Confusion on the Covenants: The Sermon on the Mount

“Clarifying the Law of Moses?”
or “The Constitution of Christianity?”

Most people agree that the Sermon on the Mount is one of the most eloquent and profound sermons ever, if not the most eloquent and profound. We can learn numerous lessons concerning that which is good and right. The question has arisen, however, “Is the sermon on the mount a clarification of the Law of Moses or is it the Lord’s preparation for the kingdom which was yet to come?” We deny the former and affirm the latter. Yet, there are those who disagree with us and say that the sermon is just Jesus’ attempt to set the Jews straight on the real meaning of the Law of Moses. Is this true? Can the argument be sustained? Let us investigate.

 

BackgroundIn Matthew 4, the Bible says, “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (v. 17). Jesus came preaching and teaching about the kingdom. Further, the chapter reveals that “Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people” (v. 23). The Lord declared the kingdom and confirmed his message with the miracles (cf. Acts 2:22). This kingdom that Jesus preached was not an earthly kingdom–it was not the kingdom of physical Israel (cf. Jn. 6:15; 18:36)! This kingdom that Jesus preached was the kingdom of prophecy (Dan. 2:44).As Jesus discharged his earthly duties, he called his disciples to him, and from among them he chose twelve to be his apostles (Matt. 5:1; Lk. 6:12-13). While on the mountain with his disciples, Jesus delivered the sermon that is recorded in Matthew 5 through 7. He later came down from the mountain and delivered a synopsis of the sermon to the multitude (Lk. 6:17ff). We affirm that this sermon was taught in order to prepare his disciples and others for the coming kingdom and its law, the law of Christ. It contains truths pertaining to: 1. Attitudes and duties of citizens of the coming kingdom (Matt. 5:3-16); 2. Purpose of the new law (Matt. 5:17-20); 3. Contrasts between the old law and the new law (Matt. 5:21-48); 4. Teaching on sincerity of service of the citizens of the coming kingdom, including giving, prayer, forgiving, fasting (Matt. 6:1-18); 5. Priorities in the coming kingdom (Matt. 6:19-34); 6. Consistency and fairness in judgment and application of the new law (Matt. 7:1-12); 7. Necessity of keeping the new law (Matt. 7:13-24). [In the rest of the study, we will focus on Matthew chapter 5.]

 

The BeatitudesJesus begins with the “beatitudes,” and connects them to the coming kingdom. “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (Matt. 5:3). At the end of the “beatitudes,” Jesus again joins them to the coming kingdom. “Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven” (Matt. 5:10). Citizens of the coming kingdom will be those who have the characteristics of the “beatitudes.” Jesus said men would be blessed when they were persecuted for his sake, not Moses’ (Matt. 5:11). This further lends credence to the idea that this sermon is talking about the new kingdom and its law, not the old. [see note at end of article]

 

“Not To Destroy…”Some believe they have an argument when citing Matthew 5:17-20. They say that Jesus is affirming that his work in no way affects that of the Law of Moses. What does it really say? Some misunderstood Jesus’ teaching and thought he was trying to destroy the law and the prophets. Why? First, he came across firm and forceful in his teaching (Matt. 7:28-29). Also, it was definitely recognized as a “new doctrine” which was confirmed by miracles (Mk. 1:22-27). However, the Lord did not come as one who was against the law and the prophets. Rather, he always respected the law and taught others to do the same (Matt. 23:1-3).Moreover, Christ could not fulfill the law if he came to destroy it. The Old Testament scriptures are what pointed to the coming of Christ, his kingdom, and his law (Deut. 18:15, 18-19; Isa. 2:1-4; 11:1-9; Dan. 2:44; Jer. 31:31-32). Later, Jesus explained this to his disciples (Lk. 24:25-27, 44-47). We might think of a contract. When both parties fulfill their end of the agreement, then the contract is no longer in force. That is, when something is fulfilled, it no longer has any ability to legally bind. The certainty of the fulfillment of the old law was so sure, Jesus said, “For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matt. 5:18).Further, concerning Matthew 5:19-20, there are two possible explanations. First, the most that can be said is that Jesus is telling his disciples to keep the law while it is in force. That is, as long as the law and the prophets are the standing will of God for His people, they must observe them, not as the hypocritical scribes and Pharisees, but as genuine, honest, sincere servants of the Almighty.

The second possible explanation is this: The Jews in general, and the disciples specifically, held the Law of Moses in great esteem. They accepted the law and the prophets as God-ordained. Therefore, since Christ came to fulfill the law and the prophets (for he was the end of the law; Rom. 10:4; cf. Gal. 3:19, 23-25), then Christ and His kingdom were God-ordained! Hence, if they neglected to accept the new law of the coming kingdom, in word and deed, then they would be rejecting the law and the prophets, and barred from citizenship in it! That is, whoever would not practice these commands (break the law of the new kingdom) and would convince (teach) others to do so, would be considered unworthy (least) by those in the kingdom, and vice-versa. Matthew 5:19-20, shows the necessity of adhering to the law of Christ!

 

“But I Say Unto You…”Jesus clearly sets forth the difference between the Law of Moses and his law in Matthew 5:21-48. Over and over he says, “Ye have heard…But I say unto you.” The phrase “ye have heard,” comes from the practice of the Jews not having a copy of the Scriptures for themselves, and thus going to the Synagogues to hear them read, and from the fact that most of the audience on this occasion was likely illiterate or very poorly educated.”When Solomon’s Temple had been destroyed and the Jews were in exile, they survived by gathering together on the Sabbath to learn about their law and traditions. This practice was found to be so useful that when they returned they wanted to continue it and began to build places where they could “gather together.” Those places, known as synagogues…” (The New Manners & Customs of Bible Times, Ralph Gower, p. 346).”Our Lord does not say, “ye have read” (cf. ch. xxi.42), for he was not now speaking to the learned classes, but to a large audience many of whom were probably unable to read” (Pulpit Commentary, Vol. 15, A. Lukyn Williams, p. 159).

As the above quote noted, when Jesus spoke to those who generally read and studied the Scriptures, he said, “Have ye not read…” (Matt. 12:3; 22:31; cf. Lk. 10:26). However, when he spoke to those who heard what was read from the law and prophets, he used the phrase, “Ye have heard.”

Each time the Lord used the phrase, “Ye have heard,” he referred to some part of the law of Moses. Notice the following parallels:

1. “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment” (Matt. 5:21).
   “Thou shalt not kill” (Ex. 20:13).“He that smiteth a man, so that he die, shall be surely put to death. And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die” (Ex. 21:12-14).“And he that killeth any man shall surely be put to death” (Lev. 24:17).
2. “Ye have heard that it was said by them of old time, Thou shalt not commit adultery” (Matt. 5:27).
   “Thou shalt not commit adultery” (Ex. 20:14).“And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death. And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them. And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them. If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them. And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. And if aman lie with a beast, he shall surely be put to death: and ye shall slay the beast. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them” (Lev. 20:10-16).
3. “Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths” (Matt. 5:33).
   “And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord” (Lev. 19:12).“And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the LORD hath commanded. If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. If a woman also vow a vow unto the LORD, and bind herself by a bond, being in her father’s house in her youth; And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall
4. “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth” (Matt. 5:38).
   “If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe” (Ex. 21:22-25).“And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again” (Lev. 24:19-20).“One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. If a false witness rise up against any man to testify against him that which is wrong; Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days; And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. And thine eye shall not pity;but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (Deut. 19:15-21).
5. “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy” (Matt. 5:43).
   “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord” (Lev. 19:18).“An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the ord for ever: Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee. Thou shalt not seek their peace nor their prosperity all thy days for ever. Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land” (Deut. 23:3-7).“When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire” (Deut.7:1-5).

   “And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them” (Deut. 7:10-11).

   “And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee” (Deut. 7:15-16).

   “Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies” (Psa. 139:21-22).

We ask our detractors–those who believe the Lord is simply clarifying the old law–Wherein does the difference lie between the “Ye have heard” statements of Matthew 5, and the actual precepts and statutes delivered to Israel through the law and prophets? You cannot find one! The only differences that exist in Matthew 5:21-48, are the contrasts between what the old law said and what Christ said.

The law of Moses was civil and religious. Judgments were to be made by men, and since men can only judge the outer actions of others, not the heart, they were limited to cases when someone was killed (Matt. 5:21), when someone committed adultery (Matt. 5:27), or when someone broke an oath (Matt. 5:33). However, in the kingdom of Christ, the Judge has the ability to look on a man’s heart. Therefore, judgment is rendered at the point of sin’s conception: anger (Matt. 5:22), lust (Matt. 5:28), or an oath taken with no intention of fulfillment (Matt. 5:34). That is, under the law of Christ, one is accountable for thoughts and attitudes as well as the outward acts! This was unlike the civil codes and penalties of the Law of Moses.

Likewise, in sharp contrast to the law and prophets, Jesus said that in his kingdom men are not regulated by an “eye for an eye,” but are not to resist evil (Matt. 5:39). Similarly, citizens of the new kingdom are to love their enemies (Matt. 5:44). The evidence of the law and prophets’ teaching is in the above parallels, which, when examined, will show that what Christ taught was radically different.

 

ConclusionThe Sermon On The Mount recorded in Matthew 5-7, is the constitution of Christianity! It is the kingdom of Christ in preview and principle! Though Jesus did teach men to respect the law and the prophets, he did not come to earth in order to reestablish them, nor to correct the prevailing Jewish errors. He came to establish his kingdom! “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Lk. 16:16).

 

AddendumNote: The Old Testament long prophesied that there was a day coming when God would establish his kingdom (Mic. 4:1-3; Dan. 2). This new kingdom would have a new law (Jer. 31:31-34). It was this kingdom that Jesus Christ came to establish (Matt. 16:18). Therefore, we affirm that in the sermon on the mount, Jesus is preaching things which concern his kingdom and its law. If this be denied, and, on the other hand, it is affirmed that Jesus was simply clarifying the old law, then we cannot escape the fact that this would be an outright denial of the kingdom prophecies as having a first century fulfillment. This argument would play right into the hands of the Premillennialists. If not, why not?