Bible Studies
The Message of Grace in the Sermon on the Mount (Matt. 7:7-12; Lk. 6:27-38)
Series: Additional StudiesIntroduction:
1. The message of grace runs throughout the Sermon on the Mount. Indeed it could be said that the whole of the sermon is founded upon the concept of grace. 2. This is particularly clear in what Luke has chosen to use in his gospel account.a. He records the beatitudes (Lk. 6:20-26).
b. But then proceeds immediately to record Jesus’ teaching about loving your enemies, doing good to those who hate you, blessing those who curse you, etc.
c. He does not include the contrast between the righteousness of the scribes and Pharisees and the examples of their misinterpretations with Jesus’ “but I say to you,” as does Matthew.
d. He does not include this although it would fit with his contrast of how some were resistant to the teaching while others accepted it.
3. Let’s read Luke’s account in 6:27-38. Now notice Matthew’s parallel (7:7-12).Discussion:
I. Compare the two accounts.A. Both emphasize the nature of the Father who is merciful (Lk. 6:36; Matt. 7:11).
B. While Matthew’s account does not actually call on us to be like our Father in the text we have just read, back in 5:43-48 it does. So both accounts present our heavenly Father as the model of graciousness.
C. Both then call on us to be like our heavenly Father (Matt. 5:48; Lk. 6:36).
D. Luke states explicitly that if we are gracious then we are “sons of the Most High” (6:35). Matthew’s account implies it when uses our heavenly Father as our model.
E. Usually when reading the account in Matthew 7:7ff we read through the lense of receiving gracious gifts from our Father, but verse 12 takes us in the other direction when it says, “Treat people the same way you want them to treat you.”
1. So the teaching of Jesus is not just that we are receivers of good gifts from the Father, but that we are be like Him in our treatment of others.
2. Matt. 7:12 adds, “For this is the Law and the Prophets.” God’s nature is revealed in the Law and the Prophets, but that is not all. They call on us to be like Him.
3. Often the golden rule is interpreted to mean that we should treat others like we want to be treated so that we becomes the standard of our treatment of others. I have heard people say, “But I don’t want to be treated the way you want to treat me I want to be treated the way I want to be treated.” This misses the point.
4. The golden rule goes beyond us being the standard. God’s treatment of us is the standard. We should treat others as God has treated us.
5. Jesus’ statement assumes that the way God has treated us is the way we want to be treated.
6. Actually the golden rule is “Treat others the way God has treated you.”
7. Read again Luke’s account (6:27-38).
II. How has God treated us?A. The thrust of the text is not merely a list of specific behaviors in certain circumstances. “If someone hits you do this . . .” “If someone takes your coat do this . . .”
B. It is about a disposition of heart—giving rather than withholding, grace rather than law. This disposition of heart then leads to all kinds of specific actions.
1. The scribes and Pharisees had the disposition of hatred toward enemies (Matt. 5:43).
2. Of demanding penalty from offenders (Matt. 5:38).
3. Of cursing those who cursed them (Lk. 6:28).
4. Of withholding from those took their coat (Lk. 6:29).
5. Thus the teaching of Jesus is counter-cultural.
C. Because the Father’s disposition is to love His enemies. He blesses those who curse Him. He is merciful to those who do not deserve mercy. In other words it is His disposition to be gracious, like most people are with their children. I say “like most people” because some are not gracious to their children, but the assumption in Jesus’ teaching is that people understand that they are to be gracious with their children.
D. Some misunderstand God’s graciousness.
1. They think that God simply ignores sin, therefore they should not hold people accountable.
2. Nothing could be further from the truth.
a. God does not overlook sin. He does not wink at it. He does not pretend that it doesn’t exist.
b. Instead He pays the penalty for our violations with the death of His Son.
c. That is grace.
d. And although He extends His grace to all, those who refuse it experience the consequence of their sin—His wrath.
3. There is no need for graciousness without wrath.
4. Milque toast approaches to sin make grace cheap and they make the cross cheap.
5. If you want to mar your children take a milque toast approach to sin. If you want to teach them grace then teach that there are severe consequences to wrong behavior, but pardon them showing them the cross. “That’s what your sin costs.”
III. How are we to treat others?A. With the disposition of grace that characterizes God’s treatment of us (Matt. 7:7-12).
1. He gives good gifts.
2. This is the Law and the Prophets. In other words, everything that is written in the Law and the Prophets are details fleshing out the meaning of grace.
3. And here we thought the Law was WORKS oriented. Contrast Matt. 5:17-19.
a. According to the scribes and Pharisee’s perception it was works oriented.
b. Contrast Jesus’ statement, “But I say to you . . . “
B. Explicit illustrations in Lk. 6:27-38.
C. Explicit illustrations in Matt. 5:21-48.
Conclusion:
1. What is your disposition? To give or demand? Grace or works? To condemn or pardon? 2. The Father is giving, gracious, pardoning. 3. Where would you be without His grace? 4. Now go and do unto others as He has done unto you.
