IF YOU GREET ONLY YOUR
BROTHERS, WHAT MORE ARE YOU DOING THAN OTHERS? DO NOT EVEN THE GENTILES
DO THE SAME?: kai ean aspasesthe (2PAMS) tous adelphous humon monon, ti
perisson poieite (1SPAI)? ouchi kai oi ethnikoi to auto poiousin?
(1SPAI) (Mt
10:12; Luke 6:32; Mt 10:4,5) (Mt 5:20; 1Peter 2:20)
See F B Meyer's related
discourse on
Mt 5:43-48.
The unsaved greet each other so
there is nothing distinctively Christian about it. If our standards are
no higher than the world’s, it is certain that we will never be very
salty salt or clear bright lights.
Dr. Martyn Lloyd-Jones
speaks to this call to be distinct (not weird, but distinct) explaining
that...
The Christian is the man who is
above, and goes beyond, the natural man at his very best and highest...
There are many people in the world who are not Christian but who are
very moral and highly ethical, men whose word is their bond, and who are
scrupulous and honest, just and upright. You never find them doing a
shady thing to anybody; but they are not Christian, and they say so.
They do not believe on the Lord Jesus Christ and may have rejected the
whole of the New Testament teaching with scorn. But they are absolutely
straightforward, honest and true... Now the Christian, by definition
here, is a man who is capable of doing something that the best natural
man cannot do. He goes beyond and does more than that; he
exceeds. He is separate from all others, and not only from the worst
among others, but from the very best and highest among them.
(Lloyd-Jones, D. M.
Studies in the Sermon on the Mount)
(Bolding added)
Dwight Pentecost elaborates
on loving those other than brethren with a question...
Would you prove before the
world you are a child of God? Our Lord says prove it by your care
and concern for one with whom there are no emotional ties. Take one
outside the family circle or your circle of friends or perhaps even your
circle of acquaintances. Love your enemies. To respond to the needs of
those who are in your family is to show natural affection. The natural
man loves his wife and his children, seeks their welfare, provides for
their needs. Such is natural affection. To love those who are in the
family of God is only to display a natural affection. To go
beyond the bounds of those with whom we are one, and have concern for
those who are outside of the family is to display a supernatural
affection. Our Lord calls for this in Matthew 5:46-48." (Pentecost,
J. D. Design for living: Lessons in Holiness from the Sermon on the
Mount. Kregel Publications)
(Bolding added)
Jesus command to
love and pray for enemies begs the questions...
Is there something
"supernatural" about my love, something that cannot be explained in
natural terms?
Is
there in my love something which is not present in the love even
unbeliever's show to one another?
If our answers to
these questions is not "Yes" (at least to some degree) then we must each
ask ourselves "Why not?"
Jesus' teaching probes and
searches deep within our hearts, in those secret places that no one else
sees or even knows. We are called to be radically, distinctively
different. Salty salt. Bright clear light. The world is in desperate
need of seeing such supernatural love without limits and you are the
salt that someone needs to taste and the light that someone needs to see
today. Let your light shine before men in such a way that when they see
the way you love without limits or conditions, they will receive a
proper opinion of and be drawn to our Father Who art in heaven.
Charles Simeon writes...
OUR Lord is here rescuing the law
from the false glosses with which the Scribes and Pharisees had obscured
it. It is quite a mistake to imagine that he extended the law beyond its
original meaning. The law was perfect, being a perfect transcript of
God’s mind and will. Had it required less than it now does, it would
have been unworthy of God: in fact, unless its demands are now extended
beyond what they ought to be (which we know is not the case,) it must
have given men a license to love God and our neighbour less than we
really ought: or, in other words, it would have given a license to sin.
The particular command to which our Lord refers in the context was,
“Thou shalt love thy neighbour as thyself.” This the Scribes and
Pharisees interpreted as giving a liberty, if not an absolute command,
to hate our enemies. But our Lord shews, that every man, whether friend
or enemy, is comprehended in the term “neighbour,” and that every man
therefore has a claim upon us to be loved by us as ourselves. If we
extend our regards to friends only, “What,” says our Lord, “do ye more
than others?.” This is a very pointed question, importing that the
Lord’s people ought to do more than others, and may reasonably be
expected so to do. In confirmation of this truth, I will,
I. Shew why the Lord’s people may reasonably be expected to do more
than others—
The question is founded in reason and justice: for, if we be the Lord’s
people in truth,
1. We are more indebted to him than others—[All are indebted to
him for the gift of a Saviour, and for the offer of eternal life through
him. (Of temporal blessings such as the whole world partake of, I
forbear to speak.) But true Christians are indebted not merely for a
gift of the Saviour to them, but for having from eternity been given to
the Saviour as his peculiar people, whom he should redeem from death,
and enjoy for ever as “his purchased possession.” It is surprising how
often our blessed Lord speaks of them under this character in his last
intercessory prayer — — — And it is always mentioned as a
distinguishing mercy, that raises them far above the rest of the world,
and entails the greatest obligations upon them. Moreover, the faith by
which they are brought into this union with Christ is also the gift of
God. “To them it is given in the behalf of Christ to believe in him.”
And this is no less a distinguishing mercy than the other: for the whole
world, with the exception of this little remnant, are in unbelief. The
peace too that flows from this union, O what an inestimable gift is
that! “To the wicked there is no peace:” but these have “a peace which
passeth all understanding,” and “a joy that is unspeakable and
glorified.”
Say, whether this be not a very abundant reason for our shewing to God
more gratitude than others, and labouring to serve him with every
faculty both of body and soul?]
2. We have greater assistances from him than others—[Every man
has, more or less, what may be called the common influences of the
Spirit. For there is no man who has not occasionally felt some
compunction for his sins, and some desire of amendment. But whence do
“these good thoughts and holy desires proceed, but from God?” They would
no more arise in the heart of fallen man than of the fallen angels, if
they were not suggested by the Spirit of God. But believers have what
may be called the special grace of God; by which I understand, not a
different kind of grace, but a different degree, even such a degree as
shall prevail over all the resistance which it meets with in the soul.
Nor is it only in order to their first conversion to God that they are
so wrought upon, but through the whole of their lives are they preserved
and strengthened by the same Spirit, in order to their final
salvation. To what a degree this strength is communicated to them, may
be seen in various passages of Holy Writ: it is equal to that which God
exerted in raising up Jesus Christ from the dead, and setting him at his
own right hand, above all the principalities and powers of earth and
hell. It is such as to display the powers of Omnipotence itself, and
to approve itself the workmanship of Him who created the universe out of
nothing.
All this is unknown to others, who, having never earnestly implored this
aid, are left under the power of Satan, and are “carried captive by the
devil at his will.” And is not this a call upon them for exertion? And
does it not afford a just ground of expectation, that they shall do more
than others who have no such assistance?]
3. We make a greater profession of zeal for God than others—[The
generality not only make no particular profession of love to God, but
account this very want of profession a sufficient reason for all the
carelessness and indifference which they manifest. But the believer does
not thus glory in his shame. He knows his obligations to God; nor is he
ashamed to confess them. He knows that he has been redeemed by the blood
of God’s only dear Son; and that, “having been bought with a price, he
is bound to glorify God with his body and his spirit, which are
God’s.” He considers himself as called to die unto the world,” yea, to
be “crucified unto it, and to have it crucified unto him, by the cross
of Christ.” He acknowledges that “his affections are to be set, not
upon things below, but on things above:” and that he has nothing to do
in this world but to prepare for a better. Hence, if occasion require,
he speaks of himself as running in a race, wrestling for the mastery,
and engaged in a warfare. These things he professes, not from vain
ostentation, but from necessity; or rather, he does not so much profess
them as do them: and the profession is rather the result of his efforts,
than any declaration independent of them. As far as mere profession is
concerned, he would rather be silent than talkative: but his life
speaks; and he is content that it should speak, if only it may afford a
light which may be instructive and animating to those around him.
But this profession, whether voluntary or not, calls for consistency in
his conduct, and makes it indispensable for him, whilst calling himself
“a child of light and of the day,” not to walk as those who are
“children of darkness and of the night.”]
4. God’s honour is more involved in our conduct than in that of
others—[Others may do what they will, and no one thinks of
reflecting on religion on their account. Nay, even the grossest
immoralities may he committed by them, without exciting any surprise, or
attracting any notice. But let a follower of the Lord Jesus Christ do
any thing amiss, and the whole world hears of it: nor is he alone
blamed, who commits the evil condemned, but all who are connected with
him in the same religious society are blamed also; yea, and all
religious persons generally, as being all alike. Even the Gospel itself
too is condemned as sanctioning such conduct, and as having a natural
tendency to produce it. The general feeling on such an occasion is that
of exultation and triumph: “There, there, so would we have it.” Had
Saul committed the evils which David did, though the act might have been
blamed, God’s honour would not have suffered. But when David sinned,
“the name of God was everywhere blasphemed on his account.”
What an obligation then does this lay on Christians to “walk holily,
justly, and unblameably” before men, that “the way of truth may not be
evil spoken of through them!” If there is a “woe unto the world
because of the offences” which are committed in the Church, and which
harden multitudes in their infidelity, much more does woe attach to that
man who commits the offences, and casts a stumbling-block in the way of
others, to the destruction of their souls as well as of his own. In
proportion therefore as any deviation from the path of duty in us may
prove injurious to God’s honour and the interests of his Gospel, we are
bound to “walk circumspectly, not as fools, but as wise;” that all who
behold our light may be led rather to approve of our principles, and to
glorify our God.]
If our obligation to approve ourselves “more excellent than our
neighbours” has been established, let us,
II. Inquire what we do more than others—
What do we more,
1. For our own souls?
[The world, alas! evince but little concern for their own souls. A
formal round of duties is all that they judge necessary: and if they are
observant of the outward decencies of religion, such as frequenting the
House of God, attending upon the Lord’s table, maintaining family
prayer, and repeating some form of devotion twice a day in their
closets, they think they have done all that is required of them, and are
ready to say, “What lack I more?” But all this may be only “a form of
godliness, without the power,” and a service wholly unacceptable to
the heart-searching God.
“What then do ye more than this?” Are all of you doing even as much? Are
not even these forms neglected by too many? But supposing you to be
observant of these, what do ye more? Alas! the generality would be
utterly at a loss to answer this question. But the true Christian shall
answer it, even though he be only at present as “a babe in Christ.” Do
you ask me, What I do more? (he may say,) I search out my sins yet
daily, in order to humble myself before God on account of them. I mourn
over all that I have seen amiss in my whole conduct through life. I
sigh, I groan, I weep, I smite upon my breast from day to day, crying,
“God be merciful to me a sinner!” I flee to the Lord Jesus Christ for
refuge: I renounce utterly all other ground of hope: I trust altogether
in his atoning sacrifice, as expiating my guilt, and reconciling me to
my offended God. I set my face towards Zion: and, though I travel not so
expeditiously as I could wish, I make it my daily labour to advance; and
I make no account of any difficulties, if only I may get forward in my
heavenly way. The one concern of my life from day to day is, how shall I
save my soul? “What shall it profit me if I gain the whole world, and
lose my own soul?”
Now, my dear brethren, is this your state? are you thus concerned about
your souls? and does your conscience bear witness, that, whilst others
are occupied chiefly about the things of time and sense, “you account
the whole world but as dross and dung, that you may win Christ, and be
found in him, not having your own righteousness, but his?” Is this, I
say, your state? Is it the state of all amongst you? of all? O would to
God it were! But, if the truth were known, and it is most assuredly
known to God, there are but few who can truly declare this to be the
daily habit of their minds: yet must it be your habit, if ever you would
be Christians indeed, and behold the face of God in peace.]
2. For the honour of our God?
[Little is this thought of by the world at large. But the true
Christians are not unconcerned about it. They know that God may be
honoured by them: and it is their most anxious desire to bring glory to
their God. There is not a perfection of the Deity which they do not
endeavour to honour and exalt: his omniscience, by walking as in his
immediate presence: his omnipotence, by committing altogether to him
their every concern: his love, his mercy, his truth, his faithfulness,
by embracing his gracious offers in the Gospel, and relying on his
promises as a sure ground of their hope. They walk with him, as Enoch
did: they maintain “fellowship with him and with his Son Jesus Christ”
all the day long: accounting it their chief joy to have a sense of his
presence, and the light of his countenance lifted up upon them. In their
actions, they consider not what will advance their own honour or
interests, but what will promote his glory: and, having ascertained
that, they go forward in the prosecution of it, without any regard to
consequences: a fiery furnace, or a den of lions, has no terrors for
them: they fear nothing but sin: and account it an honour and a
privilege to lay down life itself in His service, and for His glory.
And now let me ask, is it thus with all of you? Are all of you thus
studious to exalt, to honour, and to glorify your God? Have earthly
things no value in your eyes, in comparison of God’s favour, and of his
love shed abroad in your hearts? Yet without this you cannot be
Christians indeed. Our blessed Lord has said, that “whoso loveth his
life shall lose it; and that he only who is willing to lose it for his
sake, shall find it unto life eternal.”]
3. For the benefit of mankind?
[To this there is a special respect
in my text. The Pharisees maintained, that we were at liberty to hate
our enemies: but our Lord said, “If you love your friends only, what do
ye more than others?” The loving of enemies is an attainment far above
the reach of the world at large. If they abstain from revenge, it is
quite as much as they ever aim at. And as for endeavouring to “win the
souls” of their enemies, the thought never so much as enters into their
minds. But the true Christian has a far higher standard of duty in
reference to these things. He feels, indeed, that it is no easy thing to
“love his enemies, to bless them that curse him, to do good to them that
hate him, and to pray for them that despitefully use him and persecute
him;” but he labours to do it, and implores grace from God that he may
be able to do it; and determines, through grace, “not to be overcome of
evil, but to overcome evil with good.” Nor is he forgetful of his
obligation to seek the eternal welfare of mankind. Hence he labours for
the diffusion of the sacred oracles throughout the world: he finds
delight in aiding every effort that is made for the salvation both of
Jews and Gentiles: and in his more immediate neighbourhood he strives to
promote, as far as in him lies, the spiritual and eternal interests of
all around him. In his relative duties also especially he endeavours to
shew the influence of true religion: as a parent or child, as a husband
or wife, as a master or servant, as a ruler or subject, he makes a point
of fulfilling his duties, so that the most watchful enemy shall have no
reason to speak reproachfully.
Once more then let me ask, is it thus with you? Is there amongst all of
you such government of your own tempers, and such a victory over all
your evil passions, as that you adorn the doctrine of God our Saviour,
and exhibit in the whole of your deportment his blessed image? As
followers of Christ, all this is required of you: you are called, “as
the elect of God, holy and beloved, to put on bowels of mercies,
kindness, humbleness of mind, meekness, long-suffering; and to be
forbearing one another and forgiving one another, if you have a quarrel
against any man, even as God for Christ’s sake hath forgiven you:” and
if you will approve yourselves to be Christ’s, “your righteousness must
exceed that of the Scribes and Pharisees.” You must take even God
himself for your pattern, and seek to be “perfect, even as your Father
which is in heaven is perfect.”]
See then,
1. How vain is that plea, that you are as good as others! [Before
that plea can be of any avail, you must inquire whether others are as
holy as they ought to be: for if they be not, your equality with them
can be no ground of satisfaction in the prospect of the future judgment.
What consolation will it be to those who shall experience the wrath of
God in hell, that they were as good as any who walked in “the broad road
that led them to destruction?” It is not by any human standard that you
will be judged in the last day, but by the standard of God’s unerring
word: and whether you be as good or better than others, it will avail
you nothing, if you be not found such as God requires, “Israelites
indeed, and without guile” — — —]
2. How desirable is it to have our evidences of piety clear and
decisive! [The question put to us in the text, will be put to us in
the last day; “What did ye more than others?” This question we ought to
be able to answer now, in order that we may give a satisfactory answer
then: and the more satisfactorily we can answer it now, the more comfort
we shall have in looking forward to that day, and the more boldness when
we shall stand at the judgment-seat of Christ. Whatever then ye have
attained, forget it all, and press forward for yet higher attainments,
that so, whenever the day of Christ shall arrive, ye may rejoice, “and
not be ashamed before him at his coming.”] (Matthew 5:47
Christians Do More than Others)
