Biblical Research Monthly
November 1944
An exposition of The Gospel According to Matthew
by David L. Cooper, Th.M., Ph.D., Litt.D.

 

After Matthew told of our Lord's leaving Judaea and going to Galilee, he gave us Christ's "Sermon on the Mount," which is His Manifesto, setting forth the principles for which He stood and stands. Chronologically it was delivered in the middle of the great Galilean Ministry which lasted for eighteen months; but, as has already been suggested heretofore, Matthew did not handle his material chronologically but rather topically, since he had in view a definite thesis; namely, that Jesus of Nazareth was and is the Hebrew Messiah and Saviour of the world.

In view of the great diversity of opinions with reference to the Gospel of Matthew in general and the "Sermon on the Mount" in particular, it is necessary for us to have the proper approach to this most wonderful declaration of our Lord's. When one notices certain statements that seem to characterize this Sermon, he is led involuntarily to think of Psalm 37. When one studies this great national hymn of Israel, one sees reflected in it the marvelous promises that God made to Israel at Sinai, as recorded in Leviticus, chapter 26, and later in Deuteronomy, chapter 28. Because of the very close connection between these various passages it becomes necessary for us to note particularly what is said in these Old Testament scripture portions, which study will prepare us for an investigation of the "Sermon on the Mount."

Moses began his message of Leviticus, chapter 26, by calling attention in verses 1 and 2 to the fact that Israel was the covenant people of God. They sustained a special relationship to God that was not enjoyed by any other nation. In verses 3-13 the Lord promised to Israel that, if she would be obedient to Him and walk in His way, her land would be a veritable paradise, a modern Utopia. The seasons would be right; the crops, abundant. The plowman would overtake the reaper because, before the abundant crops could be gathered, the season for sowing the next year's seeds would arrive.

They would have no need of fearing beasts, which normally in ancient times were a threat to the population. Moreover, they would have no need to fear any enemies because the Lord Jehovah would protect their borders and would not permit any of their enemies to cross over the frontier into their own land.

Moreover, the Lord promised that He would set His tabernacle among them, that He would be their God, and that He would meet all their needs.

On the other hand, if she would not hearken to Him but would be rebellious, He would punish her as is set forth in Leviticus 26:14-33. He threatened her with four types of chastisement, the last of which would be banishment from the land that He had given her. This warning was carried out in the Babylonian Captivity and also in the Roman domination, as an examination of verses 27-33 of this chapter, when studied in the light of the parallel passage in Deuteronomy, chapter 28, shows.

Verses 34-39 tell of the desolate condition of Israel's land during the time that she is dispersed among the nations. Finally, in verses 40-42, Moses foretold that the last generation of Israel surviving among the nations of earth would make a confession of the national sin which was committed by the fathers when they were still in the land and on account of which God cast them out and scattered them among the nations. Moses made the definite statement that they shall confess this national sin, which, as we know from parallel passages, was none other than the rejection of the Lord Jesus Christ.

Israel never did appreciate her position and her relation to God. She of all the peoples of the earth did God choose and reveal Himself unto her. Nevertheless, she wanted to be like the nations and to practice those things that were done by the heathen. This situation continued throughout the time of the judges and finally, at her insistent request, God gave her a king, Saul. He failed the Lord; then David was chosen to be the fountainhead of the theocratic line. By the Spirit of God, in Psalm 37, David pleaded with his brethren to return in faith and to take their stand upon the promises which God had made and which, as we have just seen, are recorded in Leviticus, chapter 26. Psalm 37 deals not only with the individual, but also with the nation as a whole. In the first place the psalmist urged his readers not to be fretful because of evildoers. For, declared he, they would soon be destroyed. Moreover, they were urged to trust in Jehovah and to do good and to dwell in the land and to feed upon His faithfulness. The exhortation, "dwell in the land," can mean but one thing: to stay in the land which God gave them and not to move out among the Gentiles, which thing Israel was prone to do. The exhortation, feed on His faithfulness, is an invitation for them to trust God and to allow Him to solve all their problems and to supply all of their needs. He had shown that He was a faithful God and that He would never forsake those who trust Him. He told them to delight themselves in Jehovah and promised that the desires of their hearts would be satisfied. Moreover, they were urged to commit their way unto God and to trust in Him who was able and who would bring their desires to pass.

In verse 6, however, is a national promise which has never been realized but which will in due time come to pass. According to this verse God will make the righteousness of the Jewish nation to go forth as light and her justice as the noonday sun. Here is a vision of the time when all Israel converted and clothed with the righteousness of her Messiah will be basking in His sunlight and will be the nation of destiny. This same promise is found also in Isaiah, chapter 62. One should read very carefully this marvelous promise. Israel will be clothed in God's righteousness, and her justice will go forth when she repudiates her national sin and accepts Him whom she has rejected. Thus we see the national aspect looming very largely in this verse. In verse 7 appears the exhortation for Israel to "rest in Jehovah, and wait patiently for him." To "wait patiently" for Jehovah is repeated again in verse 9 and also in verse 34. When this exhortation is studied in the light of its various contexts in the Old Testament, it will be seen that the writers were speaking of Israel's waiting expectantly in faith for the appearance of Messiah, God in human form. For instance, in Psalm 27:13 and 14 we have this language:
 

"I had fainted, unless I had believed to see the goodness of Jehovah
In the land of the living
Wait for Jehovah: Be strong, and let thy heart take courage;
Yea, wait thou for Jehovah."
 

The hope that Jehovah might appear in the land of the living to bring the expected deliverance was the thing that buoyed David's spirit all the time. Had it not been for that expectation, he would never have accomplished the work that he did. Hezekiah after him had this same hope as we see in Isaiah 38:11.

The promise of the extermination of the evildoers and the unrighteous, occurring in verse 1 reappears in verse 9 of Psalm 37 and also in other verses of this Psalm. Here is expressed the hope that the wicked would be destroyed completely from the face of the globe. This of course will occur, as we know from other passages, in the great Tribulation Period.

In verse 9b, the nation is promised that those who wait for Jehovah shall inherit the land. This can be none other than the promise of permanent inheritance of Palestine by the Jews who will wait for the return of Messiah. They are endeavoring at the present time to purchase the land and to acquire it in permanent possession by human efforts. Of course they will fail. But only those who wait for the personal return of the Messiah will enjoy the inheritance which was first made to Abraham (Gen. 12:1-3). Moreover, the meek, according to verse 11, are promised the land as an inheritance.

          "But the meek shall inherit the land,
           And shall delight themselves in the abundance of peace."

In verse 22 of this psalm we are told that "such as are blessed of him shall inherit the land." Once more, in verse 29 we are told that "The righteous shall inherit the land, and dwell therein for ever." Again, in verse 34, the writer exhorted his readers to wait for Jehovah, to keep his way, and He would exalt them to inherit the land. It is clear from each of these statements that the writer was speaking of those who wait for Jehovah and trust Him and of their inheriting the land of Palestine.

Great emphasis in Psalm 37 is placed upon the righteous and righteousness, together with justice. Moreover, David spoke of the "perfect" man and of that which awaits him. Throughout the psalm we see then the two classes and the fate which awaits each: The wicked, who will suddenly be cut off from the face of the earth; and the righteous, who will inherit the land of the fathers. Several times the writer of the psalm spoke of that period of peace, the abundance of peace, that those who inherit these promises shall enjoy.

When we read the "Sermon on the Mount," we see that the Lord laid great emphasis upon the spiritual condition of those who are to be blessed. There is an absolute absence of work and merit in His pronouncement of the Beatitudes. It is a matter of pure, sovereign grace. If one will read each of these blessings, one will observe that the Lord speaks of the conditions of the heart rather than of the labors and efforts of individuals. For instance, in the first beatitude He declared, "Blessed are the poor in spirit: for theirs is the kingdom of heaven." Only those who are poor in spirit—not spiritually poor—will inherit the kingdom of heaven, the kingdom which John proclaimed, and which the Lord himself, and later the Twelve and after them the Seventy, announced was approaching. In the third beatitude He declared that the meek are blessed, "for they shall inherit the earth." In this pronouncement the Lord laid emphasis upon what David uttered in Psalm 37 as we have just seen.

In the discussion of Psalm 37 we have just noticed that great emphasis was laid upon the righteous. The Lord Jesus declared to His auditors, "For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven" (Matt. 5:20). Throughout His message the Lord emphasized the subject of righteousness, the type of righteousness which David mentioned in Psalm 37. It is quite evident that He was not speaking of imputed righteousness, but the living of a righteous life. Of course no one can live this kind of life except those who are born again, those who are strengthened by God's Spirit in the inward man. In order to show what He meant by this higher type of righteousness, our Lord contrasted that which they had heard from their teachers with that which He was saying. They dealt with their subjects superficially; He went behind the overt act and noted the spirit which prompts the act and the heart condition.

In teaching His disciples to pray, the Lord gave the model petition in Matthew 6:9-15. He began it with these words: "Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth" (vss. 9,10). The disciples were urged to pray that men everywhere would hold the name of God in reverence, that God's kingdom might come upon earth, and that God's will might be done here as it is being done in heaven. To everyone who is familiar with the prophetic word, these petitions can mean only one thing—prayers that the great millennial reign of our Lord in righteousness might be established upon earth, when the will of God will be done upon earth as it is in heaven. It is quite evident that He was not telling them to pray for the establishment of the church throughout this present Christian Dispensation. God's will, since the Fall, has never been done upon earth as it is done in heaven; but in the Millennial Age it will be. This petition therefore can only refer to the inauguration and establishment of the kingdom of God upon earth. His instructions to pray for the coming of the millennial kingdom is a counterpart of the advice given by David in Psalm 37 with reference to waiting patiently for Jehovah—to wait patiently for Him to appear, when He will destroy all the wicked and establish the righteous and make them inherit the land.

Our Lord sounded the same note with regard to one's being perfect as did David in Psalm 37: "Ye therefore shall be perfect, as your heavenly Father is perfect" (Matt. 5:48).

The discourse closes with our Lord's comparing those who heard His words to a wise man who built his house upon a firm foundation. Notwithstanding the coming of the winds and the floods, it stood because it was founded upon a rock. On the other hand, those who heard His words and did not put them into practice were compared to the foolish man who built his house upon the sand which was washed away and destroyed by the torrents. Thus we see the two classes of people: the righteous and the wicked, which appear in Psalm 37.

When we study the "Sermon on the Mount" carefully and prayerfully and when we are aware of the teaching of Psalm 37, which, in turn, echoes the promises of Leviticus, chapter 26, we can see that our Lord was re-affirming the great principles which David enunciated in Psalm 37. David urged his people to trust God, to live in the land, to live lives of consecration and devotion, and to wait for the appearance of Jehovah who would establish His reign of righteousness upon the earth. The people of our Lord's day were restless and were chafing under the bitter yoke of Roman domination. They were hoping that Jesus would throw off this yoke and establish the millennial kingdom at that time. In order to disabuse their minds of this error, our Lord went, figuratively speaking, in the same groove as did David in Psalm 37—but farther and deeper. He urged them to trust in Jehovah, to be right with God, and to pray for Jehovah to appear—a petition regarding His second coming in glory and power to reign in righteousness—and to fulfill the Old Testament predictions. At the same time He let His auditors know very distinctly that He had not come to set aside the law or the prophets, but that every utterance of theirs would be fulfilled. He knew that the prophets had foretold "the year of Jehovah's favor"—the Christian Dispensation—which would be followed by the Tribulation, and that the latter in turn would be succeeded by the millennial kingdom. Hence in our Lord's affirming that one jot or one tittle of the law should not pass until all be fulfilled, He was asserting that the prophetic program of Messiah's redemptive career would be carried out just as written.

Are the principles of the "Sermon on the Mount" applicable to the children of God today? To this question my answer is in the affirmative. We who are His disciples—and this message was delivered to His disciples (5:1)—are urged to let our light so shine that men may see our good works and glorify our Father who is in heaven, to exemplify the type of righteousness which He advocated instead of that of the scribes and Pharisees and to pray for the establishment of the millennial kingdom when the will of God will be done upon earth as it is done in heaven. From these facts it seems clear that the disciples to whom our Lord gave these instructions are the ones who live in the period of time beginning with the date of the delivery of the message and extending to the time when in answer to their prayers He returns and establishes His reign of righteousness upon the earth.

This conclusion is confirmed by a careful reading and a study of the entire sermon. Our Lord is telling us in this message how we are to live, act, and deport ourselves in order that we might be as shining lights in the world. Moreover, He urges His disciples not to be overly anxious about the necessities of life and assures us that the Lord will provide everything that is needful for us during our earthly pilgrimage. Certainly the conditions that are assumed and the environment which is presupposed in this sermon are the situation in which we today live. I therefore have come to the conclusion that in the "Sermon on the Mount" our Lord sets forth principles that are eternal—that were applicable when He spoke, that are true today, and that will obtain throughout the Millennial Age.

Sometimes we are told by good brethren that the "Sermon on the Mount" is based upon legal grounds and not upon the pure, sovereign grace of God. Our attention is likewise called to this statement, "But if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (6:15), as proof that we are upon legal grounds when we are studying this sermon. It is assumed by the expositors taking this position that the "Sermon on the Mount" was given under law to the Jews and is therefore legal. But when one turns to such a passage as Mark 11:25, which no one—so far as I know—applies to the Jew exclusively and claims that it is upon a legal basis: "And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also who is in heaven may forgive you your trespasses," one sees that this thought is not necessarily on a legal basis. This statement was made to the disciples after Jesus had arrived in Jerusalem at the Passover at which time He was crucified. He was talking to those who were upon the basis of grace and grace alone, yet He used language similar to that which is employed as proof that the "Sermon on the Mount" is purely legal and spoken to the Jews alone.

When all the facts are taken into consideration, it is clearly seen that our Lord in the "Sermon on the Mount" was simply setting forth the great fundamental principles that are eternally true and that apply to all His disciples. They are applicable to us—Christians—now, and will be observed perfectly by the people in the great Millennial Age. But to this position it is objected that Jesus spoke of His disciples bringing their gifts to the altar and there remembering that others had aught against them. This language, we are told, is legal and belongs to an age of law. The law of Moses was still in force at the time that Jesus spoke. It continued to be so until He nailed it to the cross (Col. 2:14). Jesus spoke in language that they, His disciples, could understand. The principle involved in this language is this: Whenever a worshiper is on his way to the services of God and he remembers that he has wronged a brother, he should not continue his journey but should turn around and first be reconciled to his brother. After the matter has been straightened out, then the disciple is to go on and approach God in worship. Thus we see that here is a principle involved that is true always. We are, in the "Sermon on the Mount," therefore standing upon the solid rock of the grace of God and are standing for the great fundamental principles of the truth of God which are applicable at all times. Let us remember, as stated above, that by God's grace the born-again ones can carry out the instructions given in this sermon—but it is only by God's grace. In the great Millennial Age the same principles will obtain and the born-again people, aided by the Spirit of God, will live them and demonstrate them in their daily work.