CYPRESSWOOD CHURCH OF CHRIST

We are always looking, hopefully, for better ways to understand scripture and how to put it into practice. Preachers in particular read various scholars to help understand various texts, clearing up some teachings and raising questions on other teachings, to focus clearly on what the Biblical author or speaker had in mind. Such is the case with the Sermon on the Mount. Mark Black, a professor at David Lipscomb University, taught a class on the Sermon at the Pepperdine Lectureship this year. During one class, he mentioned a theologian, Glen Stassen, who looks at the Sermon as a triad. Brother Black hasn’t fully accepted this idea but really likes it. By triad, Stassen means looking at each section as having three points; 1) a traditional righteousness, 2) a vicious cycle, and 3) a transforming initiative (1). Let’s take a look at some of the fourteen divisions he sees from Matthew 5:21 to 7:12.

The first begins in 5:21-26. The traditional righteousness is “You shall not kill.” That of course comes from the Ten Commandments. Reading through the Old Testament, murder is something God has no tolerance for. When a king was assassinated, his murderers were often put to death if captured. The vicious cycle, according to this theory, is found in speech. Anger, and the use of various angry like words such as “fool” continues a murderous attitude. It is hateful and can lead to slander and unrighteous behavior. It certainly does not engender conversation. I remember once after a sermon, I was approached by an elder and was told that I had preached false teaching, implying I was a false teacher, primarily because he did not agree with a point I had made. This does not lead to discussion. Labeling people is far too common especially among Christians and is something we must avoid.

That brings us to the transforming initiative. “Go and be reconciled.” Instead of calling people names, which leads to returning the favor, we need to make the effort to be reconciled to each other. Jesus illustrates this with the idea of offering a gift or worship. Before offering up to God a gift, find your brother and work out your differences, then come and offer your gift. If you do not, then there is the issue of judgment. We can apply that to such things as brothers working out differences in a congregation before assembling around the Table of the Lord.

The next two triads involve us in looking beyond the Sermon for the transforming initiative. The traditional righteousness is “You shall not commit adultery” and “Whoever divorces, give a certificate.” Both are Old Testament commands, the first from The Ten Commandments and the second from Deuteronomy 24:1-4. The vicious cycle is “looking with lust” and “divorce involves one in adultery.” There are consequences to one’s actions. What is the transforming initiative? This requires us (and Stassen) to look elsewhere for this aspect of the triad. For the first, it is an expanded explanation of Matthew 5:29. Mark 9:43 and verses following are basically saying to remove the causes of temptation. Paul would emphasize that we should think pure and noble thoughts (Philippians 4:8-9). As for the second, we find the transforming initiative in 1 Corinthians 7:11, be reconciled. There are all kinds of implications in this and I think this might be the weakest part of his argument. However, it is worth looking at. The problem is that so many have been divorce and remarried that marriage reconciliation isn’t practical. That does not mean that two cannot be reconciled in Christ however difficult that might be (2).

The next triads concerns oaths and revenge (Matthew 5:33-37 and 38-42). The last triad in Matthew 5 concerns the traditional righteousness of loving one’s neighbor (from Leviticus) and hating one’s enemy (probably from traditional and oral teachings). The vicious cycle is that if you love those who love you, you are no different than the Gentiles who do the same. The transforming initiative is “love your enemies and pray for those who persecute you” and to be all inclusive as your Father is in heaven. Stassen uses the word “all inclusive” and that could mean any number of things. We need to keep scripture in view here. For instance, God respects all, or to say it another way, Jesus ate with tax collectors and sinners. For God there are no distinctions between race, nationality, and economic conditions. On the other hand, that does not mean that we ignore sinful lifestyles.

Chapter six has six triads as well. Alms (6:2-4), prayer (6:5-6), prayer (6:7-15), fasting (6:16-18), and treasures (6:19-23). The last one in chapter six is “no one can serve two masters.” That is the traditional view. The vicious cycle is serving both God and wealth. Interestingly, one could probably apply this to a number of areas such as serving the kingdom of God and the kingdoms of earth, serving the church and my work, etc. Added to this is the subject of worry, worrying about food and clothes and a host of other worries. The transforming initiative is to “seek first his kingdom and his righteousness, and all these things will be given to you.”

Chapter seven has two triads of teaching. The first concerns judging (7:1-5). The traditional righteousness says “Do not judge, lest you be judged.” This is probably the most misquoted text of scripture. The vicious cycle is the standard by which one judges. This is probably either the most misunderstood text or most ignored, depending on one’s thoughts. The standard we use on others is the standard God will use on us, not a pleasant thought considering that we too often judge by appearance or by not talking to one we disagree with on an issue. The redemptive initiative is “First take the log out of your own eye.” Self-examination is difficult and challenging for any of us (3).

The last triad is the often single verse that has confused many. “Do not give holy things to dongs, nor pearls to pigs.” The vicious cycle is that they would trample on holy things and tear them to pieces. The transforming initiative is found in the next few verses, give our trust in prayer to our Father in heaven (7:7-12).

This is an interesting way to look at the Sermon on the Mount. It is not so much a challenge as it is a clarification of what Jesus is saying. The purpose for us is to live this sermon in our lives, for Jesus says that we CAN put it into practice. In other words, it is doable. The question is: are we willing to do it?