The "New Man" of Matthew Five

The �New Man� of Matthew Five

Introduction. �The apostle Paul in both Ephesians 4:24 & Colossians 3:10 speaks of the Christian life as something in which one �puts off the old man� and �puts on the new man.�� He is not speaking of a literal incarnation (or reincarnation) but the spiritual transformation that followers of Christ gives themselves over to that changes their behavior and attitudes.� Some years ago, when I was studying some early Christian commentary on Jesus� teachings in the Matthew five, I was struck, as never before by the fact that Jesus (although He doesn�t use the terms �new man� or �old man� in Matthew five ) sets down in this chapter the very foundational teachings that Paul refers to (through the Holy Spirit) as putting on the �new man.�� This morning I�d like for us to think about the very profound and extraordinary teachings which Jesus lays before us and calls upon us carry out in Matthew chapter five.

�� The text that I want us to focus on comes near the beginning of the most complete text of any of Jesus� lessons that the Holy Spirit has preserved for us�the �Sermon on the Mount� (Matthew 5-7).� This lesson itself is divided into sections and sub-sections, during which Jesus shifts focus, changes topic and offers new and challenging teachings.� The texts that I want us to consider begin with some teachings about how His followers are to be different from the world (Matthew 5:13-14)�and concludes when Jesus returns to this same theme (Matthew 5:44-48).

I.� Light & Salt:� Introduction of the Theme� (Matthew 5:13-20).

A.� Christians are to demonstrate a behavior that contrasts with the darkness and �unseasoned� (or corrupting) nature of the world. (5:13-14).

1.� Light illuminates and contrasts with darkness.

2.� Salt seasons and preserves food to prevent rot and decay.�

B.� Witnessing this behavior is to influence others to glorify God (5:16).� While we are not to focus on doing things to be seen by man, we are to act in the hopes of influencing those around us to �glorify God.�

C.� Jesus followers are to demonstrate a righteousness that is superior to the religious (5:20).� Imagine the individual that in your heart you admire as the best example you can imagine of being a Christian.� He or she may seem to do �everything� right.� He or she never seem to have a word misspoken, a bad deed that must be turned from, or a spiritual �hair out of place.�� Imagine Jesus saying to you, your righteousness must �surpass� (Gr.� perisseuo, �to exceed a fixed number of measure, to be left over and above a certain number or measure� (Strong) that person�s righteousness.

1.� Scribes and Pharisees.� We look down on the Scribes and Pharisees because of Christ�s rebukes but in their day they were the models of religious piety.� The Pharisees very name probably came from Hebrew and Aramaic words meaning �those who have been set apart� (Encyclopaedia Biblica). Jesus may use a word play here. �The word for �surpass� is spelled very similar to the word for Pharisee.� Jesus says in essence, his followers must �out-Pharisee the Pharisees.�

II. Behavior of this New Man (Matthew 5:21-44). �Jesus proceeds to lay out seven principles of behavior that are to be new, different, and extraordinary.� We might be tempted to use the term �un-natural,� but we could only use this term with clarification.� These principles call on us to act in ways that are different from the �nature� of the ordinary man.� That is not to say, like the Calvinist�that man�s �nature� is sinful.� We all have appetites and tendencies that have lawful avenues of fulfillment and unlawful avenues.� Jesus calls on us not to take the �ordinary� route but to live in a way that is EXTR-ordinary (i.e. it surpasses or exceeds others).� We are to�

A.� Maintain restrained anger and restrained speech that comes from anger (5:21-22).� Most people in the world consider themselves good people if they have not committed those extreme behaviors that our world considers criminal.� Jesus says we must rise above that low standard.

1.� We must not be angry without a cause.� We shouldn�t just be cranky, bitter, and resentful.

2.� We must not speak disparaging of others.� To say �you fool� is an insult to the Maker of the person.� It fails to look at the person as a soul for whom Christ died.� Illustration: Imagine that I had created some invention.� You see it and you say �that�s stupid!�� You have insulted me!� cf. Jude 8,9� This applies to others, but...

�� What about family?� �� What about brethren?

B.� �Something against you��Preserve our own innocence (5:23,24).� Note: Here it is not what you have against another but what another has against you (whether it is right or wrong).

1.� Christians are to do what they can to make things right.

2.� Only then can we worship acceptably.

C.� �Agree quickly� Accept blame (5:25a).� Rather than haggling, arguing and justifying ourselves � agree with an adversary.� There is something disarming about the person who will not defend, justify, excuse, or exalt himself.� Self protection often doesn�t work (5:25b-26).� Self-Protection reflects a narrow view of only temporal things.

1.� Compare (1 Cor. 6:6-8).� Even among those who can and should accept our rebuke it is better to accept wrong than to do wrong in defending ourselves.

D.� Tame the heart and the sin is averted (5:27-28).� The heart is the root.� This calls on us to look at life different than the worldly man.� This is an example of a contrast that might seem �un-natural.�� God made men and women to be attracted to one another.� Yet, Jesus is not talking here about the realization that �that is an attractive woman� or �that is an attractive man.�� Rather He is the kind of contemplation upon the form and bearing of another person that produces stimulation.� The Christian only has the right to direct such contemplation towards his or her mate!

1.� If married, the lustful person is betraying his or her mate.

2.� If unmarried, the lustful person is stealing what is not his, coveting what may be another�s and viewing only the temporal, material aspect of another human being.� Illustration:� We have all seen the covetous behavior of the ungodly. �We see people gawking, staring, and stealing glances.� How can it be that a Christian who does this could then turn around and try to teach that person about Spiritual matters?

� This is a very personal part of our makeup.� It can be very hard to control or give up.� Look at Jesus comparison.� (5:29,30).� This is the �surpassing righteousness.� It is difficult, but we won�t see heaven without it!

E.� Let your word stand alone (5:31-37).� Circumstance, changes, and externals must not determine whether we keep our word.� Consider these two sections together: Marriage and oaths.� How materially minded is it for a person to say to themselves (vs. 35) �my word is binding only if I swear by Jerusalem (but not otherwise)!�� Children say: �I didn�t promise� or �I crossed my fingers.� The world says �I didn�t sign a contract!� or �It wasn�t notarized!�� Jesus says if you say it, do it!

1.� Applied to marriage.� What do we say in a marriage ceremony?� �Till death do us part��Sickness and in health��before God and these witnesses�� until death do us part�� Then what does the world do?� They say, �They changed!��We have grown apart��They are not the same person I married� (Yes, but you promised that however they changed you would keep your word!)� Jesus calls us in marriage in speech to �surpass� the world�if we say it we do it!� What conditions should apply?� If the Lord wills (James 4:13-15; 5:12).

F.� Decline personal vengeance (5:38-42).� With regard to 1) Abuse of yourself (5:39).� Early Christian commentary connected this with vs. 48 �turn to him the other cheek also and thou shalt be perfect� (Didache, 1.4). 2) Abuse of your things (5:40).� 3) Use of yourself (5:41).� Roman soldiers had the right to compel a common person to carry their burden for mile.� Jesus says don�t just do one mile but go two!� 4) Use of your things (5:42).� Early Christian writer adds the comment on vs. 42 ��for the Father�s will is that we give to all from the gifts we have received.�� The writer then goes on to say that the one who gives generously, without refusal becomes �innocent� in the matter, but he warns the one who asks with no true need that he will be judged for such (Didache, 1. 5). �When bodily harm is inflicted give yourself to it willingly (5:39). �Resist� Gr. anthisemi �lit. to stand against�� to set one�s self against, to withstand�

�� Have you ever really thought about the literal aspect of this teaching? Imagine someone hitting our cheek or stealing our coat.� Illustration. We all are built with a self-preservation response.� We flee or defend ourselves.� My older brother once spent the night at my cousin�s house.� At night when my brother got us to use the restroom my cousin hid in the dark of an open doorway and jumped out at him to scare him.� Without thinking, my brother responded defensively and knocked my cousin to the ground!� Jesus says don�t take the impulsive, response that only looks at material self-preservation.� Look at the bigger picture!

�� It is very tempting when we read these texts to instantly rationalize them away, and consider all the scenarios in which a different course is appropriate.� While there may be times in which a different course is authorized�we must not allow ourselves to miss the force of these teaching.� Jesus shows that light and salt, those with �surpassing� righteousness, those who are sons of the Father, who are �perfect� (complete) demonstrate a behavior that is extraordinary.� Behavior like Jesus (1 Peter 2:19-24).

G.� Extraordinary attitudes towards the one who does us wrong or causes us injury.� (5:43,44)� Why are we to act this way?� That brings us back to the theme...

III. Theme Restated (Matthew 5:45-48).� Jesus returns to the contrast that must exist between the world and His people.� We note in this text: 1) God does good to all, (5:45); �2) Even the ungodly love the loveable (5:46); �3)� Christ�s people �do more� (5:47); 4. Christ�s people are to be �perfect� � the way man was intended to be � the way God is (5:48).� �Perfect� ≠ flawless; but complete.��

�Early Christian commentary offers an interesting note here on �love your enemy.�� It suggests, ��For your part, love those that hate you, and you will have no enemy� (Didache, 1.3).
�Certainly there may be those who treat us as enemies, but as far as we are concerned we must strive to hold everyone, not as an enemy but a soul for whom Christ died.� Sometimes this can change the behavior of an enemy to the degree that they become a friend.�