The Sermon on the Mount
Part 7
(Mat. 5:29-45)
By Jonathan Mitchell
29. "So if YOUR right eye is habitually a bait-stick which entraps you, immediately tear it out and throw it away from you! You see, it constantly brings things together for benefit and advantage in (for; to) YOU folks that one of your members should loose itself away (may destroy itself; could come to be lost), so that your whole body should not be thrown into the Valley of Hinnom (Greek: Gehenna - the city dump [= to dishonor you by giving no burial; to treat you as a criminal]). [cf Jer. 31:38-40]
30. "Also, if YOUR right hand is habitually a bait-stick which entraps you, at once cut it off and throw it away from you! You see, it constantly brings things together for benefit and advantage in (for; to) you folks that one of your members should loose itself away (may destroy itself; could come to be lost), so that your whole body should not go off into the Valley of Hinnom (Gehenna - the city dump outside Jerusalem).
In vs. 29, we can see that Jesus is building on vs. 28, which was, "repeatedly looking at and observing with a view toward the [situation, or, condition] to crave her (to experience strong passion for her, or, to desire to rush in a heat of emotion upon her)." Verse 30 would, in this situation, refer to taking hold of her so as to fulfill the rush of passion.
There are other mental and physical applications of these verses: lust to have something seen to be the possession of someone, and then stealing it, or taking it by unlawful means. Jesus' admonitions could be an allusion to the story of King Ahab, who coveted Naboth's vineyard, and his wife Jezebel's scheme to arrange for two men to lie about Naboth, so that he would be killed (1 Ki. 21). That story did not end well for Ahab and his wife.
In John's epistle, in 1 Jn. 2, we find an admonition that corresponds to what Jesus said in these two verses, above:
15. You folks should not be habitually loving (as indicative: are not normally accepting; as imperative: Stop constantly seeking reunion with) the world (secular realm and the controlling ordered System of culture, religion, economy and government), neither (or: not even) the things within the world (ordered system of domination). If anyone is in the habit of (or: keeps on) loving the world (the domination System and ordered arrangement of religion, or of secular society), the Father's [other MSS: God's] Love (or: the love which the Father has; the Love which is the Father) does not exist within him,
16. because everything within the world (ordered but dominating System of the secular and the religious) - the flesh's over-desire (full passion of the alienated human nature; lust of the estranged self; earnest wants of the false persona that was conformed to the domination System), and the eyes' over-desire, and the arrogant ostentation (haughty, presumptuous or pretentious egoism) pertaining to living (= the biological and sociological life we live), is not out of the Father as a source (or: does not proceed from the Father), but rather is continuously forth from out of the world (the ordered System of society, culture and religion),
17. and the world (ordered System of religion, society, culture, economy, government or empire) is progressively (or: constantly; repeatedly) being caused to pass along (pass by; pass away), as well as its over-desire (full passion; earnest wants; lust), yet the person constantly doing (or: performing) God's will (intent; purpose; desire) remains (abides; dwells) on into the Age (= the time and sphere characterized by the Messiah).
The extreme measure of losing one member of the body ("tear [the eye] out and throw it away from you;" "cut off [the right hand) and throw it away from you") is, of course, hyperbole, but His rhetoric is meant to drive home His point. Sometimes a part of the body had to be amputated, because of gangrene. Better to lose that part, rather than to die. Mk. 9:43-48 records similar words from Jesus.
The "Valley of Hinnom (Gehenna - the city dump outside Jerusalem)" is the stated end for those who do not heed Jesus' admonitions. Let us investigate what this place was, in first century Judea. There is a history to this valley, which was also called Tophet, during a time where some of the people of Judah participated in horrible idolatry. King Josiah brought reforms in Judah and one of them is recorded in 2 Ki. 23:10,
"And he [Josiah] defiled Tophet, which is 'the valley of the children of Hinnom,' so that no man might make his son or his daughter to pass through the fire to Molech."
Jer. 7:31, 33 speaks of this same great evil that the sons of Judah had done:
"And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire - a thing which I never commanded... neither did it ever come into my heart or mind [to do such a thing]!.... And the carcasses of the people shall be food for the fowls of the sky, and for the beasts of the Land..."
This valley, Gehenna in the Greek translation, was a place of shame in Judah's history, and in the time of Josiah it was turned into a place for dumping refuse; so in Jesus' day, to live as a criminal and end up there, instead of having an honorable burial, would be a great disgrace. This judgment is something that would happen which would end this individual's life. A person that would "go off into the Valley of Hinnom (or: Gehenna; [note: this is a ravine south of Jerusalem where fires were kept burning to consume the dead bodies of animals, criminals and refuse])" would be someone whom the Romans had crucified and then dumped the body into Jerusalem's city dump. Fires did not go out there, since garbage, dead animals and criminals were continuously dumped there, and the fires were used to keep disease and stench from spreading into the city. Jesus was warning that a life that was lived in a worthless manner would be curtailed.
We suggest that in these two verses there might also be another level of interpretation: an apocalyptic warning about "the body of Israel." Israel was not just Judea. Israel was also the Diaspora - those dispersed from their lands when the Assyrians, and then later, the Babylonians, conquered Israel and sent them into exile. Could Jesus' symbolic warnings about Gehenna have applied to the whole of Israel?
Was Judea the "eye" or the "hand" of Israel's body that would be cut off by the Romans, in AD 70, in order to keep the rest of Israel's body alive? Just food for thought. We are reminded of Isa. 1:4-20. In that passage, Yahweh said of Judah and Jerusalem,
"All of the head is ill, and all of the heart is sick, from the sole of the foot unto the head there is no soundness in it.... Unless Yahweh of hosts, Himself, had left for us a few survivors.... Wash; purge yourselves! Take away the evil of your actions... desist from doing evil.... Come, now, and let us have it corrected, Yahweh is saying. If your sins become like scarlet, as snow shall they be white; if they are red as crimson, as wool shall they become, if you are willing and hearken.... Yet if you are refusing and rebel, by the sword shall you be devoured" (vss. 5b-6a, 9a, 16, 18, 20; CVOT).
31. "Now it was declared,'Whoever should dismiss (loose-away; = divorce) his wife, let him give a certificate of divorce (or: a divorce; a standing-off and away) to her.' [Deut. 24:1; note: separation equaled a legal divorce; the document would pertain to property, child custody, and/or return of the dowry; it would also protect her from a charge of committing adultery if she was with another unmarried man]
32. "Yet I, Myself, am now saying to you folks that every man proceeding in dismissing (loosing-away) his wife - outside of a case of infidelity (fornication; prostitution; sexual misconduct) - proceeds in making her a subject of adultery.
This new pronouncement by Jesus would annul their then-current practice for a man to be able to divorce his wife just for whatever reason he might choose; this statement was a great advance toward cultural equality of the sexes.
However, it would seem that we should consider this verse, on adultery, in tandem with what He had just said, in vs. 28, above. The loosing-away, or a dismissing, can also be an emotional distancing, and thus a rejecting of a person, on the heart-level. When this happens to a person, their heart becomes vulnerable - and there can come the potential of her becoming "a subject of adultery."
Aside from Jesus teaching that in kingdom life a man should not treat his wife this way, on the physical or emotional level, what was Jesus saying on the spiritual or metaphorical level of interpretation? Under the Law, we read of Yahweh doing this to Israel:
"Thus says Yahweh: 'Where is this scroll of your mother's divorce, with which I sent her away? Or which of My creditors is it to whom I sold you? Behold, for your depravities you were sold, and for your transgression your mother was sent away'" (CVOT).
Then, we read in Jer. 3:8,
"She has seen also that due to all these causes, when backsliding Israel committed adultery, I sent her off and gave her the scroll of her divorce" (CVOT).
But then, in Jer. 3:14-15 He says,
"Return, backsliding sons... for I Myself possess you.... I will give you shepherds according to My own heart, and they will graze you with knowledge and intelligence..." (ibid).
You see, Yahweh treated them in accord with the Law of Moses (Deut. 24:1, 3). Jesus instructs us that,
"Moses, facing (or: with a view toward) your hardheartedness, completely turned directions and made concession to you people, allowing you to divorce your wives. Yet from [the] beginning it had not happened in this way" (Mat. 19:8).
But after repeating a variation of vs. 32, above, Jesus tells His apprentices,
"Not all people are proceeding to give way and spread themselves to make room for this message (blueprint; word; idea; reason; thought; saying; = This does not apply to everyone), but only those in, and to, whom it has been given, and so they now possess it" (Mat. 19:11).
You see, His followers were soon to have their hardheartedness removed, as promised in Ezk. 36:26,
"I will give you a new heart, and a new spirit will I bestow within you, and I will take away the heart of stone from your flesh and I will give you a heart of flesh."
And so now we can,
"be continuously and progressively approaching with a true heart in union with full-assurance from the completed act of faithfulness (or: centered within [the] full-carrying from [His] loyalty and fidelity), the hearts having been sprinkled from a misery-gushed consciousness of what is evil or unserviceable (or: a joint-knowledge full of annoying labor; a conscience in a bad condition), and then the body having been bathed in and by clean water" (Heb. 10:22).
God's reign, and the new creation, brings the needed transformation that enables us to live in accord with Jesus' higher realm of Life. Paul picked up this theme in Rom. 7:1-6, and there, in vs. 4, he gave this spiritual/metaphorical application to the called-out folks:
"So that, my brothers (folks from the same womb), you folks also were made dead to the Law (or: were put to death by the Law [=Torah] and with the Law), through the body of the Christ, [proceeding] into the situation to become [the wife] for (or: to; in; with) a different One - in (to; for) the One being roused and raised forth from out of the midst of dead folks - to the end that we may bear fruit by God (or: produce a harvest in, for, to and with God)."
Then, in vs. 6b he explained,
"so that it is [for] us to be habitually performing as slaves within newness of spirit (a newness pertaining to spirit and has its source in the Breath-effect; freshness and new quality of attitude) and not in oldness (obsoleteness; outdatedness) of Letter."
And then, in 1 Cor. 7, he instructs them:
11. - yet, even if she should get separated or be caused to depart, let her remain unmarried or else she must at once be reconciled to [her] husband - and a husband is not to proceed in divorcing (or: leaving, or sending away) [his] wife!
So Jesus' teaching on this carried on into the new covenant, which involves a cruciform life.
33. "Again, you folks hear (or: heard) that is was declared to the original People (or: for the Beginning Folks; among those of the beginning period [of Israel]), 'YOU will not repeatedly break an oath (swear without performing; swear falsely; commit perjury),' and further, 'YOU will habitually give back (repay) to the LORD [= Yahweh] your oaths.' [Lev. 19:12; cf Nu. 30:2]
34. "Yet I, Myself, am now saying to you folks to absolutely (altogether) not grab hold of a sacred object or make reference to a sacred sphere, so as to affirm an oath or swear confirmation - neither within the heaven (the atmosphere), because it is God's throne (seat of rule);
35. "nor within the earth, because it is a footstool for His feet [Isa. 66:1]; nor [referencing] unto Jerusalem, because it is 'a city belonging to and having reference to the great King.' [Ps. 48:2]
Neither sacred objects, nor heaven (the atmosphere), nor the earth, nor a sacred city were to be used as points of religious reference or as guarantees for either commitment or truthfulness.
God's seat of rule is within our atmosphere, and within all of the heavens. These atmospheres, realms and spheres of existence are where He sits enthroned. The earth is where His feet (the support and walking members of His body) rest - neither His throne nor His sphere of rule were far away. His reign is at hand, accessible and close enough to touch (Mat. 3:2; Mk. 1:15; Lu. 21:31). Jerusalem belongs to "the great King." Affirming an oath or swearing confirmation based upon religious or sacred items/places would have no part in the new creation. Jesus points out the superstition involved in such acts. This same principle would apply, in our day, to swearing with our hand placed on a Bible, or touching a "cross." These are old covenant, past-creation, religious acts.
36. "Neither within your head should you [mentally] touch something sacred so as to affirm an oath, because you continue having no power (or: ability) to make one hair shining white (to have the character of bright light) or black.
The reason for this instruction is "because you continue having no power (or: ability) to make" something of the creation other than it is. Make all the proclamations you want to, you still have no power or ability to change something that He has made, unless He speaks the Logos through you. In Mat. 10:36, He affirms that,
"Even the hairs of your head are all ones having been counted and numbered!"
37. "So let your word (or: thought) habitually be 'Yes,' [and mean] yes; [or] 'No,' [and let] 'no' [end the matter]. Now the thing [which is] in excess of these is (or: exists being) forth from out of the midst of the bad condition [of mankind] (the situation of hard labor, pain and misery-gush; or: the evil, malevolent and wicked [thought]; or: the worthless person).
Here, we see that He was referring to our words and thoughts, when He was speaking of affirming an oath, swearing an affirmation or trying to "make" something happen. We are instructed to keep our words simple, even singular: yes, or no. Paul built upon what Jesus said, here:
"Be habitually walking about within wisdom... [with] your word (the logos from, and which is, you folks; your conversation; your message) - at all times centered within grace (or: always in union with favor) - being one having been prepared and fitted by SALT (or: seasoned in salt; or: = one being interesting and not insipid), [and for you] to have seen, and thus be aware, how it continues binding for you folks to be habitually answering each person with discernment (or: making a decided reply to or separating [issues] away in order to respond with a decision for each individual)" (Col. 4:5a, 6).
Yes, we are the salt of the earth, by our word, our logos - and it must be used with discernment, and we would add, with hearing from our Father the instruction about what to speak.
38. "YOU hear (or: heard) that it was declared, 'An eye in substitution for (instead of; in place of) an eye,' and, 'A tooth in substitution for (instead of; in place of) a tooth.' [Ex. 21:24]
39. "Yet I, Myself, am now telling you folks not to at any point actively set yourself against, or take a counteractive or aggressive stand in opposition to, the bad situation (or: = participate in armed resistance against the miserable condition; = mirror the painful, insulting or laborious situation; or: = 'render evil for evil' in opposition to the evil or wicked person; = rebel or be part of an insurrection; = stand off an enemy). On the contrary, [to] whomever is repeatedly cuffing or habitually slapping into your right cheek (or: jaw), turn to him the other one, also! Cf Lu. 6:29a
In his book, Engaging the Powers, Walter Wink has pointed out that this act of slapping someone on the right cheek referred to a person in a superior position of that society "backhanding" someone in an inferior position. It was meant to either insult the person, or to put the person in "their place," or to "admonish" him. Wink suggests that turning the other cheek "robs the oppressor of the power to humiliate." (p. 176)
This pronouncement, in vs. 39, teaches Christ's followers a response to an offense in a way that is contrary to the teaching in the Torah, which Jesus quoted in vs. 38. Here, He inserts the Christ-Life into the hypothetical situation. This is a very strong inner directive that He is imparting into them.
It would fly in the face of those who desired to revolt against Rome. But it applies to every relational or social situation. We will list the potential renderings for what a person should
"not at any point actively set [himself] against, or take a counteractive or aggressive stand in opposition to":
a) the bad situation, or,
b) participate in armed resistance against the miserable condition, or,
c) mirror the painful, insulting or laborious situation, or,
d) 'render evil for evil' in opposition to the evil or wicked person, or,
e) rebel or be part of an insurrection, or,
f ) stand off an enemy.
Jesus would follow this very teaching when He was arrested in the Garden of Gethsemane. Paul picks up this theme for the called-out folks, in 1 Cor. 6:7b, asking them,
"Why not rather continue suffering wrong (or: be repeatedly treated unfairly and unjustly)? Why not rather continue being defrauded (or: being deprived from; or, as a middle: allowing yourselves to be cheated)?"
You see, the body of Christ lives their essential beings in another realm:
"you folks died, and your life has been hidden so that it is now concealed together within the Christ, within the midst of God" (Col. 3:3).
The New Creation (2 Cor. 5:17) has a different Law by which it lives:
(or: For you see, the Law of Life's spirit, joined with [the] Anointing of Jesus;
or: For the Spirit's law of life within Christ Jesus; or: the Law [= Torah] from the Breath-effect, which is Life in union with [the] Anointed Jesus)frees you away from the Law of the Sin and of the Death" (Rom. 8:2).
Jesus' admonition transfers relationships from "justice" to MERCY and GRACE! This is a step higher on our journey to ascending into the realm of God's reign.
40. "And further, to the person continuing in desiring (wanting; purposing) for you to be judged (or: sued; or: presently intending to litigate with you) and even to take your inner garment (tunic; = shirt), at once send off to him your outer garment (cloak; coat) as well!
Under the Law, the cloak was to be returned at each sundown (Ex. 22:25-27). Sending a creditor a cloak as collateral would say to folks that the creditor was taking everything from him and leaving him naked and destitute. It would show that this person was being inhumane. Wink says "indebtedness was endemic" in this land and time. Lu. 6:29b offers a simpler situation:
"Also, from the one presently picking up and taking your cloak (outer garment) you should not deny, refuse or withhold the tunic, as well (or: even the undergarment; = shirt)."
This teaching presents us with multiple applications and correlations:
a) give more than what is asked for or demanded;
b) have an attitude of detachment, in the sense that "things" have no hold on us;
c) join in with the intent and purpose, or need, of another, assuming that there is no ethical compromise; take the other person's side in the matter;
d) vss. 38-42 are about overwhelming evil or difficult situations with goodness; about mercy rejoicing over judgment (Jas. 2:13).
41. "Also, [for] whoever will [other MSS: may] proceed in pressing you into service (conscript, requisition or commandeer you) [for] one mile, continue submissively leading the way with him [for] two [miles].
This impressed service refers to the Roman rule (anagareia) that allowed the occupation troops to compel someone to carry their soldier's pack or baggage for one mile - a rule often abused. That practice was just one example of forced labor imposed upon a subjected people by their conquerors, in ancient times. The conquered people could be treated as being slaves. This may also be an allusion to the tribes of Israel who were compelled to make bricks for Pharaoh's building projects, in Egypt. But in contrast to their having to meet a daily tally, here Jesus tells those of His kingdom to give twice as much as is demanded. This is love overflowing.
We see something similar to this in Mk. 15:21,
"A certain man - Simon* of Cyrene, the father of Alexander and Rufus - on his way coming from a field (or: [the] countryside) is continuing passing on by, and they proceed to compel his assistance (to commandeer or conscript [him] into service) to the end that he should pick up and carry His execution stake (or: suspension-pole; cross)."
Wink suggests that vss. 39-41 are non-violent, creative initiatives against social injustice. We suggest that they also demonstrate a heart of love and an acknowledging of brotherhood even with oppressors.
I was "pressed" into the draft from 1965 to 1967. I'm only glad that our Father did not bring this verse to mind, implying that I should sign up for two more years in the Army!! But this verse speaks of giving abundance and adding more than the amount which was asked, or demanded, from you. The principle could have been applied not only to helping a friend build a house, but to go on and help in the building of his barn. A verb used by Paul, and in other NT letters, is commonly rendered "to endure, remain, persevere or be patient," and all these terms are accurate. But the core idea is "to remain under" something - such as a load, or a difficult situation. The picture drawn from the literal meaning is that of remaining under so as "to give support or assistance." A clear example of this is found in 2 Tim. 2:10,
"Because of this [fact], I continue remaining under to support all people (humanity) and to patiently endure all [situations], on account of (or: for the sake of) the selected and picked-out folks (the chosen-out peoples; the elect groups; the choice ones), to the end that these very same folks and groups, may also hit the target of the deliverance (rescue; health and wholeness; salvation) within Christ Jesus..."
This example was "going the second mile" for these folks, as he paracleted them.
The next verse makes this same point, but is speaking of loaning objects or giving money, instead of service...
42. "Give at once to the person presently, or repeatedly, asking of you, and you should not be turned away from the one continuously wanting (or: purposing) to borrow money from you.
The first clause could refer to the loan of physical items, or even of a bull or ram to sire offspring for a neighbor's herd. Luke's version expands our first clause, here:
"Be habitually giving to everyone constantly making requests from you (or: begging from, or demanding [something] of, you), and do not make it a habit (or: cease your custom) to demand it back (or: repeatedly ask for it back) from the person presently or repeatedly taking what is yours" (Lu. 6:30).
The last clause, here, speaks specifically of money. Both of Jesus' clauses form a paraphrase of Deut. 15:8, which taught:
"In repeatedly opening up, you folks will habitually open up your hands to, and for, [your brother who is in constant need (vs. 7)], and you will repeatedly lend a loan to him, as much as he continues needing, in accord with what (or: to the degree that) he will continue in need" (LXX, JM).
As is characteristic of the new covenant, Jesus does not limit this to a brother, or to someone of one's own group, as it was with Israel in the old covenant. Notice that in neither situation does this refer to a "one-time" gift, or loan. Jesus is teaching the practices that characterize God's reign. Paul will explain this as Christ's followers becoming paracletes.
43. "YOU folks hear (or: heard) that it was declared,'You will habitually love (accept) the one near to you (your neighbor or associate)' [Lev. 19:18] - and yet you will constantly regard your enemy with ill will (hate the one hostile to you; radically detach from the object of your hate or alienation).
The second, and negative, statement of this old covenant saying, in Israel, may be based upon Deut. 23:6, where the Ammonites and Moabites (along with their descendants) were not allowed to be a part of the "congregation of Yahweh," because they had hired Balaam to curse Israel. And so this verse says,
"You shall not seek their peace nor their prosperity all your days, unto the Age [of Messiah]."
However, we do not find this specific saying (vs. 43b, above) in the Torah or the Prophets. It was apparently one of the traditions of the elders of Israel, or, the Judeans of Jesus' day.
Now it should be noted that what is commonly rendered "hate," does not necessarily carry the connotation that our English word projects. It can simply mean "regard with ill will," or "radically detach from" someone. The idea of "hate" can be present, but the modern sense of "hate" is not necessarily included. We need to be careful of the context in which this word was used. Here, the only context is "an enemy, one hostile, or someone to which a person has become alienated." "One size fits all" does not apply, here.
44. "Yet I, Myself, am now saying to you folks: Be constantly loving your enemies (urging toward reunion with, and accepting as persons standing on the same ground, those folks hostile to you; [comment: this could have applied to the Romans, as well as to personal enemies]), and be habitually praying goodness over the people continuously persecuting you (constantly thinking and speaking on behalf of the folks repeatedly pursuing you to have ease and well-being)
In Lu. 6:27a we find the same admonition as in 44a, here. But there, 6:27b contrasts to 27a with a variation on the theme of 44b, here, as follows:
"be repeatedly doing ideally to (constantly performing beautifully for; habitually acting nobly and finely among) the folks habitually hating you, constantly radically detaching from you and repeatedly treating you with ill-will."
Now we are informed of how life and relationships work, within God's reign. Keep in mind, this applies to those who become His apprentices. Folks who are not
"joined to the Vine" (Jn. 15:1ff)
would not be expected to be able to live in this way. Only those who become God's temple (home) can exhibit God's Life.
Considering the rather nebulous meaning of the word "love," in our post-modern world, the parenthetical expansions should be of help to our understanding of what Jesus meant: a) Be constantly urging toward reunion with your enemies; b) Be constantly accepting [them] as persons standing on the same ground [as yourselves].
Jesus goes on to give us an example of how this is done:
a) be habitually praying goodness over the people continuously persecuting you;
b) be constantly thinking and speaking on behalf of the folks repeatedly pursuing you to have ease and well-being.
How in line with 43a this is, and how contrary is this to 43b. Paul says virtually the same thing, in Rom. 12:14,
"You folks keep on speaking well of (or: repeatedly think goodness for; continue blessing) the people consistently pursuing and persecuting you: be continuously blessing (speaking well of [them] or thinking goodness for [them]) and stop cursing (or: you must not continue praying down on, or wishing anything against, [things, situations or people])!"
These sayings have roots in the OT:
"If your enemy is hungry, give him food to eat; and if he is thirsty, give him water to drink" (Prov. 25:21).
45. "so that (or: By this manner; This is how) you folks can be birthed (may and would come to be) sons of your Father - the One within [the] atmospheres and in union with [the] heavens - because He is repeatedly making His sun to rise back up again upon bad (evil; wicked; worthless) folks as well as [upon] good (virtuous) folks, and He is habitually sending rain upon fair and equitable people (those in right relationship; those within the Way pointed out; just ones; rightwised ones) as well as [upon] unfair and inequitable people (those not in right relationship; those not in the Way pointed out; unjust folks).
I began this verse with the "s" of "so" in the lower case to indicate that this seems to be a continuation of vs. 44. Then, parenthetically, I offer other renderings of the Greek, with the first word in the upper case so as to indicate that this could begin a new sentence (note: the earliest MSS had no punctuation, and no spacing between words). The difference, here, seems to be minor, but reading vs 45 as beginning a new thought could enigmatically suggest the our coming to be sons is somehow related to the non-discrimination in His direction to the sun and His sending of the rain. In either case it definitely shows us His goodness to everyone.
We cited vs. 45a with vs. 9, above, where the first clause, here, corresponds to folks producing peace and joining, in vs. 9, above. Here, vs. 45 begins with, "so that (or: By this manner; This is how)." The antecedent of this opening clause of vs. 45 is vs. 44, above,
"Be constantly loving your enemies."
Do THAT,
"so that you folks can be birthed sons of your Father."
Now we do not read this as a formula for being "born again," or for becoming "a child of God," on an ontological level. Rather, it seems to be speaking in terms of calling, function and position in God's reign. It is parallel to 5:9, above, "being peace-makers." The term "son," in both OT and NT writings, has two semantic traditions. The parallel statements of these two verses correspond to Ex. 4:22,
"Israel is My son, my firstborn,"
and to Ps. 2:7,
"You are My son, this day I have given birth to you,"
or, speaking of Solomon,
"I will be a father to him, and he shall be a son to me" (2 Sam. 7:14a).
These are covenant relationships. But we find an ontological tradition in Jn. 1 and 3, and in the letter of 1 Jn., to cite a few examples.
Here, in vs. 45, being a "son of the Father" seems to imply having the same character as the Father, who is,
"repeatedly making His sun to rise back up again upon bad folks as well as [upon] good folks, and He is habitually sending rain upon fair and equitable people as well as [upon] unfair and inequitable people."
The point is: how God treats humanity is how we should treat one another. It is treating everyone alike, not making distinctions between other people - for any reason, or based upon any sort of categorization. Do you think that this is because of what is explained by Paul, in Eph. 2:14-15?
To be continued...
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