Jesus Describes the Christian Life

GOLDEN TEXT: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” —Matthew 5:16

THE assertion has often been made that “there is enough in the 5th chapter of Matthew to save any man.” But this is not true, and for the simple reason that in his Sermon on the Mount, of which this is a part, Jesus did not present the divine plan of salvation through his own redeeming blood. The sermon was not given for this purpose, but rather, as the title of our lesson suggests, to describe the Christian way of life, and to outline those great principles of righteousness which must guide those whom the Lord uses as his ambassadors.

Our Golden Text is to the point in this connection, for it reminds us of our responsibility as representatives of the Lord. Verse 14 declares, “Ye are the light of the world.” This is a great truth, and describes a high honor which is bestowed upon every faithful follower of the Master. Concerning himself Jesus said, “I am the Light of the world.” (John 8:12) For him to say that we also are the light of the world indicates the exalted nature of our calling, and the carefulness with which we should endeavor to adhere to all its conditions.

Throughout the Jewish age the priests of Israel, together with the scribes and Pharisees, were the religious teachers of the people, and from this standpoint they were the light of the world. Jesus said of them that they sat in “Moses’ seat,” meaning that they represented Moses as interpreters of the divine Law given to the nation by him. But they had proved unfaithful, and a change was to be made.

A new age was beginning. Jesus, as the antitypical Moses, was to become the Head of a new nation—a “royal nation,” and his faithful followers were to represent him, rather than Moses. Seen in this light, Jesus’ Sermon on the Mount is in reality an outline of character requirements which must be possessed by those qualified to render acceptable service as his ambassadors.

MATTHEW 5:1-12

THIS lesson assignment contains what has been appropriately styled the Beatitudes, or “blessings.” There are eight of them in all, and in a general way the heart qualification described by them is a summary of the entire Sermon on the Mount. Those possessing the characteristics mentioned in the Beatitudes are glad to conform themselves to the various requirements of righteousness which are outlined in greater detail throughout the sermon.

The “poor in spirit” are those who recognize their own limitations and their great need of divine guidance and help. Jesus’ reference to the Pharisee and the publican who went into the temple to pray is a good illustration of what it means to be “poor” in spirit. The Pharisee was not thus poor, but proud. He felt that he was self-sufficient and had need of nothing. He was thankful that he was not like other men, especially the publican.—Luke 18:9-14

On the other hand, the publican realized that he was a sinner and that he stood in need of divine mercy and forgiveness. In his prayer he cried to the Lord for mercy. He knew that he possessed nothing by which he could commend himself to the Lord. He was “poor” and knew it. It is those who are thus “poor in spirit” that the Lord can use as joint-heirs with Jesus in the kingdom—“theirs is the kingdom of heaven.”

The promise that those who “mourn” shall be comforted cannot be understood as applying to all in the world who mourn, because we know that there have been millions of mourners who have not been comforted. The application is limited to the followers of Jesus, those who look to him as their Exemplar. This means that his experience must be taken as a guide, or criterion, of what is meant by this promise.

We read concerning Jesus that he was “a man of sorrows, and acquainted with grief.” (Isa. 53:3) This was because he bore “our grief’s,” and “carried our sorrows.” (Isa. 53:4) We have an example of Jesus’ attitude of heart toward the sin-cursed world when he stood at the tomb of Lazarus. It is said of him then that he “wept.”—John 11:35

Jesus was touched with a feeling of the world’s infirmities and was thereby caused to “mourn” sympathetically for the dying race. This is an essential quality of heart for those who are used as his ambassadors. No true follower of the Master can be cold and indifferent toward the sufferings of those with whom he is surrounded; and if he genuinely mourns for them, he will do all he can to lighten their burdens, particularly by pointing them to the new age of joy and life now so near.

Those who “mourn” shall be “comforted,” Jesus said. If we mourn on behalf of others, as Jesus did, and show our sympathy toward them by pointing them to the Lord and to his kingdom, we are sure to be comforted ourselves. Paul expresses this principle, saying, “We were comforted in your comfort.” (II Cor. 7:13) The same thought is expressed in the words, “He that watereth shall be watered also himself.” (Prov. 11:25) There is no condition under which the promises of God are more potent in our lives than when we use them in an endeavor to give comfort and joy to others.

The “meek” are those who are teachable—“the meek will he guide in judgment: and the meek will he teach his way.” (Ps. 25:9) The promised reward to the meek is, “They shall inherit the earth.” This does not refer to the inheritance of the earth as an everlasting home in the “times of restitution.” The reference is, rather, to the privilege of joint-heirship with Jesus in the great kingdom undertaking of reconciling the world to God and restoring the lost dominion of earth to the “sheep” class at the close of the millennial age.—Matt. 25:31-46

In Micah 4:8 is a promise that Jesus was to inherit the earth, that to him would come “the first dominion.” This does not mean that Jesus will live on the earth; but rather that his assignment in the divine plan is the great work of reconciliation and restitution. The church shares with Jesus in this work. This is very vitally associated with our being the “light of the world,” for even now we serve as ministers of reconciliation. (II Cor. 5:18) Hence the importance of being meek, teachable, in order that we may first learn how the work of reconciliation should be conducted.

We need to be guided in “judgment,” and we need to be taught the Lord’s way. If we are not meek we will be undertaking to serve the Lord in our own way, and our service will not be acceptable to him.

Of the scribes and Pharisees Jesus said that they encompassed “sea and land to make one proselyte” only to make him “twofold more the child of hell [Gehenna]” than themselves. (Matt. 23:15) This was because they were not teachable, so did not themselves learn the Lord’s way. Instead of being blessed by the Lord, “woe” was pronounced upon them.

Those who “hunger and thirst after righteousness” shall be “filled,” Jesus promised. To truly “hunger” and “thirst” signifies more than a mere profession of desire, which might be no more than words. There is a thought of genuineness associated with the idea of hunger and thirst, and the promise is that those who thus long to know God and be in harmony with him, shall be “filled”; that is, their “hunger” and “thirst” shall be satisfied.

The “merciful,” Jesus promised, shall “obtain mercy.” This thought is enlarged upon later in the Sermon on the Mount when Jesus said that unless we forgive men their trespasses against us, neither will our Heavenly Father forgive us our trespasses against him. (Matt. 6:15) It is also incorporated in the Lord’s prayer, “Forgive us our trespasses, as we forgive those who trespass against us.”

The promise to the “pure in heart” is that they shall “see God.” Purity of heart denotes sincerity of purpose and intention. Jesus condemned the Pharisees because they made the outside of the platter clean, but gave no attention to the inside. (Matt. 23:25) Inward, or heart purity means much more than outward professions; and those who are thus “pure in heart” shall see God.

There would seem to be a two-fold application of this promise. There is a sense in which we “see” God even now; that is, through the vision of truth. The harmonious and glorious divine plan of the ages reveals the glory of God to us. Through his Word we “see” his wisdom, justice, love, and power; and by this vision, we are inspired to love and serve him.

But there is a still more wonderful manner in which the pure in heart will see God if they maintain their purity and their faithfulness. They shall see him face to face, when, in the first resurrection, they are exalted to heavenly glory and enter into his presence with joy.

What a glorious hope!

The followers of the Master are also to be “peacemakers.” Paul describes them as obtaining the “ministry of reconciliation,” and their commission is to make peace between God and men, based on the atoning blood of Christ. This work of the church had its start at Pentecost, and will continue throughout the millennial age. Only those who will comprise the “church of the firstborn”—made up of the “little flock” and the “great multitude”—are reconciled to God during this age. The world-wide work of reconciliation will be accomplished by Christ and his body members during the age to come.

The Lord’s people are also to be peacemakers in the sense that their influence and example will make for peace instead of strife. In all their associations with mankind they are to radiate peace and good will. No true Christian can be a breeder of strife and ill will. Paul represents these as having their feet “shod with the preparation of the Gospel of peace.”—Eph. 6:15

The promise to these is that they shall be called “the children of God.” Jesus said to the Pharisees, “Ye are of your father the devil, and the lusts of your father ye will do.” (John 8:44) By the same token we are the children of God if we do his works, and God’s “work” on behalf of mankind has been the establishment of peace between himself and his erstwhile human creation. Paul wrote, “God was in Christ reconciling the world to himself,” and explains that now we have been made the representatives of Christ in this work of reconciliation which God is accomplishing through him.—II Cor. 5:19

It is indeed an honored position.

It is comparatively easy in this world of prejudice and selfishness to get ourselves persecuted, but the reward of the eighth Beatitude is only for those who are “persecuted for righteousness’ sake.” It was persecution for this cause that came upon the prophets of old, and also upon Jesus. In the case of all these their righteousness consisted in their loyalty to God and their steadfastness and zeal in proclaiming the Word which he gave to them for this purpose. Jesus was not persecuted because he was kind and sympathetic, but because he proclaimed the Gospel of the kingdom, thereby exposing popular error and sponsoring unpopular truth.

The reward for those who thus are faithful to their calling, is the kingdom of heaven—the same promise as given to those who are “poor in spirit.” Actually, of course, the various promises associated with the Beatitudes apply to all the Lord’s faithful people, even as all must endeavor to attain the character qualifications mentioned in connection with them.

All must be “poor in spirit” as well as mourners in their sympathy for others. Likewise, all must be “meek,” and have a heart hunger for righteousness. We must also be “merciful” and “pure in heart.” All true followers of the Master must be faithful to their commission of “peacemakers”—so faithful in fact, that they will find themselves “persecuted for righteousness’ sake.”

And to those who qualify in all these respects, the promises are made that “theirs is the kingdom of heaven”; that they “shall be comforted”; that they “shall inherit the earth”; that they “shall be filled”; that they “shall obtain mercy;” that “they shall see God,” and be “called the children of God.”

It is only of these that Jesus said, “Ye are the light of the world.”

QUESTIONS

Is there enough truth in the 5th chapter of Matthew to guide a sinner to salvation?

What did Jesus mean by the statement, “Ye are the light of the world”?

Name the eight Beatitudes, and designate the reward which is associated with each of them.

Do these Beatitudes describe characteristics of eight different groups within the church, or do they present a composite description of the standard of righteousness toward which all true followers of the Master should strive?

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