Matthew 5:33-37

Previously Jesus has referred to two of the Ten Commandments.  In this paragraph He refers to the application of Old Testament laws found in other places.  However two of the Ten are in play here: the third involving not taking the name of the Lord in vain; and the ninth, not bearing false witness against your neighbor (lying under oath).

·        Oaths were permitted under the Law (Deut. 23:21).

·        Obedience or the keeping of the vow was also commanded (Lev. 19:12; Num. 30:2).

·        However, not making vows was also an option (Deut. 23:21-23).

The difficulty is that in Jesus’ day (as in ours) maintaining one’s word had become a matter of gamesmanship.  It was like the childhood game “Simon says”: if one didn’t say the magic words then the saying was invalid.  Jesus refers to swearing by heaven, by earth, by Jerusalem or by your head.  This refers to different oaths that were more or less binding than others.  If you did not use the Lord’s name the oath was not as binding.  In other words, you could use an oath but still get out of it.

We are not unaware of this type of thing.  Have you ever heard of someone failing to fulfill their word because they didn’t sign a paper?  Have you every heard of someone contesting the signed contract, referring to certain language that makes it non-binding?  In Jesus’ day men would loudly proclaim their devotion and promises to God, so as to appear holy.  But then they would renege on the promise on the basis of the oath.  

As in the previous matters, so it is here.  Jesus says, “But I say to you.”  He calls people to a pure and simple form of communication: forget the oath and simply say “Yes” or “No”.  And then let the matter be based on that.  The Psalmist referred to this fulfilling one’s words when he referred to a man accepted by God as one who swears to his own hurt and does not change (Psalm 15:4).  He keeps his word even if after making the promise circumstances cause him to take a loss in the matter.  That is a righteousness uncommon in Jesus’ day and in ours.

Jesus is intentionally hitting where it hurts, so to speak.  He lovingly confronts us because we must come to acknowledge our lack of righteousness and then His fulfillment of righteousness.  Will you confess (agree with Him) your unfaithfulness in the matter of keeping your word to others?

Matthew 5:27-32

In this passage Jesus quotes from two places in the Old Testament.  First is the seventh of the Ten Commandments: You shall not commit adultery.  “Adultery” refers to a sexual relationship by a married person with someone not their spouse.  Second Jesus refers to Deut. 24:1-4 which commanded a certificate be given to a woman when her husband divorced her.  This was done for her good so that she could prove the divorce to a future husband in remarriage.

In the matter of adultery our society often expresses a permissiveness not even present in Jesus’ day.  We often say that the sexual relationship is between two consenting adults no matter who they are.  For serious Jews adultery was a violation of the law, but it was limited to the act.  As in murder, so it is with adultery: the issue is the heart.  Jesus’ understanding of sin is that it begins in the heart, and that the sin is committed before it becomes an act.

Verses 29-30 are sometimes misunderstood.  Jesus does not advocate a masochistic approach to spirituality.  His concern is with being cast into hell.  Given the terribleness of hell Jesus says it would be better to mutilate yourself than end up there.  Jesus’ previous emphasis on the heart issue in sin one should not think merely dealing with the externals would somehow satisfy the righteous demand of the law.

In vs.31-32 Jesus challenges the common attitude toward divorce.  In His day (as in ours) divorce came easy, especially if you were a man in the Jewish setting.  You didn’t need much of a reason to send your wife away.  You just needed to remember to give her the certificate.  But for Jesus that callous approach is confronted by the words for any reason except sexual immorality.  (Note: Jesus will teach in more detail on divorce in Matthew 19:1-12.)  He is saying that in His view to divorce a woman because she’s a poor homemaker or hard to get along with is wrong.  In His view she is still married and thus to divorce and then to remarry (as is always assumed and expected in the Bible) causes her to commit adultery.

There is no doubt that some reading this may be offended at Jesus’ words and seemingly harsh standard.  He is not harsh in that He is exalting the marriage relationship to the high level intended by God from the beginning.  As Jesus would later say, What God has joined together, let not man separate (Matt. 19:6).  But He is harsh in the sense that He challenges our attitude towards marriage and our spouse in particular.  This is a glaring aspect of life in which your righteousness must exceed that of the scribes and Pharisees.  In this area we are prone to rationalize or explain away our decisions.  We must see that these are merely ways that we disagree with God.  

Will we confess our lustful thoughts?  Will we agree with Christ about the most difficult and wonderful relationship of marriage?  Will you enter His Kingdom?

Psalm 49

This is the last in this series of Psalms written by the sons of Korah (42-49).  This one is a clear call to faith, courageous faith in the face of oppression from the rich and powerful.  James 5:1-6 might provide an excellent backdrop for the human experience behind this Psalm.  James refers to the oppressive and powerful wealthy people in the latter days.  So here, in a Psalm addressed to the rich and poor alike (v2) we are reminded of the fact that money has limits in its ability to satisfy the soul whereas God has none.  The ultimate limit is death itself.  Money is worthless after death.  But God will redeem the saint from the power of the grave.

·        V1-4: The Psalm is addressed to all the inhabitants of the world.  The poor need to hear this so as not to fear what is not of ultimate power.  The rich need to hear this so as not to set their hope on this foolishness.  So whoever I am, whoever you are, this is for each of us!

·        V5: Here is the question: Why should I fear in the days of evil? 

·        V6-14: As is typically the case it is those who trust in their wealth (v6) who tend to oppress others.  But in fact their wealth is insufficient as ransom (the price of redemption).  The price is costly, especially since an eternal price is demanded.  The rich man’s money fails him at death.  Men sometimes live and think like they were going to live forever.  They do all they can to have a legacy, a lasting influence (v11); but it is useless (v12) and foolish (v13).  They will rot in the grave!

·        V15: In one verse we are given the “word of faith”.  The one who trusts in God will be received by Him upon death.  The reason is because God Himself will redeem the soul.  And this He has done through His Son in His death on the cross.  There His precious blood was shed, the ransom price for sinners (1 Peter 1:17-21).

·        V16-20: Thus it is affirmed: do not be afraid!

The Psalm makes a very clear distinction between those whose Redeemer is God Himself and those whose redeemer is their money.  The latter is no different than an animal (v12,20).  He is consumed by the grave.  But the former has a true, viable hope.  Where lies your hope when your body lies in the grave?