DEUTERONOMY Chapter 5

The Ten Commandments

5 Moses summoned all Israel and said: Hear, Israel, the decrees and laws I declare in your hearing today. Learn them and be sure to follow them. 2 The LO ! our "od made a co#enant with us at Horeb. $ It was not with our ancestors%a& that the LO ! made this co#enant, but with us, with all of us who are ali#e here today. ' The LO ! s(o)e to you face to face out of the fire on the mountain. 5 *+t that time I stood between the LO ! and you to declare to you the word of the LO !, because you were afraid of the fire and did not go u( the mountain., +nd he said:
-

.I am the LO

your "od, who brought you out of /gy(t, out of the land of sla#ery.

.1ou shall ha#e no other gods before%b& me.

.1ou shall not ma)e for yourself an image in the form of anything in hea#en abo#e or on the earth beneath or in the waters below. 3 1ou shall not bow down to them or worshi( them4 for I, the LO ! your "od, am a 5ealous "od, (unishing the children for the sin of the (arents to the third and fourth generation of those who hate me, 67 but showing lo#e to a thousand generations of those who lo#e me and )ee( my commandments.
66

.1ou shall not misuse the name of the LO guiltless who misuses his name.
62 6$

your "od, for the LO

will not hold anyone

.Obser#e the 8abbath day by )ee(ing it holy, as the LO ! your "od has commanded you. 8i9 days you shall labor and do all your wor), 6' but the se#enth day is a sabbath to the LO ! your "od. On it you shall not do any wor), neither you, nor your son or daughter, nor your male or female ser#ant, nor your o9, your don)ey or any of your animals, nor any foreigner residing in your towns, so that your male and female ser#ants may rest, as you do. 65 emember that you were sla#es in /gy(t and that the LO ! your "od brought you out of there with a mighty hand and an outstretched arm. Therefore the LO ! your "od has commanded you to obser#e the 8abbath day.
6-

.Honor your father and your mother, as the LO ! your "od has commanded you, so that you may li#e long and that it may go well with you in the land the LO ! your "od is gi#ing you.
60

.1ou shall not murder. .1ou shall not commit adultery. .1ou shall not steal. .1ou shall not gi#e false testimony against your neighbor.

62

63

27

26

.1ou shall not co#et your neighbor:s wife. 1ou shall not set your desire on your neighbor:s house or land, his male or female ser#ant, his o9 or don)ey, or anything that belongs to your neighbor.;
22

These are the commandments the LO ! (roclaimed in a loud #oice to your whole assembly there on the mountain from out of the fire, the cloud and the dee( dar)ness4 and he added nothing more. Then he wrote them on two stone tablets and ga#e them to me.
2$

<hen you heard the #oice out of the dar)ness, while the mountain was abla=e with fire, all the leaders of your tribes and your elders came to me. 2' +nd you said, .The LO ! our "od has shown us his glory and his ma5esty, and we ha#e heard his #oice from the fire. Today we ha#e

seen that a (erson can li#e e#en if "od s(ea)s with them. 25 >ut now, why should we die? This great fire will consume us, and we will die if we hear the #oice of the LO ! our "od any longer. 2@or what mortal has e#er heard the #oice of the li#ing "od s(ea)ing out of fire, as we ha#e, and sur#i#ed? 20 "o near and listen to all that the LO ! our "od says. Then tell us whate#er the LO ! our "od tells you. <e will listen and obey.;
22

The LO ! heard you when you s(o)e to me, and the LO ! said to me, .I ha#e heard what this (eo(le said to you. /#erything they said was good. 23 Oh, that their hearts would be inclined to fear me and )ee( all my commands always, so that it might go well with them and their children fore#erA
$7

."o, tell them to return to their tents. $6 >ut you stay here with me so that I may gi#e you all the commands, decrees and laws you are to teach them to follow in the land I am gi#ing them to (ossess.;
$2

8o be careful to do what the LO ! your "od has commanded you4 do not turn aside to the right or to the left. $$ <al) in obedience to all that the LO ! your "od has commanded you, so that you may li#e and (ros(er and (rolong your days in the land that you will (ossess.

The covenant in Horeb.

Moses demands attention. <hen we hear the word of "od we must learn it4 and what we ha#e learned we must (ut in (ractice, for that is the end of hearing and learning4 not to fill our heads with notions, or our mouths with tal), but to direct our affections and conduct. *!e 5:-B22,

The ten commandments repeated.

There is some #ariation here from /9 27 as between the LordCs (rayer in Mt - and Lu 66. It is more necessary that we tie oursel#es to the things, than to the words unalterably. The original reason for hallowing the sabbath, ta)en from "odCs resting from the wor) of creation on the se#enth day, is not here mentioned. Though this e#er remains in force, it is not the only reason. Here it is ta)en from IsraelCs deli#erance out of /gy(t4 for that was ty(ical of our redem(tion by Desus Ehrist, in remembrance of which the Ehristian sabbath was to be obser#ed. In the resurrection of Ehrist we were brought into the glorious liberty of the children of "od, with a mighty hand, and an outstretched arm. How sweet is it to a soul truly distressed under the terrors of a bro)en law, to hear the mild and soulBre#i#ing language of the gos(elA *!e 5:2$B$$,

The request of the people that the law might be delivered through Moses.
Moses refers to the consternation caused by the terror with which the law was gi#en. "odCs a((earances ha#e always been terrible to man, e#er since the fall4 but Ehrist, ha#ing ta)en away sin, in#ites us to come boldly to the throne of grace. They were in a good mind, under the strong con#ictions of the word they heard. Many ha#e their consciences startled by the law who ha#e them not (urified4 fair (romises are e9torted from them, but no good (rinci(les are fi9ed and rooted in them. "od commended what they said. He desires the welfare and sal#ation of (oor sinners. He has gi#en abundant (roof that he does so4 he gi#es us time and s(ace to re(ent. He has sent his 8on to redeem us, (romised his 8(irit to those who (ray for him, and has declared that he has no (leasure in the ruin of sinners. It would be well with many, if there were always such a heart in them, as there seems to be sometimes4 when they are under con#iction of sin, or the rebu)es of (ro#idence, or when they

come to loo) death in the face. The only way to be ha((y, is to be holy. 8ay to the righteous, It shall be well with them. Let belie#ers ma)e it more and more their study and delight, to do as the Lord "od hath commanded.

!/FT/ OGOM1 Eha(ter 67

God's mercies to Israel after their rebellion.

Moses reminded the Israelites of "odCs great mercy to them, notwithstanding their (ro#ocations. There were four things in and by which the Lord showed himself reconciled to Israel. "od ga#e them his law. Thus "od has intrusted us with >ibles, sabbaths, and sacraments, as to)ens of his (resence and fa#our. "od led them forward toward Eanaan. He a((ointed a standing ministry among them for holy things. +nd now, under the gos(el, when the (ouring forth of the 8(irit is more (lentiful and (owerful, the succession is )e(t u( by the 8(iritCs wor) on menCs hearts, Hualifying and ma)ing some willing for that wor) in e#ery age. "od acce(ted Moses as an ad#ocate or intercessor for them, and therefore a((ointed him to be their (rince and leader. Moses was a ty(e of Ehrist, who e#er li#es, (leading for us, and has all (ower in hea#en and in earth. *!e 67:62B 22,

An exhortation to obedience.
<e are here taught our duty to "od in our (rinci(les and our (ractices. <e must fear the Lord our "od. <e must lo#e him, and delight in communion with him. <e must wal) in the ways in which he has a((ointed us to wal). <e must ser#e him with all our heart and soul. <hat we do in his ser#ice we must do cheerfully, and with good will. <e must )ee( his commandments. There is true honour and (leasure in obedience. <e must gi#e honour to "od4 and to him we must clea#e, as one we lo#e and delight in, trust in, and from whom we ha#e great e9(ectations. <e are here taught our duty to our neighbour. "odCs common gifts to man)ind oblige us to honour all men. +nd those who ha#e themsel#es been in distress, and ha#e found mercy with "od, should be ready to show )indness to those who are in the li)e distress. <e are here taught our duty to oursel#es. Eircumcise your hearts. East away all corru(t affections and inclinations, which hinder you from fearing and lo#ing "od. >y nature we do not lo#e "od. This is original sin, the source whence our wic)edness (roceeds4 and the carnal mind is enmity against "od, for it is not sub5ect to the law of "od, neither indeed can be4 so then they that are in the flesh cannot (lease "od, o 2:5 to 3. Let us, without delay or reser#e, come and clea#e to our reconciled "od in Desus Ehrist, that we may lo#e, ser#e, and obey him acce(tably, and be daily changed into his image, from glory to glory, by the 8(irit of the Lord. Eonsider the greatness and glory of "od4 and his goodness and grace4 these (ersuade us to our duty. >lessed 8(iritA Oh for thy (urifying, (erse#ering, and renewing influences, that being called out of the state of strangers, such as our fathers were, we may be found among the number of the children of "od, and that our lot may be among the saints.

MATTHEW Chapter 5

TH

THI!" #$ G#%'" &I'G%#M Matthew 5-7

Desus summons those who would be his followers to radical de#otion and radical de(endence on "od. His followers must be mee), must not retaliate, must go beyond the letterCs law to its s(irit, must do what is right when only "od is loo)ing, must de(end on "od for their needs and (ursue his interests rather than their own, and must lea#e s(iritual measurements of othersC hearts to "od. In short, true (eo(le of the )ingdom li#e for "od, not for themsel#es. *My o#erall a((roach to the 8ermon on the Mount combines some a((roaches, but still remains one among many. @or a more com(lete summary of #arious #iews on this sermonCs message, see, for e9am(le, "uelich 6322:6'B224 Eranford 63324 +llen 6332., eaders should contem(late the message of this sermon. Ha#ing summari=ed DesusC message as re(entance in #iew of the coming )ingdom *':60,, Matthew now collects DesusC teachings that e9(lain how a re(entant (erson ready for "odCs rule should li#e. Only those submitted to "odCs reign now are truly (re(ared for the time when he will 5udge the world and reign there unchallenged. This sermon (ro#ides e9am(les of the selfBsacrificial ethics of the )ingdom, which its citi=ens must learn to e9em(lify e#en in the (resent world before the rest of the world recogni=es that )ingdom *-:67,. To be faithful to the te9t, we must let DesusC radical demands confront us with all the unner#ing force with which they would ha#e struc) their first hearers. +t the same time, the rest of the "os(el narrati#e, where Desus does not re(udiate disci(les who miserably fail yet re(ent *for e9am(le, 2-:$6B$2,, does season the te9t with grace. Most Dewish (eo(le understood "odCs commandments in the conte9t of grace */. 8anders 63004 though com(are also Thielman 633':'2B-2,4 gi#en DesusC demands for greater grace in (ractice *3:6$4 62:04 62:26B$5,, we must remember that Desus embraces those who humble themsel#es, ac)nowledging "odCs right to rule, e#en if in (ractice they are not yet (erfect *5:'2,. Desus (reached hard to the religiously and socially arrogant, but his words come as comfort to the mee) and bro)enhearted. Of course one also needs to read grace in light of the )ingdom demands4 grace transforms as well as forgi#es. Desus is mee) and lowly in heart to the bro)en and heals and restores the needy who see) him4 it is the arrogant, the religiously and socially satisfied, against whom Desus lays the )ingdom demands harshly *com(are Mt 2$,. +lthough the sermonCs structure does not fit some modern outlines, it reflects a consistent (attern. Matthew gathers a #ariety of DesusC teachings on related to(ics that a((ear in the source he shares with Lu)e. +ncient writers e9ercised the freedom to rearrange sayings, often to(ically4 sometimes they also gathered sayings of their teachers into collections. /#idence within the sermon itself suggesting #arious audiences *5:64 0:22, may also su((ort the #iew that the sermon is com(osite. 8cholars debate its (recise structure, but 5:60B'2, -:6B62 and -:63B$' are its largest com(lete units.

The "etting of (esus' "ermon

Matthew 5:1-2

Iarious features of the setting contribute to MatthewCs (ortrait of Desus. @irst, JmountainJ settings in Matthew are usually significant *60:64 com(are 65:234 22:6-4 although Moses is not alluded to in ':2,. Many scholars thin) that Matthew (robably recalls MosesC re#elation on Mount 8inai */9 63:$, here. If so, DesusC su(erior re#elation also ma)es him su(erior to those who Jsit in MosesC seatJ *Mt 2$:2,4 the One greater than Moses, first encountered in 2:6$B27, has begun his mission.

8econd, MatthewCs de(iction of DesusC teaching is a((ro(riate. That Desus sat to teach *5:64 com(are 6$:6B24 2$:2, fits e9(ected (atterns of Dewish instruction *see also L) ':27,. Thus Desus ta)es the role of the scribes, but Matthew also indicates that Desus is greater than the scribes *Mt 0:23,. @inally, DesusC audience is also rele#ant to MatthewCs (oint. DesusC ethics s(ecifically address disci(les, but Desus also in#ites those who are not disci(les to become disci(les and li#e according to the #alues of "odCs )ingdom. The crowds following Desus *':25B5:6, function as at least (otential disci(les4 disci(les in the "os(el (ro#ide models for later belie#ers *"uelich 6322:5$,. Matthew e9(licitly indicates that Desus taught his disci(les *5:6B2, but also that the crowds were (resent *5:64 0:22B2:6,, im(lying that Desus wanted both to hear, calling both to decision *0:2'B204 see "uelich 6322:-7,.

&ingdom )ewards for the )epentant

Matthew 5:3-9

If we truly re(ent in light of the coming )ingdom, we will treat our neighbors rightly. Go one who has humbled himself or herself before "od can act with wanton selfBinterest in relationshi(s. Those with the faith to await the #indication of the righteous in "odCs )ingdom can afford to be righteous, to relinHuish the (ursuit of their own rights *5:$2B'24 com(are 6 Eor 3:$B 2$,, because they )now the 5ust 5udge will #indicate them as they see) his ways of 5ustice. Desus em(loys a standard Dewish literary form to e9(ress this (oint, a beatitude, which runs li)e this: JIt will go well with the one who . . . for that one shall recei#e . . .J *J@ortunateJ or Jit will be well withJ may con#ey the (oint better than blessed or Jha((y.J, In this conte9t DesusC beatitudes mean that it will ultimately be well with those who see) first "odCs )ingdom *Mt -:$$,. >ecause #arious themes (er#ade all or many of MatthewCs beatitudes here, the (rinci(les are summari=ed by to(ic rather than by #erse in this section of the commentary. Matthew intends his audience to hear all the beatitudes together *his "os(el would ha#e been read in church assemblies,, not for them to be ta)en (iecemeal. <hat themes emerge from these brief (ronouncements of blessing? Jesus lists promises that pertain to the coming kingdom. Theirs is the kingdom of heaven frames most of this section *5:$, 67,. +ll the blessings listed are blessings of the )ingdom time. In the time of the )ingdom "od will Jcomfort all who mourn in KionJ *Is -6:2,4 he will satisfy the hunger and thirst of his (eo(le *Mt 2:664 22:24 2-:234 Is 25:-, as in the first e9odus *!eut -:664 2:60,. "odCs ultimate mercy will be re#ealed on the day of 5udgment *1 Enoch 5:54 62:-4 32:'4 Ps. Sol. 6-:65,. +t that time he will ultimately declare the righteous to be his children * e# 26:04 Jub. 6:2',, as he had to a lesser degree at the first e9odus */9 ':22,. "od is technically in#isible *6L8 66.274 Dos. Apion 2.636,, but in the future the righteous will fully see "od *1 Enoch 37:$54 ARN 6+,. The blessings he promises come onl b !od"s intervention. >ecause the future )ingdom is in some sense (resent in Desus, who (ro#ides bread *Mt 6':63B27, and comforts the bro)enhearted *6':6'4 com(are L) ':62,, we (artici(ate in the s(iritual down (ayment of these blessings in Ehrist in the (resent *see "al $:6'4 /(h 6:$,. >ut such blessings come only to the mee)Bthose who wait on "od to fight "odCs battles. The blessings of the beatitudes are for a (eo(le ready for the )ingdomCs coming. This (assage shows what )ingdomBready (eo(le should be li)e4 hence it shows us (rereHuisites for the )ingdom as well as )ingdom (romises. #irst$ kingdom people do not tr to force !od"s %hole %ill on a %orld unprepared for it. Many firstBcentury Dews had begun to thin) that re#olutionary #iolence was the only adeHuate res(onse to the #iolence of o((ression they e9(erienced. MatthewCs first audience no doubt could recall

the ban)ru(tcy of this a((roach, which led to crushing defeat in the war of +.!. --B0$. >ut Desus (romises the )ingdom not to those who try to force "odCs hand in their time but to those who (atiently and humbly wait for itBthe mee), the (oor in s(irit, the merciful, the (eacema)ers. Of course DesusC demand does not merely challenge the bloodshed of re#olution. Peacemakers means not only li#ing at (eace but bringing harmony among others4 this role reHuires us to wor) for reconciliation with s(ouses, neighbors and all (eo(leBinsofar as the matter is u( to us * om 62:62,. Second$ !od favors the humble$ %ho trust in him rather than their o%n strength &'()*+,. @or one thing, the humble are not easily (ro#o)ed to anger. These are the poor in spirit$ . . . the meek$ those who a((ear in Dewish te9ts as the lowly and o((ressed. >ecause the o((ressed (oor become wholly de(endent on "od *Das 2:5,, some Dewish (eo(le used J(oor %in s(irit&J as a (ositi#e religious as well as economic designation. Thus it refers not merely to the materially (oor and o((ressed but to those Jwho ha#e ta)en that condition to their #ery heart, by not allowing themsel#es to be decei#ed by the attraction of wealthJ *@reyne 6322:02,. Desus (romises the )ingdom to the (owerless, the o((ressed who embrace the (o#erty of their condition by trusting in "od rather than fa#ors from the (owerful for their deli#erance. The ineHuities of this world will not fore#er taunt the 5ustice of "od: he will ultimately #indicate the o((ressed. This (romise (ro#ides us both ho(e to wor) for 5ustice and grace to endure the hard (ath of lo#e. There are, of course, e9ce(tions, but as a rule it is more common for the (oor to be J(oor in s(iritJ4 MatthewCs poor in spirit does ha#e something to do with Lu)eCs J(oor.J 8ur#eys in the Fnited 8tates, for e9am(le, show that religious commitment is generally somewhat higher among (eo(le with less income *>arna 6336:602B264 "allu( and Dones 6332,, and Ehristians in less affluent countries li)e Ge(al, "uatemala, Menya or Ehina often are (re(ared to (ay a higher (rice for their faith than most <estern Ehristians. In >ible studies among students from different )inds of colleges and bac)grounds I ha#e found that students from (oor homes, struggling to (ay their way through college, freHuently understand this (assage better than those students for whom the road is easier. @eeling im(ressed by the wealth and status of others, the less (ri#ileged students are ama=ed to learn how s(ecial they are to "od and embrace this message as good news. Those of us who ha#e attained more income or education would do well to imitate their mee)ness, lest the selfBsatisfaction and com(lacency that often accom(any such attainments corru(t our faith in Ehrist *6$:22,. @urther, these humble (eo(le are also those who yearn for "od abo#e all else. Lu)e em(hasi=es those who hunger (hysically *L) -:26,4 Matthew em(hasi=es yearning for "odCs righteousness more than for food and drin), (erha(s also im(lying that those who hunger (hysically are in a better (osition to begin to #alue "od more than food *Mt 5:-4 this may include fasting,. In this conte9t hungering for righteousness (robably includes yearning for "odCs 5ustice, for his #indication of the o((ressed *see "undry 6322:07,4 the conte9t also im(lies that it includes yearning to do "odCs will *5:274 -:$$4 26:$24 2$:23,. This (assage reflects biblical images of (assion for "od, longing for him more than for daily food or drin) *Dob 2$:624 Ns '2:6B24 -$:6, 54 Der 65:6-4 com(are Mt ':',. "od and his <ord should be the ultimate ob5ect of our longing *Ns 663:'7, '0, 07, 32, 30, 67$,. JMournersJ here *5:', may thus refer es(ecially to the re(entant *Doel 6:6$4 see also Das ':3B674 Le# 2$:234 2-:'6,, those who grie#e o#er their (eo(leCs sin *Tobit 6$:6',. "i#en the (romise of comfort, howe#er, the term (robably also a((lies more broadly to those who are bro)en, who suffer or ha#e sustained (ersonal grief and res(onded humbly *see @enton 6300:$-2,. "od is near the bro)enhearted *Ns 56:60, and will comfort those who mourn *Is -6:6B$,4 the (eo(le of the )ingdom are the humble, not the arrogant. The pure in heart *Mt 5:2, in Nsalm 0$ refers to those who recogni=e that "od alone is their ho(e.

Li)ewise, this lifestyle of mee)ness Desus teaches challenges not only Dewish re#olutionaries but all Ehristians in our daily li#es. If we are to wal) in lo#e toward our enemies *Mt 5:'$,, how much more should we wal) in lo#e toward those closest us *com(are 5:'-B'04 22:$-B'7,? I am always awed by the (resence of the truly humbleBli)e three of my friends from /thio(ia, one of whom was im(risoned by the old Mar9ist regime for a year and two of whom led about two thousand fellow /thio(ians to Ehrist in their refugee cam(. Got only did these brothers regularly offer me their most gracious hos(itality when I #isited them, but e#ery time I came they would insist on my teaching them the >ibleBthough I am sure that I had far more to learn from themA

ncouragement for Those *ersecuted for the Gospel

Matthew 5:10-12

In his final beatitudes Desus declares not JHa((y are those,J but JHa((y are ou.J Here Desus ta)es his ethic of nonretaliation *5:$2B'0, to its furthest (ossible length: not only must we refuse to stri)e bac), but we are to re5oice when (ersecuted. The (ersecution itself confirms our trust in "odCs (romise of reward, because the (ro(hets suffered li)ewise *6$:504 2$:$04 2-:-24 2 Ehron $-:65B6-4 Der 2-:66, 2$,. The (ro(hetic role of a disci(le is analogous to *Mt 67:'6B'24 2$:$', and greater than *66:3, 664 6$:60, that of an Old Testament (ro(het. <hen we re(resent Desus and his message faithfully and suffer re5ection accordingly, we may identify with ancient (ro(hetic leaders li)e Deremiah, Isaiah and /=e)iel. >ut here Desus summons us to a greater honor than being (ro(hets4 he summons us to bear the nameBthe honorBof Desus. The characteristics Desus lists as belonging to the (eo(le of the )ingdom are also those Desus himself e9em(lifies as the leading ser#ant of the )ingdom and 8on (ar e9cellence of the @ather *66:204 27:22,. Desus is mee) and lowly in heart *66:23,4 he mourns o#er the unre(entant *66:27B2',4 he shows mercy *3:6$, 204 62:04 27:$7,4 he is a (eacema)er *5:'$B'54 2-:52,. If he is lowly, how much more must be his disci(les, who are to imitate his ways *67:2'B254 2$:2B62,Bin contrast to worldly (aradigms for religious celebrities *2$:5B0,.

(esus Applies *rinciples in God's +aw

AA+s if DesusC words in 5:$B6- were not strong enough, he (resents e#en more stringent demands of the )ingdom in these #erses. <hile #arious grou(s of Ehristians today may differ concerning e9actly how Desus intended his disci(les to inter(ret the law, one (oint is clear: Desus was not an antinomian. He e9(ected his followers to understand and a((ly the moral (rinci(les already re#ealed in 8cri(ture.

!hristians Must #be, God's +aw Matthew 5:17-20

Matthew uses DesusC words in 5:60B27 as a thesis statement for the whole of 5:26B'2 which follows. Desus essentially says, JLoo), if you thought the law was tough, wait till you see this. If you really want to be my disci(les, gi#e me your hearts without reser#ationJ *see 5:60,. This (assage seems to suggest that an uncommitted Ehristian is not a Ehristian at all *see 5:27,. Li)e other Dewish teachers, Desus demanded whole obedience to the 8cri(tures *5:62B63,4 unli)e most of his contem(oraries, howe#er, he was not satisfied with the (erformance of scribes and Nharisees, obser#ing that this law obser#ance fell short e#en of the demands of sal#ation *5:27,. +fter grabbing his hearersC attention with such a statement, Desus goes on to define "odCs law not sim(ly in terms of how (eo(le beha#e but in terms of who they really are *5:26B'2,. Jesus" -igh .ie% of Scripture &'(1/*10, DesusC #iew of 8cri(ture did not sim(ly accommodate his culture, a fact that has im(lications for the #iew of 8cri(ture DesusC followers should hold *D. <enham 6300:264 !. <enham 6303,. Here

Desus res(onds to false charges that he and his followers undermine the law. @irst, when Desus says that he came not to abolish the 1a% or the Prophets but to fulfill them$ he uses terms that in his culture would ha#e con#eyed his faithfulness to the 8cri(tures *#. 60,. 8econd, Desus illustrates the eternality of "odCs law with a (o(ular story line from contem(orary Dewish teachers *5:62,. DesusC smallest letter *GII,, or J5otJ *MDI,, undoubtedly refers to the Hebrew letter od$ which Dewish teachers said would not (ass from the law. They said that when 8araiCs name was changed to 8arah, the od remo#ed from her name cried out from one generation to another, (rotesting its remo#al from 8cri(ture, until finally, when Moses changed OsheaCs name to Doshua, the od was returned to 8cri(ture. J8o you see,J the teachers would say, Jnot e#en this smallest letter can (ass from the >ible.J Desus ma)es the same (oint from this tradition that later rabbis did: e#en the smallest details of "odCs law are essential. 2e 2ill 3e Judged b 4ur Response to !od"s 2ord &'(1+, Desus here (ro#ides a gra(hic e9am(le of the lawCs authority. Dewish teachers ty(ically de(icted #arious (ersons as JgreatestJ before "od4 the em(hasis was not on numerical (recision but on (raising worthy (eo(le *for e9am(le, m. "Abot 2:2,. <hen Desus s(ea)s of the least of these commandments$ he also reflects Dewish legal language. Dewish teachers regularly distinguished JlightJ and Jhea#yJ commandments *as in Sipra .55eho. (arasha 6.$'.6.$4 com(are Mt 2$:2$, and in fact determined which commandments were the JleastJ and Jgreatest.J Goting that both the JgreatestJ commandment about honoring (arents */9 27:624 !eut 5:6-, and the JleastJ commandment about the birdCs nest *!eut 22:-B0, included the same (romise, J!o this and you will li#e,J later rabbis decided that Jli#eJ meant Jin the world to comeJ and concluded that "od would reward eHually for obedience of any commandment. One who )e(t the law regulating the birdCs nest merited eternal life, whereas one who bro)e it merited damnation *see, for e9am(le, Frbach 6303:6:$574 Meener 6336a:66-,. In the same way, those who merely honored the highest standards of their religion would fall short of entering the )ingdom at all *Mt 5:27,. Other sages used such language to grab attention and em(hasi=e the im(ortance of the law. >ut li)e Desus, they did not want anyone to miss the (oint: "od has not gi#en us the right to (ic) and choose among his commandments. +s some teachers (ut it, one should be as Jcareful with regard to a light commandment as you would be with a hea#y one, since you do not )now the allotment of the rewardJ *m. "Abot 2:6,. The sages were not suggesting that they ne#er bro)e commandments *see Moore 6306:6:'-0B-2,, but rather belie#ed that one who cast off any commandment or (rinci(le of the law was discarding the authority of the law as a whole *m. -ora ot 6:$4 Meener 6336a:665B60,. Desus concurs: "od does not allow us the right to say, JI will obey his teaching about murder but not his teaching about adultery or fornicationJ4 or, JI will obey his teaching about theft but not about di#orce.J To refuse his right to rule any of our ethics or beha#ior is to deny his lordshi(. In this (assage Desus also warns that teachers who undermine studentsC faith in any (ortion of the >ible are in trouble with "od. This te9t addresses not only obedience to the commandments but also how one teaches others *and teaches others to do the same6 com(are Das $:6,. I ha#e occasionally taught alongside colleagues who acti#ely sought to undermine studentsC faith in the name of Jcritical thin)ingJ4 sometimes they succeeded. Eritical thin)ing is im(ortant, but it functions best with the firm foundation of the fear of "od *Nro# 6:0,. 3ible*3elieving People 2ithout Transformed -earts Are 1ost &'(78, Li)e Dohn the >a(tist in $:0B62, Desus sa#ages the false security of the religious establishment. To gras( the full im(act in todayCs language we might com(are the scribes with ministers or religious educators and the Nharisees with the most (ious, >ibleBbelie#ing lay(eo(le *although there was some o#erla( between the two grou(s,. Nharisaic ethics em(hasi=ed JinwardnessJ as much as Desus did, but Desus challenges not their traditional ethics but the actual condition of their hearts *Odeberg 63-',.

It is (ossible to agree with e#erything Desus taught in this sermon yet fail to li#e accordingly *2$:$,. That is why Desus indicates that the best of human (iety is inadeHuate for sal#ationB whether it be Nharisaic or Ehristian. Gothing short of a radical transformation, what other early Ehristian writers called a new birth *Dn $:$B-4 6 Net 6:2$,, can enable one to li#e as a disci(le *com(are Mt 62:$,.

Angr, nough to &ill Matthew 5:21-26

This (aragra(h o(ens the section that runs from #erse 26 through #erse '2, which reHuires some introductory comment. Once Desus has made it clear that he is not o((osing the law itself but inter(reting it, he shows how the customary (ractice of the law in his day is inadeHuate. 9n '(71*:0 Jesus e;plains si; legal te;ts from the 4ld Testament$ interpreting as a good Je%ish scholar of his da %ould *see @lusser 6322:'3'4 Meener 6336a:66$B27,. Desus ma)es the law more stringent in this (assage *building a sort of JfenceJ around the law, which his contem(oraries felt was res(ectful toward the law,. Other Dewish teachers also offered (hrases li)e <ou have heard . . . but 9 tell ou when e9(ounding 8cri(ture. Naul, in fact, uses roughly the same formula when a((lying one of DesusC sayings in this conte9t to a new situation *6 Eor 0:67B62,. <hen Dewish teachers offered statements li)e this, they saw themsel#es not as contradicting the law but as e9(laining it, so we might read the (assage thus: J1ou understand the >ible to mean only this, but I offer a fuller inter(retationJ *see 8chechter 6377:'204 !aube 630$:55B52,. +t the same time, Desus does not s(ea) with merely scribal authority *0:22B23,4 there is no academic debate or citation of other teachers, but solemn (ronouncements. Desus u(holds the law *5:60B63, but is the decisi#e arbiter of its meaning, not one scholar among many *!aube 630$:52B-7,. Matthew 5:26B'2 (ro#ides concrete e9am(les of the Jgreater righteousnessJ of #erse 27. Desus addresses not 5ust how we act but who we are. The heavenl court %ill =udge all offenses of intention. /arthly courts could not usually 5udge such offenses as dis(lays of anger *for e9ce(tions see 6L8 0.54 "aius 9nst. $.227,. >ut "odCs hea#enly court would 5udge all such offenses *Mt 5:25B2-4 see more fully Meener 6336a:6'B6-,. Desus begins by citing the crime of murder in /9odus 27:6$, for which biblical law reHuired a Dewish court to e9ecute the sentence of death *"en 3:5B-4 !eut 26:6B3,. >ut Desus (resses beyond beha#ior s(ecifically (unished by law to the )ind of heart that generates such beha#ior. +nger that would generate murder if unim(eded is the s(iritual eHui#alent of murder *6 Dn $:65,. "od has ne#er merely wanted (eo(le to obey rules4 he wants them to be holy as he is, to #alue what he #alues. +nger, calling someone a fool and calling the (erson Raca *an Jem(tyheadJ4 Mt 5:22, are roughly eHui#alent offenses. Li)ewise Desus (robably reads the =udgment of #erse 26 as the day of "odCs 5udgment, the Sanhedrin *#. 22, as "odCs hea#enly court *com(are ##. 25B2-4 also (ortrayed as the 8anhedrin in Dewish te9tsBMeener 6320,, and both as eHui#alent to the sentence to be decreed there: damnation to eternal hell. >ecause e#ery word is uttered before the hea#enly court, slander of another merits for the accuser the eternal (unishment that would ha#e been due the accused *cf. 62:$5B$04 !eut 63:6-B634 8usanna -2,. Jesus" prohibition of acting in anger is a general principle. +s in each of his si9 e9am(les, Desus gra(hically (ortrays a general (rinci(le, although some of these (rinci(les *li)e anger and di#orce, must be Hualified in s(ecific circumstances. Most (eo(le understood that such general (rinci(les e9(ressed in (ro#erbs and similar sayings sometimes needed to be Hualified in s(ecific situations *see !u Nlessis 63-0:604 Meener 6336a:22B22,4 Desus elsewhere Hualifies (rinci(les of the law more than most of his contem(oraries did *as in Mt 62:$B2,. +lthough condemning anger and insults, Desus himself e9(ressed grie#ed indignation and called (eo(le JfoolsJ under a((ro(riate circumstances *2$:604 see also 2$:6$B$$,. 1et our own

indignation is too easily e9cused as JrighteousJ *see Das 6:27,, and e#en 5ust anger must be e9(ressed (roducti#ely, ne#er in a manner harmful to another (erson */(h ':2-, 23B$24 Eol $:2,. Thus when debating with those li)e the religious leaders in DesusC day, we must s(ea) res(onsibly for their correction and acce(t the (ersonal conseHuences. <hen dealing with those closest to us, such as a s(ouse, we must humble oursel#es and see) the other (ersonCs best interests in lo#e *as in, for e9am(le, /(h 5:26B254 Meener 6332b:6$$B2$,. 4ur relationship %ith !od is partl contingent on ho% %e treat others. "od will not acce(t our gift at the altar until we reconcile with our neighbor *see similarly m. <oma 2:3,. +gain Desus de(icts the situation gra(hically, since his "alilean hearers might ha#e to tra#el a considerable distance to lea#e the Derusalem tem(le and then return *##. 2$B2',. DesusC following crisis (arable shows how urgent the situation is *##. 25B2-,. Im(risonment was generally a tem(orary holding (lace until (unishment4 here, howe#er, a longer (enalty is en#isaged. The last penn *"ree) kodrant h s$ oman >uadrans, refers to the secondBsmallest oman coin, only a few minutesC wages for e#en a day laborer. Through a #ariety of terrible images, Desus indicates that when we damage our relationshi(s with others, we damage our relationshi( with "od, leading to eternal (unishment *com(are 62:26B$5,. + man who beats his wife, a woman who continually ridicules her husband, and a thousand other concrete e9am(les could illustrate the (rinci(le. <e must (rofess our faith with our li#es as well as with our li(s. !od sees %hat %e are each made of. <e 5udge by what we can see of a (ersonCs actions4 "od e#aluates the heartCs moti#ation. 8ome can act more moral by societyCs standards because it is to their ad#antage to do so, but this beha#ior does not necessarily im(ly that their hearts are (urer than those with less social incenti#e to beha#e morally. +lthough their o(tions differ, most drug dealers o(erate on the same moral (rinci(le as the media networ)s, the 5un) food industry or, for that matter, some Ehristian (ublishers: J<e 5ust gi#e (eo(le what they want4 itCs not our fault if what they want isnCt whatCs good for them.J This e9cuse does not absol#e them of guilt, but the (erson with a straight trac) through college and into the wor) force has more incenti#e to choose a different (ath. Indeed, the intellectual elite in <estern uni#ersities laid the groundwor) for the se9ual (romiscuity that has destroyed family structures in many ghettos and made drugs (o(ular. "od e#aluates us not only by our deeds but also by our characterBwhat we are made of when no one else sees us.
MATTHEW Chapter 22

"corning the &ing's "on Matthew 22:1-14

Those who dishonor the 8on shame and dishonor the @ather who sent him. It was common for )ings or im(ortant (ersonages to throw wedding banHuets for sons, to which they might in#ite the entire #illage *com(are, for e9am(le, Ehar. ?haer. $.2.67,. >ut the ban>uet here ma)es s(ecial allusion to the (romised banHuet of the messianic era. In the narrati#e logic of the "os(el, Desus is finally ready to un#eil his identity in the final wee) *see Mingsbury 632-:26B2',. Other Dewish (ro(hets had also a((lied the (rinci(le of s(ecial accountability to those closest to the <ord *for e9am(le, +mos $:24 3:0,. <hether the (arable em(hasi=es 5udgment on all Israel *com(are 8andmel 6302a:-74 Mt 20:25,, on Israel as a whole but not indi#idual Dews *Hare 6303:$3, or on the Dudean leadershi( in (articular *26:'$B'5, is debated, but the burning of the city in Matthew (robably refers to the destruction of Derusalem *Deremias 6302:$$4 Hare 6303:$3,. In the conte9t, DesusC harsh words condemn IsraelCs leaders. 1et as often in his "os(el, Matthew a((arently uses the communityCs o((onents to warn members of his own community not to be li)e them. Got only DesusC enemies but e#en some of his su((osed friends *22:66B6', would betray him. Refusing the @ing"s 9nvitation 9s a !rievous 9nsult &77(1*A,

Na(yri testify to the (ractice of double in#itations, both among u((er classes and in regular #illage life *>. 8cott 6323:6-34 ohrbaugh 6336:6$3B'6,. The )ing long ago honored the guests with an in#itation, and they a((ro(riately res(onded with a (romise to come4 the second in#itation in the (arable is merely to inform them that the dinner is now ready *#. ',. >ecause the e9act time of com(letion of (re(arations was difficult to determine in ad#ance, a second in#itation at the a((ro(riate hour was standard (rocedure, and the lower a (ersonCs status, the more (unctual the (erson was e9(ected to be. +ttendance at weddings was a social obligation in Nalestinian Dudaism *>onsir#en 63-':656,4 attendance at a (atronCs banHuet was incumbent on social de(endents throughout the /m(ire *com(are 8irach 6$:3B67,. In such a society, not in#iting the right (erson, or in#iting the wrong (erson, could ha#e disastrous, e#en fatal, conseHuences *b. !ittin 55bB5-a,. Thus, for e9am(le, one who in#ited the townsfol) but not the )ing to a town banHuet merited much se#erer (unishment than one who in#ited neither *t. 3aba Bamma 0:2,. Ignoring a )ingCs (roclamation or in#itation warranted se#ere (unishment *as in Ruth Rab. Proem 0,. >y refusing to come, the guests deliberately insult the dignity of the )ing who has counted on their attendance and graciously (re(ared food for them. @or all the in#ited guests to refuse to come would greatly shame the host4 the unanimous refusal *and in L) 6':62B27, absurd e9cuses gi#en, barely disguises what must be a concerted (lan to deliberately insult the host *>. 8cott 6323:606,. This Act of Treason 2arrants Serious Judgment &77(/, @or the )ing to graciously e9tend the honor of an in#itation to a banHuet and be rebuffed as if his benefaction were meaningless was a traumatic breach of the social order, an act of rebellion. The )ing can sal#age some honor only by getting others to attend the banHuet and by (unishing these who ha#e insulted his )indness4 e#en in less dramatic circumstances, Dewish stories could en#isage a )ing a#enging his honor by e9ecuting those who ha#e scorned his in#itation to eat *!en. Rab. 3:67,. 8laughtering messengers *#. -, constituted an e9(licitly re#olutionary act *com(are Dos. 2ar 2.'57B5-4 Ant. 3.2-'B--,. The (arableCs audience would naturally a((laud the )ingCs rage as 5ustB e9ce(t those who were aware that the lesson was aimed at them *26:'5,. The #iolence is realistic: after such an insult to a )ingCs honor, nothing less than such #engeance as #erse 0 de(icts would satisfy his honor. Of course the (arable is at the same time unrealistic to su((ose that the )ing would engage in a military e9(edition while his banHuet food was getting cold *1oung 6323:606,A The e9(edition is noted here so the (arable can clima9 with its (rimary (oint at the endBa (oint that also bursts the bounds of realism to show the horrible fate of the disobedient. The @ingdom 3elongs to the -umble$ Not the Proud &77(0*18, The arrogant often ignore "od4 "od see)s the lowly of this world who will humbly ac)nowledge his reign. Iengeance restores some of the )ingCs honor, but to recou( it more fully the )ing must in#ite other guests who will acce(t his in#itation, e#en if they are of much lower status than the first in#itees *com(are p. -agiga 2:2, 54 Iermes 633$:66$,. The matter is urgent: otherwise the freshly (re(ared food will s(oil. Eommentators generally belie#e that those gathered from outside the destroyed city re(resent the "entiles *Meier 6327:2'24 Theissen 6336:202,. This #iew would fit MatthewCs em(hasis on the DewishBEhristian mission to the "entiles. The welcoming of both good and bad *#. 67, echoes DesusC own mission to sinners *3:66B6$,, but it may also remind us that grace not only forgi#es but also transforms. +ll are welcome, but no one dare remain the way he or she entered, in #iew of the final se(aration of Jthe wic)ed from the righteousJ *6$:'3,. 8uch echoes of earlier (assages in the "os(el (re(are the reader for the (arable that follows *22:66B6',: sal#ation is not sim(ly a matter of those who begin the race, for we must finish it *com(are 6$:27B2$,. Those 9nside the ?hurch Ca Also 5ishonor !od &77(11*1:,

Once the newly chosen guests ha#e begun to dine, the host enters after the banHuet has begun, as was customary *Deremias 6302:620,. 8ome hold that hosts may ha#e (ro#ided wedding garments to guests at the door *+. >ruce 6303:2024 "undry 6322:'$3,. >ut %edding clothes may sim(ly refer to clean garments as o((osed to soiled ones *Deremias 6302:620B22,4 to come to a wedding in a soiled garment insulted the host, and this host was in no further mood to be insulted. Natrons in#ited their social de(endents to banHuets, e9(ecting due honor in return4 this man, li)e the first guests the )ing in#ited, has res(onded to grace with an insult. Dust as most of the Dewish leaders were un(re(ared at DesusC first coming *com(are 2$:6$B$$,, some (rofessing disci(les of Desus will be un(re(ared at his second *2':'5B56,. *Dudas (ro#es merely a case in (ointBcom(are friend in 22:624 2-:574 see also 27:6$., Nrofessing Ehristians who insult "odCs grace by (resuming on it, failing to honor his 8on, will be banished to outer dar)ness *com(are 2:624 25:$7, and wee(ing with gnashing of teeth *6$:'24 2':564 25:$74 com(are Meier 6327:2'2B'3,. Many are JcalledJ or invited with the message of re(entance *22:6'4 26:$2,, but only those who res(ond worthily will share the inheritance of the chosen co#enant (eo(le *also Deremias 6306:6$6,4 com(are 0:6$B2$.

!aesar or God Matthew 22:15-22

!e#otion to "od demands a higher allegiance to him than to anything else, but it is not an e9cuse to a#oid our other res(onsibilities that do not conflict with it. !od"s Cission Sometimes Produces Po%erful Enemies &77(1'*1/, Eourageously s(ea)ing "odCs message as Desus did can yield ad#ersaries among those who su((ose themsel#es his s(o)es(ersons. The Herodians *#. 6-, were unli)ely allies with the Nharisees. Nharisees generally coo(erated with the aristocracy only when gra#e national interests were at sta)e, (ro#iding an essential coalition between (o(ulist and institutional leadershi( *as in Dos. 1ife 26B22,. Here the e9treme situation (resented by Desus brings the two grou(s together *8mallwood 630-:6-'4 >ow)er 630$:'64 com(are M) $:-,. The coalition ho(es to catch Desus coming or going: either he will su((ort ta9es to ome, undercutting his (o(ular messianic su((ort, or he will challenge ta9es, thereby aligning with the #iews that had s(ar)ed a disastrous re#olt two decades earlier. In the latter case, the Herodians could charge him with being a re#olutionaryBhence showing that he should be e9ecuted, and e9ecuted Huic)ly. Locally minted co((er coins omitted the em(erorCs (ortrait due to DerusalemCs sensiti#ities, but because only the im(erial mint could legally (roduce sil#er and gold coins, Nalestine had many foreign coins in circulation. The sil#er denarius of Tiberius, including a (ortrait of his head, minted es(ecially at Lyon, circulated there in this (eriod and is (robably in #iew here * eic)e 630':6$0,. The coin related directly to (agan oman religion and the im(erial cult in the /ast: one side bore EaesarCs image and the words JTiberius Eaesar, son of the !i#ine +ugustus,J while the other side referred to the high (riest of oman religion *@erguson 6320:07B06,. Li)e it or not, Dews had to use this coin4 it was the one reHuired for the (oll ta9 in all (ro#inces *Lane 630':'2',. Jesus Reveals -is 4pponents" - pocris and !reed &77(1+*77, To render to Eaesar what was EaesarCs was to return his own coin to him *com(are 60:254 om 6$:-B04 6 Net 2:6$B6'4 Der 2-:2B34 20:-B224 23:'B34 /=e) 2B3,4 to render to "od what was "odCs was to render worshi( to him alone *com(are ':67,. Geither the image nor the su(erscri(tion on coins in common usage could (re#ent Dewish (eo(leCs singleBminded de#otion to "od. The a((ro(riate res(onse to li#ing in a society whose beliefs differ from oneCs own is to critically e#aluate and withstand its claims, not to censor such claims from being heard or to boycott all (artici(ation in the society.

@urther, some suggest that Desus was challenging the idea that his o((onents needed to hold on to the coins at all4 why not return them to Eaesar? Derusalemites (referred death to allowing EaesarCs image to enter Derusalem on standards *Dos. Ant. 62.53,, yet they carried it in on coins. Those who hated EaesarCs image to such an e9tent would ma)e an e9ce(tion for coinage only if they #alued money too much *<. <hite 6306:2$$4 <itherington 6337:672,. >y contrast, surrendering to "od %hat is !od"s im(lies the surrender of all one is and (ossesses *Natte 6320:$73B67,. In DesusC teaching elsewhere, (ossessions ha#e a =ero #alue, and those who see) them are not the sim(le who trust in "od *-:63B$',. ather than com(romising his (o(ular su((ort, Desus ends u( embarrassing his challengers4 they, not he, are the ones carrying the offensi#e coin, so scru(les against it cannot be their own *!an)er 6302:272B$,. Thus they rightly earn his derisi#e title for them: h pocrites *22:624 -:24 65:04 2$:6$B234 2':56,.

*roving the )esurrection -Matthew 22:23-33)

This story line would ma)e some sense in a #ariety of cultures. Le#irate marriage *!eut 25:5B-4 com(are "en $2:2B2-, and widow inheritance *see >el)in 63074 as in uth $:62B6$, (er(etuate the name of the deceased and ser#e to (ro#ide for widows in many traditional societies where women cannot earn sufficient wages for sustenance *for e9am(le, Mbiti 6307:622B23,. 1et many ancient hearers would assume a woman who had outli#ed se#en husbands was dangerous *Mart. Epig. 3.654 t. Sabbat 65:2,. The 8adducees borrow the story line of a woman with se#en husbands from the (o(ular Dewish fol)tale in Tobit $:24 they want to illustrate the im(ossible dilemmas they belie#e the doctrine of resurrection creates. The 8adducees were )nown for their o((osition to the doctrine of the resurrection *+cts 2$:-B24 (erha(s Dos. Ant. 62.6-4 2ar 2.6-'B-5,. <hen Desus declares that they deny the po%er of !od *com(are 2 Thess $:5,, he may e#o)e the traditional Dewish #iew that "od e9(resses his (ower most #isibly in the resurrection of the dead$ a #iew attested in the second of the regularly (rayed /ighteen >enedictions *abbre#iated as JNowerJ4 com(are m. Ros -assana ':54 see also om 6:',. Most Dewish (eo(le agreed that angels did not eat, drin) or (ro(agate *1 Enoch 65:-B04 Test. Ab. ', -+4 ARN 6, $0+,. 8ome Dewish traditions also com(ared the righteous after death with angels *1 Enoch $3:54 67':2B'4 7 3aruch 56:67B66,. 8ince angels did not die *unless "od destroyed them,, they had no need to (rocreate. DesusC statement about lac) of marriage and (rocreation in hea#en *Mt 22:$7, follows largely from the logic of the resurrection, to which he now turns *##. $6B$2,. /arly Dewish teachers regularly argued a(art from the >ible with "entiles or scoffers, but from 8cri(ture for those who )new 8cri(ture *Moore 6306:2:$26,. <hen debating the #iews of 8adducees who doubted the resurrection and demanded (roof from the law of Moses, later rabbis found am(le (roof for this doctrine in the >ibleCs first fi#e boo)s *Sipre 5eut. $23.2.64 b. Sanhedrin 37b,. One later rabbi went so far as to say that all te9ts im(lied the resurrection if one sim(ly had the ingenuity to find it *Moore 6306:2:$2$4 Sipre 5eut. $7-.22.$,4 howe#er, this often meant reading it into the te9tA +s an e9(ert 8cri(ture inter(reter, Desus here e9(oses his o((onentsC lac) of 8cri(ture )nowledge with his standard formula, have ou not read . . . D *#. $64 see 62:$4 63:'4 26:'2, '-,. Desus may be arguing for "odCs continuing (ur(oses with an indi#idual after death, which for many Nalestinian Dews would im(ly ultimate resurrection. He im(lies that "od would not claim to be the "od of someone who no longer e9isted *com(are !oe#e 635':67-4 Longenec)er 6305:-2B-3,4 he also e#o)es "odCs co#enant faithfulness to his (eo(le, which Nalestinian Dewish (rayers regularly associated with the J"od of the fathers,J +braham, Isaac and Dacob *Deremias 6306:620,. If "od was still "od of +braham, Isaac and Dacob, and if his (ower was unlimited, then he would ultimately fulfill his (romise to themBnot only cor(orately through their descendants, but (ersonally to them. The crowds are again astounded by DesusC Huic) wit *com(are 0:224 22:22,, 5ust as they are by his signs *2:204 3:24 62:2$,.

+ove God and 'eighbor Matthew 22:34-40

JTestingJ scholars with riddlesBand "odCs #indication of the di#ine wisdom gi#en to his ser#antB is at least as old as Ming 8olomon *6 Mings 67:64 elsewhere, for e9am(le, Ep. Arist. 620B236,. In this conte9t, howe#er, the intent is more malicious *com(are 6-:64 63:$,, related to that of the su(reme tem(ter *':6,. 8ome Nharisees as) a Huestion they had (robably (racticed before, since their own teachers debated among themsel#es which commandment was the greatest. +lthough all commandments were eHually weighty in one sense *see comment on 5:63,, rabbis had to distinguish between JlightJ and Jhea#yJ commandments in (ractice *see comment on 2$:2$,. DesusC #iew does not contrast dramatically with #iews held by his contem(oraries. In the late first century abbi +)iba regarded lo#e of neighbor in Le#iticus 63:62 as the greatest commandment in the law *!en. Rab. 2':04 Iermes 633$:'2,4 while this is not where Desus ran)s it, it is close. Other Dewish teachers also con5oined lo#e of "od with lo#e of neighbor *Test. 9ss. 5:24 0:-4 Test. 5an 5:$4 Nhilo 5ecal. 672B67,. @ollowing the Dewish inter(reti#e (rinci(le geEerah sa%ah$ it was natural to lin) two commandments on the basis of the common o(ening Hebrew word %e"ahabta &F ou shall loveF6 5ieEinger 1+/06 #lusser 1+00(:/+,. <et Jesus" combination of the t%o as the greatest commandments$ %hich e;ercised an authoritative influence on subse>uent ?hristian formulations &including Paul"s fre>uent triad of virtues %ith love as the greatest*1 ?or 1)(1),$ is distinctive &see .ermes 1++)(:),. Amid the multiplicit of proposals concerning the greatest commandment in anti>uit $ onl Jesus %ielded the moral authorit among his follo%ers to focus their ethics so profoundl on a single theme &compare Ceier 1+08(7'/,. Thence comes the earl ?hristian Fla% of loveF &as in Rom 1)(0*186 !al '(1:6 Jas 7(06 Jn 1)():*)'6 compare Canson 1+A)(08,. The first passage Jesus cites in fact portra s the love of !od as a summar of the la% &5eut A(1* /,6 one %ho loved !od %ould fulfill the %hole Torah &5eut '(7+,. This passage about loving !od %as the central and best*kno%n te;t of Judaism$ the Shema &SemaG,. 1ike%ise$ the command to love one"s neighbor as oneself &1ev 1+(106 compare 1ev 1+():6 Ct '(:)6 Rom 1)(+, e;presses a general principle$ though its original conte;t applied it to a more specific situation. As in /(17$ Catthe% reminds us that these commandments epitomiEe all the commandments in the 3ible. 9f left to ourselves$ %e tend to grasp for po%er rather than seeking to serve$ and this can appl even to the %a s %e interpret the 3ible. 9n contrast to some modern readings$ Jesus here assumes rather than commands self*love &so also Piper 1+//6 !undr 1+07(::+,. Thus he else%here emphasiEes that true love for neighbor is demonstrated be ond one"s o%n circle of favored people &'(:)*:/6 1k 18(7+*)/,6 some te;ts in Scripture even %arn us against self* centered love &7 Tim )(76 Paul here %arns against selfishness$ ho%ever$ rather than advocating masochism or self*punishment$ %hich is also self*centered,. 3ut %hile Scripture summons us to love that is other*directed$ it also assumes that all of us*including ?hristians*need other people"s love. Perhaps as %e ?hristians learn to love and affirm one another better &for e;ample$ Prov 17(106 1A(7:6 Eph :(7+,$ especiall the most %ounded and vulnerable among us$ %e %ill not re>uire as much talk about self*love. Hntil %e learn to behave that biblicall $ ho%ever$ it is difficult to blame broken people %ho desperatel tr to affirm themselves %hen no one else %ill.

%avid's "on. %avid's +ord Matthew 22:41-46

How can Desus be !a#idCs 1ord yet at the same time !a#idCs son$ younger in age yet su(erior in ran) *Moule 63-5:33,? Dewish teachers often as)ed didactic Huestions that functioned as Jhaggadic antinomy,J in which both sides of a Huestion were correct but their relationshi( needed to be resol#ed *Deremias 6306:253,. The Messiah, the JanointedJ )ing, was by definition son of 5avid in #arious circles of Dewish e9(ectation, but the title 1ord describes him far more adeHuately.

If !a#id s(o)e to a Lord besides 1ahweh, a Lord who would be enthroned at "odCs right hand as his #ice regent, then the eternal Ming was someone greater than !a#id, more than merely a descendant of !a#idB(erha(s to be understood on the Gear /astern analogy of di#ine )ings. 1et 1ord was sufficiently ambiguous *in contrast to, say, Is 3:-, to ma)e the (oint without yet gi#ing the tem(le authorities words with which to condemn Desus from his own mouth. /arly Ehristians often followed DesusC use of Nsalm 667 *as in +cts 2:$'B$54 /(h 6:274 Heb 6:6$4 Dustin 1 Apol. '5,. Mar) announced that Jthey dared as) him no further HuestionsJ earlier in the narrati#e *M) 62:$', my translation,, but Matthew reser#es this J(unchJ for the end of DesusC (ublic contro#ersies. He had silenced and shamed his ad#ersaries. The ca(acity of a wise s(ea)erCs wisdom to o#erwhelm hearers was a common motif in narrati#es meant to glorify their (rotagonists *for e9am(le, 6 /sdras ':'6B'24 com(are Ep. Arist. 62-, 277,. MatthewCs audience could see in Desus their hero who could answer all the ob5ections raised by their o((onents. Desus must remain both our Lord and our hero today as well.

COMMENTARIES ON MATTHEW CHAPTER 23

TH $/T/) A'% TH &I'G%#M Matthew 23:1-25:46

MatthewCs final discourse *cha(s. 2$B25, a((ro9imately balances the first discourse *cha(s. 5B0, in length and concludes with the same summary statement as the other discourses: J<hen Desus had finished saying all these thingsJ *2-:6,. >ut whereas DesusC first sermon in Matthew o(ens with blessings for the mee) *5:$B62,, his last o(ens with woes against the religious elite. Desus here condemns much of the religious leadershi( of his and MatthewCs day. Dudgment against both the religious teachers *scribes and Nharisees, and the tem(le blend together with the final 5udgment in this final sermon of the "os(el. MatthewCs audience, (robably facing increasing (ressure from the religious elite of their own day *#ery (ossibly successors of the Nharisaic scribes,, would ha#e heard in these warnings cause for ho(e. +t the same time, scribes and Nharisees are hardly the addressCs main audience4 these words function instead to warn Ehristians. The e9(licit audience, as in the first discourse section *5:6B24 0:22,, consists of both disci(les and crowds *2$:6,. 8ometimes Ehristian (reachers ha#e caricatured Nharisaic (iety to a#oid the demands that DesusC condemnations otherwise would ma)e on Ehristians today *see Odeberg 63-',. Dust as 5udgment se(arated true from false religion at DesusC first coming, it would do the same at his second, laying bare the hearts of church leaders *2':'5B25:$7,.

(udgment on the )eligious lite Matthew 23:1-39

Desus o(ens his (ro(hecy of endBtime 5udgment with a se#ere critiHue of the religious establishment of his dayBBthe same establishment that had been challenging him in the (re#ious cha(ter. +lthough MatthewCs first audience would hear in this critiHue a (romise of 5udgment on the Dudean leaders of their own day, who continued to o((ose their message, Matthew also wanted themBBand usBBto loo) dee(er. DesusC own (rofessed ser#ants can belong among the Jhy(ocritesJ *2':56,. Li)e Naul in omans 6BB2 and +mos in +mos 6BB$, Matthew forces leaders in his own community to see themsel#es through the (rism of a disobedient religious establishment that o((osed its Lord and thereby summons them to ta)e warning.

)eligion for "how Matthew 23:1-12

Teachers of the la% are literally Jscribes,J which throughout the /m(ire included those who wrote legal documents for others, but in Dudea and "alilee included educated teachers who instructed children in the law and in some cases taught adults as well. Nharisees were a (articularly scru(ulous brotherhood of teachers and lay(ersons committed to inter(reting the law according to the traditions recei#ed from earlier Nharisees. >oth grou(s *which o#erla((ed at (oints, (robably deri#ed from families with some means, and Nharisees clustered es(ecially *though not e9clusi#ely, in Derusalem, where some of them belonged to the urban elite. Lu)e correctly distinguishes scribes and Nharisees *L) 66:$3B5',, but li)e modern (reachers, Matthew is telling the story in a manner that addresses the enemies of his own community, of whom Nharisaic scribes seem to be the dominant element *com(are Hare 63-0:26,. Matthew is sensiti#e to the Dewish orthodo9y of his own audience, which (robably included some Ehristian scribes *Mt 6$:524 2$:$', and Nharisees *+cts 65:54 com(are 2$:-,, but by MatthewCs day the nonB Ehristian Nharisaic leadershi( had (robably marginali=ed all Ehristians, Nharisaic or not. eligious Leaders Must Li#e <hat They Teach *2$:6B', Desus agrees that many of the scribes and NhariseesC ethical teachings are good4 the (roblem is not their teaching but their li#es *##. 2B$4 om 2:26,, a dichotomy )nown to e9ist among many religious (rofessionals and other religious (eo(le today. The religious leaders here ha#e seated themsel#es in Coses" seat$ (robably meaning that they ha#e ado(ted the role of the lawCs inter(reters *com(are Earson 632':'02,. +lthough Nharisaic ethics em(hasi=ed being as lenient or strict with others as one was with oneself *ARN 2$, 8ection '->,, in (ractice Desus accuses them of being too strict with others and too lenient with their own failings *com(are 5:62B274 65:6B27,, which fits the way Ehristians often e#aluate sins today. eligious Leaders Must Got 8ee) Mar)s of Honor *2$:5, Many "ree) (hiloso(hical teachers wore identifying a((arel that elicited res(ectful greetings *as in Dustin 5ial. 6,, and Dewish scribes may ha#e (referred identifying raiment as well *see b. 3aba 3atra 32a,. <hereas (hylacteries were su((osed to glorify "od *>onsir#en 63-':-6,, the wearers here use them to draw attention to themsel#es. Dewish sources associated (hylacteries, tepillin$ with sissim$ tassels or fringes attached to the outer cloa)Cs four corners *Gum 65:$2B'74 !eut 22:62,. @ollowing the law, Desus himself (resumably wore sissim *3:274 6':$-, and used tepillin. The issue here is not about wearing fringes or not, but whether we see) honor for oursel#es or for "od alone. eligious Leaders Must Got 8ee) Honored Treatment *2$:-, +s in much of the Mediterranean world, Nalestinian Dewish society included a hea#y em(hasis on honor and e#en hierarchy. 8eating was normally by ran) *as in t. Sanhedrin 0:24 2:64 L) 6':0B664 6L8 2.63B2$,, and greetings *Mt 2$:04 com(are 2-:'3, were #irtually mandated by social custom. eligious Leaders Must Got 8ee) Honorary Titles *2$:0B66, 8ocial etiHuette dictated the manner of greetings: one must greet oneCs social su(erior first *Manson 6303:334 "oodman 632$:02,. 8ages were ob5ects of s(ecial honor *as in t. CoGed Batan 2:60,. @itting this conte9t of (ublic honor and salutations *##. -B0,, in DesusC day Rabbi was (robably an honorary greeting, Jmy masterJ *##. 0B24 only gradually did it come to be added as a title to a gi#en teacherCs name,. >ut whereas DesusC disci(les will carry on his mission of teaching, they will ma)e disci(les for him rather than for themsel#es *22:63,. 8ome (eo(le used abba *J(a(aJ, as a res(ectful title for older men and other (rominent indi#iduals *Deremias 6306:-2,, and may ha#e es(ecially #iewed >ible teachers in these terms *see, for e9am(le, Sipre 5eut. $'.$.6B$,. >ut with "od as their @ather, DesusC disci(les are all siblings *com(are 62:'2B574 62:654 22:67,. MatthewCs original readers, who )new all about the titles and (ower Nharisaic teachers were claiming for themsel#es, would hear DesusC teaching as a warning not to be li)e their com(etitors by see)ing honorary titles or a (osition abo#e others. Dohn Meier, a oman Eatholic scholar, notes DesusC (rohibition of the title father and Huestions the use of ecclesiastical titles, which arose e#en in MatthewCs church in 8yria a few decades after his "os(el *6327:2-5,. >ut while we Nrotestants may determine J(ec)ing orderJ by different means, most of our churches offer the same tem(tations for (ersonal ad#ancement. In most church ser#ices, ministers *including guest ministers (erforming no function in the ser#ice, grace the (latform4 many churches use #arious forms of social conformity to increase offerings. In

some circles ordained ministers are ta)en abac) if they are not greeted with the title J e#erend,J which literally means Jone worthy of re#erence, one who should be re#ered.J Is it (ossible that the #ery criticisms Desus laid against the religious establishments of his day now stand institutionali=ed in most of his church?"od +lone /9alts in the /nd *2$:62, 8ometimes we grow 5ealous of othersC ministries or s(iritual gifts. >ut Desus teaches here that e9alting remains "odCs business alone. He echoes the biblical *as in Is 2:66B624 5:65B6-4 /=e) 26:2-, and later Dewish *as in 8irach 66:5B-4 1 Enoch 67':24 6LM 6'.67B66, em(hasis on endBtime re#ersal of (resent status.

0oes Against Human )eligion Matthew 23:13-32

DesusC woes are the angry laments of wounded lo#e, incited by com(assion for those whom religious leaders ha#e led astray *see 2$:$0,. 8econdBcentury rabbis, (robably (assing on many ideas from the Nharisees of DesusC day, harshly condemned hy(ocrisy *for e9am(le, t. <oma 5:62,. Ehristians today often thin) of JNhariseesJ as hy(ocrites and hence do not feel threatened when hearing them denounced. >ut the NhariseesC contem(oraries thought of them as #ery de#oted (ractitioners of the >ible, and of the scribes as e9(erts in biblical laws. In todayCs terms, Desus was thundering against many (o(ular (reachers and (eo(le who seemed to be li#ing holy li#esBBbecause they were (racticing human religion rather than ser#ing "od with (urified hearts. I sus(ect that much of what (asses for Ehristianity today is little more than human religion with the name of Desus tac)ed onto it, because li)e most of the religion of DesusC contem(oraries, it has failed to transform its followers into EhristCs ser#ants (assionately de#oted to his mission in the world. <hen rightly understood, DesusC woes may stri)e too close to home for comfort. <hen religion becomes a #eneer of holiness to conceal unholy character, it ma)es its bearers less rece(ti#e to "odCs transforming grace. eligious Leaders 8ometimes !o More Harm Than "ood *2$:6$B65, Desus first accuses these religious leaders of JshuttingJ off the kingdom$ using the image of a ma5ordomo, a (rominent official who carried )eys *6-:634 Is 22:224 e# $:0,. This may allude to scribesC (ur(orted authority to JbindJ and JlooseJ by their )nowledge of the law *Mt 6-:63,, here used to hinder wouldBbe followers of Ehrist *Meier 6327:2-2B-3,. Thus they are blind guides of the blind *2$:6-, 63, 2'4 com(are 65:6',. They are eager to ma)e con#erts, but their con#erts sim(ly mimic and accentuate their flaws. *One thin)s by contrast of the stoneBdrun) man who told !. L. Moody, JICm one of your con#erts,J to which Moody re(ortedly re(lied, JI can certainly see youCre not one of the 1ord"s.J, +lthough Dudaism had no central sending agency, hence no JmissionariesJ in the formal sense, (lenty of e#idence testifies that many Dewish (eo(le were winning "entiles to Dudaism *for e9am(le, Dos. Ant. 27.60, $'B$-4 Apion 2.2674 Tac. -istor 5.5,. Dewish (eo(le acti#ely courted many con#ersions in the "entile world until Ehristian em(erors began enforcing earlier oman laws to shut down Dewish (roselytism *see Deremias 6352:66B62,. Nresumably by e9(osing con#erts to the truth of "odCs standards while allowing hy(ocrisy through their own bad e9am(le *2$:$, 6$,, these Nharisees were leading their con#erts to be doubly damned. Inconsistency in 8tandards of Holiness !ishonors "od *2$:6-B22, 8ee comments on 5:$$B$0. +n oath in#ol#ed in#o)ing a deity as witness to the #eracity of oneCs claim. On the (o(ular le#el, (eo(le had begun using many surrogate (hrases for "odCs name, ho(ing to a#oid 5udgment if they bro)e the oath. Nharisees endea#ored to distinguish which oath (hrases were actually binding, but Desus re5ected such casuistry */. 8anders 6337:55, 364 com(are ?5 6-.-B6$,. On blind guides *2$:6-, 2'4 com(are 2$:60, 634 L) -:$3,, see 65:6' and the (rinci(les in -:22B2$, 0:$B5 and 6$:6'B60. +s in 2$:63, Dewish (eo(le #iewed the altar as consecrating whate#er was offered on it *>onsir#en 63-':62',. Nharisees may ha#e (rohibited swearing b the gold of the temple because they belie#ed that it, unli)e the tem(le or the altar$ was sub5ect to lien *"undry 6322:'-$,4 in any case, Desus re5ects their reasoning. Desus rails in (art against traditions that ha#e created inconsistent standards of holiness. *<e might com(are churches today that rightly condemn

smo)ing or o#ereating as (olluting the body yet remain silent on watching tele#ision (rograms that (ollute the mind. 8ome traditional churches regard (articular styles of clothing or music as JworldlyJ yet harbor 5ealousy, materialism and other attitudes the >ible e9(licitly condemns as worldly. 8ome churches fight for the authority of 8cri(ture yet care so little for it in (ractice that they ignore the conte9t of #erses or e9(lain away (assages that seem too difficult, li)e "odCs demand that Ehristians care for the (oor or witness to their neighbor., >ut DesusC attac) is ultimately directed against the (rofanation of "odCs name. >ecause any surrogate oath ne#ertheless re(resents "odCs name and im(licitly calls him to witness, any breach of truthfulness demands 5udgment no less se#ere. eligion 8hould Got Miss the @orest for the Trees *2$:2$B22, <hile em(hasi=ing what we belie#e to be holiness in the details, we can miss more critical issues of holiness4 some older churches, for e9am(le, condemned wearing earrings yet did so in a s(irit of selfBrighteousness or angerBBhardly reflecting the Jgentle and Huiet s(iritJ *6 Net $:' G+8>, they wished to (romote. Ha#ing remar)ed on the religious leadersC inconsistency in ritual matters *##. 6-B22,, Desus now turns to their inconsistency in other res(ects, beginning with tithing. +ncient Israel had been an agrarian society, and Israelites brought oneBtenth of their (roduce into storehouses to (ro#ide for all the *landless, Le#ites and (riests, and once e#ery third year for a ma5or festi#al, (aying the way of the (oor who otherwise could not (artici(ate *Le# 20:$74 Gum 62:26B$24 !eut 6':22B234 Geh 6$:67B62,. *Modern ministers who use Mal $:2B67 to warn nontithers they are Jrobbing "odJ ought to beware: to be consistent we must use these tithes for what the >ible commandsBBthe su((ort of ministers and those in need. 1et DesusC more radical standard is that e#erything we are and ha#e belongs to "od and the wor) of his )ingdomBBL) 62:$$4 6':$$., Nharisees were (articularly )nown for their scru(ulousness in tithing *as in ARN '6+4 >org 6320:23,. >uilding their fence around the law, these religious (eo(le were careful about tithing e#en substances whose status as foodstuffs was dis(uted, so that it was not clear whether the Old Testament agrarian tithe a((lied to them *com(are Deremias 63-3:25',. Desus acce(ts that the leaders should ha#e )e(t these biblical laws but insists that they ha#e missed the forest for the trees *com(are 0:$B5,4 their neglect of the lawCs basic reHuirements *!eut 67:62B6$4 Mic -:2, is ine9cusable. Li)e Desus, most Dewish teachers recogni=ed some commandments as more important$ literally Jweightier,J than others *com(are Dohnston 6322:270,. +lthough he, li)e his contem(oraries, regarded no commandment as light *see comment on 5:634 com(are Das 2:67B664 m. "Abot ':2,, Desus himself taught much about JweightierJ matters, e#en in this conte9t *Mt 2$:5, 60, 63,. Today as well, many of us se(arate from or condemn other Ehristians on the basis of our inter(retations of isolated (assages while neglecting broader (rinci(les *li)e charity or the eHual standing of all belie#ers in Ehrist,. Desus illustrates the inconsistency in #erse 2' with a witty illustration about Nharisees who were more scru(ulous than Nharisaic legal rulings reHuired. If a fly fell into oneCs drin), Nharisees taught that it must be strained out before it died, lest it contaminate the drin) *com(are Le# 66:$',4 but they decided that any organism smaller than a lentil *such as a gnat, was e9em(t */. 8anders 6337:$2,. 8ince most of us today would not want a gnat dying in our drin) either, we may ha#e sym(athy with a Nharisee who for a different reasonBB(assion for (urityBBwent beyond the letter of the law to remo#e it *see /. 8anders 6337:$2,. Ge#ertheless, these Nharisees were so inconsistent, Desus said, that they concerned themsel#es with (urity issues as trifling as a gnat but did not mind swallowing a camel whole. In ancient writings gnats are cited as the (rototy(ically smallest of creatures *+ch. Tat. 2.26.'B54 2.22,4 camels, which were e9(licitly unclean under biblical law *Le# 66:',, were the largest animal in Nalestine *see comment on 63:2',. +lthough Desus s(ea)s meta(horically about the inside of a cup *that is, the human heart, in Matthew 2$:25B2-, he may allude to a matter of some debate among his contem(oraries. The 8hammaite school of Nharisees were less concerned whether one cleansed the inner or outer (art first. In contrast, the Hillelite Nharisees thought that the outside of a cu( was ty(ically unclean anyway and thus, li)e Desus, insisted on cleansing the inner (art first *Geusner 630-:'32B3'4 m. 3erakot 2:2,. On the surface DesusC statement challenges 8hammaite (ractice *though for the

effect of the meta(hor,4 but he actually addresses the (urity of our hearts, a (oint he reinforces in his ne9t illustration. +lthough dead creatures in a be#erage (roduced im(urity *2$:2',, cor(se uncleanness *#. 20, was more se#ere, e9tending se#en days *Gum 63:66B6'4 Dos. Ant. 62.$24 m. @elim 6:',. If so much as oneCs shadow touched a cor(se or a tomb, one contracted im(urity */. 8anders 6337:$', 2$2,. +lthough Desus may ha#e originally alluded to the s(ringtime (ractice of using %hite%ash to warn (assersby and Nasso#er (ilgrims to a#oid unclean tombs lest they become im(ure and hence barred from the feast *m. CoGed Batan 6:24 CaGa"ser Seni 5:64 Se>alim 6:6,, as in Lu)e 66:'', Matthew focuses on an incidental effect of the mar)ing. @or him whitewash is a beautifying agent to co#er a tombCs corru(tion *borrowing the image from /=e) 6$:67B62,. The leadersC outward a((earance *com(are Mt 2$:5, 22, merely (ro#ided a #eneer for the im(urity, hence lawlessness *literally4 GII %ickedness,, of their hearts. To those who (rided themsel#es on obedience to Torah, the charge of lawlessness would be dee(ly offensi#e and shaming. Those <ho Hate Nro(hets Ha#e a Long Line of Nredecessors *2$:23B$2, It is (ossible to be #ery religious yet hate "odCs message and messengersA In #erses 23B$- Desus challenges the hy(ocrisy of those who honor the prophets by caring for their tombs$ yet li)e their ancestors will )ill the Nro(het who has come to them. Their beha#ior (ro#es that, s(iritually s(ea)ing, they are not descendants of the (ro(hets, but rather descendants of those who )illed them. *+ (arallel today would be to claim, JIf I had li#ed in 62$7, I would ha#e o((osed sla#ery,J while treating others in racist or otherwise demeaning ways today4 or to say, JIf I had li#ed in Ga=i "ermany, I would ha#e hel(ed Dewish (eo(le esca(e Hitler,J while fearing to s(ea) against abortion or racism lest someone thin) us too reactionary., /m(loying irony in a manner ty(ical of the (ro(hets *who sometimes told the (eo(le to go on sinning but to e9(ect "odCs 5udgment for itBBIs -:34 23:34 Der 2$:224 '':25B2-4 /=e) $:204 +mos ':'B5,, Desus tells the leaders to fill to the brim the role of (ro(het murderers they ha#e inherited, so that the 5udgment accumulating for generations will finally be (oured out *Mt 2$:$-,.

Impending (udgment on the )eligious stablishment

Matthew 23:33-39

Many of us today do not li)e to (reach on 5udgment, but the (ro(hets of 8cri(ture, including Desus, hea#ily em(hasi=ed warnings about 5udgment. If we are to be faithful to our calling as EhristCs followers and if we care about others, we dare not shortchange 8cri(tureCs message of 5udgment on indi#iduals and nations. <e must recogni=e that e#ery nation, including our own, will face di#ine (unishment *if Israel, how much more "entilesA,. 1et we must remember that "odCs heart of 5udgment sometimes sounds most li)e a lament *#. $0,.Nersecutors of "odCs 8er#ants <ill @ace Dudgment *2$:$$B$-, Dust as the religious (eo(le had murdered "odCs s(o)es(eo(le in the (ast *##. 23B$6,, they would do to Desus *#. $2, and his followers *#. $',. >ut whate#er 5udgments (ast generations might ha#e suffered, the true guilt had been sa#ed u( for the climactic murder of this generationBBthe e9ecution of Desus *20:25,. Li)e Matthew 2', this section #iews the destruction of the tem(le, due to occur in the leadersC generation *2$:$5B$2,, in the conte9t of the final (eriod of 5udgment *##. $$, $3,. Dohn the >a(tist had demanded to )now who warned these offs(ring of vipers *see comment on $:04 com(are 62:$', to flee a((roaching hellfire yet failed to call them to bear fruits of re(entance *$:0B2,. Desus offers the same message *2$:$$,. The prophets$ %ise men *hokmim$ JsagesJ, and teachers *JscribesJ, Desus would send re(resent the #arious missions of his own followers *5:624 6$:524 com(are Ja(ostlesJ in L) 66:'3,, whether they came as (ro(hetic or teaching figures *see 66:62B63,. Desus here fills a role that "od filled in the biblical tradition *as in 2 Ehron $-:65B6-,. These (ro(hets, li)e the earlier (ro(hets Desus mentioned *Mt 2$:23B$64 com(are 26:$5B$-, and himself *2$:$2, $-4 com(are 26:$3,, would face (ersecution *see again 67:60, 2$,.

@illing u( the cu( to the brim refers to meriting all the blood *bloodguilt, sa#ed u( among (ast generations, ne#er (unished as was deser#ed *com(are !eut $2:'$4 Ns 03:674 Is '7:24 e# -:67,. The blood of Abel$ a (rototy(ical martyr *as in NsBNhilo 6-:2,, had cried for #engeance against his fraternal slayer *"en ':674 Heb 66:'4 62:2'4 Jub. ':$4 1 Enoch 22:-B0,. DesusC second e9am(le is (robably the Kechariah of 2 Ehronicles 2':27B22, martyred in the tem(le. +ccording to Dewish tradition, KechariahCs blood, li)e +belCs, cried against the murderers for #engeance, yielding the massacre of many (riests *b. !ittin 50b4 p. TaGanit ':5, 8ection 6'4 Pes. Rab @ah. 65:0,. The bloodguilt for DesusC death would fall on that generation *Mt 20:25,. +nd as KechariahCs blood had once desecrated the (riestly sanctuary and so in#ited 5udgment *1ives of Prophets 2$:64 Sipra 3ehu>. (H. -.2-0.2.6,, so would the blood of the (riests in +.!. -- as the Jabomination that causes desolationJ *2':65,.Desus Longs for e(entance ather Than Dudgment *2$:$0B$3, In contrast to the woes earlier in the cha(ter *##. 6$B23,, #erse $0 re(resents a true lament. That Desus wishes to gather his (eo(le under his wings recalls the image of "od sheltering his (eo(le under his wings *as in /9 63:'4 !eut $2:664 Ns 60:24 $-:04 -$:04 36:'4 1 Enoch $3:0,. >ut as often in the case of "od in the Old Testament, DesusC lo#e for Derusalem here gi#es way to the bro)enhearted (ain of their re5ection. "od also wee(s o#er his 5udgment of Israel *for e9am(le, Der 2:26B224 3:6, 67,. Israel had )illed *Der 2-:27B2$4 here es(ecially 2 Ehron 25:6-, and (ersecuted *Is $7:674 +mos 2:62, the (ro(hets "od had sent4 Dewish tradition am(lified (ro(hetic martyrology further *Manson 6303:62-B20,, as did Ehristian tradition *the inter(olation in Sib. 4r. 2.2'2,. +fter +.!. 07, Dewish (rayers also confessed that IsraelCs sins had brought on the calamity of e9ile. This (assage reminds us that "od does not forget his (romises to his (eo(le. @or Lu)e, DesusC grief and his (romise that they will see him later *L) 6$:$'B$5, (recedes, hence is fulfilled in, the trium(hal entry *63:'6,4 Matthew (laces it among the woes of coming 5udgment, but in so doing transforms this into a (romise of future ho(e *com(are Mt 67:2$4 "lasson 63-$:3-B324 +une 632$:60-,. IsraelCs restoration was a ma5or theme of the biblical (ro(hets and rea((eared at least occasionally in early Ehristianity * om 66:2-,, though the em(hasis of early Ehristian a(ologetic came to focus on the "entile mission. In this conte9t, the im(ending 5udgment Desus (romises for the climactic shedding of his blood is the JdesolationJ of their houseBBthe tem(leCs destruction. To this theme the discussion Huic)ly turns *2':6B$, 65,.
htt :!!www"#$#%e&atewa'"()*!+e,)-+(e,!()**e.ta+$e,!I/P-NT!Matt!I* e.0$.&-1-0&*e.tRe%$&$)-,