The Last Time We Met… Last Sunday we looked at the last of six contrasts between the “conventional wisdom” about the Mosaic Law as put forth by the scribes and Pharisees, and Jesus’ radical “new deal” on true discipleship. In each contrast Jesus vividly portrays how His disciples’ good works are to shine so brightly that a watching world gives glory to their heavenly Father for them (Matt. 5:16). In Matt. 5:43-48 Jesus states His expectation that His disciples be conformed to God’s own character in His pre-eminent characteristic of “love” (cf. I John 4:7-8). Jesus’ last example of the religious elites’ “conventional wisdom” was “you shall love your neighbor, and hate your enemy” (v. 43). The first part of this statement is derived from Lev. 19:18. The second part is an invalid inference from it. David Martyn Lloyd-Jones says plainly, “these two statements are not in juxtaposition anywhere in the Old Testament.” To the average Jew one’s “neighbor” was a fellow Jew, although the rabbis debated this (cf. Luke 10:29). “Enemy” meant “foreigner” in general, and “Roman” in particular, passages such as Lev. 19:34 and Ex. 23:3-5 notwithstanding. This may have been another example of the human tendency to make a judicial principle (in this case, Israel’s adversarial foreign policy against pagan neighbors) a personal prerogative, much as the principle of proportionate justice (An eye for an eye and a tooth for a tooth, cf. vv. 38-42) was used to justify personal vengeance. The “new deal” proclaimed by Jesus “has no parallel in Jewish literature” (R.T. France): “But I say to you, Love your enemies and pray for those who persecute you” (v. 44). It is a giant step forward from the patient endurance under inconvenience and abuse which He commanded in the previous antithesis (vv. 38-42). Verses 10-12, and Matt. 10:16-36, clearly imply that Jesus’ disciples will have enemies. However, Dietrich Bonhoeffer nails it when he says that “our enemies are those who harbor hostility against us, not those against whom we cherish hostility, for Jesus refuses to reckon with such a possibility.” To “pray for those who persecute you” is the single best way to “love your enemies” (cf. also Luke 6:27-28). As D.A. Carson puts it, “praying for an enemy and loving him will prove mutually reinforcing. The more love, the more prayer; the more prayer, the more love.” Jesus is the supreme example of this (John 3:16; Luke 23:33-34). In loving their enemies Jesus’ disciples show that they are “sons” of their “Father in heaven,” proving their spiritual parentage by way of family resemblance. God loves His enemies inasmuch as He “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (v. 45b). God “could with justice condemn all; instead he shows repeated and prolonged favor on all. That is the point here established for our emulation” (Carson). Jesus’ “new deal” also states His “positive practice.” In vv. 46-47 He tells His disciples that they must rise above the level of pagan love. “The illustrative rhetorical questions make the point that nothing wonderful has been accomplished when one returns good for good. This is but the standard of the world, which even ‘tax collectors’…and ‘Gentiles’…are able to fulfill” (Donald Hagner). On the other hand, says John Stott, “the life of the new (redeemed) humanity is based on divine love, refusing to take revenge but overcoming evil with good.” The “conclusion of the whole matter” – both of this antithesis and the entire series – is stated in v. 48: “You therefore must be perfect, as your heavenly Father is perfect.” This verse summarizes the thrust of v. 20, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. “The standard that God demands of His people is His own perfect character. God’s perfection includes the love of benevolent grace (v. 45). Although perfection is not attainable in this life, it is the goal of those who have become children of the Father (Phil. 3:12, 13)” (Reformation Study Bible). In response to what we learned from Matt. 5:43-48 we made these commitments: 1) I will make a list of people who have hard feelings towards me and pray for them, being willing to “put feet to my prayers” and love them in other ways as opportunities present themselves. 2) I will act in love without self-reflection and leave the results with the Lord. 3) I will pray for my enemies. 4) I will pray for my enemies, and pray for their spiritual leadership, i.e., those who lead them or lead them astray. 5) I will underscore God’s provision and requirements as I seek to help other people. 6) I will make a list of my “out-groups,” my “tax collectors and pagans,” and pray for them, and for particular members of those groups. 7) Approach love for others through Jesus’ eyes. 8) I will go to my enemies with some loving gesture as God leads and directs. 9) I will see if my enemies are my enemies because of what I have done. 10) I will ask God to reveal to me if my enemies are my enemies because of the Gospel, and change that if necessary. This Sunday we will continue our look at the Sermon on the Mount. Chapter six begins a new section which one commentator has called “Studies in Inconspicuous Spirituality.” One of the paradoxes of the disciple’s life is that he shouldn’t try to be noticed on the one hand, but will inevitably be noticed on the other (cf. Matt. 5:10-16). Maybe you are interested in trying to get the hang of this principle. Maybe you just want to hear Jesus bust on the hypocrites who made spirituality such a drag in His day. Maybe you’re just curious about the Man whose death and resurrection will be celebrated by millions of people in a few weeks. All are welcome to join us at 10am on Sunday at our Fountain and Silverwood Sts. location.
Posted on: Fri, 28 Mar 2014 02:07:56 +0000
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