Having gathered from the structure (page 14) the emphatic words, and parallels in other parts, the scope and

object of the Sermon on the Mount, we can safely look at some of its details without fear of misapplying their

It is perfectly evident that one and the same people are addressed throughout, and the exhortations, warnings

and teaching are focussed upon one point. The kingdom of heaven of 5:3 is seen to be closely connected with

the earth in verse 5. This is seen again in chapter 6:10, `Thy kingdom come. Thy will be done in earth, as it is

in heaven'. Those who are addressed here hold a twofold responsibility towards the world, which may or may

not be fully entered and realized:

`Ye are the SALT of the earth' (5:13).

`Ye are the LIGHT of the world' (5:14).

Salt may lose its savour and so be worthless. Light may be hidden under a bushel and so be valueless. The

light of good works was so to shine that men should be led to glorify the Father which is in heaven.

The coming of Christ to Israel with its proclamation of King and kingdom did not set aside the law:

`Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil' (5:17).

The `therefore' of verse 19 shows that the `least commandments' there spoken of are those of `the law'.

Whoever breaks (luo, destroy being kataluo) one of the least of these commandments, and shall teach men so,

forfeits position in the coming kingdom. Whoever shall do and teach them (note the order), this one shall be

called great in the kingdom. But the doing of the law was not the highest attainment, as the rich young man

learned in Matthew 19. Perfection requires something more. The Lord therefore proceeds to take the law and

open its fuller and deeper spiritual application. A righteousness greater than that of the Scribes and Pharisees

would obtain an entrance into the kingdom but reward and treasure in heaven were connected with something

more. Six times in chapter 5 does the Lord speak of the old law and the new.

`Ye have heard'. `But I say' (Matt. 5:21-44).

A 21-26.

B 27-30.

C 31,32.

Subterfuge to avoid keeping covenant.

Subterfuge to avoid keeping oath.

Love to enemies.

The words `without cause' in verse 22 are to be omitted. The law read, `Whosoever shall kill shall be

amenable to the judges'. Christ said, `Whosoever is angry with his brother shall be amenable to the judges'. To

say `Raca' to one's brother, that is, to speak contemptuously, is to make oneself amenable to the Sanhedrin, the

great national Council. To go further and say `wicked reprobate' is to make oneself amenable to the `Gehenna

of fire'.

The three grades of punishment occur again in the sequel (verses 25,26) namely, the adversary, the judge,

the officer. Prison is equivalent to Gehenna. Some may feel that a proof text for the orthodox `hell' is being

taken from them, but we make bold to say that the modern conception of hell does not enter into the scope of the

passage. Entrance into the kingdom is joy; rejection is outer darkness and gnashing of teeth. It is not a question

of salvation or damnation, nor of heaven or hell here, any more than it is in Matthew 25:31-46. It is entry or

non-entry into the kingdom. The three stages of verse 22 indicate the straitness of the gate, and the `destruction'

towards which the broad way leads. If the Gehenna of verses 29, 30 be taken literally, of course the cutting off

of the hand and the plucking out of the eye must be literal too. We do not remember ever meeting, even among

the most devoted advocates of the Sermon on the Mount, one who had plucked out his eye or cut off his hand,

yet many if not all had been `offended' sometime or other.

The deeper spiritual commandment that is given to those who seek the kingdom and its blessedness is

focussed in the closing verses of the chapter.

A 45.

That ye may become children of your Father in heaven.

 Sun on evil and good.