Exodus 40:18-38

18 Moses set up the tabernacle; he laid its bases, and set up its frames, and put in its poles, and raised up its pillars; 19 and he spread the tent over the tabernacle, and put the covering of the tent over it; as the LORD had commanded Moses. 20 He took the covenant and put it into the ark, and put the poles on the ark, and set the mercy seat above the ark; 21 and he brought the ark into the tabernacle, and set up the curtain for screening, and screened the ark of the covenant; as the LORD had commanded Moses. 22 He put the table in the tent of meeting, on the north side of the tabernacle, outside the curtain, 23 and set the bread in order on it before the LORD; as the LORD had commanded Moses. 24 He put the lampstand in the tent of meeting, opposite the table on the south side of the tabernacle, 25 and set up the lamps before the LORD; as the LORD had commanded Moses. 26 He put the golden altar in the tent of meeting before the curtain, 27 and offered fragrant incense on it; as the LORD had commanded Moses. 28 He also put in place the screen for the entrance of the tabernacle. 29 He set the altar of burnt offering at the entrance of the tabernacle of the tent of meeting, and offered on it the burnt offering and the grain offering as the LORD had commanded Moses. 30 He set the basin between the tent of meeting and the altar, and put water in it for washing, 31 with which Moses and Aaron and his sons washed their hands and their feet. 32 When they went into the tent of meeting, and when they approached the altar, they washed; as the LORD had commanded Moses. 33 He set up the court around the tabernacle and the altar, and put up the screen at the gate of the court. So Moses finished the work.

The Cloud and the Glory (Ex 13.21-22; Num 9.15-23)

34 Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 35 Moses was not able to enter the tent of meeting because the cloud settled upon it, and the glory of the LORD filled the tabernacle. 36 Whenever the cloud was taken up from the tabernacle, the Israelites would set out on each stage of their journey; 37 but if the cloud was not taken up, then they did not set out until the day that it was taken up. 38 For the cloud of the LORD was on the tabernacle by day, and fire was in the cloud by night, before the eyes of all the house of Israel at each stage of their journey. (Exodus 40:18-38, NRSV)

The following comments are based on those of April 19, 2008 (Saturday in the Fourth Week of Easter, Year Two), when comments were repeated from May 13, 2006 (Saturday in the week of the Fourth Sunday of Easter, Year Two).

In Exodus, chapters 25-31, Moses is on Mount Sinai receiving God’s instructions about how to construct the tabernacle. After the breaking and renewal of the covenant (chaps. 32-34), and the preparations (chap. 35), the tabernacle and its furnishings are constructed and set up as follows. Chapter 35 begins with the command regarding the sabbath day (Exod. 35:1-3). According to Rabbi J. H. Hertz, “The exhortation which God had given to Moses concerning the holiness of the Sabbath, which must not be violated even for the sacred purpose of building the Tabernacle (xxxi, 13 f), is repeated by Moses to the Congregation” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Exod. 35:2). This exhortation is followed by the preparations for building the tabernacle (35:4-36:7); then the Israelites construct the tabernacle and its furnishings, including the priests’ garments, according to the instructions given to Moses on the mountain (36:8-39:31). After inspection of the tent, its parts and furnishings by Moses (39:32-43), according to Judith E. Sanderson, “God gives complete instructions for the final arrangements, which Moses will carry out in [40:]16-33” (NOAB, 3^rd ed., augmented, 2007, on Exod. 40:1-15). Moses is commanded to set up the tabernacle and its furnishings (Exod. 40:1-15), including the ark of the covenant and its screen (v. 3), the table, the lampstand and its lamps (v. 4), the golden altar for incense, and the screen for entrance of the tabernacle (v 5), the alter of burnt offering (v. 6), the basin (v. 7), and the court and the screen for the gate of the court (v. 8). This much Moses will do as reported in vv. 16-33. The anointing and consecration of the tabernacle and all its furniture (v. 9), the altar of burnt offering and its utensils (v. 10) and the basin (v. 11) will be reported later, along with the ordination of the priests (vv. 12-15; cf. Lev., chap. 8).

The report that “Moses did everything just as the LORD had commanded him” (40:16), and the date, “In the first month [Nisan] in the second year, on the first day of the month, the tabernacle was set up” (v. 17, cf. v. 2), bring us to today’s reading. Jeffrey H. Tigay comments on “just as the LORD had commanded him, so he did” (NJPS 1985, 1999, for NRSV “Moses did everything just as the LORD had commanded him”). “A slightly different form of this statement appears seven times in vv. 17-33” (The Jewish Study Bible, 2004, on Exod. 40:16). Rabbi Hertz explains the date as “in the second year after the Exodus from Egypt . . . Nine months had elapsed since the people’s arrival at Sinai (xix, 1). The actual work of construction occupied about four months” (op. cit., on v. 2). Moses himself sets up the tabernacle (Exod. 40:16, 18-33). According to Tigay, “Only Moses can set up the components of the Tabernacle because only he has been shown visually how the Tabernacle is to look . . . He must also perform certain priestly tasks because the priests are not yet consecrated and eligible to perform them (vv. 4, 23, 25, 27)” (op. cit., on 40:1-16).

And so, the narrator tells us, “Moses set up the tabernacle; he laid its bases, and set up its frames, and put in its poles, and raised up its pillars; and he spread the tent over the tabernacle, and put the covering of the tent over it; as the LORD had commanded Moses” (vv. 18-19). Edward L. Greenstein refers, for the tent, to 26:7, 11, and for the covering, to 26:14 (HarperCollins Study Bible, rev. ed., 2006, on Exod. 40:19). We note that the narrative shows, as claimed, that Moses followed instructions carefully. Moses “took the covenant (tdufehA, hā‘ēduth) and put it into the ark, and put the poles on the ark, and set the mercy seat above the ark; and he brought the ark into the tabernacle, and set up the curtain for screening, and screened the ark of the covenant; as the LORD had commanded Moses” (vv. 20-21). Rabbi Hertz explains “the testimony” (JPS 1917, for NRSV “the covenant”) as “the Tables of the Decalogue. Tradition,” he adds, “declares that the broken pieces of the First Tables were also deposited in the Ark” (op. cit., on v. 20). The poles are described in 25:13-15 (cf. Greenstein, op. cit., on v. 20).

 From the “most holy place” (cf. 26:34), its cover and contents, the narrative turns to furnishings for the “holy place” (cf. 26:33), and the Court. Moses “put the table in the tent of meeting, on the north side of the tabernacle, outside the curtain [that is, in the ‘holy place,’ or ‘tent of meeting,’ terms apparently interchangeable here] , and set the bread in order on it before the LORD; as the LORD had commanded Moses” (vv. 22-23). Moses “put the lampstand in the tent of meeting, opposite the table on the south side of the tabernacle, and set up the lamps before the LORD; as the LORD had commanded Moses” (vv. 24-25). Moses, we are told, “put the golden altar [that is, the ‘altar of incense,” cf. 30:1-10] in the tent of meeting before the curtain, and offered fragrant incense on it; as the LORD had commanded Moses” (vv. 26-27). According to Rabbi Hertz, “Moses performed this and other priestly duties during the week of consecration, until the priests were installed” (ibid., on v.27). The narrative moves out into the court as it reports that Moses “also put in place the screen for the entrance of the tabernacle” (v. 28), and “set the altar of burnt offering at the entrance of the tabernacle of the tent of meeting, and offered on it the burnt offering and the grain offering as the LORD had commanded Moses” (v. 29). “There is no specific command,” says Tigay, “for Moses to burn the incense [v. 27] or offer sacrifices (v. 29), but his doing so is consistent with God’s commands that he perform the other priestly duties of laying out the bread and lighting the lamps (vv. 4, 23, 25) prior to the priests’ consecration. The reference to Moses approaching the altar in vv. 31-32 must refer to the same pre-consecration period” (op. cit., on v. 27).Moses provides for purification of himself and the priests as they come and go from the tabernacle. “He set the basin between the tent of meeting and the altar, and put water in it for washing, with which Moses and Aaron and his sons washed their hands and their feet. When they went into the tent of meeting, and when they approached the altar, they washed; as the LORD had commanded Moses” (vv. 30-32). And we learn that Moses’ work is concluded in setting up the tabernacle. “He set up the court around the tabernacle and the altar, and put up the screen at the gate of the court. So Moses finished the work” (v. 33). All these actions were done “as the LORD had commanded Moses” (vv. 19, 21, 23, 25, 27, 29, 32).

With the completion of the erection and furnishing of the tabernacle in chapter 40, we come to what Sanderson calls “the climax of the book” (op. cit., on vv. 34-38). The tabernacle becomes the dwelling of the divine presence. “Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle” (v. 34). Rabbi Hertz explains “the cloud”: “As in xiii, 21, and xxiv, 15, a cloud screened the ‘glory of the LORD’, and was a visible symbol to the people of His Presence.” And the Rabbi continues, in reference to “the glory of the LORD”: “Since God is not corporeal, this can only imply a spiritual manifestation of His presence in the tent of meeting; i.e., the Shechinah” (op. cit., on v. 34). When “the cloud settled upon” the tabernacle “and the glory of the LORD filled” it, even “Moses was not able to enter” it (v. 35). This was the cloud that preceded the Israelites on their journeys. “Whenever the cloud was taken up from the tabernacle, the Israelites would set out (Ufs4y9, yis‘û, imperfect tense) on each stage of their journey; but if the cloud was not taken up, then they did not set out (Ufs4y9, yis‘û, imperfect tense) until the day that it was taken up” (vv. 36-37). Note the use of the imperfect tense verbs “to express actions, etc., which were repeated in the past, either at fixed intervals or occasionally” (E. Kautzsch, ed., and A. E. Cowley, trans., Gesenius’ Hebrew Grammar, 2^nd English ed., 1910, reprinted 1985, sec. 107 e). As the Israelites' journey continued, “the cloud of the LORD was on the tabernacle by day, and fire was in the cloud by night, before the eyes of all the house of Israel at each stage of their journey” (v. 38). According to Tigay,

With the Tabernacle complete, God’s Presence . . . leaves Mount Sinai and takes up Its abode amidst the Israelites, fulfilling the promise of 29:43, 45 and signifying the complete repair of the rupture between God and Israel occasioned by the golden calf. From there God will communicate with Moses from now on (Lev. 1:1) and will accompany the Israelites on their journeys. (op. cit., on Exod. 40:33-38)

1 Thessalonians 4:1-12

Life Pleasing to God

4:1 Finally, brothers and sisters, we ask and urge you in the Lord Jesus that, as you learned from us how you ought to live and to please God (as, in fact, you are doing), you should do so more and more. 2 For you know what instructions we gave you through the Lord Jesus. 3 For this is the will of God, your sanctification: that you abstain from fornication; 4 that each one of you know how to control your own body in holiness and honor, 5 not with lustful passion, like the Gentiles who do not know God; 6 that no one wrong or exploit a brother or sister in this matter, because the Lord is an avenger in all these things, just as we have already told you beforehand and solemnly warned you. 7 For God did not call us to impurity but in holiness. 8 Therefore whoever rejects this rejects not human authority but God, who also gives his Holy Spirit to you.

9 Now concerning love of the brothers and sisters, you do not need to have anyone write to you, for you yourselves have been taught by God to love one another; 10 and indeed you do love all the brothers and sisters throughout Macedonia. But we urge you, beloved, to do so more and more, 11 to aspire to live quietly, to mind your own affairs, and to work with your hands, as we directed you, 12 so that you may behave properly toward outsiders and be dependent on no one. (1 Thessalonians 4:1-12, NRSV)

The following comments are based on those of December 5, 2008 (Friday in the week of the First Sunday of Advent, Year One), when comments were repeated from April 19, 2008 (Saturday in the week of the Fourth Sunday of Easter, Year Two), when comments were repeated from December 8, 2006 (Friday in the week of the First Sunday of Advent, Year One), when they were combined with revision and supplement from December 3, 2004 (Friday of the week of the First Sunday of Advent, Year One), and from May 13, 2006 (Saturday of the week of the Fourth Sunday of Easter, Year Two).

Much of 1 Thessalonians has reviewed Paul’s relations with the believers in Thessalonica, but Paul begins in chapter 4 to deal with certain issues. “Finally, brothers and sisters,” he says, “we ask and urge you in the Lord Jesus that, as you learned from us how you ought to live (peripatei:n, peripatein, lit. ‘ to walk’) and to please God (as, in fact, you are doing [peripatei:te, peripateite, lit. ‘you are walking, you walk’]), you should do so more and more” (1 Thess. 4:1). “For you know what instructions (paraggelivai, paraggeliai) we gave you through the Lord Jesus” (v. 2). It seems that Paul presented Christian halakah to his churches. (Halakah, from j`l1h!, hālak, ‘walk,’ is a term for Rabbinical interpretation of biblical commands.) Frederick William Danker defines the word translated “instructions as “ ‘pronouncement designed to provide guidance’,” sometimes “command, order, imperious in kind” as in Acts 5:28; 16:24, but here, “instruction, order, pedagogical in kind 1 Thess. 4:2; 1 Tim. 1;5, 18” (The Concise Greek-English Lexicon of the New Testament, 2009, s.v. paraggeliva, paraggelia).

Paul focuses here on sexual propriety. He issues a call to holy living. "For this is the will of God, your sanctification (aJgiasmovV, hagiasmos): that you abstain from fornication (porneiva, porneia); that each one of you know how to control your own body (skeu:oV, skeuos, ‘vessel’ and related meanings) in holiness (aJgiasmovV, hagiasmos) and honor, not with lustful passion ( ejn pavqei ejpiqumivaV, en pathei epithymias), like the Gentiles who do not know God" (1 Thess. 4:3-5). Of “who do not know God,” Abraham Smith says, it is “a typical slur against Gentiles (Ps. 79:6; Jer. 10:25)” (NOAB, 3^rd ed., augmented, 2007, on 1 Thess. 4:5). Danker defines the word translated first as “sanctification,” then as “holiness,” as “ ‘dedication to the interests of deity,’ holiness, consecration . . . specifically of God’s achievement in believers through Jesus Christ” (op. cit., s.v. aJgiasmovV, hagiasmos). The word translated “fornication” means “ ‘sexual immorality,’ fornication, unchastity” (ibid., s.v. porneiva, porneia). In the phrase translated “lustful passion,” the word “passion” is used “of undisciplined desire,” and means “passion” (ibid., s.v. pavqoV, pathos). The word translated “lustful,” means “ ‘strong feeling/interest,’ desire,” or, as here, “ ‘inordinate/improper desire,’ craving” (ibid., s.v. ejpiqumiva, epithymia). So its use in the genitive case suggests that the phrase means “in passion of improper desire,” or as the NRSV put it, “with lustful passion.” Edgar M. Krentz says, “Reference to the will of God anticipates the strong theological emphasis in vv. 6-8. Greco-Roman sexual laxity scandalized Jews (see v. 5), so Paul often warns against fornication (see 1 Cor. 5:1; 6:13, 18; Gal. 5:19)” (HarperCollins Study Bible, rev. ed., 2006, on 1 Thess. 4:3). These warnings, of course, do not mean that he is aware of such activity among the Thessalonian believers; otherwise he would have been more specific (cf. 1 Cor. 5). Of “how to control your own body (see 1 Cor. 7:2), Krentz suggests “how to take a wife for himself ([NRSV] text note b; lit. ‘how to possess a vessel or implement’) is preferable. Both translations are possible, but Paul is discussing relationships here.” And of “holiness and honor,” he adds, Paul evaluates marital sex positively (see also 1 Cor 7:3-6)” (ibid., on v. 4). Paul’s sentence continues, “For this is the will of God . . . that no one wrong or exploit a brother or sister in this matter, because the Lord is an avenger ( e[kdikoV, ekdikos) in all these things, just as we have already told you beforehand and solemnly warned you” (vv. 3a, 6). According to Krentz, “Paul describes God as an avenger, an OT motif (Ps. 94:1), to stress the eschatological significance of what he teaches; see also 1:10; Rom. 2:16; 12:19” (ibid., on v. 6). Paul summarizes. “For God did not call us to impurity (ajkaqarsiva, akatharsia, lit. ‘filth, uncleanness’) but in holiness (aJgiasmovV, hagiasmos, see above)” (v. 7). And he reminds the Thessalonians of the authority behind his instructions. “Therefore whoever rejects this rejects not human authority7 but God, who also gives his Holy Spirit to you” (v. 8). Krentz notes that “Holy Spirit [is] mentioned in 1:6; 5:19, [but is] not as prominent here as in 1 Corinthians and Romans” (ibid., on v. 8).

Paul turns to the subject of love for one another within the Christian community. “Now concerning love of the brothers and sisters (filadelfiva, philadelphia),” he says, “you do not need to have anyone write to you, for you yourselves have been taught by God to love (eijV to; ajgapa:n, eis to agapan) one another; and indeed you do love (poiei:te aujtov, poieite auto, lit. ‘you do it [= love]’) all the brothers and sisters throughout Macedonia” (vv. 9-10a). The infinitive phrase, “to love” (eijV to; ajgapa:n, eis to agapan), is emphasized with the definite article, an expression that can mean purpose or result: “you have been taught the act of loving.” Krentz says “Love of the brothers and sisters (Greek philadelphia) was a virtue in Epicurean philosophy; Paul uses the term only once more (Rom. 12:10).” And he adds, “Taught by God [was] a Stoic idea. The term is not found elsewhere in the NT” (ibid., on v. 9). Paul encourages continuation of this love with emphasis. “But we urge you, beloved, to do so more and more, to aspire to live quietly, to mind your own affairs, and to work with your hands, as we directed you, so that you may behave properly toward outsiders and be dependent on no one” (vv. 10b-12). “Aspire to live quietly,” says Krentz, “corresponds to the Epicurean maxim ‘Escape notice as you live.’ Mind your own affairs,” he adds, is “an Epicurean attitude that excluded participation in civic affairs (minding the common affairs).” And he says, “work with your hands emphasizes self-sufficiency, a major Stoic goal (see 2:9; 1 Cor. 4:12; 2 Thess. 3:6-12)” (ibid., on v. 11). For the most part, this is good advice. Modern Christians should not avoid participation in civic affairs, though for the Thessalonians of Paul’s day, that would likely involve participation on non-Christian religious practices. Paul and others have faced opposition in Thessalonica. The advice to mind one’s own affairs and to “work with your hands,” here anticipates Paul’s later instruction to “admonish the idlers (ajtavktouV, ataktous)” (5:14; cf. 2 Thess. 3:11). Although Abraham Smith says the term should be translated “disorderly ones” (NOAB, 3^rd ed., augmented, 2007, on 1 Thess. 5:14), he is perhaps unduly influenced by the etymology. According to Bauer-Danker-Arndt-Gingrich, while the meaning is “disorderly, insubordinate,” “some prefer the sense idle, indolent” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. a[taktoV, ataktos).

Matthew 5:38-48

Concerning Retaliation (Lk 6.29-31)

38 "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' 39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.

Love for Enemies (Lk 6.27-28, 32-36)

43 "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? 48 Be perfect, therefore, as your heavenly Father is perfect. (Matthew 5:38-48, NRSV)

The following comments are repeated here from September 23, 2009 (Wednesday in the week of the Sunday closest to September 21, Year One), when comments were repeated from April 19, 2008 (Saturday in the week of the Fourth Sunday of Easter, Year Two), when comments were repeated from September 26, 2007 (Wednesday in the week of the Sunday closest to September 21, Year One), when comments were combined from September 21, 2005 (Wednesday in the week of the Sunday closest to September 21, Year One), and from May 13, 2006 (Saturday in the week of the Fourth Sunday of Easter, Year Two).

Matthew, chapter 5, concludes with Jesus' instructions in regard to the law of retribution (Mt. 5:38; cf. Ex. 21:24; Lev. 24:30; Deut. 19:21), and his admonition to us to love our enemies. Jesus says, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth’ ” (Mt. 5:38). C. G. Montefiore comments, “The literal application of the so-called Lex Talionis, or tit for tat, Exodus xxi.24, etc., had been abolished by the Rabbis, probably as early as the age of Jesus, though this cannot be definitely proved. If a man in a quarrel knocked out another's tooth, the tooth of the evildoer could not be knocked out as a punishment. All that happened was a monetary fine, quite in accordance with modern ideas” (The Synoptic Gospels; Edited with an Introduction and a Commentary, vol. II, 2^nd ed., 1968, p. 70, on Mt. 5:38). Montefiore finds similarities in the way both Jesus and the Rabbis stress the underlying principles.

Jesus then reverses the “eye-for-an-eye” instruction with his interpretation. “But I say to you,” he says, “Do not resist an evildoer” (Mt. 5:39a). On the contrary, says Jesus, “But if anyone strikes you on the right cheek, turn the other also (v. 39b; cf. Lk. 6:29a). Jesus continues with further examples, saying, “if anyone wants to sue you (soi kriqh:nai, soi krithēnai) and take your coat (citwvn, chitōn), give your cloak ( iJmavtion, himation) as well” (Mt. 5:40). For this, Luke has, “from anyone who takes away your coat ( iJmavtion, himation) do not withhold even your shirt (citwvn, chitōn)” (Lk. 6:29b). According to Danker, the word translated “coat” in Matthew, but “shirt” in Luke, is a “Semitic loan word, ‘a garment worn next to the skin,’ originally of males but later also of females, tunic” (op. cit., s.v. citwvn, chitōn). The word translated “cloak” in Matthew, but “coat” in Luke, can mean “ ‘covering for the body’–a. in general, clothing, apparel,” or more precisely “b. of one’s outer garment, cloak, coat worn over the citwvn [chitōn] (the undergarment)” (ibid., s.v. iJmavtion, himation). In this instance the order differs; notwithstanding the different translations (NRSV) of the same Greek terms, Matthew and Luke have the same Greek terms in reverse order. In Luke’s version, the outer garment is taken first, then the inner garment, which suggests, perhaps, a mugging. Matthew’s version, in which the inner garment is taken first, is about a lawsuit, “if anyone wants to sue you” (cf. above). Luke does not have Jesus’ final example in Matthew, “and if anyone forces you to go one mile, go also the second mile” (Mt. 5:41). But, according to Jesus, one must go beyond merely refraining from retaliation. “Give (dovV, dos, aorist tense imperative) to everyone who begs from you (tw:/ aijtou:ntiv se, tō(i) aitounti se, lit., ‘to the one who asks you’),” says Jesus in Matthew, “and do not refuse (mh; ajpostrafh:/V, mē apostraphēs, aorist subjunctive, a prohibition) anyone who wants (to;n qevlonta, ton thelonta, lit. ‘the one wanting’) to borrow from you” (Mt. 5:42). For this, Luke has, “Give (divdou, didou, present tense imperative) to everyone who begs from you (panti; aijtou:ntiv se, panti aitounti se, lit. ‘to everyone who asks you’) and if anyone takes away (ajpo; tou: ai[rontoV, apo tou airontos, lit. ‘from the one taking away’) your goods, do not ask (mh; ajpaivtei, mē apaitei, present tense imperative) for them again” (Lk. 6:30). Within the context of Matthew’s Sermon on the Mount, Jesus, of course, is defining a life style for Christian believers, but it is interesting that where Matthew’s language implies a single instance, “Give” (dovV, dos, aorist imperative) calls for a single instance of giving, and the word “everyone” (pa:V, pas, i.e., Luke’s dative form pantiv, panti) is in Luke but not in Matthew (in spite of the NRSV translation, cf. “to the one who asks you,” TNIV). On the other hand, Luke’s version uses present tense imperatives, and “to everyone who asks/begs” (see above), which implies an ongoing life style. This apparently makes clear what is implied as well by the context in Matthew. Luke is not falsifying what Jesus said, but presenting it in a form relevant for the lives of believers in his Christian community.

David C. Allison, Jr., says:

The brief scenes vividly represent the demand for an unselfish temperament, for naked humility and a willingness to suffer the loss of one’s personal rights; evil should be requited with good. There is no room for vengeance on a personal level (cf. Rom. 12:19). (The Oxford Bible Commentary, 2001, p. 855, on Mt. 5:38-42)

At this point, Luke includes his version of the “golden rule,” “Do to others as you would have them do to you” (Lk. 6:31), which Matthew presents later in the sermon, “In everything do to others as you would have them do to you; for this is the law and the prophets” (Mt. 7:12).

Jesus calls on us to love our enemies. In Matthew, he says, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you” (Mt. 5:43-44). As elsewhere in the sermon, Luke lacks the “antithesis formula,” but he elaborates a bit on how we are to treat enemies. “But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you” (Lk. 6:27-28). This teaching is echoed by Paul. “Bless those who persecute you; bless and do not curse them” (Rom. 12:14). “Beloved, never avenge yourselves . . . No, ‘if your enemies are hungry, feed them; if they are thirsty, given them something to drink . . .” (Rom. 12:19-20). In Luke, this precedes the instruction on retaliation (see above). In Matthew, an explanation is given for such treatment of one’s enemies: “so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous” (Mt. 5:45). Compare Luke’s repetition of the admonition to love one’s enemies and the reason given. “But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked” (Lk. 6:35). In Matthew, Jesus continues with an explanation. “For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? (Mt. 5:46-47). In Luke parallel sayings to this follow the “golden rule.” “If you love those who love you, what credit is that to you? For even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again” (Lk. 6:32-34). We note that in Matthew, the contrast with the behavior of “tax collectors” and “Gentiles” is generalized by Luke to that of “sinners,” perhaps adapted to Luke’s non-Palestinian audience.

The reading from Matthew closes with Jesus call for us to be “perfect”: “Be perfect, therefore, as your heavenly Father is perfect” (Mt. 5:48). The parallel verse in Luke calls for us to be “merciful”: “Be merciful, just as your Father is merciful” (Lk. 6:36). T. W. Manson compares these verses and suggests that Jesus used the term “merciful,” for the model is God’s mercy. “For ‘merciful’ (Lk.) Mt. has ‘perfect.’ In favour of the former is the fact that in the Old Testament the epithet ‘merciful’ is given to God, hardly ever to man; and the epithet ‘perfect’ to man, never to God. As God is the standard of comparison, we expect a recognised Divine attribute to be mentioned” (The Sayings of Jesus, reprint 1975, p. 55). The term “merciful is frequently applied to God in the Old Testament, whereas “perfect” (tevleioV, teleios) is a term applied to human beings, e.g. Noah, who “was perfect (Mym9TA, tāmîm, LXX tevleioV, teleios) in his generation” (Gen. 6:9 AV; ‘blameless’ NRSV), and Job (Job: 1:1, 8; 2:3, MTA, tām, ‘perfect” AV, ‘blameless’ NRSV). The Hebrew text describes Job: fr!&me rsAv4 Myh9lox$ xreyv9 rWAyAv4 MT! (tām w ^eyāśār wîrē’ ’ ^elōhîm w ^esār mērā‘, “perfect/blameless, and upright, one who feared God and turned away from evil” (Job. 1:1, cf. v. 8; 2:3). The Septuagint expands on that: ajlhqinovV, a[memptoV, divkaioV, qeosebhvV, ajpecovmenoV ajpo; panto;V ponhrou: pravgmatoV (alēthinos, amemptos, dikaios theosebēs, apechomenos apo pantos ponērou pragmatos), “true, blameless, righteous, pious [one who fears God], holding off from [avoiding] every evil matter” (Job. 1:1 LXX, cf. 1:8, 2:3). According to Matthew, Jesus wants us to hold to a very high standard of righteous Christian living.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net