Deuteronomy 30:15-20, Psalm 119:1-8, 1 Corinthians 3:1-9, Matthew 5:21-37.
A). CHOOSE LIFE.
Deuteronomy 30:15-20.
On more than one occasion I am sure, “Choose life” (Deuteronomy 30:19) has been used, not inappropriately, as the text for an evangelistic sermon. The context, however, suggests that these words were not originally addressed to people who did not know the LORD God of Abraham, Isaac and Jacob, but those who were in covenant with Him. It is perhaps necessary to remind those who are Christians, or from a Christian background, that their lives are made up of choices which will at least effect the here and now, if not indeed their eternal destiny.
The Book of Deuteronomy as a whole, and Deuteronomy 29-30 in particular, are written in terms reminiscent of Ancient Suzerainty treaties. Under certain terms and conditions outlined in the pronouncement of curses and blessings, a more powerful Empire would enter into a covenant to take a lesser nation under its wings, providing that that nation would not make any treaties with anyone else. Thus the Suzerain would proclaim his love, and ask nothing but love and loyalty in return.
When the LORD called Israel to account for abandoning His covenant (Micah 6:1-2), He called “the mountains and hills, and strong foundations of the earth” as His witnesses. This is similar terminology to that which is used throughout Deuteronomy, where the heavens and the earth are consistently called to bear record (Deuteronomy 4:25-26; Deuteronomy 30:19; Deuteronomy 31:28), and it is upon two mountains that the blessings and curses were pronounced (Deuteronomy 27:11-13). All creation can testify to His mercy and goodness towards His covenant people, and groans at the mess we have made of things (Romans 8:19-23).
In this short passage of Scripture we are struck first of all by the primacy of love. It is a loving God who sets before us the stark alternatives of life and death, good and evil (Deuteronomy 30:15). And He asks nothing but our love in return (Deuteronomy 30:16).
His love to the fathers caused the LORD to bring about the deliverance from bondage which brought His people to this point in their history (Deuteronomy 4:37; Deuteronomy 7:7-8). He promised all manner of blessing upon the obedient (Deuteronomy 7:13), and provision for orphans, widows, and strangers (Deuteronomy 10:18). And even the wayward prophet who sought to curse them could only pronounce the blessings of the LORD (Deuteronomy 23:5).
The LORD has already demonstrated His love to us in the redemption which He has wrought in the Cross of our Lord Jesus Christ. All He asks in return is that we should love Him (Deuteronomy 30:16), and stay loyal to Him (Deuteronomy 30:17-18). The LORD has freely given us His favour in the Person of His dearly beloved Son, so we should be happy to obey His commandments (John 14:15).
There is a certain simplicity about the choice which we are being called to make in our Christian walk and life. Life or death? Blessing or cursing?
Without taking away our right or ability to choose, the LORD commands: “choose life” (Deuteronomy 30:19). He outlines some of the rewards that lie in this life to the Christian who obeys (Deuteronomy 30:20). “He is your life,” so in all your choices, choose Him.
This does not take away from the impact of using Deuteronomy 30:19 as an evangelistic text. Jesus is the way, the truth and the life: nobody comes to the Father but by Him (John 14:6). If you have not done so already, choose Him, and you will have eternal life.
B). A STATE OF BEING WHICH GIVES RISE TO ACTIVITY.
Psalm 119:1-8.
We begin our study of the selected passage with the observation that the word for “blessed” is not a verb, but a noun. It is a state of being, not an activity. We are “blessed” not because “we walk in the law of the LORD;” but rather we “walk in the law of the LORD” because we are “blessed” (Psalm 119:1).
In Adam we cannot attain the ideals of Torah, God’s ‘law’ or ‘instruction,’ which is celebrated in so many ways in this Psalm. Striving to keep the law serves only to highlight our inability to keep the law without Christ (cf. Galatians 2:16). Thank God, then, that the believer is saved by grace through faith, not by works (Ephesians 2:8-9).
So what happy event brought about this happy, blessed state of being? It was something outside of ourselves. It was something forensic, whereby we were proclaimed to be “the undefiled” (Psalm 119:1).
That event was the Cross of Jesus. By it we are made ‘right with God through our Lord Jesus Christ’ (Romans 5:1). In Him there is the perfect substitution which set man anew upon the right path (2 Corinthians 5:21).
Jesus said, ‘I am the way…’ (John 14:6). So the “undefiled” are those who are found in Him, and consequently “walk in the law of the LORD” (Psalm 119:1). This is the positive counterbalance to Psalm 1:1, which tells us that the blessed man is the one who ‘walks not in the counsel of the ungodly.’
There are eight different words for the instructions of the LORD used throughout the 119th Psalm. They are translated variously, but probably stand for more or less the same thing throughout. Variety makes good poetry, and is an aid to memory for those who wish to see the many different hues of the subject matter.
A second beatitude follows, in which the blessed are now described as “those who keep His testimonies, and seek the LORD with the whole heart” (Psalm 119:2). It is not enough to be saved if we will not walk the walk with Jesus. We must take up the cross daily and follow Him (Luke 9:23).
Those who are joint-heirs with Christ do not strive to enter into the kingdom of heaven by good works, for they are already its citizens. On the contrary, they demonstrate their faith by their works (James 2:18). They are God’s workmanship, first and foremost – but saved UNTO good works (Ephesians 2:10).
The forensic statement follows: “they also do no iniquity: they walk in His ways” (Psalm 119:3). This is not just hyperbole, but it is the way that the great Judge of all views His people. An artist may paint us, ‘warts and all,’ and we are all well enough aware of our imperfections: but when the Father looks upon us He sees only the perfection of the indwelling Jesus (John 14:20).
The Psalmist continues, “You have commanded us to keep your commandments diligently” (Psalm 119:4). Is there a little tinge of regret in the exclamation that follows: “O that my ways were directed to keep your statutes!” (Psalm 119:5)? None of us keeps the law perfectly, but ‘if any man sin, we have an advocate with the Father, Jesus Christ the righteous’ (1 John 2:1).
Our desire is to keep all God’s commandments, especially as they are summarised in the one great commandment to love (cf. Luke 10:27). Then we need not be ashamed (Psalm 119:6). We must make all due diligence to learn God’s righteous judgments, and to praise Him with a pure heart (Psalm 119:7).
The section ends with a resolution: “I will keep your statutes.” This is followed by a wistful, almost regretful, petition: “O forsake me not utterly” (Psalm 119:8). We may always have regrets for past failures, but we must not dwell on that: rather we must resolve to do better in the present, and in the future.
C). A FORMULA FOR CHRISTIAN FORMATION.
1 Corinthians 3:1-9.
The natural man does not receive the things that are of the Spirit of God, for they are foolishness to him (1 Corinthians 2:14). Yet the Corinthians hoped they were better than this – and the Apostle Paul wished that they were. And yet, for all their spiritual gifts (which Paul acknowledges, 1 Corinthians 1:7), they seemed to still live according to their former carnal state (1 Corinthians 3:3).
What, Paul, Christians who are carnal? It appears so: but the evidence that the Apostle presents is not a list of obvious ‘fleshly’ sins - not in this passage, anyway - but sins which might be described on a ‘soulish’ level: “emulation, strife, divisions” (1 Corinthians 3:3). Is that not carnal: is that not ‘living according to the flesh’?
Somebody said to me the other day, when they saw I was reading and researching 1 Corinthians: “Oh - Paul ‘having a go’?” That is a common misconception. In fact, Paul was speaking to “brethren” (1 Corinthians 3:1) with an almost Maternal love that yearned for them to ‘grow up’! (cf. 1 Corinthians 3:1-2).
There is something quite endearing – almost ‘sweet’ - when we think of grown-up people who are still “babes-in-Christ” (1 Corinthians 3:1). But Paul’s point is that the Corinthians should have come on further than they had: if not in spiritual gifts, at least in spiritual graces. Am I making sense?
So am I a Christian: or an Augustinian, or a Lutheran, or a Calvinist? I have purposely mentioned three men that I know to be Christians (and if you are of a different opinion, I will grant you that). But following even the best of Christian leaders is not the same as following Christ.
What does Paul say elsewhere? ‘Be ye followers of me as I am also of Christ’ (1 Corinthians 11:1). Do not follow me if I head off down a wrong path: stay on course with Jesus. In short, only follow Christian leaders inasmuch as they follow Christ.
Meanwhile, whilst the Corinthians are bickering about which leader they follow, the evangelist or the pastor perhaps, they are acting on a “carnal” level (1 Corinthians 3:4). Paul puts it another way: “What is Paul, and what is Apollos?” Answer: Servants (deacons). Servants through whom you believed, certainly, but servants with differing callings and differing functions, each (and both) answerable to the Lord (1 Corinthians 3:5).
An agricultural illustration follows. Paul planted the church in Corinth, Apollos watered it – but God gave the increase. All ministry boils down to this particular “but God” (1 Corinthians 3:6) – or else it is not a ministry at all.
Paul then goes on to play down the role of the ministers, and to emphasise the God who gives the growth (1 Corinthians 3:7). The church-planter and the pastor are one in their mission, but each will receive his reward according to his own work (1 Corinthians 3:8). “For,” says Paul, “we are God’s fellow-workers” (1 Corinthians 3:9).
The word for “fellow-workers” gives us our English word, ‘synergy,’ which speaks of a combined effort, a co-operation with God if you will. It is not that God lacks anything: He could create, train and grow Christians all on His own. But what a privilege for ministers to be involved in the formation of His creation, the nurturing of His ‘babes-in-Christ’ (if they will allow themselves to be nurtured and ‘trained up’ in the ways of the Lord).
“You are God’s garden, God’s building,” says Paul to the church in Corinth (1 Corinthians 3:9). To this day we have ‘the church of this;’ ‘the church of that;’ and ‘the church of the other.’ But there is only one Church of our Lord Jesus Christ, made up of all those throughout the world, and throughout all ages who put their trust in Jesus – their Saviour and ours.
What a privilege is ours if we belong to that Church, through the blood of the One who gave His life’s blood to save us from our sins. Let us follow Him, wholeheartedly, laying aside all other considerations. May the Holy Spirit nurture His grace within us: to the glory of God, the Father of us all.
D). YE HAVE HEARD THAT IT WAS SAID…
Matthew 5:21-37.
I). BUT I SAY UNTO YOU...
Matthew 5:21-26.
1. In His recent wilderness struggles with the enemy, Jesus used the formula ‘It stands written’ in reply to each temptation (Matthew 4:4-10). The Word of God is its own authority against the wiles of the devil. Furthermore, when the devil quoted a passage out of context (Matthew 4:6; cf. Psalm 91:11-12), Jesus went on to tread upon the head of the serpent (Psalm 91:13) by quoting yet another Scripture (Matthew 4:7).
2. In the Sermon on the Mount, however, Jesus uses quite another formula. “You have heard that it was said…” (Matthew 5:21). Jesus was not about to correct Scripture, which He held in such high esteem (Matthew 5:17-18) - but rather scribal misunderstandings of Scripture (Matthew 5:20). He now introduced the formula, “but I say unto you…” (Matthew 5:22) - and ‘when Jesus had ended these sayings, the people were astonished at His teaching: for He taught as one having authority, and not as the scribes’ (Matthew 7:28-29).
The scribes used to love quoting one another, and in the process lost sight of the original writings. On top of this, they hedged the law around with additions (Matthew 5:43) and ‘applications’ which made the rules less sharp, and the permissions easier. So whilst our first observation would be that Jesus is quoting Scripture in each of the six examples provided in this chapter, He is not thereby rewriting the Book, but getting back to the heart of what it really means.
3. The first of these six examples is familiar enough, coming as it does from the ten commandments (Matthew 5:21). It is the universal law against murder. But the scribes were limiting even this when they spoke only of physical murder and earthly judiciaries.
Jesus widens this out to embrace unjust anger - which cannot be tried in an earthly court of law, but is known in heaven (Matthew 5:22; cf. 1 John 3:15). This traces the roots of murder to its origin in evil thoughts, then its expression in words unadvisedly spoken. All this is known to God, and will be judged by Him.
[‘Raca’ (Aramaic) derides a man’s intelligence, calling him empty-headed. This could be dealt with by the council, much as in our civil cases whereby one party accuses another of slander. The Greek word translated ‘fool’ is meant here in a religious sense, whereby the self-righteous accuse people of being fit only for hell-fire - and thereby seal their own fate in the court of heaven!]
4. Two test cases follow. One concerns a Christian “brother” (Matthew 5:23-24), the other an “adversary” (Matthew 5:25-26). One falls into the context of worship, the other is a civil case in a court of law.
a. The context of the first of these obviously refers to worship in the Temple in Jerusalem: there is reference to an “altar” (Matthew 5:23), and therefore a sacrifice. We can update this to our own situation by way of reference to the ‘sacrifice of praise’ in Christian worship (Hebrews 13:15). How can we truly worship God while we harbour unresolved sin in our lives?
If you are on the way to worship and suddenly remember that someone has something against you, it is vitally important that you seek to be reconciled to that person. Unresolved issues of this nature fester away, and will go from bad to worse!
Incidentally, it is not ‘if you have something against your brother’ but “if your brother has anything against you” (Matthew 5:23). It is you who is at fault. This is not about accusing your brother, which is to do the devil’s work for him (Revelation 12:10) - but confessing to your brother (James 5:16), and thereby seeking peace and reconciliation.
b. The second test case concerns an “adversary” (Matthew 5:25-26). It has something to do with debt, and is best resolved out-of-court. Come to an agreement, or things will get worse!
5. Getting back to the subject of unjust anger: ‘let not the sun go down on your wrath’ (Ephesians 4:26). As far as it depends upon you, ‘live peaceably with all men’ (Romans 12:18). To do otherwise is to commit murder in the heart!
II). METAPHORS OF MORTIFICATION.
Matthew 5:27-37.
Sometimes the Sermon on the Mount has been the called the new Law. This is not necessarily helpful. We are not under law, but under grace (cf. Romans 6:14).
1. When Jesus says, “But I say unto you,” He is entering into the spirit of what lies behind the Law. For example, He warns against the festering anger which leads to murder (cf. Matthew 5:22). In our present passage, He warns against the heart lust that leads to the leering look that leads to adultery (Matthew 5:28).
This is one of several places where Jesus speaks in extraordinarily strong language about cutting off certain parts of our bodies (Matthew 5:29-30). Considering that the body of the Christian is the temple of the Holy Spirit (cf. 1 Corinthians 6:19), this can only be understood metaphorically. It is because ‘he that commits fornication sins against his own body’ (cf. 1 Corinthians 6:18) that Jesus uses the metaphorical examples of “plucking out the right eye”, or “cutting off the right hand” in the context of heart adultery (Matthew 5:29-30).
The Apostle Paul reminds us, ‘If ye live according to the flesh, ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live’ (Romans 8:13). Put simply, “plucking out the eye” means, ‘Don’t look.’ “Cutting off the hand” means ‘Don’t act upon the temptation.’
‘Cutting off the foot’ is added in Matthew 18:8 and Mark 9:45 in the context of more general temptations: there the inference would be ‘Don’t go there!’
‘Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil desire, and covetousness, which is idolatry’ (Colossians 3:5).
2. We find another striking, if not alarming metaphor when we cross-reference Jesus’ comments on divorce here (Matthew 5:31-32) with His reply to the Pharisees’ cynical query, ‘Is it lawful for a man to put away his wife for every cause?’ (cf. Matthew 19:3).
When Jesus later repeated His comments on divorce, it left His disciples somewhat perplexed (Matthew 19:8-10). So He added what must surely be another metaphor, speaking of ‘becoming eunuchs for the kingdom of heaven’s sake’ (cf. Matthew 19:12). I pity the man who acted upon too literal an understanding of this verse!
3. There is no metaphor in the directive about swearing: Jesus is rather emphasising straightforward, honest speaking (Matthew 5:37).
Do not commit perjury, and do not be always dragging the Lord’s name and the things of God - and this and that - into our private assertions. If we are Christians, our word should be enough (cf. James 5:12).
