Spiritual Insights Page

CHAPTER III

ENTRANCE REQUIREMENTS--PARTICULARS

This large section of the Sermon on the Mount may be divided into four subsections . The first section, 5:17-6:18, provides support for the statements in 5:17 -20 that the King's entrance requirements more than realize the standards of the whole Old Testament and surpass the practice of the scribes and Pharisees. The immediate benefits incurred by those who achieve the requirements of kingdom entrance are listed in 6:19 -34. The answer to the important question of how the entrance requirements may be obtained is supplied in 7:1-11. The efficacy of the King's entrance requirements is the subject of 7:12. These divisions are observed not so much from structure as they are observed in changes of subject.

Matthew 5:17-6:18: Validation of the Entrance Requirements

This subsection may be divided into three additional portions. A summation of the thesis to be argued is given in 5:17-20. The pattern of the statement, "You have heard;" an Old Testament quotation; and the statement of the King's fulfilling entrance requirement separates 5:21-48 from the rest of the subsection. Similarly, the pattern of hypocritical practice, lack of future reward, and a surpassing entrance requirement taught by the King segregates 6:1-18.

Argument

As a whole, this subsection teaches that the righteous standards taught by the King for entrance into the kingdom more than realize the standards taught by the whole Old Testament and surpass the righteousness practiced by the scribes and Pharisees.

Summation (5:17-20). These verses summarize the thesis which is to be supported in the following two portions: the righteous standards taught by the King for entrance into the kingdom more than realize the standards taught by the whole Old Testament ("the law and the prophets'' [50]) and surpass the righteousness practiced by the scribes and Pharisees.

In Verse 19, the words, "Whoever then annuls one of the least of the commandments and so teaches others, shall be called least in the kingdom of heaven," refers to teachers who meet the requirement of entering the kingdom but whose rewards are reduced once the kingdom is established because they did not teach the whole counsel of God's Word. It is not a reference to punishment for sin committed while being a citizen in the kingdom (51).

Fulfillment of the Law (5:21-48). This portion teaches that the righteous standards taught by the King for entrance into the kingdom more than realize the standards taught by the whole Old Testament since the King's standard reflects the righteousness of the Father. The six areas of comparison are found in the table below:

In 5:22 the reference to "hell of fire" has reference to the punishment applied to those who do not have the entrance requirements to enter the kingdom preceding its establishment. Notice that in verse 33 the phrase, "toi Kurioi (to the lord)", may he translated "with the Lord (52)" supporting the contention that these are oaths made with the name of the Lord. Verse 48 is a summation of this portion which boils down the entrance requirements to one: perfection corresponding to the perfection exhibited by the Father. Verse 45 indicates that the love standard of the King is in accordance with the Father's treatment of even evil men in this dispensation. It is possible that the standard of not resisting evil men (vss. 38-42) is probably also seen in the light of the Father's current postponement of their condemnation.

Surpassing the Pharisees (6:1-18). This portion teaches that the standard of Father centered righteousness taught by the King surpasses the scribes and Pharisees', practice of righteousness to receive the acknowledgement of men because the former method is rewarded by the Father and reflects the practice of righteous men.

The principle that righteousness practiced for the acknowledgment of men is not rewarded by the Father is established in 6:1. This principle is then illustrated relative to alms (2-4), prayer (5-15), and fasting (16-18). The hypocrites are the scribes and pharisees whose righteousness must be surpassed if one is to enter the kingdom (5:20). Note the identification of hypocrites with Pharisees made in Matthew 23: 13, 14, 15, 23, 25, 27, 29. Humble repentance (turning from sin by forgiving those who sin against you--6:12, 14-15) characterizes righteous men. The Divine forgiveness is fellowship forgiveness not salvation forgiveness.

Differing Views of the Argument

Kingdom Law

It has been shown that Christ came to fulfill the law, that heaven and earth will not pass till the law be fulfilled, and that the teaching of these Commandments in the kingdom, i.e. the Sermon on the Mount, which plainly is an intensification of the Mosaic law, will be then the rule of life for the kingdom age. Many of the verses in this section particularly, serve the additional purpose of setting forth kingdom entrance requirements . . . Needless to say, many of these same laws that plainly declare standards for entrance into the kingdom, will likewise be enforced to regulate life within the kingdom (53).

The same observation may be made here as was made in the previous chapter. While Dr. Campbell believes that the sermon establishes the rule of life during the kingdom, there is an absence of material in the sermon pointing towards this conclusion. Rather, there are numerous instances where it is necessary (and this is admitted by Dr. Campbell) to see the sermon applied before the kingdom is installed (54). It seems more reasonable under such circumstances to identify the sermon with entrance requirements and not with kingdom law. Dr . Campbell also states:

Now it is evident from the Old Testament that the kingdom rule will be on the basis of the Mosaic system, "And thou shalt return and obey the voice of the Lord, and do all his commandments which I command thee this day" (Deut. 30:8) . . . During that thousand-year period the Sermon on the Mount will serve as the code for conduct for it very plainly is the Mosaic Law intensified (55).

This is not a correct conclusion from Deuteronomy 30:8. Deuteronomy does teach that rule in the kingdom will be in accordance with the Mosaic Law (at least in accordance with the moral portion of the law as part of the ceremonial portion will be modified, e.g., Ezekiel 40-48), but we are unwilling to admit that the Mosaic law intensified is to be the rule during that period. Deuteronomy 30:8 seems to address the Mosaic Law not a Mosaic Law intensified. Rather the contrast between the Mosaic Law and the Sermon on the Mount seems to indicate that this portion of the sermon addresses something other than the rule of kingdom life--probably the standard of righteousness required by the King for entry into the kingdom.

It is suggested that since Christ will not be present before the institution of the kingdom to firmly control evil men, it would not be possible to observe the non-resistance to evil men principle of 5:39-42 during that time. Under such circumstances the standard would cause the evil men to take advantage of the ones who follow the standard (55). But it might also he asked why if Christ is firmly in control over evil men during the kingdom, does He allow such abuse of the kingdom saints? Also, if verse 41 refers to the Roman postal system (56), why is such an ancient method of letter delivery being used when today we have more modern methods and the kingdom is yet future? Also notice that Paul in Romans 12:17-21 and 1Corinthians 4:12 teaches a similar doctrine which is applicahle during the church age when the King is not present. It seems more probable that these verses deal with the circumstances of those present when the King was offering entrance into His kingdom at the first advent.

Our purpose in these paragraphs is to cast some doubt that Dr. Campbell's interpretation is absolutely required by the text. Dr. Pentecost suggests another interpretation which is complementary with what seems to be the subject of the context--entrance requirements to the kingdom:

. . . God gave law for the protection of righteous men against ungodly men, and for protection of the innocent from the unrighteous [1 Tim. 1:9-11] (57).

The Lord dealt here [Matt. 5: 38-42] with the basic problems of why the Law was given, what use the believer should make of the law, and how a righteous man can use the Law . . . In this passage [Exod. 21:22-29] God wrote into the Law the principle that for damage inflicted there must be a repayment of equal value (58).

It was the one who was injured who had rights that were to be defended and protected by Law [Lev. 24:19-20] (59).

What Christ said is that while a righteous man may have his rights, a righteous man will evidence his righteousness by giving up his rights [Matt . 5: 38-39] (60).

You have a right to demand some retribution. But the righteous man leaves that to God, and he manifests love and forgiveness, even to his enemies (61).

Thus, these verses can validly be interpreted as representative of the practice of those wvho achieve the entrance requirements prior to kingdom entry.

Interim Law. Scattered through Dr . Toussaint's argument are hints of his continuing interpretation that this subsection of the sermon deals with the law governing life in the interim (62). However, it is the statement of Matthew 5:20 that entrance to the kingdom is under consideration. There are commands in this subsection, but first they are used to show the fulfillment of similar commands of the Old Testament (5:21-48) and then they are used to show their superiority over the practice of the scribes and Pharisees. The result is a validation of the entrance requirements which are introduced in command form.

It is also suggested that the Lord's Prayer (5:9-13) contains interim requests (63)--however, they could as easily be the practice of a man who has achieved the entrance requirements.

Metritorious Salvation. We are willing to accept Mr. Sinclair's interpretation of Matthew 5:20 that personal (not imputed nor practical righteousness brought about by the santifying ministry of the Holy Spirit) is the interpretation of righteousness in this verse (64). We would disagree; however, when he states: "It was a warning calculated to produce greater exertion in striving for meritorious righteousness with the motive of finally gaining admittance to the kingdom of heaven (65). We would say that verse 20 was designed to refer to the practical righteousness of a person who would be qualified to enter the kingdom and thus imply (especially as it is explained in later verses) that such a standard is not obtainable by self effort. We would also counter Mr. Sinclair's interpretation of 5:22, 29; 6:12-15 in the same manner (66).

Entrance Requirements. There are no signifient differences between the argument of this subsection provided by the writer of this paper and that of Dr. Pentecost.

Matthew 6:19-34: Immediate Benefits of the Entrance Requirements Argument

Not only is entrance into the kingdom a benefit of obtaining the standard of righteousness which is required, but there are also immediate benefits for the one who has obtained the standard while he is waiting for the installation of the kingdom. This subsection teaches that one's first priorities should concern righteousness and things of the kingdom because priorities accompany volition, because spiritual illumination will result, because devotion to God will result, and because anxiety will be removed.

Specifically, the section on treasures (6:19-21) connects the benefits of practical righteousness (amassing things of heavenly value) with the accompanying orientation of one's volition. The section on the eye (6:22-23) indicates that spiritual illumination depends upon properly functioning spiritual sensors. The eye is being used to symbolize a spiritual sensor (67). The section on masters (6:24) implies that the benefit of devotion to God results from being devoted to righteousness. Finally, the section on anxiety (6:25-34) indicates that the benefit of release from anxiety results from seeking the Father's kingdom and the Father's righteousness.

Differing Views of the Argument

Kingdom Law. Once again we refer the reader to the numerous exceptions to the thesis that the sermon governs life in the kingdom. Several times the interpretation of entrance requirements is necessary or possible according to Campbell (68). Particularly important is the problem of reference to heaven (Matt. 6:20) when the discourse is said to refer to those who inherit the earth. Dr. Campbell offers a dual explanation here. First, it refers to the disciples who in the actual course will pass through heaven before entering the kingdom; second, it refers to the godly remnant of Israel as they look forward to the establishment of the kingdom when they will receive the reward which was stored for them in heaven until at time (69). There is a difficulty in trying to understand how citizens of the kingdom would ever have access to heavenly treasures which were stored up while they lived in the kingdom since following the thousand years they immediately pass into the glorified earth of the eternal state.

Interim Law. The interpretation of this paper, that this subsection deals with the immediate benefits given to those having achieved entrance requirements before the kingdom is installed, corresponds quite nicely with the interim view which sees the same people in the same period of time . Note; however, that the kingdom entrance still remains a theme (6:33).

Meritorious Salvation . Sinclair does not address this subsection.

Entrance Requirements. There are no critical differences between this view and the one taken in this paper.

Matthew 7:1-11: Acquisition of the Entrance Requirements

Arguments

The argument developed here is probably the most radical departure of this paper from the other dispensational viewpoints of the Sermon on the Mount. It is our contention that this subsection teaches that righteousness, which when missing results in disqualification from spiritual ministry and from spiritual illumination concerning the kingdom, could be obtained if the listeners would just ask the Father for such righteousness.

Judging (7:1-5). In these verses, men, who are themselves unrighteous, are disqualified from exercising a ministry of judging the righteousness of others. They were disqualified from spiritual service because of their unrighteous condition. The intent of the King was to drive the unrighteous listeners to the place where they would sincerely desire true righteousness.

Pearls (7:6). This verse explains why the King was careful in His selection of the group which would hear His sermon (5:1-2). Some of those in the mob which was attracted to Him were of such a destructive nature that they would have prevented or perverted the delivery of the sermon. This was because their unrighteousness prevented the words of the King from illuminating them spiritually so that they might accept spiritual things. There was no proof that the Father had been calling them--preparing them for spiritual insights (John 6). The verse teaches that unrighteousness results in the absence of spiritual illumination. Of course, the Father's calling results in spiritual insight so that those called may become righteous. The King is again driving those whom the Father has prepared for Him to desire righteousness. Interestingly, the by-product of 7:1-6 is probably further confirmation of the uncalled, unrighteous men in their fallen state since they would have probably responded quite emotionally in a negative way to the King's doctrines .

Prayer (7:7-12). But those who were called and so had enough spiritual insight to recognize their unrighteousness, and had enough insight to desire a true Spiritual ministry and true spiritual illumination--they desired to achieve the extremely high standard evidenced by the entrance requirements. They desired to enter the kingdom but saw that their unrighteousness preventecd their entrance. So, the question in their minds was, "How do we obtain that quaIifying standard of righteousness?" So, the King teaches them that they may obtain that standard by just asking the Father for it. The "it" of verses seven and eight, the loaf of verse nine, the fish of verse ten, "what is good" of verse eleven--they all refer to that standard of righteousness which is availabe just for the asking.

There are several reasons why the writer of this paper has adopted this interpretation. First, he believes that the King sincerely desired that men enter His kingdom and so would not preach such a condemning sermon on humanly unobtainable entrance requirements without announcing the way the requirements might be achieved. Second, for the same reason the King must have wanted to preach a carefully integrated sermon. There would be careful and intended arrangement of material to achieve His purpose. This interpretation integrates the content and order of the three portions (7:1-5; 6; 7-12). They are not left isolated and unconnected. Third, the resultant interpretation is in agreement with the Gospel preached by John (3:2) and adopted by the King (4:17, 23) which taught that entrance to the kingdom was achieved by repentance. The intended result of the sermon was to entice prepared listeners to desire entrance into the kingdom, to understand that their unrighteousness prevented entrance, to desire righteousness so that they might enter, and to ask God for that righteousness which He would give--this is simply repentance. It is changing their attitude about their sinful state. Fourth, the following context issues an invitation (7:13-27) as though a way of obtaining righteousness has been stated so the listeners might be challenged to adopt that way. A way which understands that it is the King's way, or is the King Himself, is too abstract to have any practical value for men desiring to enter the kingdom. Fifth, the following immediate context does not offer a definition of the way. The scene changes and miracles are offered to authenticate the King and His message (Matt. 8)--but where is the definitive statement of what is the content of that message? It must be somewhere--why not here?

The last verse of this portion marks the end of this section of the sermon by repeating the phrase "the law and the prophets." Its purpose in context is to encourage those who respond positively and ask the Father for righteousness to then live their lives in a way to magnify the corresponding character of the Father which causes Him to treat others the way He wants to be treated (70).

Differing Views of the Argument

Kingdom Law. Again, this subsection is assigned by Dr. Campbell mainly to denote entrance requirements to apply to the interim period (71). He also recognizes the difficulty in pulling these subsections together (72) but concludes that each deals with the common element of regulating conduct (73). We would only direct the reader to our earlier five reasons for taking the subsection otherwise.

Dr. Campbell interprets verse six as teaching that a citizen in his zeal to avoid the appearance of judging (see previous portion) should not adopt a foolish laxity. However, he seems to allow the interpretation that it deals with preachings the sermon to uncalled men when he refers to the obligation of preachers of this kingdom Gospel being exhorted not to preach it to those who would treat it with despite after the pattern of the two witnesses of Revelation 11:8-10 (74).

The prayer is then for the purpose of obtaining wisdom concerning the choice of audience for the preaching of the kingdom message (75). Since the "it" is not specified, this is possible; but we again refer to our five contrary reasons.

Interim Law. According to Dr. Toussaint, Matthew 7:1-5 teaches that, "the disciples of the King are to be critical of self but not of their brethren (76). Matthew 7:6 teaches discretion in giving out the truth. He suggests that an invitation is being given in Matthew 7:7-12 but he is not specific concerning what the listeners were being invited to do.

Meritorious Salvation. Mr. Sinclair does not deal with this material separate of the following verses.

Entrance Requirements. Dr. Pentecost's argument is that the Sermon answers what condition the listeners must be in to enter the kingdom, not what they must do to enter the kingdom. The portion on juding (7:1-6) deals with practices of the scribes and Pharisees which are wrong and the rest (7:7-12) deals with instructions for those who desire to enter the kingdom (78). Our only defense is our discussions of the sermon's structure and our "five reasons."

April 28, 2006, Edition -- © 1999-2002, 2006 Ken Bowles