Matt 5:17-26
SS Lesson for 11/06/2011
Devotional Scripture: 1 John 2:3-17
The outline of the lesson came from the Bible Expositor and Illuminator. The lesson teaches how we need to be Forgiving as God's People. The study's aim is to see that when we forgive, we love as God's people ought to love. The study's application is to remember that if we do not forgive from the heart, we are not acting like Christians.
Extrovert or Introvert?
Do you consider yourself an extrovert or an introvert? Do you prefer to be around other people or alone? Does being with other people give you energy, or does it sap your energy? Psychologists say that most people are introverts: interacting with others tires them out. Even many who earn their living by working directly with other people—teachers, managers, counselors, ministers—are often introverts. Those of us who think of ourselves as introverts probably secretly envy the extroverts. We wish that we had their ability to deal easily with people. But if we hear from the extroverts, they will confess that they have just as much friction and conflict with others as do the introverts. In fact, extroverts may have more intense conflicts than do introverts! The success of our relationships with others is not just a matter of our personality type. It goes much deeper. The Bible shows us what our daily experience shows us: that where people interact, they experience conflict. As far as the Bible is concerned, that conflict exists as a result of human sin. Our rebellion against God puts us in conflict not just with God, but with each other. Jesus’ message in the Sermon on the Mount (Matthew 5-7) is that God’s kingdom, the establishment of God’s reign over the entire world, changes all our most important values and experiences. High on that list is human relationships. Just as God is reconciling the rebellious world to himself through Jesus, so those who have been reconciled to him will bring an end to their conflicts with others and seek genuine reconciliation.
Lesson Background
Jesus’ Sermon on the Mount answered the question prompted by Jesus’ declaration regarding the nearness of God’s kingdom: How are people to live under God’s rule? As part of that sermon, this passage follows Jesus’ statements about who receives blessing in God’s kingdom (Matthew 5:1-12, last week’s lesson) and his famous sayings about his disciples being salt and light in the world (5:13-16). These statements tell us that God is taking weak, lowly people and transforming them to become his agents to change the world, bringing the world into submission to his will. Of prime importance under God’s rule are human relationships. So Jesus turns to that theme in this passage as the first example of how God’s will is to be put into practice in his kingdom.
We find it difficult to accept at face value John's statement that "whosoever hateth his brother is a murderer" (1 John 3:15). Yet in the preceding context he gave a concrete example of it. Cain held a grudge against Abel, the grudge turned to hatred, and he killed Abel (vs. 12). History, even biblical history, abounds in examples of jealousy, rivalry, and lack of forgiveness producing hatred and murder. Absalom, David's son, hated his brother Amnon for raping his sister and found a way to have him killed (2 Sam. 13:22, 28-29). Joab, David's able, brave, and loyal commander, did much good for him. Yet he discredited himself by nurturing hatred for Abnerand and Amasa and eventually killing both (2 Sam. 3:27; 20:9-10; cf. 1 Kings 2:5-6). How different was the example of Stephen, the first Christian martyr! He did not call for God's revenge, but for His forgiveness (Acts 7:60). If you had lost a loved one in the 11 September 2001 attacks, would you find it easy to forgive those who hurt you so deeply? If we could ask those who went through that ordeal, it would be easy to see that forgiveness is a journey and sometimes a long one. Those people who suffered such great loss are at different stages in their recovery and forgiveness. While we cannot minimize the suffering, we are told in the Bible to forgive; forgiveness opens the door to healing. If we love as God loves, we will be characterized by forgiving the "unforgivable."
(Scriptural Text from the New King James Version; cross-references from the NIV)
17 "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.
18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.
19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.
20 For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.
17 It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.
8 The grass withers and the flowers fall, but the word of our God stands forever."
23 For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. 24 For, "All men are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, 25 but the word of the Lord stands forever."
17 What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. 18 For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise. 19 What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect through angels by a mediator.
11 But the plans of the LORD stand firm forever, the purposes of his heart through all generations.
8 He remembers his covenant forever, the word he commanded, for a thousand generations,
152 Long ago I learned from your statutes that you established them to last forever.
3 For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, 4 in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit.
4 But when the time had fully come, God sent his Son, born of a woman, born under law, 5 to redeem those under law, that we might receive the full rights of sons.
8 First he said, "Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them" (although the law required them to be made). 9 Then he said, "Here I am, I have come to do your will." He sets aside the first to establish the second. 10 And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.
3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5 and that he appeared to Peter, and then to the Twelve.
20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, 21 and he began by saying to them, "Today this scripture is fulfilled in your hearing." 22 All spoke well of him and were amazed at the gracious words that came from his lips. "Isn't this Joseph's son?" they asked.
31 Jesus took the Twelve aside and told them, "We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled.
37 It is written: 'And he was numbered with the transgressors'; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment."
32 "We tell you the good news: What God promised our fathers 33 he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: "'You are my Son; today I have become your Father.'
21 "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.
11 He replied, "The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.
3 And he said: "I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. 4 Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven.
5 Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit.
22 strengthening the disciples and encouraging them to remain true to the faith. "We must go through many hardships to enter the kingdom of God," they said.
28 Jesus said to them, "I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
26 Not so with you. Instead, whoever wants to become great among you must be your servant,
48 Then he said to them, "Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For he who is least among you all — he is the greatest."
22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
12 Therefore do not let sin reign in your mortal body so that you obey its evil desires. 13 Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. 14 For sin shall not be your master, because you are not under law, but under grace.
10 But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness.
4 Christ is the end of the law so that there may be righteousness for everyone who believes.
17 For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit,
14 Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place,
21 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'
22 But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire.
23 Therefore if you bring your gift to the altar, and there remember that your brother has something against you,
24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.
25 Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.
26 Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.
26 "In your anger do not sin": Do not let the sun go down while you are still angry, 27 and do not give the devil a foothold.
20 for man's anger does not bring about the righteous life that God desires.
14 We know that we have passed from death to life, because we love our brothers. Anyone who does not love remains in death. 15 Anyone who hates his brother is a murderer, and you know that no murderer has eternal life in him.
What he condemns here is anger without a cause; that is, unjustly, rashly, hastily, where no offence has been given or intended. In that case it is evil; and it is a violation of the sixth commandment, because "he that hateth his brother, is a murderer," 1 John 3:15. He has a feeling which would lead him to commit murder, if it were fully acted out. The word "brother" here refers not merely to one to whom we are nearly related, having the same parent or parents, as the word is commonly used, but includes also a neighbor, or perhaps anyone with whom we may be associated. As all people are descended from one Father and are all the creatures of the same God, so they are all brethren: and so every man should be regarded and treated as a brother, Heb 11:16.
There are three kinds of offences here, which exceed each other in their degrees of guilt. First, Anger against a man, accompanied with some injurious act. Secondly, contempt, expressed by the opprobrious epithet raka, or shallow brains. Third, hatred and mortal enmity, expressed by the term moreh, or apostate, where such apostasy could not be proved. Now, proportioned to these three offences were three different degrees of punishment, each exceeding the other in its severity, as the offences exceeded each other in their different degrees of guilt. First, the judgment, the council of twenty-three, which could inflict the punishment of strangling. Second, the Sanhedrin, or great council, which could inflict the punishment of stoning. And third, the being burnt alive in the valley of the son of Hinnom. This appears to be the meaning of our Lord. Now, if the above offences were to be so severely punished, which did not immediately affect the life of another, how much sorer must the punishment of murder be!
24 while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, 25 so that there should be no division in the body, but that its parts should have equal concern for each other. 26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. 27 Now you are the body of Christ, and each one of you is a part of it. 28 And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues.
2 If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, 2 then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. 3 Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. 4 Each of you should look not only to your own interests, but also to the interests of others.
12 The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. 13 For we were all baptized by one Spirit into one body — whether Jews or Greeks, slave or free — and we were all given the one Spirit to drink.
4 There is one body and one Spirit— just as you were called to one hope when you were called— 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.
23 I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.
10 He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) 11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12 to prepare God's people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
14 And over all these virtues put on love, which binds them all together in perfect unity.
14 For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, 15 by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, 16 and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility.
19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. 21 Once you were alienated from God and were enemies in your minds because of your evil behavior. 22 But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—
14 if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land.
Is God’s ideal person an extrovert or an introvert? The answer is neither. What God wants is for his people to fulfill his will by being reconciled to each other under the authority of Jesus. Throughout Scripture, we see God bringing rebellious people back to him, reconciling sinners to himself. When we realize that, we can no longer stand in angry judgment of other people. We must seek reconciliation with others because God has brought about reconciliation with us. Of course, our efforts at reconciliation may not be successful. Reconciliation requires a willingness from both parties. But when we remember the cost to God to be reconciled to us, we cannot be content to remain adversaries with others.
The text tells us that it is God's desire that we be reconciled with our brothers and sisters. Jesus' instruction here is part of a larger section dealing with interpersonal conflict. Jesus began by dealing with personal conflict caused by our anger toward others. On this topic, Jesus taught that no amount of unjust anger is permissible. The text follows, in which He moved on to discuss conflicts that are caused when we wrong others and they have just reason to be upset with us. We better understand how strongly Jesus spoke here when we understand the logistics of bringing an offering to the temple. Jesus was speaking to a crowd in Galilee, a significant distance from Jerusalem. Consequently, for them, offering a sacrifice required a long, arduous journey across Palestine. For that reason, coming to the temple to offer a sacrifice was a relatively rare occasion. Old Testament law required a pilgrimage to the temple only three times per year. It would seem, then, that Jesus was picturing something quite dramatic. Upon arriving in Jerusalem and realizing that he needs to be reconciled to a brother, the offerer packs up and heads all the way back to Galilee before returning again! This interpretation is consistent with the rest of Jesus' message. He repeatedly emphasized to His hearers that the kind of righteousness demanded in the kingdom of God is nothing less than perfection. Not only should we not strike back when someone strikes our cheek, but we should also turn around and offer the attacker the other cheek (Matt. 5:39). Not only should we not commit adultery, but we should not even think a lustful thought (vs. 28). Jesus summarized His teaching this way: "Be ye therefore perfect, even as your Father which is in heaven is perfect" (vs. 48). Jesus' teaching here is a development of the teaching of the Old Testament. According to Old Testament law, still in effect when Jesus spoke these words, one could not offer a sacrifice without first being ritually purified. Before stepping into the temple courts, one had to undergo a series of ritual washings that qualified one to approach God's presence. But Jesus taught that the cleanness that God requires is not ultimately ritual purity but moral purity (Mark 7:20-23). Without being reconciled to others, we are unfit to stand before God and offer a sacrifice. One effect that this uncompromising ethical teaching should have is to make us realize how much we need the righteousness of Christ to make us right before God. None of us can reach the mark of perfection that Jesus set. If we attempt to stand before God on the basis of our own righteousness, we will fall short. At the same time, since we have already been made right before God, Jesus' sermon should cause us to aspire to lives of complete obedience. We should press on to live lives that take reconciliation with others as seriously as Jesus did here.
1. Christ fulfilled all that was written in the Old Testament (Matt. 5:17-18)
2. The righteousness God demands is that which is far beyond the capability of man (vs. 19-20)
3. If our actions do not condemn us before God, our hearts surely do (vs. 21)
4. We allow anger to fester at our own peril (vs. 22)
5. Our relationship with God suffers if we do not seek reconciliation with our neighbor (vs. 23-24)
6. When possible, we should be willing to compromise in a dispute (vs. 25-26)
The dilemma of mankind is that God requires perfect righteousness, which is something no one can attain through his own efforts. Indeed, many have tried, including the scribes and Pharisees of Jesus' day. No one can doubt their sincere efforts to obey God's law in every detail. But Jesus repeatedly condemned them for practicing a righteousness that was merely external and promoted their own pride. In fact, He declared that unless one's righteousness exceeded that of the scribes and Pharisees, there was no hope for entrance into the kingdom of heaven.
Jesus knew that His teaching was construed by the Jewish religious leaders as being contrary to the Old Testament. He rejected this claim and affirmed that He came not to destroy the Old Testament Scriptures but to fulfill them. While Jesus did fulfill the law of Moses and through His death and resurrection set it aside, here He seems to be saying that the whole Old Testament, the Law and the Prophets, is affirmed and completed by His teaching, not replaced by it. Indeed, Jesus said that the Old Testament Scriptures were (and are) perfect in every way, down to the smallest letters and even parts of letters. Jesus clearly believed and affirmed the divine, verbal inspiration of the Bible. While the scribes and Pharisees followed the rabbis in elevating some portions of Scripture above others, Jesus taught that all Scripture is authoritative and to be obeyed. The scribes and Pharisees presented themselves as righteous, but their obedience to God's commands was merely external. No one could expect to enter God's kingdom with such an empty, false righteousness. Only the righteousness of Christ that comes by faith in Him is sufficient.
The scribes and Pharisees were satisfied with a superficial righteousness that was based on external actions. Jesus taught that true righteousness resides in the heart. And only those who know Him through faith have hearts that reflect such righteousness. Jesus' listeners were familiar with the Old Testament command not to murder, and they knew that murder rightly brought judgment. But He pointed out that through this command, God did not merely want to prevent murder; He also wanted people to refrain from the anger that leads to murder. Simply avoiding the act of murder does not make one righteous. A person can still have anger in his heart, and this puts him in danger of eternal judgment. Jesus emphasized the internal attitude even over the external action of worship. Being reconciled to an offended brother takes precedence over worship. In fact, worship is unacceptable to God if we hold anger against another in our heart. While there is no place for murder among Jesus' followers, neither is there a place for anger and hatred. We should quickly confess our sin and make amends to one who has been the object of our anger. As the Apostle Paul wrote, "Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Eph. 4:32).