Mateo 5:1-7

A Suggested Analysis of The Whole (5:1-7).

We will now seek to present an analysis of the whole sermon. But before presenting it we will explain briefly how we have finally gone about it. As is well known the first thing to do in considering something like this is to look for the inclusios and patterns, and among these we would draw attention to the following:

Compare Matthew 5:17 with Matthew 7:12. ‘Do not think that I have come to destroy the Law and the Prophets (Matthew 5:17) --- for this is the Law and the Prophets (Matthew 7:12).’ Within this inclusio is contained Jesus’ expansion on the teaching in the Law and the Prophets.

Compare Matthew 5:10-12, where He likens the disciples to the prophets, with Matthew 7:15-22 where He gives His warning against false prophets. These are in parallel in the chiasmus and form another inclusio.

Note also the fivefold pattern of Matthew 5:21-48, each part of which commences, ‘You have heard that it was said ---.’ See Matthew 5:21; Matthew 5:27; Matthew 5:33; Matthew 5:38; Matthew 5:43, which demonstrates that we must see Matthew 5:21-48 as a united section in itself within the above inclusios.

Note also the threefold or fourfold pattern in Matthew 6:1-18 of ‘when you -- do not -- but --.’ See Matthew 6:2-3; Matthew 6:5-7; Matthew 6:16-18, and note that this section commences with ‘being seen of men’ and receiving no reward (Matthew 6:1), and ends in ‘not being seen of men’ and receiving reward (Matthew 6:18), with ‘will recompense you’ meanwhile appearing twice more, and thus three times in all (Matthew 6:4; Matthew 6:6; Matthew 6:18).

Note also the threefold pattern (or fourfold depending on how we see Matthew 7:5-7) of ‘do not lay up for yourself treasure on earth --’ (Matthew 6:19), ‘do not be anxious for your life --’ (Matthew 6:25), ‘do not judge --’ (Matthew 7:1), and possibly ‘do not give what is holy to the dogs’ (Matthew 7:6), each being followed by a spiritual activity which resulted in the opposite, ‘lay up treasures in Heaven’ (Matthew 6:20), ‘seek first His Kingly Rule and His righteousness’ (Matthew 6:33), ‘cast out first the plank out of your own eye that you may see clearly to take the splinter out of your brother’s eye’ (or possibly ‘do not give what is holy to dogs’ (Matthew 7:5)), and possibly, ‘ask and it will be given to you’ (Matthew 7:7)), the whole commencing with the idea of treasure that is corrupted by predators (Matthew 6:19) and ending with the parallel idea of not giving to dogs what is holy or treasure to swine (Matthew 7:6). And note also the dictums on which these inner passages end, ‘You cannot serve God and Mammon’ (Matthew 6:24); ‘Do not therefore be anxious about tomorrow - let the days own trouble be sufficient for that day’ (Matthew 6:34); ‘Do not give dogs what is holy etc. ---’ (Matthew 7:6).

These are all indications of careful planning and thought. So as we study it we must not ignore the fact that the sermon is extremely carefully constructed and well thought out.

We have said ‘threefold or fourfold’ because on the whole ‘do not give what is holy to dogs --’ fits best as the closing caption to what has gone before (see later), nevertheless as it also appears to act as an antecedent to ‘ask and it will be given to you --’ it would seem that it performed a twofold function. Possibly both were intended with the fourth comparison also opening and bringing into contrast the final words.

Having then briefly laid down the basis for our approach, we will now commence with a summary analysis of the three chapters, after which we will then study each of the sections one at a time.

Analysis of Matthew 5:1 to Matthew 7:29 .

a Opening summary concerning the circumstances and the hearers (Matthew 5:1).

INTRODUCTORY WORDS.

b The ways in which God has blessed Jesus’ disciples, His implications from this concerning the attitudes now continually required of them, and the guarantee of the present and eternal results which will follow (Matthew 5:3-9).

c The persecution of the true prophets and the anticipated persecution of the followers of Jesus because of their prophetic status, and their subsequent blessedness because of it (Matthew 5:10-12).

d The effect that His disciples are to have on the world as salt and light (Matthew 5:13-16).

THE LAW AND THE PROPHETS.

e The importance of recognising that Jesus is not replacing the Law of God but is establishing and reinterpreting it so as to lift it out of the straitjacket in which men have placed it, in order to lead His people to a true righteousness exceeding that of the Scribes and Pharisees (Matthew 5:17-20).

f Five expansions and fuller explanations of the Law, each following the pattern ‘you have heard that it was said --- but I say to you --’, stressing the inner meaning of each Law. They are not describing rules to be obeyed, so much as a way of life to be followed, and exhorting His disciples to be true sons of their Father (Matthew 5:17-43).

f Three (or four) warnings against hypocritical ostentation in religious behaviour following the pattern commencing, ‘when you --- do not -- but when you --’, the middle one of which includes the pattern prayer in which they are to seek the coming of His Kingly Rule and set their eyes on Tomorrow’s bread (Matthew 6:1-18).

f Three caveats against self-seeking behaviour, accompanied by encouragements to do the opposite, each of which culminates in assurances of the Father’s resultant blessing, the middle one of which includes the need to seek the Kingly Rule of God and not to seek earthly bread and clothing (Matthew 6:19 to Matthew 7:6).

(There is in fact an argument for combining these last two under the heading ‘do not- -- but ---. They are both in fact dealing specifically with the contrast between what they must not do, and what they must be).

e The importance of recognising all the good things that He has for them and of seeking their heavenly Father earnestly for them because He delights to give them. They are to seek righteousness and the things of righteousness (Matthew 6:33). It should be recognised that here He is talking of spiritual things and spiritual enlightenment, not of obtaining material possessions, something excluded by what has been said previously (Matthew 7:7-12).

CLOSING APPLICATION.

d His disciples are to choose the narrow and afflicted way rather than the wide and broad way (Matthew 7:13-14).

c Warnings against the dangers of false prophets who will be known by their fruits (Matthew 7:15-23).

b The attitude which His disciples are to have towards His words, and the eternal results which will follow, as revealed in the parable of the two housebuilders (Matthew 7:24-27).

a Closing summary concerning the circumstances and the hearers (Matthew 7:28-29).

It will be noted that in ‘b’ Jesus commences with encouragement and in the parallel He closes with encouragement and warning. In ‘c’ He speaks of those who are true prophets being blessed, and in the parallel of the fate that awaits false prophets. In ‘d’ He calls for their true behaviour to have an impact in the world, and in the parallel He stresses the path that that true behaviour must follow. In ‘e’ He calls for His disciples to seek true righteousness, and in the parallel to seek the good things of God, which very much includes true righteousness). Centrally in ‘f’ are His various exhortations followed by His instructions on what to be rather than on what to do.

It is surely not accidental that the section dealing with the reorientation and ‘expansion’ of the Law (Matthew 5:21-48) is in five divisions. Five is the number of covenant and we may see this as the renewal of the ‘requirement’ sections of the new covenant, based on the old covenant, although now written in the heart, a new covenant which is being made with the beginnings of the new Israel (Jeremiah 31:31-34; Ezekiel 36:26-27; Hebrews 8:8-13). It is the law to be written in the heart by the Spirit. But it is a renewal and revivifying of the Law, not its replacement.

It will be noted that the passage deals with personal relationships, rather than simply with basic deeds. The old law spoke of murder, adultery and divorce, false testimony in court, seeking vengeance, and a restricted form of love; but Jesus has in mind both murder and hatred; adultery and lust; false accusations and lack of truth as a whole; a restriction on the idea of demanding personal justice from others to its fullest extent, which will result rather in compassion and generosity towards others; and the need not only to love one’s neighbour, but also to love one’s enemies, and indeed to love all men everywhere. His words epitomise what lies at the very heart of direct relationships between people, and describe what needs to be done about it. It will be noted that stealing and coveting are not brought in here. They speak more of an attitude towards ‘things’. In chapter 5 Jesus is considering relationships and attitudes towards persons, and ‘things’ will be dealt with in what follows.

These five new ‘commandments’ are then followed by the six warnings, (or seven), with their antitheses, (twice three indicating intensified completeness, or seven indicating divine perfection), which emphasise true worship and religious practise, followed by an emphasis on single-mindedness towards God, a right attitude of heart towards material things, and the avoidance of all greed (and therefore stealing and coveting) and censoriousness, together with all self-aggrandisement and hypocrisy. These warnings demand the humility and purity of heart revealed in the Beatitudes, without which they would fail of accomplishment (Matthew 5:3-9).

It will be noted that on the whole the Sermon is composed, not so much of specific commandments, but of an attempt to cover every major aspect of life. That is also the basis of all the beatitudes. That is what Jesus does, for example, with the five things that ‘are said’ by men which He then ‘improves on’. He does not say that the originals were wrong in every case, only that they were treated in too pedantic and limited a fashion, or misapplied. He then goes to the root of them and brings out what His disciples’ attitude of heart should be with regard to the subjects that they dealt with, making them inescapable. And the same applies to the warnings which follow and their antitheses. In each case His emphasis is not so much on what must be done but on the attitudes that must be maintained. He does not replace the Law, He transfigures it.

Having recognised this we can now therefore look at His words in detail. But before doing so we should perhaps note the recurrent themes throughout which are central to the whole. Thus:

He commences with the guarantee of the Kingly Rule of Heaven (God) for those who are truly His (Matthew 5:3) and this idea continues throughout (Matthew 5:3; Matthew 5:10; Matthew 5:19-20; Matthew 5:35; Matthew 6:10; Matthew 6:33; Matthew 7:21). As we shall see it lies at the very heart of His message from beginning to end. It is because they have responded to the Kingly Rule of Heaven in the first place that this is now required of them, and it because they are under the Kingly Rule of Heaven now that they can be expected to carry out what He teaches, and can look on God as ‘their Father in Heaven’. He is Father to those who are under His Kingly Rule.

If it be asked whether this is speaking of the present Kingly Rule of Heaven over His disciples on earth, or the future everlasting Kingly Rule of Heaven, we can only reply that in most cases it refers to both. It refers to the Kingly Rule of Heaven in general, because there is only one Kingly Rule of Heaven. Some serve in it on earth (Jerusalem is ‘the city of the great King’ (Matthew 5:35), and thus He already reigns on earth), others serve in it in Heaven. It is only occasionally that we have to differentiate. Some press into it now on earth (Matthew 11:12), and repentant tax-gatherers and prostitutes enter it in front of the Pharisees’ very eyes even in the time of John (Matthew 21:31), while all who are His will one day enjoy the fullness of the privilege above (Matthew 8:11). It is not a place, so much as an attitude towards the King and a sphere of spiritual existence (elsewhere thought of to some extent in Ephesians in terms of ‘the heavenly places’).

He also stresses their personal relationship with their heavenly Father throughout (Matthew 5:9; Matthew 5:14; Matthew 5:45; Matthew 5:48; Matthew 6:1; Matthew 6:6; Matthew 6:8-9; Matthew 6:14-15; Matthew 6:18; Matthew 6:26; Matthew 6:32; Matthew 7:11; Matthew 7:21). As those who live in accordance with the spirit of the beatitudes they are called ‘the sons of God’ and enjoy being under ‘the Kingly Rule of Heaven’ (Matthew 5:3; Matthew 5:9), and He is therefore their ‘Father in Heaven’. And it is because of this, and this alone, that His teaching is practicable and liveable. But notice the gradual increase in Jesus emphasis on the idea. As the light of the world they are to reveal their Father to the world (Matthew 5:16). This is then followed in Matthew 5:45; Matthew 5:48, by the instruction that they are to reveal themselves as true sons of their Father by demonstrating love to all men and by being perfect as He is perfect. And from that moment on it is as though a spring has burst forth, for their heavenly Father is constantly mentioned as they set their hearts on things above (Matthew 6:1; Matthew 6:6; Matthew 6:8-9; Matthew 6:14-15; Matthew 6:18; Matthew 6:26; Matthew 6:32), until eventually He brings them into the very inner sanctum of their Father (Matthew 7:7-12), at which point the central portion of His teaching ceases, and He closes with exhortations to faithful response because men must do the will of ‘His Father’ (Matthew 7:21).

In both middle sections He contrasts how they should view themselves in contrast to the Gentiles (Matthew 5:47; Matthew 6:7; Matthew 6:32). In each case the idea is not that of a simple contrast, but that of one which sees the Gentiles as the most extreme illustration that could be suggested (each time we could see it as signifying ‘even the Gentiles’). The Gentiles are not simply seen in contrast, they are considered to be the very last people on earth who could possibly have been considered to be an example to follow in religious behaviour. This was particularly relevant in Galilee where there were many Gentiles. Thus while He stresses that the disciples’ way of thinking must be changed from that prevalent in Israel, it is not by turning away from Israel to the example of the Gentiles. They are rather to be what in God’s eyes Israel was always intended to be, the true Israel fully delivered from ‘Egypt’ (see on Matthew 2:15). They are to be the new Israel, the true vine (John 15:1-6). Indeed their attitude and worship is not only to be unlike that of the worst of the Scribes and Pharisees, it is also to be totally unlike that of the Gentiles. We have here the similar idea to that found in John 4:22-24. Salvation is of the Jews, but only once their total attitude is transformed.

Note that the basis of the behaviour required of them in Matthew 5:38-48, which would otherwise have been deemed unreasonable and impossible of accomplishment, is underpinned by the promises found in Matthew 6:7-8; Matthew 6:25-34, the one requiring the other. Without the idea behind the latter the former would be almost incomprehensible. It is because of their trust in their Father and the certainty of His provision that they can be expected to seek to be ‘perfect’ like Him and as generous as He is in the way that Jesus describes. Otherwise it would all be just a hopeless dream, for it demands total self-giving beyond what is reasonable. It would often require rich young rulers to give up their wealth (something that has many times actually been seen to happen among Christians throughout the ages who took these words seriously), and it would require all of them to think very carefully about their way of living.

So as we approach this section we must do so recognising that if we are to understand its contents, we must see them as spoken to those who are consciously in submission to the Kingly Rule of Heaven, as those who have therefore the privilege of recognising God as their heavenly Father Who watches over them in a unique way, and Whom they can approach in a unique way, as those who recognise that their righteousness must exceed the outward show of the Scribes and Pharisees, and as those who recognise that they are also to differ in their whole approach from the mass of Gentiles. In other words they are to see themselves as the new Israel who are replacing the old (Matthew 21:43), the new ‘congregation’ (Matthew 16:18; Matthew 18:17), His new firstborn (compare Exodus 4:22). Or perhaps we should rather alternatively say that they are to see themselves as bringing the old Israel to fruition, with the dead wood being cut out and replaced by new branches (John 15:1-6; Romans 11:17). His words are thus spoken to an exclusive company who are to be different from both the old Israel and the Gentiles, although an exclusive company that anyone may join by repenting and coming under the Kingly Rule of Heaven. Of course He longed that all of Israel might participate in this new Israel, but He would soon learn to His anguish that they would not (Matthew 11:20-24), and therefore restricted His preaching and that of the disciples to ‘the lost sheep’ among the house of Israel (Matthew 10:6), telling His disciples not to waste their time on those who would not listen, but rather to shake from their feet the dust of those who did not see themselves as lost sheep, thus treating them as Gentiles (Matthew 10:14).

A further thing to note at this point is the numerical patterns contained in this carefully produced sermon. It commences with a sevenfold pattern. That indicates that the divine hand that is on ‘those who are blessed’ (by God). It is then followed by seven threefold patterns, some of which include either twofold or threefold possibilities.

Seven Threefold Patterns.

1). In Matthew 5:10-16 ‘you’ (His disciples) are addressed, and are advised that firstly they are to be persecuted for His sake (Matthew 5:10-12), secondly they are to be the salt of the earth (Matthew 5:13), and thirdly they are to be the light of the world (Matthew 5:14-16).

2). In Matthew 5:17-20 the ‘Law’ is firstly to last as long as the present creation does (Matthew 5:18), secondly it is not to be relaxed (Matthew 5:19 a), but is alternatively to be done and taught (Matthew 5:19 b) (two alternatives), and thirdly their obedience to it must not be like that of the Scribes and Pharisees (Matthew 5:20).

3). In Matthew 5:21-26 there is an overall threefold pattern which includes other threefold patterns. Thus we have firstly the warning concerning three different forms of prospective ‘murder’ together with their threefold connected judgments (Matthew 5:22), secondly the need to be reconciled with one who has been offended, expressed in a threefold way as bringing his gift to the altar, leaving his gift before the altar, and offering his gift at the altar (Matthew 5:23-24), and thirdly the warning of the threefold consequence that may follow for those who are not willing to be reconciled, being brought to the judge, handed over to the police, and put in prison (Matthew 5:25-26).

4). In Matthew 5:27-32 we have the threefold activities related to adultery, firstly looking on a woman with lust in the heart (Matthew 5:28), secondly cutting off if necessary the eye and hand (two alternatives) in order not to sin (Matthew 5:29-30), and thirdly a warning against making an alternative attempt to commit adultery through unacceptable divorce (Matthew 5:31-32).

5). In Matthew 5:33-37 we have firstly that they are not to swear by any of three things connected directly with God (Matthew 5:34-35), secondly that they are not swear by their heads (with the two alternative possibilities of white or black hair) (Matthew 5:36), and thirdly the need for them only to say one of two possibilities, ‘yes’ and ‘no’ (Matthew 5:37).

6). In Matthew 5:38-42 we have three examples of generosity, firstly ‘do not resist someone with bad intentions’ (Matthew 5:39-41), secondly ‘give to him who begs from you’ (Matthew 5:42 a), and thirdly ‘do not refuse him who would borrow from you’ (Matthew 5:42 b). The first example is then illustrated in a threefold way, by the striking on the right cheek (Matthew 5:39), the suing for the coat (Matthew 5:40), and the giving of assistance for one mile (Matthew 5:41).

7). In Matthew 5:43-48 we have firstly the command to love their enemies, as their Father in Heaven does, secondly the two alternative examples of how it is not to be done, and thirdly the command to be perfect as their heavenly Father is perfect.

So the threefold patterns dominate in a sevenfold presentation.