Mount Sinai and the Sermon on the Mount

Jehovah-Jesus insists that Christ-ians keep His Holy Law (Matt. 5:13-16)

You are the salt of the Earth and need to impart a law-abiding saltiness to an otherwise flavorless and LAWLESS humanity!21 But if the salt gets unsalty, what can give IT saltiness, seeing that saltiness is found in salt ALONE?22 Then, it's no use to anyone — except to be thrown outside and to be trampled on by the men of the world!23 But you are to light up the world!24 A city of God or church universal25 that has been established on Christ the Rock26 on top of a Mountain (like Mount Sinai or                                                       9 Matt. 5:7 cf. Rom. 3:19-31. 10 Matt. 5:8 cf. 15:19. 11 Matt. 5:9a cf. Eph. 2:15-17f & 4:31-32. 12 Matt. 5:9b cf. I John 3:4,9f. 13 Matt. 5:10 cf. Rom. 7:12 & 8:4. 14 Matt. 5:11. Here and frequently elsewhere too we render humeis and humoon by "all of you" and "all of your" respectively in order to distinguish these terms from the singular forms which we simply render "you" and "your," rather than by the archaic "thou" and "thy" and "thine" (which latter, however, for reasons of euphony, we retain in the Sermon on the Mount's explicit or implicit quotations from the Decalogue itself). 15 Matt. 5:11a,33f,44 cf. Ex. 20:7 16 Matt. 5:11b,21-22,44 cf. Ex. 20:13 17 Matt. 5:11c,37 cf. Ex. 20:16. 18 Matt. 5:11c cf. John 15:10,19. 19 Matt. 5:12a cf. Eph. 2:6-10 & Rev. 20:12f & 22:11-15 & Westminster Confession 16:1ab,2c. It should be needless to add that we are, of course, saved not by our own lawkeeping, but by Christ's. For Christ stood in our place and perfectly kept the law for us and perfectly suffered the penalty of our breaking of that law. 20 Matt. 5:12b cf. 23:34-37 & Isa. 57-59 & Jer. 7 & Ezek. 20, etc. 21 Matt. 5:13a cf. Col. 4:6. 22 Matt. 5:13b cf. Mark 9:50. 23 Matt. 5:13c, cf. "men" in vv. 15-16 and the persecutors in vv. 10-12. 24 Matt. 5:14. The thought here is not that Christians are the only light (and a tiny one at that) in an evil world about to overwhelm them, but it is rather that the bright light of Christianity is certain to increase and to illuminate the whole world and the totality of humanity, cf. Matt. 5:14-16 & John 1:4-9 & Isa. 9:1,5-6. 25 Matt. 5:14b cf. Gal. 4:26 & Heb. 11:10,16 & 13:14 & Rev. 21:1-22:19. 26 Matt. 16:18 cf. I Pet. 2:5-8.

like the Mount of Christ's Sermon or like Mount Calvary) cannot remain hidden!27 For 'in the last days it shall come to pass that the Mountain of the House of the Lord shall be established on the top of the mountains, and it shall be exalted above the hills!28 And ALL NATIONS shall flow into it!29 For THE LAW shall go forth from Zion'30 or the Christ-ian Church, into all the world!31 Now people don't light up a lamp and put it down under a bucket!32 But they lift up that lamp and put it on a lampstand — and then it gives light to everybody in the house!33 In the same way, let your light so shine in front of people, that they'll see your good deeds or the fruits of THE TEN COMMANDMENTS you'll be keeping!34 And ultimately even they will glorify your Father in the Heavens!35

The Moral Law of Jehovah-Jesus a part of His Infallible Word (Matt. 5:17-18)

You must not36 even begin to presume37 that 'I AM'38 come to START DEMOLISHING39 either the Pentateuch or the Prophets!40 I Jehovah-Jesus38 have not                                                       27 Matt. 5:14c. 28 Mic. 4:1f. 29 Isa. 2:2-3. 30 Mic. 4:2. 31 Mic. 4; Isa. 2 & 62:1-7; Dan. 2:35,44; Matt. 28:19-20; Rom. 11:25-32. 32 Matt. 5:15a, a bushel or measuring bucket. The thought here is that of a candle being snuffed out underneath an inverted bucket (or bowl or cup) used to extinguish it. 33 Matt. 5:15b. 34 Matt. 5:16a & 15:4-19 & Westminster Confession 16:6, cf. note 19 above. 35 Matt. 5:16b cf. John 15:8 & Matt. 28:19 & Rom. 11:25-32 & Pss. 2,22,72. 36 Matt. 5:17a, Mee nomiseete, 2nd person plural, "ye must not presume!" Jesus's Sermon on the Mount (like His earlier announcement of the Decalogue on Mount Sinai) is addressed not to Pharisees or to heathen in the first instance, but particularly to His disciples and hence to Christians. Matthew 5:2 & Luke 6:20f. Yet, though limited in its immediate address, the teaching of the Sermon on the Mount should of course be obeyed by all men everywhere (whether saved or lost or even if reprobate). Cf. Matt. 5:1 & 7:28 to 8:1 with Luke 6:16-20,24 to 7:1f,24. Cf. too notes 2,14,150 & 152. 37 Matt. 5:17a, Mee nomiseete, ingressive aorist imperative, "don't ye (even) begin to presume!" 38 Matt. 5:17a, eelthon, 2nd aorist indicative 1st person singular (indicating a completed action with a present continuous effect), "I am come." It seems to be a word play on the "I AM (Jehovah)" of Mount Sinai, cf. Ex. 3:14 & 20:2,13 as well as on the Egoo in Matt. 5:22,28f (cf. John 8:58-59). As such, eelthon in Matt. 5:17a suggests that Jesus is none Other than Jehovah Himself! 39 Matt. 5:17a, katalusai, ingressive aorist active infinitive, meaning: "to start demolishing" or "to start pulling down." Notice this is not the present infinitive kataluein (meaning "to continue demolishing"). Jesus had then not even started to demolish the Old Testament Scriptures, as the Pharisees so foully suspected and perhaps even accused Him of doing. Nor would He ever start demolishing them, either in whole or in part — not even at or after Calvary. He would only finish fulfilling them or "finish building them up" or "finish constructing them" — by building onto them also the New Testament Scriptures (which too He would finish building or finish revealing within that very generation). Thus Jesus would finish off constructing or terminate completing the entire edifice of the Bible (both Old Testament and New Testament). That the word katalusai indeed means "demolish" is evident from its usage especially with regard to Christ's A.D. 70 'demolition' of the Jerusalem temple through the agency of the Romans in Matt. 24:2 & 26:61 & Luke 21:6 etc. On the great significance of A.D. 70, cf. the end of our note 43 below. 40 Matt. 5:17a's ton Nomon here clearly means all of the books of the Pentateuch (Genesis through Deuteronomy). This is here distinguished from all of the books of the Prophets (alias Joshua through Malachi), which Jesus here mentions (as ee tous Propheetas) immediately after the ton Nomon. That the books of the Law are here intended, rather than just their ethical teachings, is evident. For firstly, immediately after the words "the Law" there is the additional mention also of "the Prophets"

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