focus to God’ s kingly rule. God in a special way rules over Israel: He is Israel’ s true King (Deuteronomy 33:5; 1 Samuel 12:12), and Israel is His kingdom (1 Chronicles 17:14; 1 Chronicles 28:5). In a distinctive sense, God involved Himself in the control and direction of Israel’ s destiny. When we read in the New Testament that Christ is “ Head over everything for the church, which is His body” (Ephesians 1:22-23), we have a parallel to the Old Testament emphasis. The rule of God extends over all — but finds special focus in His concern for His own. God’ s future reign. A reading of the Old Testament makes it plain that there is more involved in talk of a kingdom than God’ s overarching rule. God promised through the prophets that a day would come when He will set up an everlasting kingdom on earth, and personally rule from Zion (Isaiah 24:23; Micah 4:6; Zechariah 14:9-17). Daniel and Isaiah added their descriptions: the King will be God, and yet of David’ s line. When the Messiah comes, the rule of God will find visible and overwhelming expression as God openly exercises His once-hidden power. It was this kingdom the Jews expected and yearned for. And it was this kingdom which is described in the prophecies which Matthew relates to Jesus. So we can hardly doubt what Jesus’ listeners pictured in their minds when Jesus announced the good news that the kingdom was at hand. His listeners were sure He meant the eschatological expression of the rule of God. They thought “ kingdom of heaven” must mean God’ s revelation of His power and goodness through Messiah’ s righteous, endless rule. Near? It is here that many hesitate. Jesus said that the kingdom of heaven was “ near.” Yet, 2,000 years have fled since that announcement, and the visible earthly kingdom Jesus’ hearers expected has not come. So some have stepped back, and denied the Old Testament vision. They have tried to make the “ kingdom of heaven” simply another affirmation that God is in charge, after all. But why then did Jesus say that the kingdom was finally “ near” ? Why the urgency? Why, if God has always exercised that kind of rule? Clearly some other aspect of the kingdom than God’ s universal rule must be drawing near. Particularly significant is the Greek word translated “ near.” It can mean “ at hand,” or “ has arrived.” Was Jesus’ announcement of the kingdom an affirmation that in His own coming, God’ s kingly action was already breaking in uniquely on time and space? Usually we think of “ kingdom” as a place. The “ kingdom of Liechtenstein” is geographically defined: a tiny bit of land. Certainly the Old Testament picture of God’ s ultimate kingdom does involve a place: Palestine is the center from which the Messiah will rule, and the whole earth will be His kingdom’ s limitless extent. However, in rabbinic literature, kingdom emphasis is not on a place but on action! “ The kingdom of heaven” speaks of that divine action which breaks into our universe and marks out events as God’ s accomplishment. No wonder Jesus taught His disciples to pray and say: Your kingdom come, Your will be done on earth as it is in heaven. Matthew 6:10Jesus’ disciples, then and now, are to look to God to act on earth just as He acts in heaven itself, to bring His will to pass. It is most likely, then, that Jesus’ announcement of the kingdom had a dual emphasis. On the one hand, Jesus was announcing the nearness of the promised eschatological kingdom in which God will act visibly and dramatically to enforce His will. That kingdom was near in the person of the promised King! On the other hand, Jesus also was announcing that the kingdom had arrived! In the personal presence of Jesus on earth, God had acted to take a hand in human affairs. In Jesus, God was already bringing to humankind His final gift of deliverance, and dominion.

The Sermon on the Mount: Matthew 5:1-11The impact of the kingdom message does not strike us with the same force that it would have struck the believer of Jesus’ day. We have the entire New Testament revelation; we’ re aware that Jesus acts today in our lives through the Holy Spirit. But to the men and women who heard Jesus teach, this kingdom concept was new and powerful. They were used to looking ahead to a future when God would act. Jesus’ kingdom message made them realize that God was already exercising kingly authority. We can expect God to act now to work out His will in you and me! This kingdom emphasis on an active God underlies what we call the Sermon on the Mount. Only those who throw the full weight of their confidence on God as a King who acts in and for them now can ever locate the courage to live the startling lifestyle Jesus laid out for His disciples (Matthew 5:1). Interpreting the sermon. There have been various approaches to interpreting the Sermon on the Mount. Some are clearly designed to suggest we need not take its teachings seriously. (1) One view sees the sermon as a salvation message for the world. By “ being good” an individual can live in harmony with God and earn His approval. Only a person who is blind to his own sin and who ignores Jesus’ command to repent can see the sermon as portraying a way to find God. (2) Another view insists that Matthew 5:1-48 contains “ kingdom truth.” The ways of living portrayed there are the ways men will live when Jesus returns to reign. But they are not practical for us until then. Too often this approach, which has a certain validity, is used to excuse behavior and attitudes that fall far short of the standard Jesus expressed here. (3) A third view suggests that the sermon is addressed primarily to the church. This too has some validity. But it overlooks the fact that at this stage in Jesus’ ministry, Israel, and not the church, was central. (4) A fourth view synthesizes and provides a better balance. First, the sermon is to be seen as a detailed exposition for Jesus’ hearers of what repentance (which literally means a “ change of direction” or “ about face” ) involves. Second, it does picture life in the eschatological kingdom. When God is in full charge, at the end of time, everyone will live by these guidelines. Third, we have in the Sermon on the Mount the most detailed exposition of God’ s ethical standards given in the Word. Because these standards reflect God’ s character and reveal His will, they are relevant to us today as well as in the future kingdom. (5) To these traditional interpretations we need to add a fifth. The Sermon on the Mount describes the way in which men are freed to live when they commit themselves to the kingship of Jesus! When men of any age realize that in Jesus the kingdom is “ near” to them, they are free to abandon themselves totally to God’ s will, confident that, as they obey, He will act to shape events.

The Kingdom Now When Wayne Adams began to dream of making available high-quality art with a subtle yet powerful Christian message, the vision seemed impossible. Wayne had no background or contacts in the art world. And he had no money to finance such a venture. But Wayne began to pray. Within weeks, believers with all the needed skills were located. Wayne also prayed for funds and left his well-paying job to concentrate on the dream. He sold his car to get enough for a start. When his house was burglarized, insurance payments met other needs. By December 2,000 prints of the first painting, Born Again, were completed. For a number of years Christian bookstores carried Witness Art paintings, and many Christian homes featured these lovely testimonies to some of the great realities of our faith. Looked at from a “ sensible” point of view, everything Wayne did to launch his venture was foolishness. He left his job. He entered a field in which he was less than a novice. He sold his car when the money ran out, and used insurance funds to pay the bills of his project rather than refurnish his home. Everything that Wayne did was foolish — unless God’ s kingdom has broken into our world, and unless God Himself acts in our lives to accomplish His will. Given the reality of God’ s rule, a person like Wayne, who sets the Lord on the throne of his life, is not foolish but wise. The Bible makes it clear just how wise Wayne was. According to Colossians, God in Christ “ has rescued us from the dominion of darkness and brought us into the kingdom of the Son He loves” (Colossians 1:13). The Christian has been torn from Satan’ s grasp and planted firmly in a relationship with God in which Christ is King — a relationship in which Christ acts in our lives. The Sermon on the Mount is for men who have chosen to be Jesus’ disciples and have freely submitted themselves to the King (Matthew 5:1). In it Jesus explains to His disciples of every age what living as a citizen of heaven’ s kingdom involves. As it meant for Wayne, living in the kingdom means for us, abandoning the ways of the world to adopt a diametrically different set of values and commitments. New values (Matthew 5:1-12). When first heard by disciples, the familiar words of the Beatitudes must have sounded jolting and strange. Familiarity has made them palatable today; their stark challenge to our deepest notions about life is easily passed over. But that first time the challenge must have been almost overwhelming. What Jesus did in these few verses was to set up a new system of values by which His people are to live. Implicit is a rejection of the values which lie at the core of human civilizations and which shape most individual personalities. It is difficult to live in our world, to look at men and women who live by the values in the column on the right (chart, below), and be unaffected. We admire this world’ s “ beautiful people.” Their sophistication, looks, pleasures, and importance draw us. We appreciate the values which their lives express. That whole package of values is appealing to us because we tend to associate those values with fulfillment. To be and behave like the people who have status in our society becomes our dream. Jesus shatters such dreams and rejects such goals in the Beatitudes. He sets up a whole new package of values, proclaiming that in these you and I will find fulfillment. Not in pleasure, but in longing. Not in satisfaction, but in hunger. Not in popularity, but in commitment to an unpopular cause. Not in competition and “ winning,” but in helping others win their way to peace. The first Beatitude illustrates. “ Blessed are the poor in spirit,” Jesus said. Blessed are those who do not approach life with confidence in themselves or reliance on their gifts and talents, sure that they are competent to meet life’ s challenges. Blessed instead are those who approach life without such self-based confidence, “ for theirs is the kingdom of heaven.” Not, theirs “ will be” the kingdom of heaven. But, theirs is the kingdom of heaven. In approaching life humbly, and with full reliance on the King, we open up our lives to His direction. We open up our present and future to Jesus’ kingly action. Commitment to kingdom values brings us to the place where we ask the King to reign in our lives. When Wayne Adams surrendered his competencies to God, depending on the Lord to shape events, Wayne responded to the leading of the King and committed himself to the values of the kingdom. In becoming one of the poor in spirit, Wayne discovered the reality of Jesus’ promise: “ Theirs is the kingdom of heaven.” LINK TO LIFE: YOUTH / ADULT Give each group member a copy of the Beatitudes chart. Work in pairs to add other “ countervalues” which stand in contrast to the values Jesus teaches in the Beatitudes. Then work together to fill in a master chart with your group members’ insights.

The Beatitudes: Matthew 5:3-10 Jesus’ ValuesCounter-values BLESSED ARE THOSE WHO …BLESSED ARE THOSE WHO ARE … Matthew 5:3are poor in spiritself-confident competent self-reliant Matthew 5:4mournpleasure-seeking hedonistic “ the beautiful people Matthew 5:5are meekproud powerful important Matthew 5:6hunger for righteousnesssatisfied “ well adjusted” practical Matthew 5:7are mercifulself-righteous “ able to take care of themselves Matthew 5:8are pure in heart“ adult” sophisticated broad-minded Matthew 5:9are peacemakerscompetitive aggressive Matthew 5:10are persecuted because of righteousnessadaptable popular “ don’ t rock the boat”New behaviors (Matthew 5:13-16). Our values are always expressed in our actions. What is truly important is the way values find expression in our daily lives. This is what Jesus alludes to in two brief word pictures. Those who hold kingdom values will witness to those around them the reality of the kingdom. “ You are the salt of the earth,” Jesus said. In Palestine, flakes of salt form on the rock shores of the Dead Sea at night. In the morning the sun rises. Under its heat the salt loses is saltiness. It blends with the shore and loses its distinctiveness. “ You are the light of world,” Jesus went on. Lamps are designed to be put on a lampstand in full view, not to be hidden. Both these word pictures help us realize that the values which we hold as citizens of Jesus’ kingdom are to find expression in our behavior, so that our difference from men of the world will be made plain. Those who come to know us will gradually realize that we are different because of our relationship with our Father “ in heaven” (Matthew 5:16). The kingdom of heaven is to break into our world, today, through you and me! Case histories (Matthew 5:17-42). Jesus’ kingdom teaching focused first on values and then on the behaviors through which values are expressed. Our Lord went on to give a number of illustrations. This “ case history” approach is in full harmony with Old Testament practice. After the Ten Commandments are recorded in Exodus 20:1-26, for example, the next few chapters are devoted to illustrating them with examples. In this sermon Jesus began (Matthew 5:17-20) by explaining that His teaching is not contrary to Old Testament Law. It is intended to “ fulfill it.” That is, Jesus would explain the Law’ s true meaning. The kingdom lifestyle that Jesus promoted fulfilled the Law’ s requirements by producing a righteousness that “ surpasses that of the Pharisees and teachers of the Law” (Matthew 5:20). Each of the following case histories demonstrates how the Law is to be “ fulfilled” (that is, truly and accurately explained). In each case Jesus shifted the focus of attention from the behavior that the Law dealt with to intents and motives. Here the King works in the hearts of men, changing the values and the behaviors from which behavior springs. In Jesus’ kingdom any outward conformity without an inward commitment is unthinkable! What about murder? Jesus located the root of murder in anger and hatred (Matthew 5:21-26). Rather than nurse anger, which may lead to murder, the kingdom citizen is to value peacemaking. He is to take the initiative to be reconciled to his brother. Later John would write, “ Anyone who hates his brother is a murderer” (1 John 3:15). Adultery? In its true meaning Law does not just speak against the act, for God is concerned with lust itself (Matthew 5:27-30). Jesus sarcastically suggested to men quick to excuse themselves by claims that “ I saw her, and couldn’ t help myself,” that they try to rid themselves of their problem by plucking out the offending eye! Impossible? Surely. And so again the issue is focused on the place where the problem lies: “ in the heart.” Divorce? Moses permitted it, but Jesus called for lifetime commitment (Matthew 5:31-32). Promises? Make your word binding by signing a contract — and feel free to break a promise sealed with a handshake? (Matthew 5:33-37) No, be the kind of person whose yes always means yes, and whose no means no. What about revenge and repaying those who harm you? (Matthew 5:38-48) The Law says you can insist on your rights and on repayment. But in the kingdom, God’ s blessing rests on the merciful. In relationships with people, the kingdom citizen is called on to be like the Father in heaven and to love even enemies. Does this deny justice? Not at all! It recognizes the fact that in the kingdom, God is the One who acts. Paul later put it in these words: “ Do not take revenge, my friends, but leave room for God’ s wrath, for it is written: ‘ It is Mine to avenge; I will repay,’ says the Lord” (Romans 12:19). Abandoning the values and the instincts which lie at the root of man’ s society, the kingdom citizen is to build his life on those peculiar values Jesus taught, values that seem all too shabby to most people. Poverty of spirit? Mourning, meekness, hunger for righteousness? Mercy, purity, peacemaking, willingness to be persecuted on God’ s account? Yes. On these values Jesus invites His hearers to build new lives. LINK TO LIFE: YOUTH / ADULT Divide the “ case history” illustrations in Matthew 5:1-48 among teams of three or four. Each is to examine its case, and to determine how any of the values seen in the Beatitudes are expressed in the action Jesus calls on us to take. When teams have had time to study and think, come together as a group and discuss each case. Ask: “ If we truly adopt Jesus’ values as expressed in the Beatitudes, what other kinds of changes can we expect to see in our lives?” LINK TO LIFE: CHILDREN Ask your boys and girls to think of a time when someone hurt them. Then ask: “ What was that person like?” List their descriptions on the chalkboard. Ask: “ Is it all right to hurt them back?” Let the children express their opinions, which will probably support repayment in kind. Then tell them what Jesus said about how to treat enemies. Explain that a person who hurts others is like the individuals they have just described (point to the chalkboard list). Do they want to become that kind of person? Jesus wants us to be like our Father in heaven. How is He different from the person who hurts others? Make another list beside the first. It may seem all right to pay back a person who hurts us. But then we will be acting like him, and not like God. The Lord wants God to be our example, not a bad person. Why not give each child a hand mirror, on which you have glued a bright yellow “ halo.” Encourage them when they feel like paying someone back to hold the mirror so the halo is over their head, and remember they don’ t have to be like the bad person. Because they love Jesus, they can be like God.

The Risk There are two things that are immediately striking about this part of Jesus’ Sermon on the Mount. First of all, a person who takes the call seriously and attempts to live as a kingdom citizen takes a great risk. Each of the countervalues of the world seems to have great survival value! If you aren’ t competitive and aggressive, how can you get ahead? If you can’ t take the practical course, and make the expedient choice, you’ re asking for trouble! Jesus’ sermon calls men to abandon this whole approach to life and to walk out of step with society. We are called to abandon “ wisdom” for responsiveness to God’ s will — whatever the apparent cost. And this involves risk. The second thing we see in the sermon is the impossibility of the standards Jesus maintains. In shifting attention from behavior to values and motives, Jesus sets righteousness even farther from us than it was before! You and I may have been relatively successful in controlling our behavior. But what about our desires? Our thought lives? Our emotions and feelings toward others? If righteousness in the kingdom means purity in the inner man, each of us is helpless! But this is just the point of Jesus’ announcement. The kingdom is “ at hand” ! In Jesus Christ, God has begun to take that action which culminates in our total freedom. In the ultimate expression of the kingdom, Jesus will reign over a renewed earth. But even before Jesus returns, believers of every age have been “ brought” by God to the “ kingdom of the Son He loves” (Colossians 1:13). You and I are in a relationship with God in which He acts for us. When we grasp this, when we open up our lives to Jesus’ royal control, He will break into the pattern of our daily lives and into the very heart of our character. Owning Jesus as King, we turn our fears over to Him and seek to rebuild our lives on that which He finds valuable. Jesus is King. We can take the risk.

Teaching Guide Prepare What does it mean to you that Jesus is “ at hand” in your life today?

Explore There are many significant and probably unfamiliar concepts introduced in this study guide. So you will probably want to launch your group meeting with a minilecture. Cover first of all the concept “ kingdom.” Remember that in biblical thought “ kingdom” is essentially a realm in which a ruler exercises control. As you and I relate to Jesus as our King, He is increasingly free to exercise control within us, and in our circumstances. Then cover the various views of the Sermon on the Mount. The fifth view expressed seems to capture its purpose. This sermon describes how human beings are freed to live in any age when they commit themselves fully to Jesus. When we realize that in Jesus the kingdom is near us, we can abandon ourselves totally to Jesus, sure that as we obey He will shape circumstances and events.

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1. Duplicate for each group member the chart of the values expressed in the Beatitudes. Have teams look at each value and countervalue. Each team is to see if it can suggest other countervalues, that the world adopts but that Jesus’ exposition of blessing calls us to reject. Discuss the values present on the duplicated list, and values that your group members added.
2. Return again to teams to look at the examples Jesus gave to illustrate His values in operation. Introduce the assignment by noting that true values always find expression in behavior (the point of Matthew 5:13-16). Show too that in these cases Jesus “ fulfills” (that is, gives a true and full explanation) of what the Law of God actually means, even though it speaks in terms only of behavior. Note that each case focuses on intent and motive and not just acts. Ask each team to select one of the following cases, and to determine which of the values expressed in the Beatitudes it illustrates. The cases: Matthew 5:21-24, Matthew 5:27-30, Matthew 5:31-32, Matthew 5:33-37, Matthew 5:38-42, Matthew 5:43-48. When done, have each team share what it has seen.

Apply Jesus’ call in the Beatitudes is to reject the values this world lives by to choose another, contrasting set of values. Discuss: “ What kinds of risks can you see in totally adopting Jesus’ values as your rule of life? What would make you willing to take such risks?”