Good morning,

Having laid the foundation of the message in the summary statement of the Beatitudes, Jesus now proceeds to show the superiority of His message to that of the law of Moses. He makes it clear that He had not…come to destroy the law. That is, the New Testament gospel is not contradictory to the Old Testament law; rather it is the ultimate fulfillment of the spiritual intention of the law. Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond mere outward observance to the inner spiritual intention of God.

This week we will look at the contrast between the outward behavior demanded by the law and the inner attitude of the heart desired by God. The law versus the Spirit.

Retaliation No retaliation vs forgiveness (38-39)

³⁸ Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: ³⁹ But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. ⁴⁰ And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.⁴¹ And whosoever shall compel thee to go a mile, go with him twain.⁴² Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

“The principle of retaliation is common in both Hebrew and other Near Eastern law codes. The judicial penalty of eye for an eye, and tooth for a tooth is stated Exodus 21:24 as a means of ending feuds. However, Jesus is clearly saying this method is not is not a license for vengeance. The Savior’s point is that we should resist not evil. Evil is seen here, not as a state, but rather as the action of the evil ones or the malicious ones. It represents the evil and sinful element in man which provokes him to an evil act. Jesus shows how the believer should respond to personal injury.”

Love for enemies Hatred for your enemy vs Love for your enemy (40-48)

⁴³ Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy.⁴⁴ But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;⁴⁵ That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.⁴⁶ For if ye love them which love you, what reward have ye? do not even the publicans the same? ⁴⁷ And if ye salute your brethren only, what do ye more than others? do not even the publicans so? ⁴⁸ Be ye therefore perfect, even as your Father which is in heaven is perfect.

“The law of love, sometimes called law of Christ, “summarizes the ethical principle of the Sermon on the Mount. “Love thy neighbor” summarizes the second table of the law (Leviticus 19:18-34). But the unscriptural addition “hate thine enemy” was a popular concept in Jesus day. The admonition Love your enemies is one of the greatest statements Jesus ever made. The love enjoined in this passage is love that originates from God Himself. Man is not commanded to attempt to love his enemy on the basis of mere human affection but rather on the basis of love that comes from God. The quality of love commanded here is expressed by giving. Bless them that curse you, do good to them that hate you, and pray for them that persecute you. Loving an enemy involves doing good toward that enemy in order to win them over to Christ.” (Excerpts from the Liberty Study Bible, 1988, pages 1417-1420)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Good morning,

Having laid the foundation of the message in the summary statement of the Beatitudes, Jesus now proceeds to show the superiority of His message to that of the law of Moses. He makes it clear that He had not…come to destroy the law. That is, the New Testament gospel is not contradictory to the Old Testament law; rather it is the ultimate fulfillment of the spiritual intention of the law. Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond mere outward observance to the inner spiritual intention of God.

This week we will look at the contrast between the outward behavior demanded by the law and the inner attitude of the heart desired by God. The law versus the Spirit.

On divorce Divorce vs Commitment (31-32)

³¹ It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:³² But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

“It has been said is again a reference to the Old Testament commandment of the Mosaic regulation (Deut. 24:1) The normal custom of the ancient Near East was for a man to verbally divorce his wife. In contrast, the ancient law of Israel insisted on a writing of divorcement or a certificate of divorce. This written statement gave legal protection to both the wife and the husband. Jesus explains elsewhere (cf. Matt. 19:8) that Moses’ concession was not intended to be taken as license. The only exception given by Christ is for the cause of fornication, meaning sexual unfaithfulness. These statements make clear that adultery or fornication is a legitimate grounds for divorce. The responsibility of divorce is clearly laid upon the one seeking the divorce.”

On oaths Oath-taking vs Speak the truth (33-37)

³³ Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: ³⁴ But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:³⁵ Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.³⁶ Neither shalt thou swear by thy head, because thou canst not make one hair white or black.³⁷ But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

“The basis of the Old Testament swearing, or oath-taking, is found in Exodus 20:7; Leviticus 19:12; and Deuteronomy 23:21. To forswear means to swear falsely or to perjure oneself. Oaths taken in the name of the Lord were looked upon as binding, and perjury of such oaths was strongly condemned by the law. By the time of Christ, the Jews had developed an elaborate system of oath-taking, which often formed the basis of actual lying. In other words, there were stages of truth and thus also falsehood within the system of taking oaths. All such oath-taking, Jesus announced, was unnecessary if one was in the habit of telling the truth. Thus His command was swear not at all. The disciple is to speak the truth in such a way that his “yes” means yes and his “no” means no.” (Excerpts from the Liberty Study Bible, 1988, page 1419)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Good morning,

Having laid the foundation of the message in the summary statement of the Beatitudes, Jesus now proceeds to show the superiority of His message to that of the law of Moses. He makes it clear that He had not…come to destroy the law. That is, the New Testament gospel is not contradictory to the Old Testament law; rather it is the ultimate fulfillment of the spiritual intention of the law. Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond mere outward observance to the inner spiritual intention of God.

This week we will look at the contrast between the outward behavior demanded by the law and the inner attitude of the heart desired by God. The law versus the Spirit.

Christ on the Law (17-20)

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.¹⁸ For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.¹⁹ Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.²⁰ For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Jesus and anger Murder vs No anger (21-26)

²¹ Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:²² But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.²³ Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;²⁴ Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.²⁵ Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.²⁶ Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

Jesus’ teaching on adultery Adultery vs No lust (27-30)

²⁷ Ye have heard that it was said by them of old time, Thou shalt not commit adultery: ²⁸ But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. ²⁹ And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.³⁰ And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

On divorce Divorce vs Commitment (31-32)

³¹ It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:³² But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

On oaths Oath-taking vs Speak the truth (33-37)

³³ Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: ³⁴ But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:³⁵ Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.³⁶ Neither shalt thou swear by thy head, because thou canst not make one hair white or black.³⁷ But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

Retaliation No retaliation vs forgiveness (38-42)

³⁸ Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: ³⁹ But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.⁴⁰ And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.⁴¹ And whosoever shall compel thee to go a mile, go with him twain.⁴² Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

Love for enemies Hatred for your enemy vs Love for your enemy (43-48)

⁴³ Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy.⁴⁴ But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;⁴⁵ That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.⁴⁶ For if ye love them which love you, what reward have ye? do not even the publicans the same? ⁴⁷ And if ye salute your brethren only, what do ye more than others? do not even the publicans so? ⁴⁸ Be ye therefore perfect, even as your Father which is in heaven is perfect.

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Excerpts from the Liberty Study Bible, 1988, pages 1417-1420

Good morning,

Having laid the foundation of the message in the summary statement of the Beatitudes, Jesus now proceeds to show the superiority of His message to that of the law of Moses. He makes it clear that He had not…come to destroy the law. That is, the New Testament gospel is not contradictory to the Old Testament law; rather it is the ultimate fulfillment of the spiritual intention of the law. Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond mere outward observance to the inner spiritual intention of God.

This week we will look at the contrast between the outward behavior demanded by the law and the inner attitude of the heart desired by God. The law versus the Spirit.

Jesus and anger Murder vs No anger (21-26)

²¹ Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:²² But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.²³ Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;²⁴ Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.²⁵ Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.²⁶ Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

“The reference to killing is clearly understood in its context in both the Old and New Testaments as referring to an act of murder. Jesus goes beyond this outward demand of the law by stating that whosoever is angry with his brother without a cause is in just as great danger of judgement as a murderer, for anger is the emotion and inner intention that leads to murder.”

Jesus’ teaching on adultery Adultery vs No lust (27-30)

²⁷ Ye have heard that it was said by them of old time, Thou shalt not commit adultery: ²⁸ But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. ²⁹ And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.³⁰ And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

“Thou shalt not commit adultery was the demand of the Old Testament law (Ex. 20:14) Jesus goes beyond this outward command to reveal that its act is the result of an inner attitude of lust. Whosoever looketh characterizes the man whose glance is not checked by holy restraint and results in an impure lusting for woman. The act would follow if the opportunity were to occur. By taking His listener beyond the outward statement of the law to its real intention, Jesus was trying to get the listener’s attention off the physical and onto the spiritual.” (Excerpts from the Liberty Study Bible, 1988, pages 1417-1420)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Good morning,

Having laid the foundation of the message in the summary statement of the Beatitudes, Jesus now proceeds to show the superiority of His message to that of the law of Moses. He makes it clear that He had not…come to destroy the law. That is, the New Testament gospel is not contradictory to the Old Testament law; rather it is the ultimate fulfillment of the spiritual intention of the law. Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond mere outward observance to the inner spiritual intention of God.

This week we will look at the contrast between the outward behavior demanded by the law and the inner attitude of the heart desired by God. The law versus the Spirit.

Christ on the Law (17-20)

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.¹⁸ For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.¹⁹ Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.²⁰ For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

“Verily I say is a unique form used by Jesus throughout His preaching to draw attention to the authority of His message. Verily means “truly” or “certainly”. It is used as a designation of authoritative teaching. One jot or one tittle refers to the most minute letter and marks of the Hebrew alphabet. He explained that even the smallest statement in the law must be fulfilled.”

“Because of the seriousness of the law, Jesus emphasizes the importance of keeping even the smallest details. However, in the ultimate plan of God, the law was not to become an extra burden on the souls of men. Rather than pointing the way to salvation, the law convinced men of the need of the Savior.”

“Because of the necessity of righteousness as a requirement to enter heaven, Jesus then declares that except their righteousness should exceed the righteousness of the scribes and Pharisees they could not enter heaven. The significance of this is seen in the fact that the Jews of Jesus day considered these people to be the most religious in all Israel. However, their religion was largely an outward show of self-righteousness. In communicating the depths of His message, Jesus used a series of contrasts between the outward behavior demanded by the law and the inner attitude of the heart desired by God. Here we discover the practical application of genuine Christian character of true spiritual living.” (Excerpts from the Liberty Study Bible, 1988, page 1417)

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Good morning,

This week we begin a study of the Sermon on the Mount. Today, we will look at the two character traits.

Character traits (13-16)

Salt (13)

Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

The Beatitudes are followed by a summary statement of the basic character of the Christian life as salt and light. Ye are the salt of the earth: Again the phrase “ye are” indicates that only the genuinely born-again person is salt and can meet the needs of the world. Salt adds flavoring, acts as a preservative, melts coldness, and heals wounds.

Light (14-16)

¹⁴ Ye are the light of the world. A city that is set on an hill cannot be hid.¹⁵ Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.¹⁶ Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Ye are the light of the world describes the essential mission of the Christian to the world. He is conditioned (salt) to meet the world’s needs and has a mission (light) to the world. His light is to clearly shine forth into the darkness of human depravity.

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Excerpts from the Liberty Study Bible, 1988, pages 1416-1417

The beatitudes (Matthew 5:1-12)

Jesus teaches the multitude (1-2)

And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:² And he opened his mouth, and taught them, saying,

Blessed be:                             (3-12)

³ Blessed are the poor in spirit: for theirs is the kingdom of heaven.

The poor in spirit are the opposite of the proud and haughty in spirit. They have been humbled by the grace of God and have acknowledged their sin and therefore their dependence on God to save them. They will inherit the kingdom of heaven.

⁴ Blessed are they that mourn: for they shall be comforted.

Those who mourn for sin will be comforted in confession. Those who mourn for the human anguish of the lost shall be comforted by the compassion of God.

⁵ Blessed are the meek: for they shall inherit the earth.

The meek refers again to those who have been humbled before God and will not only inherit the blessedness of heaven, but also will ultimately share in the kingdom of god on earth. Here is the balance between the physical and spiritual promise of the kingdom. The kingdom of which Jesus preached is both “in you” and is yet “to come.”

⁶ Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

They experience a deep desire for personal righteousness, which in itself is proof of their spiritual rebirth. They shall be filled refers to a complete satisfaction.

⁷ Blessed are the merciful: for they shall obtain mercy.

The merciful are those who have been born again by the mercy of God. Because divine love has been extended to them, they have the work of the Holy Spirit in them producing a mercy that defies explanation by unregenerate men.

⁸ Blessed are the pure in heart: for they shall see God.

The pure in heart lives have been transformed by the grace of God. They are not yet sinless but their position before God has been changed. They have the New Birth, saving faith, and holiness. Those who are truly saved shall see God.

⁹ Blessed are the peacemakers: for they shall be called the children of God.

The peacemakers are at peace with God and desire to live in peace with all men. Their peace with Christ enables them to be ambassadors of God’s message to a troubled world. Hence, they shall be called the children of God.

¹⁰ Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

As Jesus develops His message, He clearly teaches that such a life causes His people to be in direct contrast to the world in which they live. Therefore He reminds us, Blessed are they which are persecuted for righteousness sake. The plural use of “ye” in verse 11 indicates that He foresaw this persecution as touching all of His followers.

¹¹ Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

Again, Jesus warns that men shall revile you, and persecute you. This became true during His own ministry, in the lives of the apostles, and throughout the history of the church. The persecution spoken of here is twofold. First, it involves a physical pursuing of the persecuted, and second, a personal attack of slander against them.

¹² Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Rejoice is the command that grows out of the blessedness of the believer.

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

The Sermon on the Mount

Matthew 5, 6, 7

The beatitudes (Matthew 5:1-12)

Jesus teaches the multitude (1-2)

And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:² And he opened his mouth, and taught them, saying,

Blessed be:                             (3-12)

³ Blessed are the poor in spirit: for theirs is the kingdom of heaven.

The poor in spirit are the opposite of the proud and haughty in spirit. They have been humbled by the grace of God and have acknowledged their sin and therefore their dependence on God to save them. They will inherit the kingdom of heaven.

⁴ Blessed are they that mourn: for they shall be comforted.

Those who mourn for sin will be comforted in confession. Those who mourn for the human anguish of the lost shall be comforted by the compassion of God.

⁵ Blessed are the meek: for they shall inherit the earth.

The meek refers again to those who have been humbled before God and will not only inherit the blessedness of heaven, but also will ultimately share in the kingdom of god on earth. Here is the balance between the physical and spiritual promise of the kingdom. The kingdom of which Jesus preached is both “in you” and is yet “to come.”

⁶ Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

They experience a deep desire for personal righteousness, which in itself is proof of their spiritual rebirth. They shall be filled refers to a complete satisfaction.

⁷ Blessed are the merciful: for they shall obtain mercy.

The merciful are those who have been born again by the mercy of God. Because divine love has been extended to them, they have the work of the Holy Spirit in them producing a mercy that defies explanation by unregenerate men.

⁸ Blessed are the pure in heart: for they shall see God.

The pure in heart lives have been transformed by the grace of God. They are not yet sinless but their position before God has been changed. They have the New Birth, saving faith, and holiness. Those who are truly saved shall see God.

⁹ Blessed are the peacemakers: for they shall be called the children of God.

The peacemakers are at peace with God and desire to live in peace with all men. Their peace with Christ enables them to be ambassadors of God’s message to a troubled world. Hence, they shall be called the children of God.

¹⁰ Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

As Jesus develops His message, He clearly teaches that such a life causes His people to be in direct contrast to the world in which they live. Therefore He reminds us, Blessed are they which are persecuted for righteousness sake. The plural use of “ye” in verse 11 indicates that He foresaw this persecution as touching all of His followers.

¹¹ Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

Again, Jesus warns that men shall revile you, and persecute you. This became true during His own ministry, in the lives of the apostles, and throughout the history of the church. The persecution spoken of here is twofold. First, it involves a physical pursuing of the persecuted, and second, a personal attack of slander against them.

¹² Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Rejoice is the command that grows out of the blessedness of the believer.

Character traits (13-16)

Salt (13)

Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

The Beatitudes are followed by a summary statement of the basic character of the Christian life as salt and light. Ye are the salt of the earth: Again the phrase “ye are” indicates that only the genuinely born-again person is salt and can meet the needs of the world. Salt adds flavoring, acts as a preservative, melts coldness, and heals wounds.

Light (14-16)

¹⁴ Ye are the light of the world. A city that is set on an hill cannot be hid.¹⁵ Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.¹⁶ Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Ye are the light of the world describes the essential mission of the Christian to the world. He is conditioned (salt) to meet the world’s needs and has a mission (light) to the world. His light is to clearly shine forth into the darkness of human depravity.

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Excerpts from the Liberty Study Bible, 1988, pages 1416-1417

Good morning,

This week we begin a study of the Sermon on the Mount. Today, we will look at the Introduction. It is important to understand the historical background. Then we will look at the Beatitudes. Finally, we will look at two character traits that should identify every Christian.

Sermon on the Mount

Introduction

The famous “Sermon on the Mount” (Matt 5-7) is best known for its beautiful spiritual and moral teachings. Indeed, it would be hard to beat a sermon that had the Beatitudes, the Our Father, and the command to love your enemy all packed into one!  

One thing, however, which is not commonly noted about the Sermon on the Mount is how explosive its message was and how Jesus’ words would have shaken the world of many who were listening to Him on the Galilean hillside that day. 

“Love your enemy.” “Blessed are the merciful.” “Turn the other cheek.” With these words, Jesus was not simply setting forth a brand new, lofty ethical standard. While Christ’s teachings in the Sermon on the Mount certainly have great moral applications for Christians of all ages, we must see how Jesus was giving a very specific challenge to the people of His day. Jesus was offering a new vision—a new vision for what it meant to be God’s people. 

The Jews in Jesus’ day were living in hard times. They were facing a national crisis. Roman rulers controlled their land, took their money, and raped their women. Many of the Jewish priests and local leaders were assassinated and replaced by handpicked appointments from Rome or Herod. Thousands of Jews who tried to resist Roman rule quickly paid the severe price of death.  

This oppressive environment created numerous challenges for those who were striving to remain loyal to God’s covenant. According to the Torah, God alone was king and He would rule His people through a descendant of King David. No foreigner was to rule over the Jews (Deut 17:15). So what was a good Jew to do? Was it okay to go along with the Roman authorities, or would submitting to Caesar, Pilate, and Herod betray Yahweh’s lordship?  

Then came the question of taxes and tithes. With the Romans imposing heavy tax burdens, it would be quite difficult for many Jews to pay both the taxes to Caesar and the tithe, which their own law required them to give to God. So should one be faithful to Rome or to Yahweh?  

From the beginning, Jesus’ public ministry took off like lightning. People from all over Galilee and beyond flocked to see Him. Why was He so popular? His message and His actions said it all: The long-awaited kingdom was now arriving (Matt 4:17, 23-25). Jesus was offering a message the Jews were longing to hear. With eager anticipation, many Jews began to place their hopes in Him to rescue them from their enemies and restore the kingdom to Israel. No wonder Jesus’ fame spread throughout the region so rapidly!  

After attracting this large following, Jesus decided to lead the crowds up a mountain in Galilee for a special discourse about the kingdom. This action itself could have led some of His followers to ponder what might happen next. In those days, the hill country of Galilee was a refuge for Jewish revolutionaries who were plotting their assaults against foreign oppressors. The caves in those hills made for good hiding places. Not too long before this, a group of bandits had hidden in the Galilean hills during a fierce conflict with King Herod.  

So when Jesus led His followers up a mountain in Galilee, perhaps a few may have been wondering whether He was going to start some type of revolt of His own—like Judas the Galilean had done in the Galilean hillside one generation earlier. Was Jesus going to make a claim to be Israel’s king and lead the people in a fight for the kingdom? The crowd waited for Him to speak. 

Jesus then began to address His band of followers on the mountainside with a startling message. He introduced an unexpected lineup of people who would be blessed in the kingdom He was building: “Blessed are the merciful . . . Blessed are the peacemakers . . . Blessed are those who are persecuted” (Matt 5:7, 9-10).  

What a shock. What kind of kingdom movement was this? Jesus seemed to be blessing all the wrong people. The peacemakers, the merciful, and the persecuted were not the expected first-round draft choices for a kingdom-building team. Many would have preferred vengeance over mercy, vindication over persecution, and fighting for freedom over making peace.  

Consider a few other famous commands in the Sermon on the Mount, such as “love your enemy,” “pray for those who persecute you,” and the so-called “go the extra mile” (Matt 5:41, 44). Sometimes these teachings are misunderstood as practical instructions for becoming pushovers for Jesus. But in their first-century context, these challenges would have been much more intense. In these commands, Jesus was subverting the revolutionary and nationalistic tendencies which pervaded much of first-century Judaism. 

For example, “love your enemy” (Matt 5:44) was not simply an abstract principle to be applied when you had to face someone who wanted to do you harm. Rather this command had a specific, concrete meaning for the Jews who heard His teaching that day. For those original listeners, “love your enemy” would have sounded something like: “Love the Romans who persecute you. Love Herod and His illegitimate, violent monarchy. Do not join the revolt movements.”  

Similarly, the command “[I]f any one forces you to go one mile, go with him two miles” (Matt 5:41) was not simply a lesson on being generous. Roman soldiers often forced civilians to carry their gear for one mile. Using this image, Jesus challenged the Jews to go above and beyond the call of duty and generously serve even their cruel Roman oppressors. He was exhorting them not to view their foreign enemies as adversaries to be overcome, but as brothers and sisters who are to be loved and won over for God.  

In fact, that was Israel’s mission from the very beginning: to be light to the world and salt of the earth (Matt 5:13-14; Isa 42:6, 49:6). Jesus challenged the people to return to their roots and to be what Israel was always meant to be—not an exclusive, nationalistic religion isolated from the other nations, but a priestly kingdom serving the Gentiles and leading them to worship the one true God (Ex 19:5-6). 

Dr. Edward Sri is professor of theology and Scripture and Vice President of Mission at the Augustine Institute, Vice President of Formation of FOCUS, and a St. Paul Center Fellow. He is the author of numerous books on Catholic theology and Scripture study.

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com

Good morning,

The book of Proverbs is about wisdom. It is Solomon, King of Israel, instructing his son. Wisdom means how to live wise or skillfully.

“The proverbs of Solomon the son of David, king of Israel;² To know wisdom and instruction; to perceive the words of understanding;³ To receive the instruction of wisdom, justice, and judgment, and equity;⁴ To give subtilty to the simple, to the young man knowledge and discretion.⁵ A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:⁶ To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.” (Proverbs 1:1-6)

This week we will look at the purpose for the book of Proverbs in chapter 1:1-6.

To understand a proverb (6)

“To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.”

The purpose of the book of Proverbs is “To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.” Remember the meaning of understanding? Understanding, capability to distinguish between true and false, good and bad, what matters most, and what does not matter at all.

So, as we study the Proverbs, we will be distinguishing between truth and error, good and bad, and what matters most and what does not matter at all. We will come away with a greater appreciation of God, His Son Jesus, and His word.

Proverbs is a practical book. We must take the things that we read and apply them to our lives. That was what Solomon was doing for his son.

Enjoy the Book of Proverbs. Enjoy the Bible.

Tom Stearns, WASI Chaplain, 907 715-4001 chaplain@alaskaseniors.com