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How To Forgive When You Can’t Forget
It is better to lose one of your members than to have your whole body thrown into hell. It is better to lose one of your members than to have your whole body go into hell Matthew 5: We had not all been together for a number of years, and one of the things that seems to always happen is the retelling of old college stories. One of those was the story of the golf class I took in college. I decided that golf would be an easy P. I found myself retrieving my non-practice ball at his feet. We were practicing our driving, and the drivers had been laid on the grass so that the handles were wet. The only time in my life it has ever happened, I let go with an incredible swing, now with a real practice ball. The driver flew out of my hand and sailed onto the roof of the student union building! Now I had to go up on the roof to retrieve my club! I obviously was not good at golf, and my confidence got me into trouble. I believe the scribes and the Pharisees were very much like I was, when I was confident about my golfing skills, only they were confident regarding the Old Testament Law. This ought to be good. This ought to be easy. The Context of our Text Before we begin, we should make a few observations about the context of Matthew and the Sermon on the Mount. As I look at the Sermon on the Mount, a fairly significant factor is the way Jesus interprets the Law, as opposed to the interpretation of the scribes and Pharisees. In many ways, the Sermon on the Mount is a face-off between Jesus and Judaism. You see this confrontation in a number of places, such as in Matthew 5: These are pretty strong words, especially for the scribes and Pharisees who thought they had yard line tickets to the kingdom of God. One cannot fully grasp the things Jesus is talking about in the Sermon on the Mount without a fairly careful reading of Matthew In Matthew 5 and 6, Jesus is dealing with many of the weaknesses of Judaism, but the hypocrisy of the scribes and Pharisees is somewhat veiled. When you come to Matthew 23, the veil is torn off. He really lays it on the scribes and the Pharisees. The very things Jesus is dealing with in a more subtle way in the Sermon on the Mount are in neon lights in Matthew One has to understand the Sermon on the Mount against the backdrop of legalistic, Pharisaical Judaism, and how it viewed the Law and righteousness. When you come to the Beatitudes in Matthew 5: Rather than bringing words of condemnation to Judaism and to the scribes and Pharisees, He brings words of commendation or blessing to those people who are the very ones that Judaism looked down upon. When Jesus pronounces the blessings of the Beatitudes, in a backwards way, He is reversing the whole value system of Pharisaism. In Matthew 23, they loved the chief places and loved to be called by the chief titles, to throw their weight around and ask Jesus who He thinks He is. What was there to mourn about? Mourners should be scorned! Jesus says that after John the Baptist came, men were trying to force their way into the kingdom of God Matthew They were trying to muscle their way in. Jesus finds it necessary after the introductory section on the Beatitudes to speak about the Law. He has come as the One who is the fulfillment of the Law. Matthew has made that especially emphatic. But the point is that Jesus came in fulfillment of the Old Testament Scriptures. If anybody is committed to the Scriptures, it is Jesus! But that is not so of the scribes and the Pharisees! They began to wonder why Jesus did not use all their buzzwords. Early on in his ministry, Jesus began to butt heads with them over the interpretation and application of the Law. A case in point is the Sabbath. Why is it that Jesus found it permissible to heal on the Sabbath, as He does over and over again? They, on the other hand, looked at Jesus as a Law-breaker. Matthew wants us to see that Jesus is the fulfillment of the Law, and yet from the Pharisees point of view, He is the One who is setting the Law aside. He is the One who is soft on sin. Another case in point would be the woman caught in the act of adultery John 8: That was the Law. Jesus found it necessary in the early phases of His ministry to declare how He stood in regard to the Law, and we see that proclaimed in Matthew 5: This whole chapter is really about Jesus and the Law. He makes a general statement about that in verses Jesus claimed He had not come to set aside the Law, to abolish it. He came to fulfill the Law. Jesus is not anti-Law. Jesus is the fulfillment of the Law. When you come to verses 21 and following, we have specific examples of how Jesus demonstrates that He is pro-Law in the sense that He is not abolishing the Law, and in fact, He enhances the Law. He takes it farther than anybody would have expected — or wanted — Him to do. That is where we find ourselves in our lesson. The Law and Jesus First, let me just say a word about anger and murder as we see it in Matthew 5: Jesus starts where they all start and that is that the Law and the commandments forbid murder. Everybody agrees; murder is wrong, and capital punishment, in this instance, is right. It is wrong to commit murder. Jesus makes the statement of the Law, especially in these first two sections. The one we are addressing here is the commandment about adultery. These are a part of the Ten Commandments. The first commandment is stated. Now this is where some might differ. The question is whether Jesus is just giving the interpretation of the Law that always should have been, or is He actually extending the Law beyond that which anyone in the Old Testament saw it to be? My sense is that while Jesus is giving us the proper interpretation of the Law, He is also taking us beyond that which anyone thought it to be. When Jesus gets through teaching about divorce, no one, not even the conservatives, were willing to go where Jesus went on the matter of adultery and divorce. Jesus brings us to the heart of the matter, to the root of sin, but I think there is a sense in which He goes beyond it. One of the battles Jesus had with the scribes and Pharisees was about Moses. Jesus says in Matthew Moses was their hero, and the Law was their turf! They think they are the champions of Moses. It is not surprising that Jesus would take the Law even beyond Moses, and thus raise the standard of righteousness even higher than where the Law took it. Jesus makes a general statement in 5: He is pro-Law, not anti-Law. Then we are given specific examples to illustrate the point. The first two are out of the Ten Commandments. There is no dispute that these are the things the Law clearly teaches, but as you progress through these examples, you will find that by the time you reach the end of the section in Matthew 5: Instead Jesus cites an inference drawn from the Law by the Pharisees. They infer that the Law says you should love your neighbor and hate your enemy. Jesus begins with the Law straight out, and He ends with the Law as it has been torqued and twisted by the scribes and Pharisees. There is a fairly clear pattern here. Jesus states the Law, then He adds His enhancement raising the bar , and finally He gives an illustrative application. The first two applications have to do with murder and adultery. This is our turf. Who among us has killed somebody? In the first, we are on our way to church, and in the second, we are on our way to court. On the way to church, where you will present your offering, you realize that your brother has something against you. Now here is the twist. Jesus goes from the act to the motive. He says if you realize that your brother is angry with you. If anger is wrong, it is wrong for me. If anger is wrong, it is wrong for you! If you are angry toward me, it is my obligation to reconcile and to deal with that anger. Jesus says we are to seek that person out and go to them so that we can be reconciled. Why do you think it would come to your mind in church that your brother is angry with you?
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