New Jerusalem

Matthew 5:1-20 The Jesus who demands much – and gives much

There are two important things to notice initially about this sermon.

Firstly, Jesus is addressing Jews, and therefore the initial application of the sermon is to Jews, to whom Jesus has come as their Messiah. The implications for the ‘rest of the world’ – us, Christians, etc. – are not what we may initially think.

Secondly, this sermon is placed at the beginning of Matthew, at the beginning of Jesus’ ministry. While Jesus would have taught the same material many times throughout his ministry, Matthew is choosing to highlight this occasion, which is significant for the structure of his Gospel, as we shall see.

The sermon is essentially an unpacking and summary of the Law, given to Israel 1500 years earlier. Jesus is not doing anything unique in this – many Rabbis would have been active in doing the same exercise, each with their own collection of disciples. Their content may have been similar in its themes. Jesus however stands apart from the other teachers in the authority with which he taught (Matthew 7:28-29).

1-12

The Law, given to Israel, was God’s way of entering into a covenant relationship with His people:

‘“I will take you to be my people, and I will be your God, and you shall know that I am the Lord your God, who has brought you out from under the burdens of the Egyptians. I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the Lord”’ (Exodus 6:7-8 ESV)

This was no random act; it was Him acting on the promises made to their ancestor, Abraham, to whom the land was the ‘sign’ that God would bless him, make him into a great nation, and through him bring blessing to all the nations of the earth (Genesis 12:1-3)

‘Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonours you I will curse, and in you all the families of the earth shall be blessed.”’ (Genesis 12:1-3 ESV)

Deut. 30:11-20 shows that the Law was given not to bring about oppression, but blessing:

“For this commandment that I command you today is not too hard for you, neither is it far off. It is not in heaven, that you should say, ‘Who will ascend to heaven for us and bring it to us, that we may hear it and do it? ’ Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it? ’ But the word is very near you. It is in your mouth and in your heart, so that you can do it.

“See, I have set before you today life and good, death and evil. If you obey the commandments of the Lord your God that I command you today, by loving the Lord your God, by walking in his ways, and by keeping his commandments and his statutes and his rules, then you shall live and multiply, and the Lord your God will bless you in the land that you are entering to take possession of it. But if your heart turns away, and you will not hear, but are drawn away to worship other gods and serve them, I declare to you today, that you shall surely perish. You shall not live long in the land that you are going over the Jordan to enter and possess. I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live, loving the Lord your God, obeying his voice and holding fast to him, for he is your life and length of days, that you may dwell in the land that the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.” (Deuteronomy 30:11-20 ESV)

This is all important background to understanding why Jesus open this sermon on the Law in the way he does – by pronouncing blessings (‘beatitudes’). The sentiments in these blessings are the same as expressed in the OT, particularly the Psalms and Isaiah, of someone who loves God and His Law and is longing for His kingdom to be established. Rather than treating it as a list of rules, the Law is a depiction of someone who is living in a harmonious, loving relationship with God.

The blessings are given in two sets of four, each set highlighting two aspects of knowing God: comfort in suffering, and joy in obedience.

1-4 are pronouncements of ‘good news’ to those who are weighed down with burdens: the poor in spirit, the mourning, the meek, and the oppressed.

5-8 are promises of reward to those who reflect God’s character: the merciful, the pure, the peacemakers, and the practitioners of righteousness. (verses 11-12 are an extra application that was especially appropriate for the original readers of Matthew’s gospel, who at the time were literally being persecuted because of their Christian faith.)

Jesus is in effect saying here: all that Moses, David, and all the prophets is true, and still stands; living in harmony with your God, whose character is displayed in His law, brings blessing!

13-16

Jesus moves from the ‘being blessed’ to the fact that the Jews were called, by virtue of the promises made to Abraham, to be a blessing to the whole world. The two pictures of salt of the earth, and light of the world, convey this sense that the blessing Israel knew was to pervade the world like salt does food, and light a dark room. This is both a reminder of their privileged call as God’s people, and a solemn warning: ‘You say you are God’s chosen people, but are you actually living up to that call? Has your salt lost it saltiness? Has your light been hidden under a basket? Make sure sure you are living up to your high call, because the whole point of you being who you are is that other people – in other nations – may also know and worship your Father as their Father.’

This is where we (all of us who live post-Jesus) fit in this passage – those in the Earth who need salt; those in the world who need light. The promises to Abraham make it very clear – this is to come to us through Abraham’s descendants, the Jews.

What Jesus proceeds to do in the rest of this sermon is to hold up the ‘measuring stick’ of God’s Law, so that it can be seen plainly whether they are truly being the salt and light they are designed to be.

17-20

Jesus makes it clear that he is not bringing anything new here. His is not a different or novel interpretation of the Law, nor is it something that has come to replace or diminish the importance of the Law. Far from introducing a new law, he is simply showing the Law for what it already is, and he will do that by showing how unimaginably high the standards of the Law actually are.

The Scribes and Pharisees – the religious leaders of the day – were considered the religious elite; the supreme example of piety. They were devoted to a meticulous keeping of the laws, and had set out very specific guidelines for making sure people were able to obey every command. They were considered, ‘…as for righteousness based on the law, faultless.’ (Philippians 3:6). Yet later Jesus accuses them:

“Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. (Matthew 23:23-24)

Essentially he is saying that by their legalism they are guilty of 5:19b! So Jesus makes an astounding demand:

“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matthew 5:20 ESV)!

Jesus is claiming two things:

1. There is a standard of righteousness that is required by God in order for us to be admitted into the kingdom of God, and
2. that there is another way to this righteousness than the way of the Pharisees (ie. a meticulous keeping of the rules of the Law)

This way to righteousness is found in verse 17: ‘I have not come to abolish them but to fulfill them.’ He might have said, ‘I have not come to abolish them but to uphold them,’ or even, ‘to enforce them’. Yet he says ‘fulfill’. In other words, he has not come to make people keep the law, but in order to keep the law himself.

Jesus’ ultimate verdict of whether Israel had lived up to their call was clear. In Matthew 23:13-38 Jesus pronounces not beatitudes, but woes:

“Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to….

“…Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord. ’” (Matthew 23:13, 37-39)

The verdict is:

He was in the world, and though the world was made through him, the world did not recognise him. He came to that which was his own, but his own did not receive him. (John 1:10-11 NIV)

Light has come into the world, but people loved darkness instead of light because their deeds were evil. (John 3:19 NIV)

The Jews’ rejection of Jesus demonstrated their failure to fulfil their mandate to be the salt of the earth and the light of the world. Israel was promised blessing for obedience to the Law, but cursing for failure to keep it; and while Jesus starts his ministry with the pronouncement of blessing, he ends it with pronouncements of cursing.

In the face of that failure, Jesus declares:

“I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” (John 8:12, see also John 9:5)

Jesus now comes and stands in the place of the whole nation-people of Israel. The Jews had failed to keep the law, and in doing so failed to be light to the world. Jesus in a sense embodies all of Israel in one person – and where they failed, He will succeed.

So, how does a person attain this ‘righteousness that surpasses the Pharisees and the Scribes’ that is required in order to enter the Kingdom of Heaven? Not by uniting ourselves with Israel or by perfectly keeping the Law, but by being united with Jesus who has perfectly kept the Law on our behalf. He fulfilled the Law not only by living the perfect life we have failed to live, but also by coming under the demands for justice that the Law makes on anyone who has failed to keep the Law – his self sacrifice was the climax of his fulfilment of the Law, and because of it he freely gives us a the gift of his own righteousness, to be received by faith.