A COMPLETE PROPOSAL WILL INCLUDE:

A brief summary of the project's theme, scope, argument, length, and expected completion date

Theme:

The Sermon on the Mount is the renewal of the Covenant and at the Lord’s Supper establishes the New Covenant.

Scope:

The Sermon on the Mount covers 14 units that address Jesus’ instructions on how his community of faith are to live in the New Covenant.

1) Anger and hate (5:21-26)2) Lust (5:31-30)3) Divorce (5:31-32)4) Lying (5:33-37)5) Retaliation (5:38-42)6) Love of enemies (5:43-48)7) Integrity in giving (6:1-4)8) How to pray (6:5-8)9) What to pray (6:9-15)10) How to fast (6:16-18)11) Greediness (6:19-24)12) Anxiety (6:25-34)13) Judgmentalism (7:1-5)14) Trusting God (7:6-11)

Argument:

The argument develops around the power of the Triads. The first member of each triad is traditional righteousness. The second member is the diagnosis of a vicious cycle and its consequence. The third member is a transforming initiative that points the way to deliverance from the vicious cycle.”1 Indeed, these fourteen triads are the stipulations or commands of the New Covenant. This is not a novel understanding of Matthew’s style. The famed biblical scholars Davis and Allison find these triads compelling, saying, “Our own proposal … takes as its point of departure Matthew’s love of the triad….”2 In light of this observation, we also feel compelled to carefully look at the development of these teachings in the triad format.

Viewed this way, the Sermon becomes extremely practical. Moving from the first statement of traditional righteousness, we move to the vicious cycle. There we are confronted with the problems one faces due to a misunderstanding of the traditional righteousness. This becomes the “put-off” of our problem-solving template. The vicious cycle is naturally followed up with the third member, the transforming counsel, or the “put-on,” which is the practical solution to the problem. This is sometimes followed by a section containing

1 Glen H. Stassen, “The Fourteen Triads of the Sermon on the Mount (Matthew 5:21–7:12),” Journal of Biblical Literature 122 (2003): 268.2 W. D. Davies and Dale C. Allison Jr., A Critical and Exegetical Commentary on the Gospel according to Saint Matthew (vol. 2; International Critical Commentary; London; New York: T&T Clark International, 2004), 3.

observations supporting the effectiveness of the transforming counsel. With this approach, the Sermon is transformed from a high but unachievable ideal to a powerful problem-solving tool for daily living.

Length:

312 pages total

Completion Date:

It is complete now.

Your specific qualifications and passion for this project

Qualifications: My academic training has given me the interest and ability to do serious research.

Passion: My passion developed over time as I realized the ongoing authority the Sermon has on our Christian faith today.

A careful description of your intended audience

The book is somewhat academic. As a result, the audience will range from the academic, the pastor, and the informed layman.

A list of popular or well-regarded competing works

Allison, Dale C., The Sermon on the Mount, (New York, NY: The Crossroad Publishing Company, 1999).

Bailey, Kenneth E., Jesus through Middle Eastern Eyes: Cultural Studies in the Gospels (Downers Grove, IL: IVP Academic, 2008).

Betz, Hans Dieter, The Sermon on the Mount: A Commentary on the Sermon on the Mount, Including the Sermon on the Plain (Matthew 5:3-7:27 and Luke 6:20-49), ed. Collins, Adela Yarbro, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 1995).

Bruner, Frederick Dale, Matthew: A Commentary: The Christbook, Matthew 1–12 (vol. 1, Revised and Expanded Edition; Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2007).

Carson, D. A., Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (Grand Rapids, MI: Baker Academic, 1999).

Davies, W. D. and Dale C. Allison Jr., A Critical and Exegetical Commentary on the Gospel according to Saint Matthew (vol. 1; International Critical Commentary; London; New York: T&T Clark International, 2004).

Gushee, David P. and Glen H. Stassen, Kingdom Ethics: Following Jesus in Contemporary Context (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2016).

Heiser, Michael S., The Unseen Realm: Recovering the Supernatural Worldview of the Bible, First Edition (Bellingham, WA: Lexham Press, 2015).

Heiser, Michael S., Reversing Hermon: Enoch, The Watchers & The Forgotten Mission of Jesus Christ (Bellingham, WA: Lexham Press, 2017).

Keener, Craig S., The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009).

Keener, Craig S., The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993).

Kline, Meredith G., “The Intrusion and the Decalogue,” Westminster Theological Journal 16, no. 1 (1953).

Kline, Meredith G. Kline, Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies and Commentary (Eugene, OR: Wipf & Stock, 2012).

Kline, Meredith G., God, Heaven and Har Magedon: A Covenantal Tale of Cosmos and Telos (Eugene, OR: Wipf & Stock Publishers, 2006).

Kline, Meredith G., The Structure of Biblical Authority (Second Edition.; Eugene, OR: Wipf & Stock Publishers, 1997).

Lamsa, George M., Idioms in the Bible Explained, (Harper & Row, Publishers, San Francisco, 1985).

Lapied, Pinchas, The Sermon on the Mount, (Maryknoll, New York, NY: Orbis Books, 1982).

Luz, Ulrich, Matthew 1–7: A Commentary on Matthew 1–7 (ed. Helmut Koester; Rev. ed.; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Fortress Press, 2007).

Mills, Donald W., “Palestine, Administration Of, Seleucid,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Neusner, Jacob, Alan J. Avery-Peck, and William Scott Green, eds., The Encyclopedia of Judaism (Leiden; Boston; Köln: Brill, 2000).

Nolland, John, The Gospel of Matthew: A Commentary on the Greek text . New International Greek Testament Commentary. (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2005).

du Plessis, I.J., “The Social and Economic Life of the Jewish People in Palestine in the Time of the New Testament.,” in The New Testament Milieu (ed. A.B. du Toit; vol. 2; Guide to the New Testament; Halfway House: Orion Publishers, 1998).

Richards, E. Randolph and Brandon J. O’Brien, Misreading Scripture with Western Eyes: Removing Cultural Blinders to Better Understand the Bible (Downers Grove, IL: InterVarsity Press, 2012).

Simonetti, Manlio, ed., Matthew 1–13 (Ancient Christian Commentary on Scripture; Downers Grove, IL: InterVarsity Press, 2001).

Stassen, Glen H., “The Fourteen Triads of the Sermon on the Mount (Matthew 5:21–7:12),” Journal of Biblical Literature 122 (2003).

VanDrunen, David, “Bearing Sword in the State, Turning Cheek in the Church: A Reformed Two-Kingdoms Interpretation of Matthew 5:38–42,” Themelios 34, no. 3 (2009): 323.

Two or more selections from the manuscript—ideally the introduction and a key later chapter

One:

The Book of Matthew is a call to Israel to return to God and renew the covenant with God. That is its central characteristic. Matthew’s outline is in keeping with God’s covenant format.

I Preamble—The Covenant Giver (Matthew 1:1-2:12)II A Historical Prologue—The King’s Past Deeds (Matthew 2:13-4:25)III The Stipulations of the New Covenant—Terms of the Covenant (Matthew 5-7)

IV A Declaration of Sanctions—The Blessings and Curses ( Matthew 8-25)V Ratification of the Covenant—The Death of the Mediator (Matthew 26-28)

You will notice that point III takes note of the stipulations of this covenant renewal. That section, chapters 5-7, is the Sermon on the Mount. 1. Jesus Went Up on a Mountain and Taught (4:25–5:2)

2. Blessings (5:3–16) The Beatitudes3. “The Law and the Prophets” (5:17-5:20) - Till Heaven and Earth Pass Away

X. The Stipulations3 (5:21–7:11)3’. “The Law and the Prophets” (7:12) - The Golden Rule

2’. Curses (7:13–7:27) - The Two Options1’. Jesus Came Down from the Mountain (7:28–8:1)4

The heart of the Sermon on the Mount is the Stipulations, the requirements, or terms by which we live.

****Two:

Torah and the Romans (Matthew 5:38-48)

Because the Jews are not the only ones living in Israel, we have an additional section on living with the Romans, who are there as well.

So, here is the question: how do you practice God’s law in Israel when a lawless, threatening political tyrant, Rome, rules the land? One answer given by the Zealots advocated hate and violence against Rome; they were the champions of revolution. The pacifists gave another answer; they, of course, were the champions of non-violence. One advocated revolt, violence, and murder, the other advocated non-violence to State tyranny. As a general rule, Jesus countenances neither as a rule of life. However, under circumstances that were not normal or general, one or the other might be appropriate. It appears that in his Sermon, Jesus advocated temporary pacifism. What is the basis of this temporary pacifism? It seems to boil down to this, where justice is possible, pursue justice; where justice is impossible, pursue pacifism. Let’s flesh this out in the material below.

In the years leading up to the First Jewish Revolt of A.D. 66–73, violent resistance to Roman hegemony was considered a proper response by many in the nation.

The following material in the Sermon consists of two triads, one dealing with retaliation, the other dealing with the love of enemies. They are a unit. They both deal with the same subject. That subject is: how does one live when freedom is minimal, the government is oppressive, and justice is rare? Such was the problem for Jews in Jesus’ day, as it has been in many other cultures and countries over the centuries. In light of the many attacks around the globe by the secular State on religious freedoms, this material will also benefit modern Christians.

Pacifism

The two triads before us deal with injustice and loving enemies. They include phrases like “do not resist the one who is evil” and “love your enemies and pray for those who persecute you.” A common conclusion by a significant element in Christianity is that Jesus here calls for believers to be pacifists. “Christian pacifism is the theological and ethical position that any form of violence is incompatible with the Christian faith. Christian pacifists state Jesus himself was a pacifist who taught and practiced pacifism and that his followers must do likewise.”5

3 Stipulation: requirements, terms. “a condition, requirement, or item specified in a legal instrument” https://www.merriam-webster.com/dictionary/stipulation4 Warren Austin Gage and Steven P. Carpenter, A Literary Guide to the Life of Christ in Matthew, Mark, and Luke-Acts: How the Synoptic Evangelists Tell the Story of Jesus (Fort Lauderdale: St. Andrews House, 2014), 35.5 https://en.wikipedia.org/wiki/Christian_pacifism

Although pacifism has been a minority report in Christianity, it has been a vocal one. For the most part, the early Church was pacifistic until the legalization of Christianity in the 4th century A.D. The terminus of this early movement is telling, and, in fact, it deals directly with our text. We will consider it again later.

The Fifth Triad: Living in an Unjust World (Matthew 5:38–42)

Traditional Piety: (Matthew 5:38) “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’”

Vicious Cycle: (Matthew 5:39a) “But I say to you, Do not resist the one who is evil.”

Transforming Counsel: (Matthew 5:39b-42) “But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.”

The Historical Milieu6

Two major schools of interpretation have been set forth on how this section should be understood throughout Church history: the literal and the hyperbolic.

With these two options, we have before us a passage: 1) literally means what it says or, 2) hyperbolically, means something different than what it says literally. Yet, neither position is sustainable over time; each will morph as needed—and it is often needed! And both are wrong.

In the last two millennia, not a lot beyond these positions has been suggested. Yet, there is another view possible. It is a view that recognizes that this passage is about the ideal of justice in an unjust world—and what to do about that conundrum.

Traditional Piety (Matthew 5:38)

Matthew 5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’”

This passage has its origin in Exodus 21.

“But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe.” (Exodus 21:23–25)

You might note that the command “you shall pay life for life” is one of many Bible passages requiring capital punishment for murder. God’s justice demands it. But many, thinking to be better and wiser than God, find capital punishment of murderers distasteful if not evil—although many of these same people have no problem administering capital punishment to the most innocent of our society, our babies, who are guilty—of nothing!

Leviticus 24 continues to describe these issues.

“If anyone injures his neighbor, as he has done it shall be done to him, fracture for fracture, eye for eye, tooth for tooth; whatever injury he has given a person shall be given to him.” (Leviticus 24:19–20)

Moses, in Deuteronomy, reiterates it.

“Your eye shall not pity. It shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” (Deuteronomy 19:21)

6 Milieu “…the people, physical, and social conditions and events that provide the environment in which someone acts or lives.” https://dictionary.cambridge.org/us/dictionary/english/milieu

This is often called “the law of retaliation, technically known as Lex (Law) Talionis (retaliation).”7 But, actually, these passages are the very opposite; they are the law of non-retaliation.

Here is the point, Deuteronomy 19:21 was the message of justice in a just nation—Israel under God's Law. In this context, punishment will be meted out proportionally in keeping with the crime. Some see this as a demand for the maximum penalty of the law, a desire for vengeance. It was the opposite. “The OT prescription (Exod 21:24; Lev 24:19–20; Deut 19:21) was not given to foster vengeance; the law explicitly forbade that (Lev 19:18). Rather, it was given, as the OT context shows, to provide the nation’s judicial system with a ready formula of punishment, not least because it would decisively terminate vendettas.”8 “It meant evenhanded justice without respect of persons. No matter how great the offender, he could not escape just punishment, and no matter how small, no more could be exacted of him than his offense merited. It took punishment out of the realm of private vengeance….”9

The exercise of justice knows two extremes as practiced by fallen humanity; one is the pursuit of vengeance, and the other is the practice of mercy. The one exacts revenge in the name of justice; the other demands mercy at the expense of justice; both are wrong.

A justice based on man’s opinion as to what is right and wrong, all the while knowingly ignoring God’s divine revelation, will either crush the wicked beyond fairness or excuse the evil degenerate. This will result in a concomitant punishment for the law-abiding citizen who must “foot the bill” for mercy demanded by evil people.

Either way, society suffers. From the vengeful, they suffer the violence of government; from the merciful, they suffer crimes from those protected from justice.

“Whoever is righteous has regard for the life of his beast, but the mercy of the wicked is cruel.” (Proverbs 12:10)

But God’s law does not exact revenge in the name of justice or mercy at the expense of justice; it restrained the oppressor and required a just punishment for the offender. But under the rule of Rome, this will not happen; things have changed. So hope for justice is just that, hope; little justice can be found under Roman dominion.

Therefore….

Vicious Cycle (Matthew 5:39a)

Matthew 5:39a “But I say to you, Do not resist the one who is evil.”

In recent years in Jewish history, Israel faced some of its greatest misery by resisting evil, the Ptolemais, the Seleucids, and the Romans. In time, this would result in revolution, slavery, and the ultimate destruction of the nation. It is because of this cycle of suffering and destruction that Jesus says, “do not resist.” It is not because resistance to tyranny is wrong; it is because, in this case, it simply was not possible.

Addressing Matthew 5:39, one author says, “Jesus truly decreed that the coercive application of the lex talionis10 was not to be pursued.”11 However, he goes on trying to moderate his position by saying that “Jesus announces that the pursuit of retributive justice has no place in the kingdom of heaven.”12 By which he understands the Church. In his view, secular governments can pursue justice, but the Church must not; that

7 R. Kent Hughes, The Sermon on the Mount: The Message of the Kingdom, 131.8 D. A. Carson, Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke, Vol.8, 155.9 Leon Morris, The Gospel according to Matthew, 126.10 lex talionis “the system or legal principle of making the punishment correspond to the crime; retaliation.” http://www.dictionary.com/browse/talion11 David VanDrunen, “Bearing Sword in the State, Turning Cheek in the Church: A Reformed Two-Kingdoms Interpretation of Matthew 5:38–42,” Themelios 34, no. 3 (2009): 323.12 David VanDrunen, “Bearing Sword in the State, Turning Cheek in the Church: A Reformed Two-Kingdoms Interpretation of Matthew 5:38–42,” 323.

would be “revenge.” In other words, an eye for an eye, the justice of God, is, in fact, injustice for the righteous, and Christians must not be found doing such things—only the secular State can pursue justice!

What nonsense.

Be assured; this is NOT what Jesus is saying. “The point made by Christ in this passage (Matt. 5:38–42) has reference to resistance to an alien power which governs the land, can “compel” man by a forced draft to serve the Roman imperial forces for a mile or more, seize property, enforce loans, and generally conscript property, money, and labor for its needs. In such a case, resistance is futile and wrong, and cooperation, going the second mile, is more productive of good.”13

Do not resist or do not offer armed resistance…. “The verb anthistēmi, usually rendered “resist” in verse 39, has no forensic connotation; it is used more often in a military context with the sense “offer armed resistance.””14 This point fits the Roman setting well—do not offer armed resistance.

Verse 38 consists of two parts: 1) an eye for an eye, and 2) do not resist the one who is evil. Historically, in the first part, an eye for an eye, people did resist evil by demanding justice for the offense—but not vengeance. The second part, do not resist the one who is evil, turns the first on its head and requires that evil should be left unopposed. Why?

Typically, justice would be pursued and tyranny opposed, for that is the natural order of things in a civilized society. But under the conditions in which Israel is now living, this option is dangerous. So, instead, under these threatening circumstances, one should turn the other cheek. By this phrase, Jesus removes from the table the possibility of revolution; this would fly in the face of the teachings of the Zealots, whose goals were resistance, retaliation, murder, and rebellion. So, we see that although “Jesus could have joined the Jewish resistance that was fighting for the liberty of Israel from Roman rule. …he didn’t.”15 And he does not allow his followers to do that either.

…the one who is evil…. One thing is clear, not to resist evil in all places and at all times is to turn the world over to Satan; this, Jesus, is not advocating. Justice, resistance, and judgment of evil continue to be the goal of scripture and civilized society, but it is not always an immediate option. “Those misunderstand its meaning who demand a “non-resistance,” which would ignore or overthrow all righteousness. The law of love is not intended to throw open the floodgates to unrestrained cruelty and crime.”16

Where justice is an option, justice should be pursued. Jesus’ behavior demonstrated his desire for justice while at the same time noting the necessity of pacifism.

John 2 gives us a clear picture of Jesus’ opinion on the necessity of violence.

“And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.”” (John 2:15–16)

Nothing could be further from pacifism. So, the pursuit of justice is a proper goal; however, it is not always an attainable one.

Transforming Counsel (Matthew 5:39b-42)

(Matthew 5:39b–42) “But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.”

13 Rousas John Rushdoony, The Institutes of Biblical Law, Volume One (Nutley, NJ: Craig Press, 1973), 121.14 Douglas R. A. Hare, Matthew, 55.15 E. Randolph Richards and Brandon J. O’Brien, Misreading Scripture with Western Eyes: Removing Cultural Blinders to Better Understand the Bible (Downers Grove, IL: InterVarsity Press, 2012), 184.16 R. C. H. Lenski, The Interpretation of St. Matthew’s Gospel (Minneapolis, MN: Augsburg Publishing House, 1961), 242.

Slaps you on the right cheek is an attempt to demean and disgrace. “Is the blow to the right cheek a figurative expression, referring to the humiliation administered to the proud Jewish people by Roman procurators and their subordinates?”17 Yes, it was.

The point? In this passage, Jesus does not address an attack designed to do serious harm, perhaps to kill. I would not expect Jesus to suggest that we simply stand there and let ourselves be murdered; no, this is the slap of humiliation. The mortification of slapping the lower class, in this case, Jews by Romans, was an ancient behavior. To respond by lashing out and attacking the villain is second nature. But to do so will bring the full response of Roman police and their armies. If not killed on the spot, one would find themselves beaten, arrested, and possibly sold into slavery, never to see one’s family again.

Under such circumstances, what does the command “Do not resist the one who is evil” mean? It is the circumstance that determines the accompanying action. In this case, be wise enough to endure the injustice and then go home to your family.

…turn to him the other also…. The actual demonstration of turning the other cheek would probably not go down well with the thug. He would probably see this as an act of insolence and respond accordingly. No, this is symbolic language for not responding with violence and not behaving in a hostile, defiant fashion, but instead, show that you are taking the abuse without protest. Act in such a way as to demonstrate that you are not a threat to the tyrant. Be servile, not confrontational. Demonstrate that you are not a menace to this government. And then get on with your life instead of surrendering it to your hatred.

The message is to endure oppression. Would we do these things in a free country where laws are justly enforced? No. The Old Testament laws of justice would take precedence and equity sought. So, these teachings by Jesus are not instructions for all circumstances and all times. They are instructions for this time and these circumstances in Israel—and others like them.

Matthew 5:40 “And if anyone would sue you and take your tunic, let him have your cloak as well.”

To sue18 someone is another way to attack them. The unjust judge was proverbial in Israel.

“Their hands are on what is evil, to do it well; the prince and the judge ask for a bribe, and the great man utters the evil desire of his soul; thus they weave it together.” (Micah 7:3)

“…they have grown fat and sleek. They know no bounds in deeds of evil; they judge not with justice the cause of the fatherless, to make it prosper, and they do not defend the rights of the needy.” (Jeremiah 5:28)

Since the oppressor's forces control the courts, act wisely, do not risk everything you own through its decisions.

The tunic19 is the undergarment. This loss demonstrates that this is not a well-to-do person. The lawsuit is not so much to gain wealth as it is to oppress.

The cloak20 is the outer garment that went over the tunic; it was of greater value to the man; he would not give this garment up if he could avoid it.

17 Douglas R. A. Hare, Matthew, 56.18 sue κρίνω “….to pass judgment, to make a judgment. This verb describes the act of carrying out a judicial process or making a judgment.” Matthew Aernie, “Judgment, Final,” ed. Douglas Mangum et al., Lexham Theological Wordbook (Lexham Bible Reference Series; Bellingham, WA: Lexham Press, 2014).19 tunic Χιτών “The first garment mentioned … is the basic garment worn in some form or other by everyone.” John Nolland (2005). The Gospel of Matthew: A Commentary on the Greek Text, 258. 20 cloak ἱμάτιον “The second garment … is a supplementary outer garment, able to serve a number of practical functions (e.g., for carrying grain or objects), essential in cold weather, and serving in some cases for the poor as a night blanket as well.” John Nolland, The Gospel of Matthew: A Commentary on the Greek Text, (2005), 258-259.

For the poor, the cloak was their coat during the day and their blanket at night. “…under Jewish law, a legal case to regain one’s cloak would have been foolproof: a creditor could not take a poor person’s outer cloak, which might serve as one’s only blanket at night as well as a coat (Ex 22:26–27).”21 This fact is proof that this is not a Jewish court dispensing Biblical justice. No, this is not Jewish law; these are laws and courts controlled by Rome. Jesus, recognizing the danger of the moment, advises how the tyrant might be placated.

If it is not likely that you will win a lawsuit in a crooked court, don’t expose all your wealth to the process. Give the appearance of thoroughly losing the case by agreeing to the loss of more than what was first put at risk—and thereby secure the remainder of your property.

This behavior is called skill in living or simply wisdom.

“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.” (Matthew 10:16, ESV)

Make the best deal you can. Don’t bet the farm in an unjust court.

Matthew 5:41 “And if anyone forces you to go one mile, go with him two miles.”

If there was any question that the Roman oppressor was the focus of these teachings, this verse puts that to rest. Here Jesus “advocates not only compliance but cooperation with a member of the occupying army who might be barring a worker from his livelihood (5:41)….”22

The only other place in the Bible where this word forces23 or compels is used is in Matthew, where Roman soldiers forced Simon to carry Jesus’s cross.

“As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry his cross.” (Matthew 27:32)

Forcing one to go a mile24 “refers to the Roman practice of commandeering civilians to carry the baggage of military personnel a prescribed distance, one Roman “mile.””25 “It is significant, however, that the unit of distance here specified is the Roman milion (from which our English “mile” is derived). … Jesus’ use of “mile” would have sounded as foreign to his audience as “kilometer” in an American conversation. His hearers undoubtedly perceived therein an allusion to the occupying power.”26

So, with the Romans, “the attitude of Jesus’ disciples under such circumstances must not be spiteful or vengeful but helpful—willing to go the second mile…. This illustration is also implicitly anti-Zealot.”27

One must not underestimate what a tyrant can do to you. Remember that and live in the tyrant’s presence in such a way as to make friends with this one who can do you such extensive damage. Instead of throwing down his baggage with a vengeance at the one-mile marker, a marker which most Jews prominently posted at that particular point near their home, keep walking. Leave a good taste in the mouth of the oppressor—it may serve you well later!

21 Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mt 5:40.22 Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary, 195.23 forces ἀγγαρεύω “To press into service, to send off an ággaros or public courier. This word is of Persian origin, and after being received into the Gr. language, passed also into use among the Jews and Romans. The ággaroi, couriers, had authority to press into their service men, horses, ships or anything which came in their way and which might serve to hasten their journey.” Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).24 mile μίλιον “…a Roman mile, lit. a thousand paces, then a fixed measure=eight stades=about 4,854 feet or 1,478.5 meters….” William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature: A Translation and Adaption of the Fourth Revised and Augmented Edition of Walter Bauer’s Griechisch-Deutsches Worterbuch Zu Den Schrift En Des Neuen Testaments Und Der Ubrigen Urchristlichen Literatur (Chicago: University of Chicago Press, 1979), 521.25 D. A. Carson (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke, Vol.8, p. 156.26 Douglas R. A. Hare, Matthew, 57.27 D. A. Carson, Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke, Vol.8, 156.

“Freedom fighters in his audience must have regarded him as a traitor. Those who knew him better undoubtedly recognized that his point was well taken. Resistance to Rome was futile, and the nourishing of bitter resentment was self-destructive.”28 This teaching “suggests that Jesus advocated a response to the Roman occupation, which not only full-blown Zealots but even the ordinarily patriotic populace would have found incomprehensible.”29

Wisdom is incomprehensible to fools.

Matthew 5:42 “Give to the one who begs from you, and do not refuse the one who would borrow from you.”

In Biblical interpretation, a basic rule of thumb is that the ridiculous is probably not the right answer; that comes into play here. In addition to that point, let’s not forget the context, which, up to this point, has dealt with being assaulted (5:39), sued (5:40), and impressed (5:41). We now face instructions on begging and borrowing (5:42). To understand these next two situations, we need to keep in mind the last three; this perspective makes the scripture more understandable. Keeping to this context, it becomes clear that these are all forms of attack on the Jews by the Romans and their Jewish quislings30 that benefit from their service to the Romans. Lose this framework, and it can mean anything, no matter how ridiculous the outcome. And ridiculous has often been the teachings on this passage.

“Matthew 5:42 does not commit Jesus’ disciples to giving endless amounts of money to everyone who seeks a “soft touch” (cf. Prov 11:15; 17:18; 22:26). If you literally did this, you would soon be living on the street with the one who was only recently begging from you. Many have misunderstood Jesus’ teachings here, declaring them “to be not only extreme and unwelcome but also practically unworkable in the real world. You cannot live like this. It would be to encourage the unscrupulous and the feckless and so to undermine the proper ordering of society.”31 Therefore, “If Jesus is not genuinely advocating nudity and living on the street—that is, if he is speaking the language of rhetorical overstatement,”32 how are we to interpret it?

…begs33 [or demands] …. A keyword here is the word begs. The word “begs” can be translated as asks or demands. The context strongly suggests demands. In this situation, no one is asking politely. Instead, there is a demand by someone with the power to act oppressively if the demand is not quickly answered.

This is the circumstance in which the giving and borrowing are taking place; it is the context and atmosphere of threat.

…do not refuse the one who would borrow from you. So, let’s address the question, why would one be so quick to give or even loan your wealth away? Well, you might keep in mind the possible repercussions of refusing to do so, as Nabal (I Samuel 25) did after he experienced the result of such a refusal—"because we haven’t stolen from you, you owe us. And if you don’t pay up, we’ll kill you.” Abigail was wiser than her husband and made sure that David received the “present” [I Samuel 25:27] he requested. Indeed, throughout the history of government, it was common for kings and emperors to “borrow” from their subjects. Lots of luck on collecting that loan.

Is that what Jesus is saying? Luke clarifies this for us with his counterpart to this story.

“Give to everyone who begs from you, and from one who takes away your goods do not demand them back.” (Luke 6:30)

Notice that this one is taking your goods, not asking nicely for them. “In Matt. 5:42, the word borrow means a loan at interest. …these are forced loans which are required by “the wicked man.”34

28 R. T. France, The Gospel of Matthew (The New International Commentary on the New Testament), 222.29 R. T. France (2007). The Gospel of Matthew, Grand Rapids, MI: Wm. B. Eerdmans Publication Co., 22230 “A traitor who serves as the puppet of the enemy occupying his or her country.” http://www.thefreedictionary.com/quisling31 R. T. France (2007). The Gospel of Matthew, 217.32 Craig S. Keener, Matthew, Mt 5:38.33 begs αἰτέω “…to ask for with urgency, even to the point of demanding— ‘to ask for, to demand….” Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 406.

Living under such a government was tough; “loans” greased the gears of government and made life a lot easier; this is the point Jesus is making. Remember that the enemy is not the Jewish neighbor in need of a helping hand; God provided for his help in the Word (Deut 15:7-11; Ps 112:5, 9; Prov 21:13). This enemy is the ever-present government representative, army officer, or court official; these are the ones you must pacify—or else!

“By justice a king builds up the land, but he who exacts gifts tears it down.” (Proverbs 29:4)

Another Roman Danger

Although not in the Sermon on the Mount, two other passages are similar to these here and are a part of our larger discussion. They deal with taxes.

(Matthew 17:24–27) “When they came to Capernaum, the collectors of the two-drachma tax went up to Peter and said, “Does your teacher not pay the tax?” He said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?” And when he said, “From others,” Jesus said to him, “Then the sons are free. However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. Take that and give it to them for me and for yourself.””

(Matthew 22:15–22) “Then the Pharisees went and plotted how to entangle him in his words. And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone’s opinion, for you are not swayed by appearances. Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?” But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? Show me the coin for the tax.” And they brought him a denarius. And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” When they heard it, they marveled. And they left him and went away.”

The thing to note about these passages is the transforming counsel given in Matthew 17:27 and 22:21; the words with the boxes around them are identical to that given in the Sermon on the Mount: not to offend them (17:27) instead—give and render. Recognize the danger of this kind of government, do the things that minimize the possibility of retaliation by a force you cannot resist—do what you must to go home at night to your family.

In our era, many call themselves tax strikers or, in other ways, protest paying taxes; many of these tax strikers call themselves Christians. However, they have received little apparent benefit from the Sermon on the Mount or from Matthew 17 and 22. As a result, they do the opposite of what Jesus is teaching in these passages—they fight the tyrant. The result? They end up high on the radar of a bully they cannot deal with and then suffer the inevitable destruction common to confronting such a dangerous thug. They lose their wealth, their homes, their families, their jobs, their freedom, and in some cases, their lives.

“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.” (Matthew 10:16)

Wisdom, meaning respect for Jesus and his Word, would minimize if not eliminate these dangers.

“The prudent sees danger and hides himself, but the simple go on and suffer for it.” (Proverbs 22:3)

But instead of hiding themselves, they rush out and wave a red flag of defiance. It is a battle they cannot win; it is the mission of a fool.

The triads began with Jesus stating that the righteousness of his disciples must exceed that of the scribes and Pharisees (5:20). How is that superior righteousness illustrated in this material? The scribes and Pharisees hated the Romans and were sympathetic to the Zealot movement. The Sadducees “favored the

34 R. J. Rushdoony, (2009). The Sermon on the Mount, 57.

status quo with Rome…. Most Palestinian Jews in this period wanted freedom but were not revolutionaries. But by A.D. 66, Jewish Palestine was caught up in a war, and by A.D. 70, the wisdom of Jesus’ course was evident: Rome won the war, and the Jewish people, led to defeat by the revolutionaries, were crushed.”35

There is greater righteousness in the wisdom of restraint than there is in the foolishness of hate.

“If possible, so far as it depends on you, live peaceably with all.” (Romans 12:18)

Paul in Romans

This fifth triad sounds very much like Romans 12:14-21.

Bless those who persecute you; bless and do not curse them. 15Rejoice with those who rejoice, weep with those who weep. 16Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. 17Repay no one evil for evil, but give thought to do what is honorable in the sight of all. 18If possible, so far as it depends on you, live peaceably with all. 19Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” 20To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” 21Do not be overcome by evil, but overcome evil with good. (Romans 12:14–21)

Clearly, Paul was a careful student of Jesus.

We should also take notice of what follows Romans 13, Paul’s teachings on obedience to government.

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 3For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. 5Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. 6For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed. (Romans 13:1–7)

This material in Romans 13 gives special attention to paying taxes. These teachings in Romans 12 and 13 expand on our passage in Matthew and should be carefully considered when confronted with the face of tyranny.

Limits on Obedience to Civil Government

But before we conclude, we should take note of some verses that would cause believers to pause.

“They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.”” (Matthew 22:21)

“But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge….” (Acts 4:19)

“But Peter and the apostles answered, “We must obey God rather than men.” (Acts 5:29)

35 Craig S. Keener, The IVP Bible Background Commentary: New Testament, Mt 5:41.

Douglas Moo noted, “But perhaps our submission to government is compatible with disobedience to government in certain exceptional circumstances. For heading the hierarchy of relations in which Christians find themselves is God; and all subordinate “submissions” must always be measured in relationship to our all-embracing submission to him.”36

Certainly, these verses teach us that there are limits to the obedience we owe to Rome. That must not be forgotten.

Summary

Traditional Piety: We have identified the traditional piety, the commonly held teachings from the Bible, in 5:38 as “An eye for an eye and a tooth for a tooth.” Pursue justice; something less or something more is not justice.

Vicious Cycle: And in 5:39, we see the vicious cycle produced by this desire for justice. It is found in resisting evil when tyranny reigns and when justice is not possible. In resisting evil under these behaviors, the just will be destroyed.

Transforming Counsel: The transforming counsel in 5:40-42 is in the imperatives: “turn” the other cheek, “let him have your cloak,” “go with him two miles,” and “give to the one who begs [demands].” This temporary behavior, appropriate only under these special circumstances, will deliver you from the hand of the thug and tyrant.

An eye for an eye, justice, is most desirable, but sometimes justice is not possible. You can die trying to achieve it, or you can go along and get along. There are circumstances where it is best not to make such a big fuss over injustice. Do what you have to do—and then go home to your family. “But I say to you, do not resist the one who is evil” (Matthew 5:39). This counsel is normally evil in itself, but it is the epitome of wisdom under these circumstances.

“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” Matthew 5:20

The Sixth Triad: Loving Enemies (Matthew 5:43–48)(Luke 6:27-36)

To better understand the contrast between the “love of enemies” and the wars of Israel on its enemies, see “The Wars of Israel” at the end of the book in the section “The Conclusion to the Sermon on the Mount.”

Traditional Piety: (Matthew 5:43) “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’” (Matthew 5:43)

Transforming Counsel: (Matthew 5:44–45a) “But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven.”

Supporting Observation: (Matthew 5:45b) “For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.”

Vicious Cycle: (Matthew 5:46–47) “For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?”

Conclusion of the First Six Triads: (Matthew 5:48) “You therefore must be perfect, as your heavenly Father is perfect.”

36 Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 797.

So, building on enduring the evil of your enemies from Matthew 5:38-42, Jesus now concludes at the apex of his moral commands—love those enemies. These enemies are identified as “persecutors” (5:44), and in context, the persecutors are further identified as “tax collectors” (5:46) and “Gentiles” (5:47); these, of course, are the ever-present Romans. These are the ones Jesus so recently identified as slapping you on the cheek (5:39), suing you (5:40), impressing your labor (5:41), and “borrowing” your wealth (5:42). Enduring these people seemed to be hard enough, but love them? Is that even possible?

Traditional Piety (Matthew 5:43)

Matthew 5:43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’”

You have heard…. Jesus here takes us to a reference in Leviticus 19.

“You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.” (Leviticus 19:17–18)

…neighbor…. ““Neighbor” is a frequent OT term for a fellow member of the covenant community….”37 Again, here the Jewish teachers failed to grasp the scriptures. “‘My neighbor,' they argued, ‘is one of my own people, a fellow Jew, my own kith38 and kin, who belongs to my race and my religion. The law says nothing about strangers or enemies. So, since the command is to love only my neighbor, it must be taken as a permission, even an injunction, to hate my enemy. For he is not my neighbor that I should love him.’”39 In reasoning this way, they chose to ignore other Scripture in that very same passage, which says:

“You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God.” (Leviticus 19:34)

And this was not the only one:

“If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink….” (Proverbs 25:21)

…hate your enemy…. Although the Bible does not command one to hate their enemies, many would feel such hatred as a patriotic duty. They would find scriptural support for such behavior in passages like these:

“Oh that you would slay the wicked, O God! O men of blood, depart from me! They speak against you with malicious intent; your enemies take your name in vain. Do I not hate those who hate you, O LORD? And do I not loathe those who rise up against you? I hate them with complete hatred; I count them my enemies.” (Psalm 139:19–22)

“I hate the double-minded, but I love your law. You are my hiding place and my shield; I hope in your word. Depart from me, you evildoers, that I may keep the commandments of my God.” (Psalm 119:113–115)

These, along with the Imprecatory Psalms: Psalm 7, 35, 52, 55, 58, 59, 69, 79, 83, 94, 109, 129, 137, and 140, appear to justify hatred of Gentiles. But, these were comments on hating the enemies of God, not people we dislike. The Pharisees took this and applied it to anyone who was not a Jew, “changing God’s command to love our neighbor into permission to hate those who hate us, our personal enemies. The words ‘and hate your enemy’ were a ‘parasitical growth’ upon God’s law; they had no business there.”40 So, in fact, we are not to hate our enemies but love them. How?

37 R. T. France (2007). The Gospel of Matthew, 224.38 Kith, “The Middle English noun kith meant basically "familiar country, place that one knows…." http://www.thefreedictionary.com/kith+and+kinKen, “a group of persons of common ancestry: clan, one's relatives….” https://www.merriam-webster.com/dictionary/kin39 John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7): Christian Counter-Culture, 115.40 John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7): Christian Counter-Culture,117.

Transforming Counsel (Matthew 5:44-45a)

Before we begin discussing the transforming counsel, we should note that it is at this point that we expect the vicious cycle, which is instead found later in verses 5:46-47. We note that these sections are reversed with the transforming counsel of verses 5:44-45 presented first. But we ask, why the reverse of the common order here? This reversal of these paragraphs is a literary technique, “a shift in the usual order to indicate that this is the climactic conclusion of the first six triads….”41

So, back to our transforming counsel.

(Matthew 5:44–45a) “But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven.”

To properly study this material in Matthew, we must also look at Luke’s version of the same material.

“But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. Give to everyone who begs from you, and from one who takes away your goods do not demand them back.” (Luke 6:27–30)

Matthew (5:44-45a) has two imperatives: love and pray; Luke 6 has seven, leaving no room for confusion on how one is to love an enemy.

Luke’s presentation makes it clear that the object of this love of enemies is the persecutors that are slapping and stealing one’s property, and the greater context makes it clear that these are the Romans, exactly what Matthew said. But the issue is love so, how can one feel emotions of love toward such people? The answer is rather simple, Jesus is describing the behavior of love, not the emotions of love. “To love the Roman soldier or the face-slapping persecutor was not to experience “warm, fuzzy feelings” but to act in a positive way.”42 So we note that Jesus defines this love that he requires of us in terms of actions, not in terms of emotions. What are the actions of love required here?

We first begin with the verbs love and pray, which are imperatives, and this means that love and prayer are not merely recommended, but they are commanded.

The Apostle Paul sums up the love of neighbor in a very similar way:

“Love does no wrong to a neighbor; therefore love is the fulfilling of the law.” (Romans 13:10)

This love of neighbor mentioned by Paul is passive; it “does no wrong to a neighbor.” But this does not spell out the “right” one should do to a neighbor. However, other verses do give us definite ideas on how to do this.

“If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink, for you will heap burning coals on his head, and the LORD will reward you.” (Proverbs 25:21–22) (see Romans 12:20–21)

These Biblical illustrations make a point; we can do acts of love a lot easier than we can feel emotions of love. But even though the feeling might not be there, the actions must.

Exodus 23 illustrates this kind of action.

“If you meet your enemy’s ox or his donkey going astray, you shall bring it back to him. If you see the donkey of one who hates you lying down under its burden, you shall refrain from leaving him with it; you shall rescue it with him.” (Exodus 23:4–5)

41 David P. Gushee and Glen H. Stassen, Kingdom Ethics: Following Jesus in Contemporary Context, 101.42 Douglas R. A. Hare, Matthew, 59.

And likewise, “for Matthew loving the enemy means a concrete deed.”43 So, when Jesus tells us to love our enemies, he is not telling us that we must have warm feelings toward them; he is telling us we must act in helpful ways toward them.

Jesus spoke of enemies. I don’t believe that those sitting on that Mount listening to this sermon turned to one another and started whispering, “I wonder who these enemies are that he is referring to?” That has been clear from the beginning. It was those who were slapping, suing, borrowing, and forcing the Jews to do their service in first-century Israel; it was the hated Romans. So, this message probably did not go over any better in that day than it often does in our own. It was simply outrageous.

There are two ways to deal with such an enemy. One would be hate, anger, and rebellion while probably destroying your life while doing it. Or better, to love such people. And that is what he is asking his followers to do; we are to do things in the best interest of these people. As noted, love is an act of “doing” or “giving.” So, instead of attacking when slapped, countersuing when sued, and resisting when impressed, Jesus is demanding a love response, doing something in the best interest of the other person. For a bone-weary soldier, it would be something like going the extra mile—carrying his burden.

In the place of the word pray,44 Luke says, “do good.” This behavior, to “do good,” describes what one is to pray about.

“But I say to you who hear, Love your enemies, do good to those who hate you….” (Luke 6:27)

Luke’s “do good” would correspond to Proverbs 25:

“If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink….” (Proverbs 25:21)

It has often been noted that “The surest way of killing bitterness is to pray for the man we are tempted to hate.”45 This is the Christian response in the Jewish world; the Jews responded with hate and murder; Christians responded with love and prayer.

Of course, Jesus provided the example; he prayed for his enemies.

“And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments.” (Luke 23:34)

Reading this, we need to ask, “If the cruel torture of crucifixion could not silence our Lord’s prayer for his enemies, what pain, pride, prejudice, or sloth could justify the silencing of ours?”46

Later, Stephen responded to his persecutors with prayer as well.

“And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.” And when he had said this, he fell asleep.” (Acts 7:60)

But Israel did not respond to Jesus’ teaching and was soon destroyed by the Romans in A.D. 70.

Destruction is the common outcome of disobeying God.

43 Ulrich Luz, Matthew 1–7: A Commentary on Matthew 1–7, 291.44 pray προσεύχομαι “…to wish, pray. To pray to God, offer prayer.” Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).45 The Gospel of Matthew: Volume 1. 1976 (W. Barclay, Ed.). The Daily Study Bible Series, Philadelphia, PA: The Westminster John Knox Press, 175.46 John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7): Christian Counter-Culture, 119.

These words, those who persecute you,47 give us insight into the passage. These enemies are not next-door neighbors with whom you have some beef. These are people with power and authority, and because they have this power, they can and will use it to hurt you. Jesus had earlier addressed persecution:

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” (Matthew 5:10)

It is not far from his mind, and he does not want it far from ours either.

The Romans were persecuting the Jews. What is the proper response to this persecution? They can rise in revolt or go along, get along, and pray for such people. The slapping, impressing labor, and using the courts to steal is the persecution Jesus warned about. To all this, Jesus tells us to overcome evil with good.

“Do not be overcome by evil, but overcome evil with good.” (Romans 12:21)

This is Paul’s conclusion to Romans 12. He began chapter twelve this way:

“Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Romans 12:2)

Throughout Romans 12, we have learned what is good. Paul was a careful student of Jesus. He is deeply dependent on Jesus’ teachings from Mathew 5:38-48 in this chapter, and here gives us the conclusion of the matter. In the place of evil, do good.

…so that you may be sons of your Father…. Jesus is not saying do this that you may become sons; he is saying do this that you may demonstrate that you are a son in the behavior and character of your life. This behavior reveals that you are a son of God. “By loving enemies, you will be acting in the proper family manner (like father, like son).”48

In a few years, the Apostle Paul will remember this sermon and say much the same thing. Although his words ring true for every age, they are especially poignant for the time he lived, during the Roman enslavement of the Meditrainian world. His words sum up this section admirably.

“Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good.” (Romans 12:17–21)

Note the word evil that brackets this passage and Jesus' use of it in the next verse.

Supporting Observation (Matthew 5:45b)

Matthew 5:45b “For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.”

…makes his sun rise…and sends rain…. Here is the point: God’s love is indiscriminate; he sends sun and rain on all. So, our love must also be indiscriminate; we must love family; we must love enemies; we must love Christians; we must love tyrants. God demonstrates this love in the rising of the sun on the evil and the rain on the unjust. He has set the example, so we, too, must love this way. “To love one’s enemies is, then, to treat them as God treats those who have rebelled against him.”49 “…to love those who do not love you is not offered as a piece of pragmatic wisdom, but as a reflection of the character of God himself….”50

47 persecute διώκω “…to systematically organize a program to oppress and harass people— ‘to persecute, to harass, persecution.’” Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic, 498.48 John Nolland, The Gospel of Matthew: A Commentary on the Greek Text, 248.49 Donald A. Hagner, Matthew 1–13, 134.50 R. T. France, The Gospel of Matthew (The New International Commentary on the New Testament), 224.

“The LORD is good to all, and his mercy is over all that he has made.” (Psalm 145:9)

Vicious Cycle (Matthew 5:46-47)

(Matthew 5:46–47) “For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same”

Uncharacteristically, the vicious cycle follows the transforming counsel. As we said previously, this is a literary technique, “a shift in the usual order to indicate that this is the climactic conclusion of the first six triads….”51 This resonates as the seventh triad that follows starts a new section.

…if you love those who love you…. Is there an element of impropriety here? Is it wrong to love those that love you? No. Then what is the problem? The problem is that this love is simply inadequate. It is good as far as it goes, but it does not go far enough. Those that love you would be friends and family; you should love them. But your enemies? Yes, here is where the reward is found—in doing the hard thing. Jesus often requires hard things of us (Luke 17:7-10).

“So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’” (Luke 17:10)

The hated tax collectors remind us one more time of our first-century Roman context; these despised traitors to the Jewish nation must also be loved.

Matthew 5:47 “And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?”

And if you greet only your brothers…. This is another illustration of how to love. Tax collectors, bureaucrats, soldiers, all these would be passed without a word of acknowledgment. Instead, Jesus demands we greet these with kindness.

…what more52 are you doing than others? “This simple word more is the quintessence of what he is saying. It is not enough for Christians to resemble non-Christians; our calling is to outstrip them in virtue. Our righteousness is to exceed…that of the Pharisees (5:20), and our love is to surpass, to be more than…that of the Gentiles (5:47).”53 This loving of neighbor or family “lacks the element of the “extraordinary” that would qualify it as ethically superior….”54

Do not even the Gentiles…. How outrageous that Jesus would hold up Gentiles as positive examples to the Jesus community. But, Gentiles loved their own as much as did Jews. Jesus requires more than this.

Sadly, believers have always struggled with love, even the love of other Christians. Clement, an early Christian pastor, says this: “For when they hear from us that God says, “It is no credit to you if you love those who love you, but it is a credit to you if you love your enemies and those who hate you,” when they hear these things, they marvel at such extraordinary goodness. But when they see that we not only do not love those who hate us, but do not even love those who love us, they scornfully laugh at us, and the Name is blasphemed.”55

It is a wonder that Christianity has survived 2,000 years.

51 David P. Gushee and Glen H., Stassen, Kingdom Ethics: Following Jesus in Contemporary Context , 101.52 more περισσός “…pertaining to that which is exceptional in the sense of being more than what is expected— ‘exceptional, outstanding, remarkable, unusual.’” Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 591.53 John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7): Christian Counter-Culture, 121.54 Hans Dieter Betz, The Sermon on the Mount: A Commentary on the Sermon on the Mount, Including the Sermon on the Plain, 320.55 Michael William Holmes, The Apostolic Fathers: Greek Texts and English Translations (Updated ed.; Grand Rapids, MI: Baker Books, 1999), 119–121.

So, How Do We Love Enemies?

Here, we will sum it up. From this passage, based on how God loves, how should we love?

1) Pray for them – Matthew 5:442) Do them good – Matthew 5:45, Proverbs 25:213) Greet and speak respectfully to them – Matthew 5:47

We are to love our enemies in the demonstration of respect, kindness, and goodness. Instead of looking with hate at an enemy, snarling, mumbling a curse, and plotting their harm, we should smile, greet the person warmly, pray for them, and be a good neighbor. “Clearly, Jesus is not talking about emotions but instead is speaking of actions that benefit others. He is not dictating to our feelings but commanding what can be commanded—our will to do this rather than that.”56

Some people stew in the evil juices of their hatred for their enemy. The result? They rot their soul with malice and become centers of influence for hate in their family and community. When given a chance, they will put in a bad word for the Romans then—or their government today. Few conversations are safe from their maliciousness; they will find a way to inject a hateful comment about the one they dislike or the government they hate. Jesus forbids this.

No one is saying that this love of an enemy is easy; it certainly is not. What is said is that it is an imperative, it is an order—it is required of the follower of Jesus. That’s all that needs to be said. “Loving the enemy is surely a rough road to travel (cf. 7:13–14), but it is the road to the greater righteousness required at the last judgment (5:20).”57

It is the road Jesus traveled.

From this section, we see that we are to love in prayer, deeds, and words. Although more acts of love and emotions of love might become possible, nothing less than this is acceptable to God. Do these behaviors characterize your life at home, among your relatives, at work, and toward your government—toward the enemies of your life? If not, it is now time to stop rejecting the instruction of God and—change.

We are to love as God loves, not as men love.

Justice

In this section, the one issue that stands out is the question of justice. How can this love of God to wicked and unjust people be reconciled with justice? “Is it not rather evidence of injustice?”58 Instead, shouldn’t the good be rewarded and the evil punished?

Isn’t this precisely what happens, eventually? The good are rewarded, and the evil are punished. There have been periods in which God has withheld rain and even the shining of the sun. These have occurred briefly in time, but in eternity these enemies will be cast into “outer darkness” without sun and rain for all eternity.

This would be a good place to note how Liberals treat this text. One says, “The theological core of verses 43–48 is in some tension with the theme of eternal condemnation found in the First Gospel. If God is truly gracious and provident toward all, and if God is consistent, then I believe God’s providence and grace should extend for all into the complete manifestation of the realm of God.”59 For this author, the love of God for his enemies eliminates the possibility of an “eternal condemnation” or hell.

What do we make of this? First, the demonstration of God’s love in the sun and the rain does not have an eternal significance; that love did not result in their salvation. Second, the most remarkable illustration of love

56 Dale C. Allison, The Sermon on the Mount, 100.57 Hans Dieter Betz, The Sermon on the Mount: A Commentary on the Sermon on the Mount, Including the Sermon on the Plain, 324–325.58 Hans Dieter Betz, The Sermon on the Mount: A Commentary on the Sermon on the Mount, Including the Sermon on the Plain, 317.59 Ronald J. Allen, “Seventh Sunday after the Epiphany, Year A,” in The Lectionary Commentary: Theological Exegesis for Sunday’s Texts, Volume Three (ed. Roger E. Van Harn; Grand Rapids, MI: Eerdmans, 2001), 41.

that Jesus could have given, his substitutionary sacrifice for the sins of the lost, is not one of his examples. That love is reserved for his family.

God’s love for all of his enemies is not redemptive and eternal. At the proper time, for some, he withdraws the sun and the rain and instead rains fire and brimstone. He sustains both love and coming judgment in holy balance. We are to love this way, awaiting God’s eternal justification for the righteous and judgment on the evil.

Summary

Traditional Piety: We identified the traditional piety, the commonly held teachings in 5:43, as “You shall love your neighbor and hate your enemy.” This hatred of one’s enemy was not found in the Old Testament but added because of the evil of their heart.

Transforming Counsel: The transforming counsel in 5:44-45 is in the imperatives: “Love your enemies” and “pray for those who persecute you.” And Luke’s account adds, love, do good, bless, and pray (Luke 6:27–30).

These words do not allow empty talk as a pretense for love but require action; they are not instructions on how to emote but how to act. These actions address the problem of hatred.

Vicious Cycle: And in 5:46-48, we see the vicious cycle produced by loving only your own and hating neighbors. Jesus notes that it is a pigmy love of which even Gentiles or pagans are capable. It not only does not address the hatred of enemies but acquiesces to that hatred.

A Postscript on the First Six Triads (Matthew 5:48)

Matthew 5:48 “You therefore must be perfect, as your heavenly Father is perfect.”

This verse is considered to be a difficult one, for who can be this good? Who can be perfect? “The problem is that “perfect”60 communicates the ideas of moral perfection, absolute purity, and even sinlessness to the contemporary English ear. But this is not the idea of teleios in the Second Temple period or in the New Testament, nor even of its Hebrew equivalents in the Old Testament….”61 The solution is to understand this word “perfect” better.

Jesus’s use of “perfect” in chapter 5 concludes the six teaching units that we have just studied. Implementing these teachings would result in perfection for his followers, or more accurately in English, blameless behavior before God.

“Blessed are those whose way is blameless, who walk in the law of the LORD!” (Psalm 119:1)

It is the word blameless that best captures this idea in English.

In the Old Testament, a person who confessed his sin and made sacrifices was called blameless. Job was such a man; he made sacrifices because he was a sinner and, having done that, was called blameless by God.

“There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil.” (Job 1:1)

So, what does Jesus here mean by perfect? First, let’s look at our context to understand better what Jesus is asking of that first-century audience—and us. Jesus has addressed anger (5:21-26), lust (5:27-30), divorce (5:31-32), oaths (5:33-37), retaliation (5:38-42), and love of enemies (5:43-47). Proper behavior, as taught by Jesus in these areas, is righteousness. Such righteousness is here called “perfect.”

60 perfect τέλειος “that which has reached its end, term, limit; hence, complete, full, wanting in nothing. … When used in a moral sense referring to God’s expectation of us, it means completely blameless.” Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).61 Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary, 70.

It is this behavior, and others like it, to which we are called; that is what Jesus means by perfect in this verse. In doing all this, we become blameless to God. As illustrated in these teachings, failure to do these things means that we are to be blamed.

Then Jesus goes on …as62 your heavenly Father is perfect…. The Greek word for as is not to be understood in an absolute sense; it is not “be perfect just like your heavenly Father is perfect.” In our fallen state, we can never be just like the Father. But we should become progressively mature in our faith, becoming increasingly “like the Father.”

“Therefore be imitators of God, as beloved children.” (Ephesians 5:1)

Paul in Romans

Much of Romans 12-13 sounds like the material we have studied in the fifth and sixth triads of the Sermon on the Mount. In Romans, Paul personalizes these teachings to Rome's audience, but it is still much the same in both documents.

Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10Love does no wrong to a neighbor; therefore love is the fulfilling of the law. (Romans 13:8–10)

These verses serve as an excellent summary for these verses in Matthew.

Pacifism Revisited

Earlier (5:38), we introduced the subject of pacifism, noting its influence in Christianity and observing that this influence was rooted in the teachings of the Sermon on the Mount, especially Matthew 5:38 through 5:48. Even today, many still believe that Jesus was a pacifist and that all Christians should be as well.

Studying this section, we noticed that nothing in the material from Matthew 5:38-48 says anything about the temporary nature of Jesus’ teachings in these triads. So, are they still binding today? And if so, in what sense?

Several points suggest the temporary nature of Jesus’ comments concerning pacificism.

One, 5:39 tells us, “Do not resist the one who is evil.” (Matthew 5:39). One might suggest that this is one of the most startling passages in all of Scripture. How could Jesus tell his disciples not to resist evil? Resisting evil is endemic to belief in the God of heaven.

Two, the content of this passage focuses on the oppressiveness of the Roman Empire. The fact that the word “Rome” is not mentioned is irrelevant; the material is rife with references to Rome's role in Israel at this point in history.

Three, the early church embraced the behavior advocated by Jesus in this passage—until it didn’t! Although the way of the early church, these unique behaviors fell out of favor early in the 4th century. What happened in the early 4th century? At that point, Emperor Constantine came to the throne of the Roman Empire and, with his reign, the concomitant legalization of Christianity. At this point, justice became possible. In keeping with the just nature of God, believers then began to pursue it. They were no longer endangered by a tyrant who would strike them, steal from them, imprison them and defraud them if they sought justice. Under these prior circumstances, they understood that Jesus was telling them to keep a low profile and endure the injustice, to be wise as serpents but harmless as doves. But when justice became possible, the abuse of injustice was no longer tolerated. As Church history shows us, pacifism was, after that, no longer commonly practiced.

62 as ὡς: “relatively weak markers of a relationship between events or states—‘as, like.’” Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 617.

These points demand an understanding of Jesus’ teaching that addressed the temporary condition that Israel and the Church were then experiencing.

But now that we’ve looked carefully at these verses in that 1st-century context, we asked again, do they teach pacifism? The answer is both yes, and no. “Yes” when living in an unjust world under the heel of a tyrant, and “no” when living in a world where justice is a reasonable hope.

As a result, from time to time, pacifism has returned and should return to the Christian community to the degree necessary to endure an oppressive state—in keeping with the teachings of Jesus in the Sermon on the Mount.

****

Three:

The Fourteenth Triad: Dogs and Pigs (Matthew 7:6-11)

Traditional Piety: (Matthew 7:6a) “Do not give dogs what is holy, and do not throw your pearls before pigs….”

Vicious Cycle: (Matthew 7:6b) “…lest they trample them underfoot and turn to attack you.”

Transforming Counsel: (Matthew 7:7-7) “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.”

Supporting Observation: (Matthew 7:8-11) “Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!”

These instructions by Jesus on how to treat dogs and pigs have been incomprehensible to most commentators. But in the context of Jewish history and culture, they become intelligible.

Jewish History

Seventy years after the conquest of Israel by Nebuchadnezzar (587 BC), Israel returned to their land under Cyrus's rule (600-530 BC). After their return, they lived under the jurisdiction of Persia but had much local autonomy.

The Greeks (the dogs)

After Alexander the Great invaded the Persians' empire in 331 BC, Israel came under the rule of the Greeks. Following Alexander's death, Israel found itself living between two of Alexander’s former generals, the Ptolemies in Egypt and the Seleucids in Syria.

In addition, at the time of the Babylonian conquest, many Jews emigrated to Egypt and eventually to Alexandria, a Greek city in Egypt. “These Alexandrian Jews recognized the value of Greek ideas and culture and were willing to adopt them for their own use. They very quickly forgot how to speak or read the languages of their homeland and used Greek instead.”63 As a result of cultural pressure by these Greek Empires, Israel was becoming increasingly Hellenized64 or Greek-like.

63 David Francis Hinson, History of Israel (vol. 7; SPCK International Study Guide; London: S.P.C.K., 1990), 185.64 “Hellenization is the historical spread of ancient Greek culture, religion and, to a lesser extent, language, over foreign peoples conquered by Greeks or brought into their sphere of influence, particularly during the Hellenistic period following the campaigns of Alexander the Great in the fourth century BC. The result of Hellenization was that elements of Greek origin combined in various forms and degrees with local elements.” https://en.wikipedia.org/wiki/Hellenization

During this period, war spread between the Seleucids in Syria and the Ptolemies in Egypt. By198 B.C., the Seleucids were “victorious over the Egyptians, and so able to seize control of Palestine.”65

In time, the Seleucids demanded that Israel submit to the philosophical and religious sentiment of the Greeks. Israel’s response to these demands was wavering, some in sympathy, others in opposition.

“The worst time of trouble for the Jews in this period was the reign of Antiochus IV (175–163 B.C.). He took for himself the title Epiphanes, which means ‘the bodily appearance of God.' Jason, the High Priest’s brother, bribed Antiochus IV to make him High Priest in his brother’s place. In return for this honor, Jason promised money from the Temple and support for Greek culture in Judah (2 Mac. 4:7–10). A sports stadium was set up in Jerusalem, and many of the priests left their Temple duties to join in the Greek sports (1 Mac. 1:14–15; 2 Mac. 4:14–15), which were closely associated with the cult of the Greek god Hercules.”66 From this, we see that the cultural influence of the Greeks was becoming overwhelming.

“The climax of trouble came a couple of years later. Antiochus IV had again attacked Egypt, and final victory was within his reach when the Romans interfered, ordering him to leave Egypt (Dan. 11:29–30).

Humiliated, Antiochus expressed his anger by attacking Jerusalem (2 Mac. 5:23–26). The city was looted and partly destroyed, and Antiochus built a stronghold to house foreign soldiers in the city (1 Mac. 14:36). He issued an order forbidding the Jews to follow the customs of their religion and forbade Jewish festivals and sacrifices (1 Mac. 1:45). He ordered that all copies of the books of the Law should be burnt (1 Mac. 1:56, 57) and that the custom of circumcision should be forbidden among the Jews (1 Mac. 1:48). The penalty for disobedience was death (1 Mac. 1:50).

Pagan altars were set up all over the land (1 Mac. 1:54), and Jews were forcibly made to eat pork (2 Mac. 6:18–19). Worst of all, an altar to the Greek god Zeus was set up in the Temple at Jerusalem (2 Mac. 6:2). This is what is meant by ‘the abomination of desolation in 1 Mac. 1:54, and in Dan. 9:27; 11:31; 12:11.

In this way, Antiochus tried to destroy everything which was distinctively Jewish. He hoped that if Jews were forced to adopt Greek culture, they would come to support the Greek rule. Some Jews gave way in the face of this persecution (1 Mac. 1:43, 52)….”67

However, eventually, Israel rebelled and, for a while, set up an independent government. “Gradually, as a result of continual plots and counter-plots, Greek control of affairs in Palestine grew weaker and weaker, and the Maccabees were able to direct the life of the Jewish nation according to their own wishes, both in Palestine and beyond the Jordan.”68

“In time, the main part of the Greek army withdrew, and Judas was able to enter Jerusalem freely and to cleanse the Temple from all the pagan things that had been introduced there (1 Mac. 4:36–61). The Temple was rededicated in 164 B.C.”69

But the influence of the Greeks was not over. In the years that followed, “Judas’ successors, the line of Hasmonean dynasty, went further. They regularly entered into diplomatic dealings with Greek kings, adopted Greek names, donned garb and paraded emblems redolent with Hellenic significance, erected monuments, displayed stelae, and minted coinage inspired by Greek models, hired mercenaries, and even took on royal titulature.”70 71

As a result, “…significant changes occurred in the religious and social landscape of Judaism in the aftermath of the Hasmonean conflict. Distinct Jewish parties with differing ideologies began to form, partly due to

65 David Francis Hinson, History of Israel (vol. 7; SPCK International Study Guide; London: S.P.C.K., 1990), 185.66 David Francis Hinson, History of Israel (vol. 7; SPCK International Study Guide; London: S.P.C.K., 1990), 186–187.67 David Francis Hinson, History of Israel (vol. 7; SPCK International Study Guide; London: S.P.C.K., 1990), 186–188.68 David Francis Hinson, History of Israel (vol. 7; SPCK International Study Guide; London: S.P.C.K., 1990), 189.69 David Francis Hinson, History of Israel (vol. 7; SPCK International Study Guide; London: S.P.C.K., 1990), 189.70 titulature “Any method of naming kings, pharaohs and similar monarchs.” 71 Erich S. Gruen, “Hellenism, Hellenization,” ed. John J. Collins and Daniel C. Harlow, The Eerdmans Dictionary of Early Judaism (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010), 724.

increased Hellenization; Judaism was no longer considered a monolithic religion. The Jewish high priesthood became increasingly political to the extent that pagan rulers became involved in the appointments of persons to that office for their own advantage. Concerns over family ancestry and pedigree were minimized in favor of candidates with military skill, administrative ability, financial backing, political power, and the ability to negotiate with neighboring rulers.”72

The Romans (the pigs)

Rome was the next great antagonist of Israel. “The Jews themselves invited the Romans to take an interest in the affairs of Judea. ….

Two Jewish leaders, “Hyrcanus II and Aristobulus II, both recognized that the Romans were the new world power. Each planned to gain Roman support for himself and for his rule in Judea. Each tried to bribe Pompey to give his help. Pompey called them both to Damascus in order to decide which of the two he should support. He showed favor to Hyrcanus II, who was the rightful heir to the throne.

.…The coastal plain of Palestine, Samaria, and land across the Jordan was then made into a Roman

province. ….From this time onwards, the Jewish rulers depended on the support of the Roman authorities for the

power which they exercised.”73

The Demons of Hell

But there is a more fundamental challenge to Israel than the influences of Greece and Rome. It is the forces that empower these enemies of God, the demons of Hell.

My Name is Legion (Matthew 8)

While still in the early stages of Jesus’ ministry, Matthew provides additional background on the subject of loyalty to God. As Jesus’ ministry progresses, he will confront the demonic forces of evil. Prior to Matthew 8, Jesus confined his ministry to Israel, but now he leaves Israel and enters the territory of the enemy. Jesus' plan for his people extends beyond the borders of Israel and the forces of evil will challenge his people across the globe. Showing loyalty to Jesus will result in a battle with demonic forces.

In Matthew 8, this enemy stands before us. In Gerasene, a Gentile region, Jesus will confront these adversaries. Jesus asks this demon’s name. He answers: “My name is Legion.” “Legion identifies Jesus as “Son of the Most High,” a title that reflects the Old Testament theology of cosmic geography.”74 This is a geography that has been held by the enemy since Deuteronomy 32.

“When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the Lord’s portion is his people, Jacob his allotted heritage.” (Deuteronomy 32:8–9, ESV)

The time is nearing when “the Lord’s portion” will be the entire world. In this foreign land, Jesus exercises his power over evil and sends the unclean spirits into a herd of pigs. This is an opening battle in the Gentile world and is what is sometimes call “prophetic theater” or “theological messaging.” Here in this “foreign territory,” Jesus claims sovereignty over the souls of men over all the earth.

The Gates of Hell (Matthew 16)

Moving toward the close of his ministry, Jesus takes his disciples deep into enemy territory, Caesarea Philippi at the foot of Mount Hermon, to the gates of hell. Here Jesus elicits Peter’s great confession and then

72 Donald W. Mills, “Palestine, Administration Of, Seleucid,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).73 David Francis Hinson, History of Israel (vol. 7; SPCK International Study Guide; London: S.P.C.K., 1990), 202–203.74 Michael S. Heiser, Reversing Hermon: Enoch, The Watchers & The Forgotten Mission of Jesus Christ (Bellingham, WA: Lexham Press, 2017), 101.

addresses the cosmic geography of the ancient story of the descent of the Watchers, the evil traitors of the Divine Counsel, saying,

“And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.” (Matthew 16:18, ESV)

The “rock” was not Peter or his testimony but a physical rock of immense size making up the entrance to “the gates of hell” a cave to which it was believed from which the forces of evil traversed in their evil courses. “This place was considered the “gates of hell,” the gateway to the realm of the dead, in Old Testament times.”75 Here Jesus is saying that right here, at the enemies stronghold, on the sacred ground of the forces of evil, he will build his church. And that these evil forces can do nothing to stop it for “the gates of hell shall not prevail against it” or withstand the advance of his church.

In these two incidents, the demonic Legion and the Gates of Hell, Jesus again makes his point, loyalty to Christ is demanded in the face of all enemies.

This short history encompassing the ancient traditions of demonic attacks on God’s creation, to the challenge of Judaism after the return of Israel, illustrates how the dogs and the pigs obtained power in Israel with the simultaneous destruction of Jewish culture and faith.

From this historical record, we can see that Israel lived in the context of four severe threats: 1) the historic opposition of demonism, 2) the cultural effects of the Greek world called Hellenism, 3) the political and military power of Rome, and 4) the skewed religious establishment of Judaism.

Hellenism in Israel engendered a synthesis between Greek religious ideas and Jewish thoughts. The result was a syncretism that was neither Greek nor Jewish but was a formidable danger to Hebrew orthodoxy. The political establishment, Rome, with the help of political Israel, the Sadducees, was a threat to the nation's political liberty. And to these were added the scribes and Pharisees, the religious establishment of Israel. They were a threat to those seeking to live the faith of the Torah. It is in this three-fold context that Jesus’ warns of the dogs (Greeks) and pigs (Romans).

Jesus speaks to an oppressed nation under the heterodox cultural influence of Greece, to a subjugated nation under the political heel of Rome, and the tyranny of the religious establishment of Judaism through in the scribes, Sadducees, and Pharisees.

Since most people in the last 2,000 years have lived under heavy-handed governments, changing heterodox cultural influences and circumstances involving repressive religious establishments, this warning has meaning, not only in the context of these Jews—but for us as well.

It is to this historical and cultural milieu that Jesus speaks in Matthew 7:6. “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.”

Looking at how these terms are employed in the ancient Near East of that day, we are not surprised to learn that “Many traditional Jewish teachings call Gentiles dogs or pigs.”76 “‘Dogs’ was after all a regular abusive term for Gentiles; pigs were kept only by Gentiles….”77 In Israel, the word “dogs” represents Gentiles or Greeks, whereas the word “pigs” is used for Romans. “The rabbis characterize dogs in the Torah as unlearned people, evil-doers.… swine are used as a designation of non-Israelite people, above all the Roman empire….”78

The topic before us is idolatry. This section in the Sermon on the Mount is the last of the stipulations given by Jesus, and by it, he is calling Israel to covenant faithfulness. The idolatry of Greek and Roman gods is the topic before us, but not in the form of carved images. This idolatry is different; it is idolatry expressed in the love of Greek culture and Roman power. It is not unlike our various forms of idolatry today, illustrated in the

75 Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible, First Edition (Bellingham, WA: Lexham Press, 2015), 284.76 Glen H. Stassen, The Fourteen Triads of the Sermon on the Mount, 290.77 Tom Wright, Matthew for Everyone, Part 1: Chapters 1-15 (London: Society for Promoting Christian Knowledge, 2004), 70.78 Glen H. Stassen, The Fourteen Triads of the Sermon on the Mount, 291.

lure of Hollywood, Wall Street, and Washington, DC. With this background before us, let’s look at our passage.

Traditional Piety (Matthew 7:6a)

Matthew 7:6a “Do not give dogs what is holy, and do not throw your pearls before pigs….”

Chapter breaks and subject headings, added by Bible publishers, are often beneficial. However, they are only opinions by people as to where specific topics end or begin, and as a result, they can be disruptive. This passage is one illustration of that. Matthew 7:6 starts a section that will end in 7:11; looking at this material as a unit generates new insights and helpful interpretations.

For many, there appears to be a consensus that Matthew 7:6 is inexplicable. No one seems to know what it means. As one person said, verse 6 “is notoriously difficult. Some have even thought it without meaning in its present context.”79 It is “the verse without a context whose meaning no one knows….”80 But that cannot be true; with our studies on the background of Israel, let’s look at the two words, dogs and pigs.

…dogs81…. Dogs are mentioned 42 times in the Bible; they are spoken of negatively in every case.

…pigs…. Pigs share with the dogs in being the one other animal that was considered most detestable. This word is used 18 times in the Bible, all in a bad sense.

Looking at the history of Jewish writings, “…in the terminology of rabbinic discourse, “dog” can be idiomatic for a gentile idolater, and a “pig” implies a Roman.”82 From this, we can draw some historical, cultural, and Biblical conclusions. The dogs are the cultural influences of the Greeks, the Hellenization83 of Israel, and the pigs are the political influences of Rome upon Israel, especially the Sadducees. Metaphorically, giving the dogs what is holy and throwing pearls before pigs are what many in Israel were doing—acquiescing to the powers that be. Indeed, that was understood as the smart way to get ahead.

…the holy…. “…the term the holy comes from passages such as Exod 29:33 and Lev 2:3, which refer to sacrificial offerings set apart for divine service (see 4:5; 6:9)….”84 The holy is Israel’s faith. Trusting God is holy behavior; trusting Rome was apostasy.

…the pearls…. From the context, one can surmise that this addresses those things valuable to believing Judaism or emerging Christianity—issues of faith and faithfulness to God. We find pearls mentioned in Matthew.

“Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it.” (Matthew 13:45-46)

In this illustration, the one pearl is Jesus Christ and his kingdom.

Viewing the pearls as the kingdom and the holy as the sacrificial system's essence or core, we get insight into what we must not give or throw away.

79 Dale C. Allison, The Sermon on the Mount, 35. 80 Glen H. Stassen, “The Fourteen Triads of the Sermon on the Mount (Matthew 5:21–7:12),” Journal of Biblical Literature 122 (2003): 298.81 dog κύων “A dog …. In the East, dogs were not usually pets and were without masters, wandering at large in the streets and fields and feeding upon whatever they could find …. They were looked upon as unclean, and to call one a “dog” was a stronger expression of contempt than even today…. The Jews called the Gentiles “dogs.” It is used metaphorically for an impudent, shameless person in Phil. 3:2 where it is spoken of Judaizing teachers…. In Matt. 7:6, “Give not that which is holy unto the dogs” generally means to not offer good and holy things to those who will spurn and pervert them. It refers in the pl. to Sodomites….” Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).82 http://torahclub.ffoz.org/disciples/matthew/dogs-pigs-and-holy-pearls.html83 Hellenization “…the historical spread of ancient Greek culture and, to a lesser extent, language, over foreign peoples conquered by Greece or brought into its sphere of influence, particularly during the Hellenistic period following the campaigns of Alexander the Great (King of Macedon, 336–323 BCE). https://en.wikipedia.org/wiki/Hellenization84 Dale C. Allison, The Sermon on the Mount, 154.

“Jesus often warns against the temptation of seeking prestige, honor, and wealth within the system of the powers and authorities, while neglecting the weightier matters of the Law—justice, faithfulness, and mercy. Jesus’ temptation was to seek to rule over the world by Satan’s means, and he opposed it by teaching loyalty to God alone: “Worship the Lord your God, and serve only him” (Matt 4:8–10). Is this not what the concluding triad teaches—worship the Lord your God, and serve only him, not the prestige and power of the Roman Empire?”85 Or the culture of the Greeks.

There is a temptation “to give loyalty and trust to the Roman Empire, in search of prestige, power….”86 The Pharisees, but especially the Sadducees, were particularly prone to do this.

“If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” (John 11:48)

It seems that we have in 7:6 a fresh image for the challenge to make God our exclusive priority. Here in verse 6, believers are threatened with secularization by pagan Gentiles and the lure of power and wealth by menacing Romans. Jesus said a lot that would indicate that in many ways, he was sympathetic with “go along, get along” in Israel at this time (5:38-48). But how far would he take this? When it addresses the valuable elements of faith, “the holy,” you can no longer use that tactic. Faith is the stopping point; we read, “But Peter and the apostles answered, “We must obey God rather than men.” (Acts 5:29). The world has much to offer, but unlike the religious leaders of Israel, believers must not compromise their faith for the riches, power, and positions offered by the culture of the Greeks or the power of Rome.

This temptation was not a new one in Israel but an old one:

“They despised his statutes and his covenant that he made with their fathers and the warnings that he gave them. They went after false idols and became false, and they followed the nations that were around them, concerning whom the LORD had commanded them that they should not do like them.” (2 Kings 17:15)

“…and walked in the customs of the nations whom the LORD drove out before the people of Israel, and in the customs that the kings of Israel had practiced.” (2 Kings 17:8)

This last triad is a most fitting summary of what life in Israel had been like for the previous 1,500 years, an evil pursuit of the good things found in the nations around them. It resulted in the same evil cycle and judgment then as will follow now.

Vicious Cycle (Matthew 7:6b)

Matthew 7:6b “lest they trample them underfoot and turn to attack you….”

“We have seen that 7:6 is exactly about a temptation—the temptation to place our trust and loyalty in the promises of advancement and security afforded by the power structures and values of the Roman Empire.”87

In Matthew 5, Israel had the responsibility to embrace the covenant blessings and employ the teachings of the Sermon. There Jesus made it plain that failure to be faithful to the covenant, to be salt and light to the nation of Israel and the world, would result in rejection and judgment. And now Israel looks to Greek culture or Roman power as the great virtues of life. This failure will result in the same rejection and judgment threatened in Matthew 5:13, where we read:

“You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.” (Matthew 5:13)

85 Glen H. Stassen, The Fourteen Triads of the Sermon on the Mount (Matthew 5:21–7:12), 292.86 Glen H. Stassen, The Fourteen Triads of the Sermon on the Mount (Matthew 5:21–7:12), 292.87 Glen H. Stassen, “The Fourteen Triads of the Sermon on the Mount (Matthew 5:21–7:12),” Journal of Biblical Literature 122 (2003), 302.

Israel is again warned, destruction will follow if Israel gives their allegiance to the pagan cultures of Greece and Rome.

In forty years, this threat would become a reality. The scribes, Pharisees, and Sadducees would trample underfoot the holy and valuable things of God in their pursuit of Rome and Greece's political power and cultural approval. As a result, in A.D. 70, Rome would trample them underfoot—their sacrificial system, Temple, the holy city, Jerusalem, and all Israel—everything valuable and holy to their nation.

Transforming Counsel (Matthew 7:7)

(Matthew 7:7–11a) “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.”

As we’ve noticed, the imperatives identify the solution to the vicious cycle. Taking verses 7:7-11 out of context provides the reader no environment to understand its meaning which is found in 7:6.

“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.” (Matthew 7:6, ESV)

The presence of Matthew 7:6 provides the needed context. As a result of the absence of Matthew 7:6, Matthew 7:7-11 is almost universally misunderstood. The passage causes incredible frustration to believers. The Christian is confident that anything he asks, seeks, or knocks for will be given him—for the mere fact that verse 8 says just that. So, when he doesn’t get what he prays for, he is confronted with spiritual failure; and is challenged by the hypocrite who says, “Obviously, you don’t have enough faith; otherwise, you would get these things.” As a result, many with genuine faith are crushed, feeling spiritual defeat when they don’t get their prayers answered. But here is a question: is certainty in receiving whatever one prays for taught in these verses?

By looking at the greater context—Matthew 7:6 and the pigs and the dogs, the prayers in Matthew 7:7-11 begin to make greater sense.

Earlier, Jesus taught us much on prayer—on when you pray (6:1-4), how to pray (6:5-7), or even what you pray (6:7-15).

Notice that we are not told for what we are to ask, seek, and knock. But surprisingly, we are told with certainty that we will receive it. There is nothing here about “your will be done” (Matthew 6:10—from the Lord’s Prayer) or “not my will, but yours, be done” (Matthew 26:39—from the Garden of Gethsemane). And there is no room for “no” as an answer either. The certainty of the answer is stunning. In this prayer, everything a believer prays for, he receives.

What were the worldly attractions to Israel then and to the Church today? It is the sexual allurements of Hollywood, the power of politics, the security of big government, and the wealth of Wall Street. These and more like them draw believers away from God. Does one need to pray “if thy will be done” when asking God to deliver from these things? No, it already is God’s will that Believers turn from these sins to God for his provision instead. And that explains why there are no conditional restraints on these prayers. All these prayers are pre-approved by God.

Instead of looking to the cultural and military power brokers of the first century (or our century), Jesus is here telling Israel to ask, seek, and knock before God. They are to call upon the Lord in covenant renewal, and…

…it will be given…. Notice the six-fold use of this word give in verses 7:6-11: “do not give” v. 6, “it will be given” v. 7; “will give him a stone” v. 9; “will give him a serpent” v. 10; “know how to give” v. 11; “will your Father who is in heaven give good things” v. 11. This word is known as a keyword and ties 7:6 together with 7:7-11 together as one unit. Verse 7:6 on dogs and pigs is viewed as without context, and for this reason, it has been most difficult to interpret it. However, the keyword give clarifies the context.

James also gives attention to the willingness of God to give; in his case, it is wisdom that God willingly gives. Indeed, wisdom is exactly what Israel needs at this crossroads of their nation.

“If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” (James 1:5, ESV)

God gives that which is needed; therefore, don’t seek the kingdom of Greek culture or Roman power—or American culture or power either; what they supply is temporal and doomed to destruction. Seek God. God promises to provide the good things that the Hellenizers and the Romans could not. Conformity to their faith, behaviors, culture, and power will destroy both Israel and the dogs and pigs. God will only give good gifts, gifts that do not destroy.

Supporting Observation (Matthew 7:8-11)

Matthew 7:8 “For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.”Matthew 7:9 “Or which one of you, if his son asks him for bread, will give him a stone?” Matthew 7:10 “Or if he asks for a fish, will give him a serpent?” Matthew 7:11 “If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!”

For everyone who asks receives….

“The assumption that the unit begins with verse 7 so that the teaching about prayer comes without a context leads many commentators to conclude that “ask, and it will be given to you” and “everyone who asks receives” means that all prayers will be answered with good things, which then seems a pious illusion. Jesus prayed in Gethsemane that this cup would pass from him, and he did not receive an affirmative answer. In the context of the full triad, however, beginning with v. 6, it means God is faithful as the Roman power structure is not. They will trample you underfoot and tear you to pieces (as they did in 70 C.E.), but God gives good gifts.”88

In fact, this section is a reminder of what they are asking for—security in the material things of life represented by bread and fish. Both the world and God promise these things; one of them is a liar.

Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.” (James 1:17, ESV)

And Jesus here explains why it is that God will surely answer these prayers; it is because he is an even more loving Father than are we.

The Main Point

Israel is on the verge of apostasy, but this time with Greek culture and Roman power instead of the Canaanites, Perizzites, Hivites, Jebusites, Moabites, Assyrians, and Babylonians. But the outcome is the same in each case, selling out the holy and valuable gifts of God. Therefore, the plea is “Do not give dogs what is holy, and do not throw your pearls before pigs….” (Matthew 7:6). God assures Israel that he is trustworthy. He will not give his children worthless objects as does the world illustrated with “a stone” (Matthew 7:9). God compares himself to us who “know how to give good gifts to your children” (Matthew 7:11), making the point that he will “give good things to those who ask him!” (Matthew 7:11).

So instead of apostasy, following other Gods, seeking the good things of life from the world, Israel is implored by God: ask of me, I will answer, what you need, I will supply.

This triad is the last teaching section before the conclusion, the call to find in God all one would want in life.

Luke 11:5-13

Wait a minute. That explanation in Matthew 7:6-13 sounds good but doesn’t Luke 11 say much the same thing, and that passage says nothing about pigs and dogs. So, does Luke 11 invalidate this interpretation?

88 Glen H. Stassen, The Fourteen Triads of the Sermon on the Mount, 294.

In Luke 11:5-8, the focus is on persistence in prayer. It is in Luke 11:9-13 that we read of asking, seeking, and knocking. And in Luke, we do not read of dogs and pigs. What is it in Luke 11 that they are praying for? It is the gift of the Holy Spirit.

In Luke, the promise is made with certainty that this prayer will be answered: “…how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:13). And it was.

In the Book of Acts, we read Jesus’ promise and fulfillment:

“But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”” (Acts 1:8)

“When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.” (Acts 2:1–4)

The Holy Spirit was promised with certainty. They prayed, but probably not using the phrase “if it be your will.” For they already knew that it was the will of the Father to send the Holy Spirit. And he did.

We might conclude this topic with other verses that seem to promise certainty in prayer.

“…and whatever we ask we receive from him, because we keep his commandments and do what pleases him.” (1 John 3:22, ESV)

But that certainty is explained:

“And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.” (1 John 5:14, ESV)

In addition, we should remember this point. No single Bible verse contains all the teachings on a given topic. Instead, we collect all the passages in the Bible on that topic. And with this more complete picture from scripture, we to gain a fuller understanding of its teachings. So, although some verses seem to teach, ask for anything you want, and you’ll get it. That is not the case; we must ask “according to his will.”

Summary

Traditional Piety: We have identified the traditional piety, the commonly held behavior in 7:6a stated negatively as “Do not give dogs what is holy, and do not throw your pearls before pigs….” That is, do not squander that which is most precious, your faith in exchange for the gifts of the world. In fact, acquiescing to the Greeks and Romans was considered traditional wisdom by many Jews. It was the way to get ahead.

At an earlier age, Israel was condemned for breaking the covenant and following the nations around them. In this passage, Jesus is saying, don’t do that again, don’t give the holy and the pearls to pigs and dogs; he is calling them to covenant renewal.

“They despised his statutes and his covenant that he made with their fathers and the warnings that he gave them. They went after false idols and became false, and they followed the nations that were around them, concerning whom the LORD had commanded them that they should not do like them.” (2 Kings 17:15)

Vicious Cycle: And in 7:6b, we see the vicious cycle “lest they trample them underfoot and turn to attack you,” which is what Assyria, Babylon, and the Greeks did when Israel violated the Covenant in ages past. And this is what the Romans will soon do in the destruction of Israel and Jerusalem in A.D. 70. The world does not value your faith and will act viciously toward you when it suits them. You cannot compromise with evil.

Transforming Counsel: The transforming counsel in 7:7 is in the imperatives: “ask,” “seek,” and “knock.” Turn to God; he will provide all you need.

James, an early commentator on the Sermon on the Mount, provides an additional note of warning.

“You ask and do not receive, because you ask wrongly, to spend it on your passions. You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” (James 4:3–4)

And what is the problem, according to James? It is “friendship with the world,” the Greek and Roman world. The result? It is “enmity with God….” And what will be the outcome of such a relationship? It is, “they trample them underfoot and turn to attack you (7:6).”

And when will this happen? James gives his 1st-century readers the answer:

“You also, be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door.” (James 5:8–9)

James said, “the Judge is standing at the door.” The hammer fell in AD 66 with the invasion of Israel by Rome; it was completed 3 ½ years later in AD 70 with the burning of the Temple. The coming of the Lord in judgment truly was at hand.

“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” Matthew 5:20

Your CV

Ralph E. Bass, Jr. has an undergraduate degree, BA, in Bible from Bob Jones University, and several graduate degrees: an M.A. in Counseling from Webster University, an M.Div. in divinity studies from Erskine Theological Seminary, a Th.M. in theological studies from Greenville Presbyterian Theological Seminary, and a Th.D. in theological studies from Reformation International Theological Seminary.

Dr. Bass was, for some years, a biblical counselor, a pastor, and as a teacher, a school administrator in several Christian schools and a writer. He is married and has five children and nineteen grandchildren, and three great-grandchildren.

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www.livinghopepress.comralph.bass@livinghopepress.com