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The verb merimnao, "to take anxious thought", "Be anxious", occurs in the prison
epistles only in Philippians. There in that epistle it occurs twice. Seen together they
present the truth complete.
"Be anxious for nothing" (Phil. 4: 6).
"I have no man likeminded, who will naturally care (be anxious) concerning your
affairs, for all seek their own" (Phil. 2: 20, 21).
It is impossible to be anxious over self, if one seeks first the kingdom of God and the
blessing of others. This spirit should be that of all who seek the prize.
(8). CONTRASTED WITH THE REWARD IS DESTRUCTION.
"Wide is the gate, and broad is the way, that leadeth to destruction (apoleia), and
many there be which go in thereat" (Matt. 7: 13).
"Many will say to me in that day, Lord, Lord, have we not prophesied in Thy name?
. . . . . depart from Me ye that work iniquity" (Matt. 7: 22, 23).
"Many walk . . . . . whose end is destruction" (apoleia) (Phil. 3: 18, 19).
For further light on this meaning of destruction consider the bearing of
I Cor. 3: 11-17, also Matt. 25: 31-46, where entry into the kingdom is contrasted with
aionian fire, "Depart from Me".
(9). A CENSORIOUS SPIRIT IS TO BE SHUNNED.
"Judge not that ye be not judged." "Why beholdest thou the mote that is in thy
brother's eye, but considerest not the beam that is in thine own eye?" (Matt. 7: 1, 3).
"In lowliness of mind let each esteem other better than themselves." "Whatsoever
things are true . . . . . honest . . . . . just . . . . . if there be any virtue, and if there be any
praise, impute these things" (Phil. 2: 3 and 4: 8).
If it were necessary, we could turn to the epistles to the Hebrews and of James for
further parallels, but we feel the truth is sufficiently established, and space is valuable.
While clearly seeing the place which the Sermon on the Mount occupies, let us beware of
that supercilious spirit, that spiritual pride which, alas, sometimes contradicts the
professed faith of those who "rightly divide the Word of truth".
We have dealt with the parables and miracles of Matthew in previous volumes, and
without assuming to have in any measure plumbed their depths, we believe the
dispensational character of these two great sections has been clearly demonstrated.
With the added light and direction we have now received by our study of the Sermon
on the Mount, we feel that it is established beyond doubt that the Gospel of Matthew is
concerned not with the Church of Christ, but with the Kingdom of the heavens, which
kingdom embraces the throne of David and the wider inheritance of Abraham under the
headship of Christ as the Son of David and Son of Abraham.