Matthew 5

Matthew 5:1

THE .–Matthew 5:1-16. GOLDEN TEXT.–Grace and truth came by Jesus Christ–John 1:17. TIME.–A. D. 28. PLACE.–In Galilee. Supposed to have been on Mt. Hattin, a hill south of the sea, on the road to Nazareth. Here, when the Crusaders were in Palestine, a great battle was fought between them and the Saracens. HELPFUL .–Luke 6:12-19; Luke 6:20-28; Mark 3:7-8. LESSON .–I. The Kingly Teacher; 2. The Heirs of the Kingdom; 3. The Joy of Persecution; 4. The Salt of the Earth.. A comparison of Matthew with Luke 6:12-19 enables us to form some conception of the circumstances that called out the most remarkable address that was ever delivered.

The Lord had been engaged in his ministry near a year and a half; the preceding night had been passed alone in prayer; the apostles were then commissioned, and a charge given to them; a great multitude from all parts of Judea gathered during the day, eager to know more of the kingdom that they believed would soon be set up. Not even the apostles had any conception of the real character of that kingdom. They supposed it would be temporal, would bestow abundant temporal blessings, that the blessedness of its citizens would consist in power, riches, honors, exaltation, and security. The object of the discourse is to give a truer idea of the kingdom, of the character required for citizenship, of its relation to the Jewish commonwealth, and of what was needful to enter into the kingdom. The attentive reader will observe that it begins by a statement of what spirit is required to have the kingdom of heaven, and closes by a declaration of what must be done to enter the kingdom (Matthew 7:21-25). I. THE KINGLY TEACHER.—

1. Seeing the multitudes. We gather from Luke, chapter 6, that the Lord passed the night in the mountain in prayer; in the morning he chose and ordained the twelve; he then came down to the plain, where he found a vast multitude, whom he taught. It seems from Matthew that when he saw them he again ascended the mountain to gain a convenient elevation. The Horns of Hattin, the traditional locality of the Sermon on the Mount, has a plain lying at its base. The mountain is about seven miles from Capernaum, is easily reached from the lake by a few minutes’ walk, and has a level place suitable for the collection of a multitude, to whence he could come down from the higher horns. When he had sat down. This is the usual posture of an oriental teacher, and is the natural one for familiar instruction. Christ never sought to play the part of an orator, as is too often the case with those who preach his gospel, but in plain, simple, conversational style, he sought to plant his truths in the human heart. His disciples came unto him. His disciples probably includes more than the apostles, and means all of the multitude who came to be taught. These gathered about him, while the rest of the multitude were farther away.

Matthew 5:2

2. He opened his mouth and taught them. This is a formula indicating a solemn and authoritative utterance. The King who shall reign over the coming kingdom now opens his mouth to declare its principles. When the Lord opens his mouth we should open our ears and hearts. The whole discourse that follows, a “sermon that commands the admiration of all decent men, even rationalists and infidels,” would not require more than thirty minutes for delivery, yet it has had more influence than any other discourse ever delivered upon the earth. Other teachers might profit by the Lord’s brevity. Luther says to preachers: “Got up freshly, open your mouth widely, and get done quickly.”

Matthew 5:3

II. THE HEIRS OF THE KINGDOM.— 3. Blessed. There follow nine beatitudes, each of which pronounces a blessing upon those who have certain characteristics. The word “blessed” is first applied to God and means more than “happy” as it has sometimes been translated. Happiness comes from earthly things; blessedness comes from God. It is not bestowed arbitrarily; a reason follows each beatitude. It is a permanent state of spiritual felicity.–Schaff. The poor in spirit. The humble in contrast with the haughty; those sensible of spiritual destitution, rather than those puffed up with spiritual pride. The same state of mind is referred to when he speaks elsewhere of a contrite and broken spirit. The Publican who prayed to God to have mercy upon him, a sinner, was an example of one poor in spirit. The Jews, generally, with their carnal hopes and spiritual pride, were not poor in spirit. For theirs is the kingdom of heaven. If there was one sentiment spread more widely than any other through this multitude it was the hope of the near approach of the kingdom of God. Of this kingdom they had no higher conception than that it would be a free and independent outward Jewish monarchy, composed of the proud children of Abraham, of noble descent, the worthiest of the earth. This spiritual and national pride is now treated by our Lord. It is the humble, contrite, lowly, and those who feel their spiritual needs who shall possess the kingdom. What could run more counter to the ambitious hopes of that multitude than the first sentence of the Lord! Sense of want must come before spiritual blessings. Those who thanked God that “they were Jews by birth, and not sinners as the Gentiles,” had no sense of spiritual wants.

Matthew 5:4

4. Blessed are they that mourn. Not all mourners, for there is “a sorrow of this world that worketh death.” Godly sorrow is meant, a mourning over sinfulness. No one will seek to escape from sin until he mourns over his sinfulness. Those who thus mourn have the promise. “A broken and contrite spirit he will not despise.” He will bestow rest on the heavy laden.

Matthew 5:5

5. Blessed are the meek. The mild, the gentle, the tranquil, opposed to the passionate and ambitious, the kind of men who succeeded in such a kingdom as the Jews expected. In an earthly kingdom the self-seeker, the man who pushes his way, and asserts his claims is the man who gets most. In the kingdom about to be established it is the opposite class who shall prosper. Shall inherit the earth. The land; Canaan as the type of all blessings. It is the heavenly land especially that is inherited. The especial reference is to the Messiah’s kingdom of which “the land” of Canaan was a type. Not fierce, bold, proud soldiers, as the people believed, but the meek would possess the land.

Matthew 5:6

6. Blessed are they that hunger, etc. This implies the same sense of spiritual needs as verses 3 and 4. Hunger is a felt want, in this case a want of righteousness before God, the righteousness that comes from the forgiveness of sins. It was after the prodigal son “came to himself,” and said, " I perish with hunger," that he resolved, “I will arise and go to my father’s house.” There he was filled. So, too, of the contrite sinner always. He hungers for the favor of God, is led by his hunger to repentance and obedience, receives remission of his sins, has his hunger satisfied because he is made righteous before God and “has peace with God being justified by faith in Jesus Christ.”

Matthew 5:7

7. Blessed are the merciful. That multitude with their martial ideas of the kingdom thought that the military virtues were those that would bring blessedness, but Christ pronounces his blessings on the opposite qualities. The merciful, those who instead of resenting injury are ready to forgive, shall obtain the divine mercy. The fifth petition of the Lord’s prayer implies that we must forgive if we expect to be forgiven.

Matthew 5:8

8. Blessed are the pure in heart. The Jew, under the tuition of the Pharisees, cared little for the state of the heart so that outward forms were duly kept. Religion consisted chiefly in ablutions and the strict observance of ceremonials. They taught that there was guilt in actions but took no note of evil thoughts and purposes. Jesus, on the other hand, taught that the heart must be purified, evil thoughts must be chased out, wicked purposes must not be cherished, the thoughts and intentions must be holy, the only way to secure a pure life was to have a pure heart. They shall see God. Not with the natural eye but with the spiritual vision; by faith. In the pure heart the Lord will dwell and his presence will be recognized. There will be a sense of the divine oversight and helpfulness, of the upholding by the Father’s hands on earth, and in eternity his undimmed presence. See John 14:23.

Matthew 5:9

9. Blessed are the peacemakers. Not the men who should march under the banner of a Jewish king to conquer the nations, but the men who in the name of the Prince of Peace go forth to proclaim peace and good will among men. Christ is the great peacemaker, making peace between Jew and Gentile (Colossians 1:20), between man and man, and between man and God. Those who undertake this work in his name, and who proclaim the gospel of peace and love, shall be his brethren, and like him, be children of God. The Jews expected their Messiah to be a warrior; instead he was a Peacemaker.

Matthew 5:10

III. THE JOY OF .— 10. Blessed are they which are persecuted for righteousness’ sake. The Jews expected the Messiah to be a great conqueror, his kingdom to be a conquering kingdom, and its citizens to be lords among the nations, but he pronounces a blessing on those who are persecuted, not on account of their misdeeds, but for righteousness. These are they who shall have the kingdom; the same promise as was made to the poor in spirit. The highest of all blessings is the kingdom of heaven, for it includes every other. Doubtless these words have sustained and cheered many a martyr.

Matthew 5:11

11. Blessed when men revile you. This is a personal application of what has just preceded and is addressed to his disciples. Some of those who listened to him were reviled by the Jews, and persecuted unto death. The Jews were the first persecutors. For my sake. In the preceding verse it is said “for righteousness’ sake.” The two expressions mean the same. Christ is our righteousness. His disciples shall be troubled for his sake, but the troubles shall bring blessings.

Matthew 5:12

12. Rejoice, and be exceeding glad. On account of persecution for Christ’s sake. The reason why they may justly rejoice is given; Great is your reward in heaven. Faith may enable them to make light of present troubles because of the blessings and glories that are coming. So persecuted they the prophets. Isaiah is said to have been sawn asunder; Jeremiah was thrown into a dungeon and threatened with death.

Matthew 5:13

IV. THE SALT OF THE EARTH.— 13. Ye are the salt of the earth. The disciples, those who are citizens of the kingdom, and who may be persecuted for Christ’s sake. Salt preserves from corruption. The disciples of Christ preserve the world from general corruption. Whatever becomes utterly corrupted is doomed to be destroyed. The disciples, by leavening the world with righteous principles, prevent its destruction. Ten righteous men would have saved Sodom. A city or nation that becomes like a putrid carcass must perish. But if the salt have lost its savour. Salt is worthless if it has lost its qualities. It preserves no longer. It is fit only to be cast out and trodden under foot. So, too, if those who are the salt of the earth cease to communicate saving power they are fit only to be cast out, and Christ will cast such out of his mouth (see Revelation 3:16). Churches that have ceased to endure and to proclaim Christ’s name have been rejected. The churches planted by the apostles in Asia are an example.

Matthew 5:14

14. Ye are the light of the world. The business of the church is not only to save, but to enlighten. Christ is light and his disciples must be light. They spread the light of truth and hope, and chase away the darkness of error and despair. A city set on a hill. Anciently cities, for the sake of defence, were placed on hills. Such cities are seen from afar. So must the church give forth its light.

Matthew 5:15

15. Light a candle and put it under a bushel. A lamp in the Revision, which is correct. Candles and candlesticks were not used in Scripture times. The seven-branched candlestick of the tabernacle was composed of seven olive oil lamps. It would be foolishness to light a lamp and put it under a bushel measure.

Matthew 5:16

16. Even so, let your light shine. Like the city set on a hill, or the lighted lamp on a stand. We are told, 1. To let our light shine, 2. Before men, 3. By good works, 4. That they may glorify the Father in heaven. Christ is the Light; we will shine with reflected light if we walk in his light. We are not to shine by words, or profession, but by works. If we do the will of Christ, set a pure and holy example, do good, and bless men, it will always be a powerful argument to men in favor of religion. An infidel, pointing to a true Christian, once said, “There is an argument I cannot answer. I cannot refute such a pure and holy life.” AND . POOR IN SPIRIT.-Self denial is the first lesson in Christ’s school, and poverty of spirit is the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low–Henry. The first steps to mount a ladder must begin from the ground.–Basil.THEY THAT MOURN.–For perfect beings sorrow is not needful, but to creatures like men, seeking to escape the burden and thrall of animal life, sorrow is helpful– “For God has marked each sorrowing day, And numbered every sacred tear, And heaven’s long age of bliss shall pay For all the good man suffers here.–Bryant. .–I give thanks unto God for this, that I am found worthy to be among those the world hated–Jerome. I am getting rather proud, for I see that my character is more and more defamed–Luther. “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory–Paul.SALT.–Salt in the east loses its saltness by exposure and admixture of foreign matters, and it is then rendered worthless. Thompson says that he found such salt in localities at the south end of the Dead Sea. He says (The Land and the Book) “It is a well known fact that the salt of this country (Palestine), when in contact with the ground, or exposed to the sun and rain, does become insipid and useless. From the manner in which it is gathered, much earth and other impurities are necessarily collected with it not a little of it is so impure that it cannot be used at all, and such salt effloresces, and turns to dust. * * * It is cast into the street and trodden under foot of men.” LET LIGHT SHINE. It is not enough that we carry religion in our hearts, like fire carried in flints, but we are outwardly, visibly, apparently, to serve and honor the living God.–Hooker. The eclipses of the sun are seen and noted by all men. If those appointed to be the light of the world undergo eclipse men’s eyes will be upon them. Habitual and professed sinners may sin without observation or comment, but, not so the professing Christian–Richard Baxter. Lord Peterborough, a skeptical wit, stopped for sometime with the pious Fenelon at Cambray, and was so impressed with virtue, purity and good deeds of his host, that he exclaimed, as he went away; “If I stay here long, I will become a Christian in spite of myself.” POINTS FOR . 1. Point out the incidents that precede the sermon on the mount, a night of prayer, apostles ordained, multitudes gathered to hear and see. 2. Bring out the surroundings; the Horns of Hattin, plain below, Sea of Galilee near, Jesus on mountain side, disciples around him, seated as he teaches. 3. Point out the significance of this discourse. The Kingdom early expected, is misunderstood, an explanation of its underlying principles, an exposure of mistakes. 4. Show that he declares, who shall have the kingdom, the poor in spirit, the persecuted, those who do his will shall enter. 5.

Consider the beatitudes, show that in the kingdom precisely the opposite characters are “blessed” than those whom the Jews expected to be. Take up the beatitudes one by one, and show this to be the case. 6. Show why persecution takes place. Upon whom it confers a blessing, why martyrs have rejoiced. 7. Show how Christians are the salt of the earth and why some churches are cast away. 8. Point out how they are the light of the world.

Why their light must shine, upon whom, how, and who will be glorified as the result. 9. Point out the characteristics of disciples of Christ as learned from this lesson. How many are there and what?

Matthew 5:17

JESUS AND THE LAW.–Matthew 5:17-26. GOLDEN TEXT.–Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil.–Matthew 5:17. TIME, AND PLACE.–Same as last lesson. HELPFUL .–Matthew 22:34-40; Luke 16:15-18; Galatians 3:23-29; James 2:9-12. LESSON .–1. Fulfilling the Law; 2. The Law Amended; 3. Duty before Worship.. There follows a comparison of the new law of mercy with the old law of threatening; the old was transitory, this permanent; the old was type and shadow, the new a fulfilment and completion; the old demanded obedience in outward action, the new was to permeate the thoughts; the old contained the rule of conduct, the new the secret of obedience. The command “Thou shalt not murder” was henceforth extended to words and feelings of hatred.

The germ of adultery was shown to be involved in a lascivious look. The prohibition of perjury was extended to every vain and unnecessary oath. The law of equivalent revenge was superseded by a law of absolute self-abnegation. The love due our neighbor was extended also to our enemy. Henceforth the children of the Kingdom were to aim at nothing less than this,–namely, to be perfect, even as their Father in heaven is perfect.–Farrar.I. THE LAW— 17. Think not that I am come to destroy the law and the prophets. The words that Jesus had uttered in the preceding verses were so opposed to the teachings of the scribes and Pharisees that some of his hearers may have asserted that he was a destroyer of the law. He replies that he has not come to destroy them, but to fulfil. He does not say that he has come to perpetuate them, nor does he mean this. In what follows he shows that various sections of the old law shall be replaced by new ones. To fulfil is to complete its purpose. He was the end of the law. It was a “school-master to bring us to Christ” (Galatians 3:24), but “after faith is come we are no longer under the school-master.” The law was a system of types and shadows of all of which Christ was the fulfilment. In the same way he fulfilled the prophets. Their predictions were fulfilled in him. It is strange that anyone should give the meaning “perpetuate” to the word “fulfil.”

Matthew 5:18

18. One jot or one tittle . . . till all be fulfilled. The Savior asserts in the most solemn manner that not the smallest portion of the law shall pass away until all be fulfilled. This implies that, when it is fulfilled, it shall pass. The types and shadows all found their fulfilment in the Lord when he died, rose from the dead, and established his church. Then “the handwriting of ordinances was nailed to the cross.” “Till,” says Dr. Schaff, “implies that after the great events of Christ’s life, and the establishment of his kingdom, the old dispensation, as a dispensation of the letter and yoke of bondage, as a system of types and shadows, will pass away, and has passed away (Ephesians 2:15; Colossians 2:14; Hebrews 8:13); while the spirit and substance of the law, i. e., love to God and man, will last forever.” Jot or tittle. Jot means the smallest letter of the Hebrew alphabet, while tittle refers to a simple turn by which one letter is distinguished from another. The expression, “jot or tittle,” was proverbial for the smallest part.

Matthew 5:19

19. Whosoever therefore shall break one of these least commandments. The commandments of the law were the law of God until they were replaced by the new code given through Christ. He who violated the least of these, and taught others to do so, showed a spirit that would unfit him for exaltation in the kingdom of heaven. The Lord intended by these words to correct an error into which the Pharisees led the people. They divided the precepts of the law into lesser and greater, teaching that they who violated the former were guilty only of a trivial offence. The Romish church is guilty of the same error in distinguishing between mortal and venial sins. Where all are of equal obligation there can be no less and greater. When Protestants divide the commands of God into essential and non-essential they commit the same error. Least in the kingdom of heaven. The Savior does not deny a humble place in the kingdom to those who honestly stumble in this respect, but they shall be the very least, babes, never arriving at the full stature, or participants of its highest honors and blessings. Obedience under the law was an index to what a man would be under Christ. The text shows that the relative greatness of persons in the kingdom of heaven is measured by their consciousness with reference to the least commandments. To the great commandments, as men classify them, even very small Christians may be obedient; but it requires the most tender conscience to be always scrupulous about the least commandments.–McGarvey. This passage shows that, while the kingdom of heaven has no castes, and all have, therefore, the same opportunities, it has degrees. Those who are most conscientiously obedient will stand highest;–not those who say, “Lord, Lord,” but those who do the will of the Lord.

Matthew 5:20

20. For I say unto you. The “for” shows that this verse connects itself closely with the preceding, and that the Lord was alluding to the scribes and Pharisees. Shall exceed the righteousness of the scribes and Pharisees. These claimed to exceed in righteousness any others in Israel. They were very punctilious with regard, to certain outward observances, but very negligent of the real spirit of the divine commandments. Yet they were revered by the people as the holiest of the nation. Yet he tells his disciples that unless they are more righteous than these they never can enter the kingdom. That righteousness was to be attained, not by self-righteous attempts at superior holiness, but by a complete surrender to the divine will, a dependence on the divine mercy, and a devout obedience to the commandments. It is the righteousness of those, all of whose sins are forgiven. In what follows the Lord developes the ethics of the new dispensation as compared with the old.

Matthew 5:21

II. THE LAW AMENDED.— 21. Ye have heard. They had heard these things that follow out of the law. They did not have books, or copies of the law, in their homes, but they heard it read every Sabbath, in course, in the synagogue. By them of old time. Rendered correctly in the Revision, “To them of old time.” The commandment which followed was spoken by Moses to the ancient Israelites. See Exodus 20:13; Deuteronomy 5:17; Leviticus 24:17. Thou shalt not kill. The reader will observe that this is one of the ten commandments. Christ does not leave it in its old shape, but amends it and gives it a now interpretation. Those who insist that the decalogue has been transferred, untouched, should note this fact. Danger of the judgment. The judgment of the civil court appointed to try men for murder. Every city had its elders, who formed a court. In every town of Palestine there was a local court consisting of seven judges, with the right to punish murder by the sword; while the Sanhedrim could also decide death by stoning.–Schaff.

Matthew 5:22

22. But I say unto you. Jehovah had spoken the decalogue to Israel, but Christ assumes the right to amend it. Such a claim is based only on that of divinity. He speaks as the “brightness of the Father’s glory and the express image of his person.” He does not abolish the law, but he amends it, and gives it a deeper meaning. Whosoever is angry with his brother. Jesus goes back of the murderous act, and forbids the anger and the reproachful words that precede it and are likely to lead to it. He not only condemns the overt act of murder, but the feelings that would lead to it. “Brother” is used in a wider sense than natural relationship. He places the spirit of murder on the same level as murder and declares that such an one shall be in danger of the judgment. Shall say to his brother, Raca. This is a word of contempt, and means either, “empty head,” or “spit out,” i. e., heretic. Christ not only forbids anger, but angry words. Shall be in danger of the council. The Sanhedrim, the highest council of Israel. The “judgment” or lower court could inflict stoning and spiritual penalties. The Lord uses these terms to give an idea of the degrees of sinfulness, because they would be understood by his bearers. Thou fool. The Greek implies a stupid, impious fool. Hell-fire. The Revision gives “the hell of fire.” The Greek is “the Gehenna of fire.” The term Gehenna arose from the valley or gorge of Hinnom, south of Jerusalem, where the Canaanites burned human sacrifices to Moloch. After the return of the Jews from the Captivity they made it a place of defilement where the refuse of the city was thrown. The name was applied to the place of future punishment by the Jews. The word is often used in the New Testament (Matthew 23:33; Matthew 5:29; Matthew 10:28; Matthew 18:9; Mark 9:43), and always denotes a place of future punishment. It is clear from this passage that there are different degrees of guilt, and that even the germ of sin in the heart condemns before God. The sin is not in the word or act as such, but in the motive and spirit.–Schaff.

Matthew 5:23-24

III. DUTY BEFORE WORSHIP.— 23, 24. Therefore, if thou bring thy gift to the altar. This springs immediately out of the modification of the law, Thou shalt not kill, which required that there should be no anger or estrangement with a brother. Before the old dispensation was replaced by the new the highest act of worship was to bring a gift to the altar. Yet even this most sacred act must give way to reconciliation. If about to offer it, and the remembrance comes that a brother, one near to thee, a kinsman, a spiritual brother, a neighbor, hath aught against thee, leave the gift unoffered, go and make it right with him, and then offer thy gift. This shows that one guilty of wrongs to his fellowman cannot offer acceptable worship to God. The wrongs must be rectified before God will receive our worship.

A part of our duty to God is duty to our fellowman. This places on the highest possible ground a duty that is often wholly neglected. Under Christ’s kingdom it means that one who has mistreated another, wronged him in business, insulted him, used harsh or angry words to him, cannot worship acceptably in the house of God, or at the altar of prayer until he has sought to atone for the wrong. Reconciliation and restitution must precede the divine favor. He who sins against his fellowman is a sinner before God.

Matthew 5:25

25. Agree with thine adversary quickly. By adversary is meant an opponent in a lawsuit who is supposed to have a just claim, in this case a creditor. The law of reconciliation, already given, requires that agreement shall be sought instead of litigation. Prudence also requires the same thing. If the suit is lost the results may be ruinous. Officer. The same as our sheriff. Under all the old laws debt could be punished with imprisonment.

Matthew 5:26

26. Thou shalt not come out from thence. From the prison into which he is cast when the case before the judge has gone against him. After the debtor was cast into prison he was held until the debt was paid, and if it were not, he remained in prison until he died. Farthing. A small, insignificant copper coin. The meaning is until everything is paid. The warning against lawsuits is clear, but there is a higher idea still. The Lord would warn us to make everything right before it is too late. Before the judgment there is a chance; after it there is nothing but the payment of the debt. This is impossible to those who are bankrupted. Roman Catholic expositors understand this passage of purgatory; Universalists use it to support their doctrine of final restoration; but neither “prison” nor “till " point to final deliverance. Compare 2 Peter 2:4; Jude 1:6.–Schaff. AND .THE LEAST . Take from the harmony a single tone, A single tint from the iris-bow, And lo! what once was all is nothing, while Fails to the lovely whole one tint or tone.–Schiller. THE HEART.–As the state can only regard an overt act, Moses inquired into the motive only for the purpose of determining the criminality of that act when committed. Christ, laying down the law of individual character, forbids that anger of the heart which is ever the inspiration of a violent and and bloody hand. HELL-FIRE.–The Gehenna of fire. This refers to the valley of Hinnom, a narrow ravine with steep and rocky sides, near Jerusalem on the south. In this valley the idolatrous Jews formerly conducted the worship of Moloch. Here infants were Sacrificed by being put into the arms of the idol, a brass image heated by a great fire within. After this practice ceased, the valley was made as filthy and vile as possible; a fire was kept constantly burning in order to consume the rubbish carried thither and it is said to have been made a place for the execution of criminals. Hence this place came to signify the place of the damned.–Mede.THE GIFT AT THE ALTAR.–Reconciliation with the aggrieved brother must come before worship but not take the place of it.

Reconciliation does not render worship unnecessary. Discharge of duty to men does not absolve from duty to God. One truly reconciled to his brother is readiest to come to God in his appointed way. JUDGE.–Any reasonable compromise is better than to go into the courts. Litigation is often ruin to both parties; especially can nothing be gained and everything be lost when the judgment would go against you. Be reconciled and keep out. Be reconciled to the Elder Brother that the decision of eternal judgment may not go against thee. POINTS FOR . 1. Point out that Jesus stands forth in this discourse as the Lawgiver of the Kingdom as Moses was of the Jewish commonwealth. 2. Bring out his relation to Moses and the prophets–not to destroy, not to defeat, or prevent one purpose of their utterances, but to fulfil, complete. In him every type and shadow met, and the prophets fulfilled; show how the end of the law was accomplished when his kingdom was established. 3. Bring out the error of dividing God’s commands into least and greatest, essential and non-essential. 4. Show that there are degrees in the kingdom of heaven and upon what they are based. 5.

Point to Christ legislating, his modification of the sixth commandment, what changes he made in it, the law of the kingdom that the heart shall be right. 6. Bring out the lesson that he only can offer acceptable worship who does his duty to his fellow-beings. 7. Note the lesson on civil differences, the warning against going into court, and its eternal application. 8. Note the lessons for you; keep the little commands and the great will be kept; keep the heart aright; keep the tongue from sin; keep from injury to thy brother; keep out of earthly courts; keep free from eternal judgment.