THE KING’S BUSINESS
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arise: What is the nature o f this kingdom and o f those belonging to it? What responsibility does it involve? How is it related to the Old Testament economy? How may one become a member o f it? The Sermon on the Mount is an answer to such questions. How the Sermon on the Mount May Be Viewed. First—In the light o f the kingdom announced in the Old Testament. It is therefore primarily Messianic and for the Jews. Whatever reference or application it has to the Gentiles is secondary. Second—It is not exclusively Jewish nor exclusively Church truth. Its principles are applicable to the Church. Third—It is not to be viewed as a way o f salvation. No man can be saved by keeping the Sermon on the Mount. It is not possible fcrr a man to keep it anyway, unless the spirit o f the kingdom is within him first. The dynamic power o f Christ is needed to live the ethics o f this Sermon. Christ’s Church is built, not on the Sermon on the Mount, but on the foundation declared in Matthew^ 16.T6-18. F o u rth ly e t its spirit is to be kept by the believer. Our righteousness must “exceed the righteousness of the scribes and Pharisees ;” it must be inward as well as outward. A General View of the Sermon on the. Mount. Chapter S deals with the literality of the Law ; c. 6 with the observance o f the Law ; c. 7 with the extension o f the kingdom, a kingdom which cannot be circumscribed or extended by external means (7:1-6), but is from God- ( 7 :7-12). It is entered into by personal determination and separation (7:13, 14), and calls for an inward spirit as well as an external obedience ( 7 :15, 16). It is to be known by its fruits (7:17- 23). Eternal destiny depends upon the manner1 o f its acceptance (7:24-28). i. The Nature and Constitution o f the Kingdom. Under this section is discussed the nat ure, privileges, and responsibilities o f the
members o f the kingdom o f heaven. The Beatitudes (5:1-12) iqark the life o f the kingdom from its beginning to its comple tion ; from the "poor in spirit” to the “children o f God.” They lay emphasis on being rather than getting. Blessedness is dependent upon' character. The first three are Godward;- the second three, manward; and the last is the consummation o f all. The relation o f the members o f the king dom to the world is set forth in 5:13-16 under the figures “salt” and “light.” Those who have fulfilled the conditions o f verses 1 to 12 have the responsibilities o f verses 13 to 16 devolving upon them. 2 . The governing principles o f the king dom are next set before us, 5 : 17 - 7 : 12 . This relationship is set forth in general (vv. 17-20) and in particular (21^7:12). Christ’s relation to the Law was that o f fulfillment (cf. Romans 10:4). One ele ment in the purpose o f Matthew is to show that Christ fulfilled the Law, whether in type, ceremony or symbol—the Law, both moral and ceremonial. No distinction into greater and lesser is to be made. The Pharisees slighted the lesser commandments; Christ gave value to all. Th? governing principles of the kingdom specifically set forth. 1. With reference to murder (5:21-26), adultery (27-30), divorce. (21-32), swear ing and perjury (33-37), revenge (38-42). The relation o f the members o f the king dom to religious duties is then set forth (6:1-18). In c. 5 we have illustrations from morality,- in c. 6, from religion. There is really no morality without, religion any more than there is a flower without a root. It may-bloom for a while, but will soon wither away. , Religion without morality is worse than nothing, for it is a sham. The keynote o f this chapter lies in its warning against >“ doing things for show.” There is no argument against “ being seen” (cf. 5:16);' the Warning is against doing things in order to be seen. Here every thing depends upon motive. It is' the sin o f ostentation and formalism that is
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