Kingdom of God Vs. Kingdom of Heaven

 "But seek first the kingdom of God and his righteousness, and all these things will be added to you." -
Matthew 6:33

Finishing up this section, I found this bit of commentary from Scofield interesting.  I've puzzled over the Kingdom of God before--how can it be now, I've wondered.  How can you enter into it now?  These types of messy matters slow me down in my reading, so I'm tempted to toss them aside and move to the next narrative. It's always a balance with these things.  But, how can one justify blowing by such a big concept?  Although the Kingdom of God and the Kingdom of Heaven have much in common, the terms are distinct and not interchangeable.

My summary of differences based on Scofield:

Kingdom of God--only by new birth, universal (includes angels, saints), timeless, inward, spiritual, doesn't "show" on the outside.

Kingdom of Heaven--in this current era may be true or false (visible Church?), the outworking of the time-bound fulfillment of the promise given to Abraham and David, the earthly Messianic movement of the coming of Christ and His ultimate establishment of the Kingdom of God.  It originates and is defined in Daniel, is promised to David, and continued by Gabriel in Luke via Mary.  It's organic (of the earth), will manifest on earth in a literal physical kingdom with Christ reigning.  This kingdom will eventually merge into the Kingdom of God.  The parable of the sower and of the virgins uses this term significantly.

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From Scofield's Commentary:

Kingdom of God
The kingdom of God is to be distinguished from the kingdom of heaven (See Scofield on Mat_3:2), in five respects:

(1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations Luk_13:28; Luk_13:29; Heb_12:22; Heb_12:23 while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth (See Scofield on Mat_3:2) 1Co_15:24; 1Co_15:25.

(2) The kingdom of God is entered only by the new birth Joh_3:3; Joh_3:5-7 the kingdom of heaven, during this age, is the sphere of a profession which may be real or false. (See Scofield on Mat_13:3) Mat_25:1; Mat_25:11; Mat_25:12

(3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke. It is the omissions which are significant. The parables of the wheat and tares, and of the net Mat_13:24-30; Mat_13:36-43; Mat_13:47-50 are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven Mat_13:33 is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives. (See Scofield on Mat_13:33).

(4) The kingdom of God "comes not with outward show" Luk_17:20 but is chiefly that which is inward and spiritual Rom_14:17 while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," Zec_12:8, note; (N.T.),; Luk_1:31-33; 1Co_15:24, note; Mat_17:2, note.) (See Scofield on Zec_12:8), Luk_1:31-33 (See Scofield on 1Co_15:24; Mat_17:2).

(5) The kingdom of heaven merges into the kingdom of God when Christ, having put all enemies under his feet, "shall have delivered up the kingdom to God, even the Father" 1Co_15:24-28 (See Scofield on Mat_3:2).

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A separate comment on Matthew 3:2, further clarifying Matthew's use of the The Kingdom of Heaven:

1) The phrase, kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the Son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth:

Matthew 6:10 "Your kingdom come, your will be done, on earth as it is in heaven."

The phrase is derived from Daniel, where it is defined; Dan_2:34-36; Dan_2:44; Dan_7:23-27 as the kingdom which the God of heaven will set up after the destruction by "the stone cut out without hands," of the Gentile world-system. It is the kingdom covenanted to David’s seed 2Sa_7:7-10 described in the prophets; (See Scofield on Zec_12:8) and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel Luk_1:32; Luk_1:33.

2) The kingdom of heaven has three aspects in Matthew:

(a) "at hand" from the beginning of the ministry of John the Baptist Mat_3:2 to the virtual rejection of the King, and the announcement of the new brotherhood Mat_12:46-50
(b) in seven "mysteries of the kingdom of heaven," to be fulfilled during the present age Mat_13:1-52 to which are to be added the parables of the kingdom of heaven which were spoken after those of Matthew 13, and which have to do with the sphere of Christian profession during this age;
(c) the prophetic aspect--the kingdom to be set up after the return of the King in glory. Mat_24:29 to Mat_25:46; Luk_19:12-19; Act_15:14-17 See "Kingdom (N.T.)"; Luk_1:33; 1Co_15:28 Cf. "Kingdom of God," (See Scofield on Mat_6:33).
saying (See Scofield on Act_17:30).

The Sermon on the Mount, Section F, Birds and Our Sphere of Duty

Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Matthew 6:26

"I know all the fowls of the mountains: and the wild beasts of the field are mine." -Psalm 50:11

Therefore (διὰ τοῦτο). Because of this fact last mentioned, the impossibility of dividing your service. Cease to be anxious about things of this life, for anxiety about these is a mark of your attempting this impossibility.

The birds are fed because they diligently work to maintain their lives. They do not store up great amounts of food, but continually work. And believers are far more valuable to God than birds! The lilies grow daily through a natural process. Therefore an individual need not be anxious about his existence (Mat_6:31), for by worrying he can never add any amount of time, not even a single hour, to his life. -BKC

But we should not infer from this that we need not work for the supply of our present needs. Paul reminds us: “If anyone will not work, neither shall he eat” (2Th_3:10). Nor should we conclude that it is wrong for a farmer to sow, reap, and harvest. These activities are a necessary part of his providing for his current needs. What Jesus forbids here is multiplying barns in an attempt to provide future security independent of God (a practice He condemns in His story of the rich farmer in Luk_12:16-21.) -Believer's Bible

If Christians were to set before them the goal of providing in advance for all their future needs, then their time and energy would have to be devoted to the accumulation of financial reserves. They could never be sure that they had saved enough, because there is always the danger of market collapse, inflation, catastrophe, prolonged illness, paralyzing accident. This means that God would be robbed of the service of His people. The real purpose for which they were created and converted would be missed. Men and women bearing the divine image would be living for an uncertain future on this earth when they should be living with eternity's values in view.-BB

To free us from anxious thoughts, and to expel them, Christ here suggests to us comforting thoughts, that we may be filled with them. It will be worth while to take pains with our own hearts, to argue them out of their disquieting cares, and to make ourselves ashamed of them. They may be weakened by right reason, but it is by an active faith only that they can be overcome. -Matthew Henry

God has given us life, and given us the body; it was an act of power, it was an act of favour, it was done without our care: what cannot he do for us, who did that? - what will he not? If we take care about our souls and eternity, which are more than the body, and its life, we may leave it to God to provide for us food and raiment, which are less. God has maintained our lives hitherto; if sometimes with pulse and water, that has answered the end; he has protected us and kept us alive. He that guards us against the evils we are exposed to, will supply us with the good things we are in need of. If he had been pleased to kill us, to starve us, he would not so often have given his angels a charge concerning us to keep us.-Matthew Henry

Personal Thoughts:

Christ points us to the instinctual trust of birds.  Animals live fully in the present moment which is why we envy our lounging cats and playful dogs.  Yet, God created our minds and hearts with the ability to weigh and measure, to see beyond the present.  This is both an honor and liability.  We see too far.  We see what is not there, as Beecher points out with his kaleidoscope analogy.  But we do see---we can see--in useful, profound, important ways--if we see with eyes of faith.

The Sermon on the Mount, Section F, Flowers and Provision

In verse 28 "consider" (καταμάθετε), learn thoroughly. Our Lord, in the present verse, bids us use the powers we possess; in verse 28 he bids us learn the lessons that we can find round us.

Consider the lilies
Contentment without distrust.
I. They are clothed with beauty (1Pe_3:3-4).
II. They grow without anxiety. They never fret because of the heat, drought, rain, or cold. They pass through changes; are of different growth.
III. They are watched, although soon to pall. (Canon Titcomb, M. A.)

 Marlene Tays Wellard, Consider the Lilies

Lily lessons

I. A lesson of wonder and delight in contemplating the works of God. They are God’s workmanship.

II. Admire and love what is beautiful. Some people take no account of beauty; they want only the useful. The beauty of heaven, the beauty of holiness.

III. Diligence.

IV. Patience and punctuality. Every blossom has its season.

V. Tolerance. Lilies and roses and oaks all grow in obedience to same laws; but each after its own pattern.

VI. A lesson of faith. (E. R. Conder, D. D.)

6:33 The Lord, therefore, makes a covenant with His followers. He says, in effect, ”If you will put God's interests first in your life, I will guarantee your future needs. If you seek first the kingdom of God and His righteousness, then I will see that you never lack the necessities of life.”-BB

Personal Thoughts:
The process of gardening regularly sparks reflective thought.  I find that in pulling weeds, planting seeds, watching what flourishes, and what dies, I learn the rhythms of His world better.  The birds outside our bedroom window sing each morning, happy for the rains, for their daily rhythm too.  The sense of peace I find while hiking or in the natural world is similar--stepping away from the man created into the God created brings me peace.

The Sermon on the Mount, Section F, Anxiety

Section 42 
THE SERMON ON THE MOUNT
(A Mountain Plateau not far from Capernaum) 
Subdivision F
SECURITY OF HEAVENLY TREASURES CONTRASTED WITH EARTHLY ANXIETIES MATT. 6:25-34

Can all your worries add a single moment to your life?  Matthew 6:27

These things dominate the thoughts of unbelievers, but your heavenly Father already knows all your needs. Matthew 6:32

Today's trouble is enough for today. Matthew 6:34

2. All this is done to drive us to live by the day: to let the day’s affairs fill the day’s thoughts. See the benefit of this.
(1) As respects our pleasures. How can a man enjoy pleasure when he has his mind disturbed about the future? We must dwell on it undistractedly.
(2) As respects your pains. That which makes pain painful is the thought that it will continue.
(3) As respects duties. The secret of doing anything well is concentration.
3. We should have only to do with the sins of the current day. As with our sins so with our cares.
4. The trouble which comes is very often not the trouble which we expected. -BI, J. Vaughan, MA

"The secret of getting through work is to take the work of the day and leave all that does not belong to it." -J. W. Reeve.

"Another lesson for avoiding anxiety is this, “that our heavenly Father knoweth we have need of these things." -R. Robinson

Evils of anxious forethought
3.Anxiety does no good. The mind works more wisely when it works pleasantly. Anxiety distorts the future.
4. It brings men under the power of the imagination and phantoms, which they fight without pause, and upon which they spend their strength for nothing.
5. If a man is constantly looking to the future in despondency, where is faith in his God? -BI, Beecher

Anxious thought incapacitates for a wise ordering of life
The whole success of life depends upon the wholesomeness of a man’s mind. The ship-master that navigates the sea beyond the sight of land is dependent upon the correctness of his chronometer and his compass. If the instruments of navigation fail him, everything fails him. And what these are to navigation on the sea and in a ship, the human mind is to our navigation of life. And anything that disturbs the balance of the mind so far invalidates the whole voyage of life. -BI, Beecher

Yes. But Fear has a kaleidoscope in his eye, and every time it turns it takes a new form. It is filled with broken glass, and it gives false pictures continually. Fear does not see right. It is for ever seeing wrong. And it is stimulated by other feelings. Pride stimulates it; and Vanity stimulates it; and Lust stimulates  and Love itself finds, sometimes, no better business than to send Fear on its bad errands. For love cries at the cradle, “Oh, the child will die!” It will not die. It will get well. -BI, Beecher


5. The things we fear seldom happen.
(1) A tranquil soul is indispensably necessary to anything like a true Christian atmosphere.
(2) The chief ends of life are sacrificed to the unnecessary dust which our feet raise in the way of life.
(3) What disagreeable company we make of ourselves for God.
(4) This way of life, devoid of cheer, is bearing false witness against your Master. BI, Beecher

Anxiety does not attract us to the notice of God. He cares for us irrespective of our carefulness. No promise is made to anxiety, etc.

IV. Anxiety is useless because Jesus bids you get rid of it. Trust Him and let the spirit rest, and be strong and glad. -S. Martin

As a disciple cares each day for the things God has trusted to him, God, his heavenly Father (Mat_6:26, Mat_6:32), cares for his daily needs. -Bible Knowledge Commentary

Anxiety is a part of indecision of character and partakes of its harmfulness. “No man can serve two masters.”  -A. Vaughan

I. The magnitude of the sin” of anxiety.
1. It makes you unhappy, which is matter for blame rather than pity.
2. It is a positive wrong done to God; it distrusts him.
3. Do not speak of your anxieties as something for which you are to be commiserated.
4. Never place yourself willingly in a position of worldly anxiety; it is a great hindrance to spiritual life. -A. Vaughan

Personal Thoughts:

This is definitely my struggle.  Although I agree with the sentiments, my heart often defaults to fear of the worst in order to prepare for it.  This, at least, is the argument in my heart. Ultimately, we cannot add time to our lives. Sure, we can take care of our bodies and see a doctor when appropriate.  We can choose to be proactive and reasonably safe--beyond this, however, the details are beyond our control.

My counselor once told me that the worst case scenarios we create in our minds are always worse than any reality that may come. This is a solid truth I touch back upon. It seems to me that as our culture moves toward a Godless perspective and evolution is accepted as a given, the trend is to think of the mind as merely an organ, no different than the heart or lungs.  I refuse to reduce man to a spiritless creature; however, I do think it's healthy to recognize that the physical mind can be hard-wired in such a way that it is beneficial and not shameful to seek better health and treatment for optimum functioning.  Sometimes this means counseling to work through head noise.  Sometimes this means medication.  There should be no shame in either.

Although we can certainly give way to fears, I reject the notion that anxiety is entirely a spiritual issue.  I have had Christians in my past suggest that anxiety can be treated by more trust in God, more prayer, more repentance, more whatever.  God built us with emotions---some of us are more sensitive, more prone to being swallowed by our moods, more prone to brood.   King David certainly was.   Saul was too.  This pair is a good object lesson in how to deal with emotions.  David sought God first, poured his sadness and fears unto Him.   Saul became paranoid, self-focused, and set himself apart from God's directives, trusting in his own doings.  Both were moody men, but they chose to process those feelings differently.   I can't tease out all the particulars through these men or stretch this too far, but they suggest that the emotions are not the essential problem.

Older Children

If I had time and emotional endurance, I would write extensively about my older children--the sadness that comes from the young ones being young no more, the internal reflection that comes looking over the span of childhood years spent, the promise of watching our children find their adult legs, and the awkward, quiet helplessness of letting them stumble and leave.  To not take the leaving as personal is hard--not in my mind, as I know it's the end goal, but in my heart, to not covet the younger years.  To keep it all about them, not my own shifting sands.

To live in this awkward in between---to adjust my own sails, rearrange my time, think new thoughts, yet balance and be there for Rose as the youngest. To have the stamina to see David and Rose's education out as the demands change shape, waxing in new ways, and waning in others.  To rest in the winter of childhood years and not leap fully into my "own" life again.  To listen to a few whispering regrets among the grateful strains of the right choices we made.

The Sermon on the Mount, Section F, Earthly Treasures

Section 42 
THE SERMON ON THE MOUNT
(A Mountain Plateau not far from Capernaum) 
Subdivision F
SECURITY OF HEAVENLY TREASURES CONTRASTED WITH EARTHLY ANXIETIES MATT. 6:19-24

"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." Matthew 6:19-20

 "As the impossibility of hoarding earthly treasures is in the preceding verse urged as a reason against it, so in this verse the possibility of amassing perpetual possessions in heaven is set forth as the reason why we should do it. Thus the striking contrast between the two kinds of treasures is brought to our notice, so that it is the height of folly not to make a proper choice between them." -Fourfold Gospel

The love of accumulation is a principle in our nature; no man free from its fascination. The only true investment for an immortal being must be in eternity. Everything done for God’s grace and glory is like something planted out of this world into the soil of another state. It is a deposit which will appear again.-BI, (J. Vaughan, M. A.)

"By selecting for our friends and companions those who are children of God, so that each departing one is an actual increase of the holy treasure which is awaiting us in another state. To Christian man, death only sweeps the field to house the harvest. The treasures of his heart are only locked up from him for a little while, to be opened presently, in greater loveliness, where everything is real, and every reality is for ever. It will be our greatest joy to meet in heaven those to whom we have been useful in this life."-BI, (J. Vaughan, M. A.)
 
For where your treasure is, there will your heart be also. Matt 6:21

"Since the heart follows the treasure, that it may dwell with the object of its love, we should place our treasures in heaven, even if the treasures there were no better than the treasures on earth; for it is better that our hearts should abide in the city of God than on this sinful earth." -Fourfold Gospel

"The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light." Matthew 6:22

Single (ἁπλοῦς)

The picture underlying this adjective is that of a piece of cloth or other material, neatly folded once, and without a variety of complicated folds. Hence the idea of simplicity or singleness (compare simplicity from the Latin simplex; semel, once; plicare, to fold). So, in a moral sense, artless, plain, pure. Here sound, as opposed to evil or diseased.  -Vincent's Word Studies

The Worship of Mammon, Evelyn De Morgan, 1909

"No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon." Matthew 6:24

"The impossibility of living for God and for money is stated here in terms of masters and slaves. No one can serve two masters. One will inevitably take precedence in his loyalty and obedience. So it is with God and mammon. They present rival claims and a choice must be made. Either we must put God first and reject the rule of materialism or we must live for temporal things and refuse God's claim on our lives." -Believer's Bible

"Mammon is a Chaldee, Syriac, and Punic word like Plutus for the money-god (or devil). The slave of mammon will obey mammon while pretending to obey God.  He will hold to one (henos anthexetai). The word means to line up face to face (anti) with one man and so against the other."  -Robertson's Word Pictures

The Sermon on the Mount, Section 42 E, Giving, Praying, and Fasting

Section 42
THE SERMON ON THE MOUNT. 
(A Mountain Plateau not far from Capernaum.) 
Subdivision E
ALMSGIVING, PRAYER, AND FASTING TO BE PERFORMED SINCERELY, NOT OSTENTATIOUSLY. 
MATT. 6:1-18

Alms

This section is about giving, praying, and fasting.  Jesus is concerned that these actions be done quietly, discreetly, and with proper reverence to God instead of show to man.

alms--Or, righteous acts. The word refers to religious externalities. -Scofield

i.e. the reward they have sought. -Scofield

Both commentaries connect this back to the prior passage:

If "but" is genuine, as is on the whole more probable, our Lord places this warning in close relation to the preceding charge. Aim at "perfection," but beware of mere show. -Pulpit Commentary

"As we must do better than the scribes and Pharisees in avoiding heart-sins, heart-adultery, and heart-murder, so likewise in maintaining and keeping up heart-religion, doing what we do from an inward, vital principle, that we may be approved of God, not that we may be applauded of men; that is, we must watch against hypocrisy, which was the leaven of the Pharisees, as well as against their doctrine, Luk_12:1. Almsgiving, prayer, and fasting, are three great Christian duties - the three foundations of the law, say the Arabians: by them we do homage and service to God with our three principal interests; by prayer with our souls, by fasting with our bodies, by alms-giving with our estates. Thus we must not only depart from evil, but do good, and do it well, and so dwell for evermore."  Matthew Henry

Prayer

Jon Courson's meditation on the Lord's Prayer is persuasive.  He talks about how it is one of a few sacraments, sacraments defined as  "that which comes from the outside and works its way in."  Baptism and the Lord's Supper are two other sacraments that he mentions.  Pointing out that the prayer appears upon two different occasions with the same wording, Courson believes it is not just a prototype, but that the Lord gave us these words specifically as a way to guide us in relating to Him.
Other things he stresses---prayer doesn't have to be long. It's the spirit and thoughtfulness of one's heart that keeps the Lord's Prayer from being a vain repetition.

As a former Catholic, there is definitely something winsome about his argument.  I do feel the burden of "creative" or "lengthy" prayer which can keep me from wanting to pray at all.  I do get caught up in my earthly needs or the needs of those around me---something that is not wrong, but certainly not the full picture.  The balance and simplicity of the Lord's prayer appeals to me too.

"There are only two kinds of people: those who are in harmony with God's purpose, saying, "Thy will be done," and those who live for themselves, saying, 'My will be done.'" -Jon Courson

"Third, God's provision…
Give us…
Notice Jesus did not pray, "Give Me My bread," but "Give us our bread." There are no singular pronouns in the Lord's Prayer. For me, it's so freeing to think of my needs as "our needs." If I'm feeling tired, I pray, "Lord, give us strength, my brothers and sisters who are feeling fatigued today." If I'm sad, I pray, "Lord, lift our spirits today." There's wonderful, continual intercession when a person prays, " -Jon Courson

"The thought is not merely God’s will realized in this or that action, whether performed or endured by us (cf. Mat_26:42; Act_21:14), but God’s will as a whole coming into full being. God’s will is always in ideal until it is accomplished in act." -Pulpit

Fasting

Psalm 14

Title
I suspect this will be about the godless denying God set up as a contrast as David seeks God.

Paraphrase
The foolish deny that God exists and commit evil acts. (v1)
God looks down from Heaven to see if any are listening and seeking Him (v2)
All have gone astray and become sinful (v3)
A question from God--have all the sinners no knowledge?  They abuse God's people and ignore God. (v4)
They should be/will be in fear because God sides with the generation of the righteous (v5)
They have shamed the poor because God is their advocate (v6)
A wish that salvation would come out of Israel, that God would redeem the captivity of his people ----then they will rejoice.

Connotation/Attitude
The poem sets up a contrast between the present (the wicked dominating) and the future (return from captivity and restoration.  The tone is condemning toward the wicked and earnest--longing for God to right the wrongs.

Theme
One theme is the poet's thirst for righteousness to be manifested---there is an oppressive, obnoxious presence of the wicked in contrast to God's watchful eyes on the poor and captive.

Psalm 13

Title

How Long, O Lord, a psalm by David
My prediction is that it will be about David pleading to the Lord for patience to endure--that he longs for God to avenge his enemies.

Paraphrase

v 1  Interrogatives--David asks God how long will he forget him, hiding his face from him.

v 2  More Interrogatives--How long must David struggle with sorrow in his heart?  How long will his enemy flourish?

v 3   Shift to Imperative--David asks God to consider and hear him, to clear his vision so that he doesn't die (or become hopelessly discouraged?)

v 4  Or his enemy will think he's won and rejoice in their victory.

v 5  But David trusts in God's mercy and his heart will have joy in his salvation.

v 6 He will sing to God because God has been good to him.

Connotation

David uses a question and answer format to create a dialogue with himself and the listener.  There are two shifts in the psalm.  3 shifts from general interrogative questions to imperative pleas to God. Then v 5 shifts to David expressing his confidence in God despite his circumstances.

Attitude/Tone

His tone is questioning, imploring, and faith-filled as he progresses through the psalm.

Shifts & Title

Covered above--nothing new

Theme

One theme is the struggle of hope over despair as David sets his immediate frustration and fears up against God's faithfulness in eternity.  He longs for God to be actively involved on his behalf in the present moment to counter his despair and his enemy's arrogance.


Personal Thoughts:

David's sifting of emotions is highly relatable.  It's good to know that one of God's chosen struggled with enemies, fear, and depression.

Psalm 12

To analyze this psalm, I'm going to use a process called TPCASTT  (An acronym I might use this fall when teaching, so I'm trying it out here to see how useful it is.)

Title--A psalm of David, The Faithful Have Vanished

My guess is that this poem will be about a time David felt abandoned--perhaps by his son, by God, or by the people he led. He may question God and where He is in this moment.  He may look to God as his strength.

Paraphrase--

Help--godly men cease to be.
Men speak flattery and lies to each other constantly.
The Lord will stop those lips.
Who boasts that they will succeed, not needing God?
God will rise to help the poor and needy and keep them safe from the boastful.
The words of God are pure and trustworthy.
God will preserve His word from this generation to forever.
When evil men are praised, the wicked are all around us.

Connotation

Verse 1 sets up the essential problem; the godly are gone and wicked men abound.

Verses 2 through 5 switch back and forth between the perspective of God and of evil men: "They speak vanity" (v2),  "The Lord shall cut off all flattering lips."


In verse 4, David includes the questions of the prideful to emphasize the arrogance of those who view themselves self-sufficient, "Who have said, With our tongue will we prevail; our lips are our own: who is lord over us?

Then, to emphasize the dramatic difference in perspective, David shifts to the Lord's thoughts in verse 5:"For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him."

The words of the Lord are the focus of verses 6 and 7, shifting the reader's focus again. God's word is compared to silver refined in a furnace seven times, extremely pure.  Verse 7 emphasizes His commitment to preserving and honoring this word.

The last verse shifts back to the wickedness of the current generation.

Attitude

David's tone is imploring and discouraged, as he starkly contrasts the wicked's point of view with the Lord's.  It sets up a situation of me vs. them.  David faced life threatening circumstances upon multiple occasions and was abandoned by those closest to him at key times.  He is also hopeful, particularly with regard to the preservation of God's word and His promises.

Shift

There are multiple shifts in this psalm. It  begins and ends by presenting the essential problem; the good people are gone and evil people dominate.  The middle section develops the difference between God's perspective and evil men's.  Then it shifts to the qualities and preservation of God's word.  After this, it circles back to the problem of the wicked.

Title Revisited--After analysis, I would say that "The Faithful Have Vanished" illustrates how alone David feels in his culture and His desire to focus on God's permanence and promises.

Theme
There are multiple lessons in this psalm.  People should not view themselves as independent from God, self-sufficient.  This type of pride leads to double speech, lies and flattery.  In contrast, we should look to God and His word, which he guarantees. I think it's also functions to warn us that we will operate and serve in midst of evil men, as did David.  We should not be distracted or surprised.

The Sermon on the Mount, Section 42 D, Retaliation and Love

MATT. 5:38-48
LUKE 6:27-30, 32-36

Retaliation and Submission

"You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.  -Matthew 5:38-42

"Lit., the jaw. The cheek is παρειά. The blow intended is not, therefore, a mere slap, but a heavy blow; an act of violence rather than of contempt." -Vincent's Word Studies

"It is a blessed possibility that Jesus opens for us, that our kindly emotions towards men need not be at the mercy of theirs to us....Think of what any community, great or small, would be, if enmity were met by love only and always." -MacLaren

"Generally the first forgiveness will prevent the second blow (Pro_25:22). Note: It is the return blow that makes the quarrel."  -MacLaren

"We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them." Matthew Henry

"Shall compel thee (aggareusei). The Vulgate has angariaverit. The word is of Persian origin and means public couriers or mounted messengers (aggaroi) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Mat_27:32, ēggareusan)."
-Vincent's Word Studies

"We leave our homes on a given morning, anticipating no evil. Suddenly and unexpectedly there are sounds of horses’ hoofs and a great demand is thrust upon us. We are sent off in a direction we never contemplated and are compelled to go one mile. It is the second that tests character; and your actions with respect to it will determine whether you have entered into the spirit of Christ and are willing to serve others for love’s sake and at cost of peril and inconvenience to yourself." -FB Meyer

Reconciliation

So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Matthew 5:23-24

Conciliation is of superior value even to public worship. -Caleb Morris, BI

The Golden Rule

Luk 6:31  And as you wish that others would do to you, do so to them. 

"Christ then crystallizes His whole teaching on the subject of our conduct to others into the immortal words which make our wishes for ourselves the standard of our duty to others, and so give every man an infallible guide. We are all disposed to claim more from others than we give to them. What a paradise earth would be if the two measuring-lines which we apply to their conduct and to our own were exactly of the same length!" -Alexander MacLaren

The Heart As Source

THAT THE LAW IS KEPT OR BROKEN IN THE HEART.
1. Acts are good or evil as expressions of the heart.
(1) This was the reverse of the teaching of the elders. Especially so in the school of Hillel. Hence the Pharisees took the technical observance of the letter to be the fulfilling of the Law (see Luk_18:11). -Pulpit Commentary

(2) But an act apart from the will would be automatic and mechanical. It would cease to be moral (see Mat_15:19). -Biblical Illustrator

Psa 66:18  If I had cherished iniquity in my heart, the Lord would not have listened.

Love, love, love

Christian ethics not merely recognizes the duty of love to men, but sets it as the foundation of all other duties. It is root and trunk, all others are but the branches into which it ramifies. -MacLaren

Love is the badge of Christian discipleship.
(1) Discipleships in general have their distinguishing marks. Hindu spots and strings. Monkish tonsure. Opinions.
(2) So the Christian (see Joh_13:34, Joh_13:35). The end of the commandment is love. Love is the means to the end.
(3) But in what sense is this commandment (Joh_13:34, Joh_13:35) new? It is not new in principle, for nature teaches it. It is distinctly taught in the Mosaic Law (see Le Mat_19:18). It is new in its measure. Moses says we are to love our neighbour as ourselves. Jesus says we are to love our brother better than ourselves. So he loved us (cf. Php_2:17; Col_1:24; 1Jn_3:16).—J.A.M., Pulpit Commentary

It is a hard lesson, but clearly here, as always, the chief stress is to be laid, not on the outward action, but on the disposition, and on the action mainly as the outcome and exhibition of that. -MacLaren

Love to one’s neighbor appears in many passages in the Old Testament. See Exo_23:4-5. But we have to love enemies and resemble God’s sun and rain, Mat_5:45. You say that it is impossible! Remember those sweet old words: “I taught Ephraim to go,” Hos_11:1-4. Ask your Heavenly Father to teach you to love. Remember Gal_5:22. Dare to believe that He will perfect what concerneth you.  -FB Meyer

Personal Thoughts

I often don't know how to properly love difficult people and fall short.  Forget the homeless for a moment.  If I'm honest, there are people in my extended family that I struggle to love.  Some of them are difficult.  Furthermore, I could "flip" the law and say they do not care that I have "things"---legitimate hurts--against them.   And some of them are not believers--does this alter the picture as well? It's hard to know how close to the original context we are to stick.

All the things Jesus says here are relationally true---it's easy to love the lovable.  It's difficult to love and give to the ungrateful.  I fall short in these areas regularly.  Does all of this, like the beatitudes, point me to a need for a Savior?  Is that the fullness of the intent here?  Or, am I commended to do these things and do them well?  If so, how do I not become an object of abuse myself?

These are a handful of the many, many questions that bump against my mind in reading these passages.  I want to justify my own actions and motives.  I want to meet His standard.  The impulses and the interpretation of these principles are very challenging.

The Sermon on the Mount, Section 42 D, The Nature of Sin & Divorce

MATT. 5:27-32

A Drastic Approach to Uprooting Sin

"And if thy right eye [the organ of reception] causeth thee to stumble, pluck it out, and cast it from thee," [these words indicate decision and determination, and suggest the conduct of a surgeon, who, to protect the rest of the body, unflinchingly severs the gangrened members.  -Fourfold Gospel

1) The offending eye and hand must go. No matter how dear the "eye"—the idol. No matter how useful the "hand"—the acquisition (cf. Gal_5:24; Col_3:5).
2) Men, under surgical advice, will part with a limb or an organ to save life. So the sinner who hazards his soul for his idol must sacrifice his idol to save his soul.
(3) To neglect the mortifying of a single member may prove the destruction of all the members. When one member sins, all the members sin with it and suffer the penalty. Better one perish in repentance than all perish in Gehenna.
(4) Those duties which are most unpleasant are often most "profitable." God requires nothing from us that will not be to our advantage.—J.A.M., Pulpit Commentary

Adultery in  Heart

"We are here taught, that there is such a thing as heart-adultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication....The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph's mistress (Gen_39:7), Samson (Jdg_16:1), David, 2Sa_11:2. We read the eyes full of adultery, that cannot cease from sin."  2Pe_2:14
-Matthew Henry

"Here, as in reference to murder, Jesus legislates against the thought which lies back of the act. He cuts off sin at its lowest root. The essence of all vice is intention." -Fourfold Gospel

Divorce

But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.  -Matthew 5:32

"How this matter was rectified and amended by our Saviour. He reduced the ordinance of marriage to its primitive institution: They two shall be one flesh, not to be easily separated, and therefore divorce is not to be allowed, except in case of adultery, which breaks the marriage covenant; but he that puts away his wife upon any other pretence, causeth her to commit adultery, and him also that shall marry her when she is thus divorced. Note, Those who lead others into temptation to sin, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. This is one way of being partaker with adulterers Psa_50:18" -Matthew Henry

"Under OT law, divorce was permitted according to Deu_24:1-4. This passage was not concerned with the case of an adulterous wife (the penalty for adultery was death, see Deu_22:22). Rather, it deals with divorce because of dislike or “incompatibility.” -Believer's Bible

Remarriage Allowable for Innocent Party
"It is often contended that, although divorce is permitted in the NT, remarriage is never contemplated. However, this argument begs the question. Remarriage is not condemned for the innocent party in the NT only for the offending person. Also, one of the main purposes of a scriptural divorce is to permit remarriage; otherwise, separation would serve the purpose just as well."  -Believer's Bible

If Divorce not because of adultery...neither remarry
 But Jesus here limits the right of divorce to cases of unchastity, and if there be a divorce on any other ground, neither the man nor the woman can marry again without committing adultery (Matt. 19:9).-Fourfold Gospel

Another opinion...
"Based on the original text, I strongly believe this verse means that, although God's plan is that two people remain married until death separates them, those who divorce and remarry, in effect, do commit adultery. However, they don't live in adultery. Therefore, God forbid that we should say, "All manner of sin is forgiven all man except for one: divorce." -Jon Courson

Personal Thoughts:

Divorce is a messy business--both in sifting through the Bible's directives and in the real world.  Even in the most necessary circumstances, divorce leaves a wake of injured souls and painful memories.  My primary experience with divorce is through my husband's divorced parents.  Twenty four years into our own marriage and another decade beyond that back to their divorce, the mess is still there.  We have had to work through tendencies and issues in our own marriage that are a result of the way they modeled marriage and love (or lack thereof).  I would caution anyone considering divorce to consider not just the immediate impact of the decision (best for all, not good for them to be around fighting) with the long-term repercussions (baggage that the children will carry into their later relationships).  In this sense, addressing the original sin (lust, coveting a different vision for life) is the core issues.

I accidentally delelted my original post on divorce, but re-reading is never a bad practice though and sometimes yields new insights.  The second reading, I noticed the sequence of Christ's sermon more.  This section begins with a charge to pluck out the eye to spare the soul, is followed by a clarification of the sin of adultry, and then goes into a clarification of the purpose of divorce.  Earlier I missed this sequence, seeing the sections as independent comments.  However, I think that Jesus meant for them to be developed out of each other.

The building emphasis is that sin needs to be addressed early, adultery beginning from the heart, and that divorce is to be avoided if at all possible.

The Sermon on the Mount, Section 42 D, Oaths

Section 42 
THE SERMON ON THE MOUNT
 (A Mountain Plateau not far from Capernaum) 
Subdivision D. 
RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADITIONAL TEACHING

OathsMATT. 5:33-37

“Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil. " -Matthew 5:33-37

Some passages come easier than others--this one goes down smooth for me.  I dislike pretense and double meanings.  As a child, I hated puns and funny tricks---just the facts please, as they really stand.  I like the thought that a person's word should alone be enough.  If we are careful with our words, this will inherently be the case.  Simplicity is good.  It gives you a solid place in a relationship from which to work and live at peace.

Deuteronomy connects the reasoning back to the authenticity of our relationship with God.  Our promises to others are also promises to the Lord:

"You shall be careful to do what has passed your lips, for you have voluntarily vowed to the LORD your God what you have promised with your mouth." Deuteronomy 23:23

This concept is foreign to our culture, and Matthew Henry's Commentary expands upon it:

"Of those promises made to our brethren, to which God was a Witness, he being appealed to concerning our sincerity; these must be performed to the Lord, with an eye to him, and for his sake: for to him, by ratifying the promises with an oath, we have made ourselves debtors; and if we break a promise so ratified, we have not lied unto men only, but unto God." -Matthew Henry

In other words, God as our witness has been dragged into our mess and promises.  Nothing escapes His notice--not great injustices or casual promises.

The Sermon on the Mount, Section 42 D, Anger

Section 42 
THE SERMON ON THE MOUNT
 (A Mountain Plateau not far from Capernaum) 
Subdivision D. 
RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADITIONAL TEACHING

MATT. 5:21-26
Anger

"But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire." Matthew 5:22

These are hard passages to think about because they inevitably lead me to check my spirit and fall short.  Surely I have justifiable anger and what to do about that?  How does one know what is justifiable? Am I to loan to irresponsible, ungrateful people?  Should I be giving handouts to the random beggars at stoplights locally?

The window is narrow according to Jesus--if my brother has something against me, I need to seek reconciliation.  The standard is also my brother's anger.  Does this mean that I am to appease an unreasonable brother--one who may have something against me that is not accurate, logical, or fair?  I don't know.  The lines between modern psychological concepts like abuse and enablement and loving one's brother are blurry.

Sorting what is culturally acceptable and what's Biblically ideal is tenuous.  For me, it's an area I'm having to continually navigate in a myriad of circumstances.  I don't know what resources beggars in ancient Israel had.  Does our modern governmental assistance negate or change the requirement because in Israel the private religious community was the sole provider of welfare? Is it different in our modern culture where there is no accountability or personal connection to the individual?  It seems irresponsible and burdensome to hand resources to people who lack accountability or relationship with me when there are places they can go that do have resources and accountability.  For me, it changes the picture, but then again, I haven't spent much time one-on-one with the homeless, drug-dependent, or mentally ill.

To think these things through is painful.  Am I doing enough?  Could I ever?  How should I process these statements beyond guilt for not measuring up?  I fear that I will turn the law to my own purposes as the Pharisees did, reinterpreting it in ways that are self-serving.

Or am I taking it way too far out of its original context?  The Believer's Bible Commentary clarifies that the passage speaks against three specific types of unrighteous anger:

1. "The first is the case of a person who is angry with his brother without a cause. Most people can find what they think is a valid cause for their anger, but anger is justified only when God's honor is at stake or when someone else is being wronged. It is never right when ex pressed in retaliation for personal wrongs."

 Me: so it's okay to be angry if the offense is against God or another?  If so, then I can mentally justify many types of my anger, but is this the point?

2.  "Even more serious is the sin of insulting a brother." -BB

Me: so insulting words are worse than feelings of anger?

3. "Finally, to call someone a fool is the third form of unrighteous anger that Jesus condemns." BB

Me: the elaboration stresses the context is moral foolishness. So I am not to tell someone they are morally foolish, relegating them to hell, as in "God damn you!"  Is it that I am not to wish this on anyone?  If so, that's easy.  I wish hell on no one, but it still is unclear to me.

"Anger" is only one letter short of "danger" because danger always lurks beneath anger. You might be able to disguise it temporarily, but if anger is brewing inside you, it will lead to danger, for murder begins in the heart. -Jon Courson

We should note that while sin has stages, God takes note of it from its very first germination in the heart, and that a man's soul is imperiled long before his feelings bear their fruitage of violence and murder. -Fourfold Gospel

The Sermon on the Mount, Section 42 D, The Law

Section 42 
THE SERMON ON THE MOUNT 
(A Mountain Plateau not far from Capernaum) 

Subdivision D. 
RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADITIONAL TEACHING

MATT. 5:17-20
The Law

"This verse [Think not I am come to destroy the law or the prophets...] constitutes a preface to the section of the sermon which follows it. It is intended to prevent a misconstruction of what he was about to say." -The Fourfold Gosepl

This section of Matthew is  intimidating, the law taken to an impossible standard.   The impossibility of fulfilling the law apart from Christ is the very point.

To destroy (καταλῦσαι)
Lit., to loosen down, dissolve; Wyc., undo.

"For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished." Matthew 5:18

Jack Abeelen--two purposes of the law:
1. To convince you of sin (God's purpose)
2. Barometer of performance (Man's purpose)

Anger is murder without the action.  -Jack Abeelen


Whenever you find righteous anger in the Bible it always has as its focus the glory of God, never self. --Jack Abeelen

Most revolutionary leaders sever all ties with the past and repudiate the traditional, existing order. Not so the Lord Jesus. He upheld the Law of Moses and insisted that it must be fulfilled. -Believer's Bible

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The difference between the relationship of the law to the Jew and to the Christian is complex.  I found this discourse on the purpose of the law from Believer's Bible helpful in clarifying my understanding:

The law was not given as a means of salvation (Act_13:39; Rom_3:20 a; Gal_2:16, Gal_2:21; Gal_3:11; it was designed to show people their sinfulness (Rom_3:20 b; Rom_5:20; Rom_7:7; 1Co_15:56; Gal_3:19) and then drive them to God for His gracious salvation. It was given to the nation of Israel, even though it contains moral principles which are valid for people in every age (Rom_2:14-15). God tested Israel under the law as a sample of the human race, and Israel's guilt proved the world's guilt (Rom_3:19).

The law had attached to it the penalty of death (Gal_3:10); and to break one command was to be guilty of all (Jas_2:10). Since people had broken the law, they were under the curse of death. God's righteousness and holiness demanded that the penalty be paid. It was for this reason that Jesus came into the world: to pay the penalty by His death. He died as a Substitute for guilty lawbreakers, even though He Himself was sinless. He did not wave the law aside; rather He met the full demands of the law by fulfilling its strict requirements in His life and in His death. Thus, the gospel does not overthrow the law; it upholds the law and shows how the law's demands have been fully satisfied by Christ's redemptive work.

Therefore, the person who trusts in Jesus is no longer under the law; he is under grace (Rom_6:14). He is dead to the law through the work of Christ. The penalty of the law must be paid only once; since Christ paid the penalty, the believer does not have to. It is in this sense that the law has faded away for the Christian (2Co_3:7-11). The law was a tutor until Christ came, but after salvation, this tutor is no longer needed (Gal_3:24-25).

Yet, while the Christian is not under the law, that doesn't mean he is lawless. He is bound by a stronger chain than law because he is under the law of Christ (1Co_9:21). His behavior is molded, not by fear of punishment, but by a loving desire to please his Savior. Christ has become his rule of life (Joh_13:15; Joh_15:12; Eph_5:1-2; 1Jn_2:6; 1Jn_3:16).

A common question in a discussion of the believer's relation to the law is, “Should I obey the Ten Commandments?” The answer is that certain principles contained in the law are of lasting relevance. It is always wrong to steal, to covet, or to murder. Nine of the Ten Commandments are repeated in the NT, with an important distinction—they are not given as law (with penalty attached), but as training in righteousness for the people of God (2Ti_3:16 b). The one commandment not repeated is the Sabbath law: Christians are never taught to keep the Sabbath (i.e., the seventh day of the week, Saturday).

The ministry of the law to unsaved people has not ended: “But we know that the law is good if one uses it lawfully” (1Ti_1:8). Its lawful use is to produce the knowledge of sin and thus lead to repentance. But the law is not for those who are already saved: “The law is not made for a righteous person” (1Ti_1:9).

The righteousness demanded by the law is fulfilled in those “who do not walk according to the flesh but according to the Spirit” (Rom_8:4). In fact, the teachings of our Lord in the Sermon on the Mount set a higher standard than that set by the law. For instance, the law said, “Do not murder”; Jesus said, “Do not even hate.” So the Sermon on the Mount not only upholds the Law and the Prophets but it amplifies them and develops their deeper implications."  -Believer's Bible

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The word "pharisee" literally means "separated one." Numbering seven thousand, this company of men kept the minutest details of the Law.  -BKC

"We look at the scribes and Pharisees rather humorously today, but no one did then. They were the Billy Grahams, Chuck Swindolls, and Jack Hayfords—the spiritual giants of their day. And Jesus said even their righteousness wasn't good enough." -Jon Courson

The Sermon on the Mount, Section 42 C, Light

Section 42 
THE SERMON ON THE MOUNT
 (A Mountain Plateau not far from Capernaum) 

Subdivision C 
INFLUENCE AND DUTIES OF MESSIAH'S SUBJECTS

MATT. 5:14-16, light

Neither do men light a candle, and put it under a bushel , but on the stand; and it shineth unto all that are in the house.-Matthew 5:15

The Fourfold Gospel explains that a candle was "a common measure, found in every Jewish house, and containing about a peck. Lamps were then crude affairs without chimneys, in which, for the most part, olive oil was burned. Candles were not then known. The word candle, where used in the King James version, is a mistranslation."

The Message translation (not a favorite of mine, but refreshing at times) brings a contemporary sense to the light imagery:

Now that I've put you there on a hilltop, on a light stand—shine! Keep open house; be generous with your lives. By opening up to others, you'll prompt people to open up with God, this generous Father in heaven. -Matthew 5:16

Yikes---this commentary leaves me feeling much more vulnerable and exposed than I'd like:

"The true disciple’s position and calling. His position is like that of a city set on a hill, eminently conspicuous; he “cannot be hid,” and he ought not to try to be hid. His calling is from the elevated position he occupies, to shed light upon the whole world."-BI

"Not only the honour but the progress of religion depend upon your examples. The greatest praise we can bestow upon a religion is to practice it." S. Partridge

"Candles are not lit to be looked at, but that something else may be seen by them. Men may see God through our works." A. Maclaren

"The purpose of letting our light shine is, that God, not ourselves, may be glorified. In looking at a painted window, we think more of the artist and his picture than of the light. And there are many who put such devices on the window, through which the light of their characters shines, that no beholder is ever moved to think of God. The best style in writing is that which gives the thought with such transparency that the reader sees nothing else; and that is the noblest Christian character which shows the most of Christ. It matters not though we be unseen, if but the light be clear; for then we are fulfilling the command. -W. M. Taylor.

Wanted, much wanted, bright Christians!

The figure of the house-lamp suggests domestic Christianity; that of the conspicuous city the more public and collective duty of Christians. -D. Fraser

A good man or woman reveals the ugliness of evil by showing the beauty of holiness. -A. Maclaren

"Observe that when our Lord specifies "good works" he does not exclude good words. Often it is a good work to speak the word wanted. And though it is often one of the most difficult of duties, it is certain that we are guilty if we neglect this mode of confessing Christ before men. To be backward in this is a sign that our own light is burning low."—D., Pulpit Commentary

My thoughts:

I love the community and call to usefulness in this verse.  The thought of being on a stand feels conspicuous, but only if I am not allowing God to shine through, making too much of myself.  Taylor's window analogy is fitting; we are to be a clear lens that others "look through," and not the focus.  It brings to mind different worship leaders I've experienced through the years.  Some distract with their affectations or musical choices.  Others allow me to worship God, getting out of the way somehow.  It seems to me that it's more the spirit of that person which makes it so, though the outward is an expression of that.

The call to be a Christian is ennobling but also unnerving.

The Sermon on the Mount, Section 42 C, Salt

Section 42 
THE SERMON ON THE MOUNT
 (A Mountain Plateau not far from Capernaum) 

Subdivision C 
INFLUENCE AND DUTIES OF MESSIAH'S SUBJECTS

MATT. 5:13, Salt

The great calling of the disciples of Christ
1. Salt is intended to nourish: it is an article of food. The godly must nourish the earth spiritually.
2. Salt is intended to preserve.
3. Salt has also a consuming power. There is something sharp, biting, and aggressive in it. Laid on a wound it is painful. The Christian often pains men to heal them. (T. Christlieb, D. D.)

Have lost his savour (μωρανθῇ)
"The kindred noun (μωρός) means dull, sluggish; applied to the mind, stupid or silly; applied to the taste, insipid, flat. The verb here used of salt, to become insipid, also means to play the fool. Our Lord refers here to the familiar fact of salt losing its pungency and becoming useless."-Vincent's Word Studies

"It is their calling to counterwork the corruption that is in the world. All those things that tend to the lowering of spiritual life are the objects on which they are to act, and if instead of this they yield to them, it is because the salt has lost its savour. If the very persons who are appointed and equipped to carry with them a health-giving influence are themselves prostrated by the evil infection, if disinfectants carry disease-germs, what shall avail us?" -Pulpit Commentary

Sea Salt

The following excerpt is worth considering:

I. Here is Christ’s sublime definition of the Christian life, and of those who compose His Church. The Church exists for the world’s sake more than for its own. Christ’s disciples are to be saviors of others.
II. Is not this the doctrine of election as our Savior understood it? God’s people are chosen, not for their own comfort, but to show men the beauty of the Divine life, and to raise them to the same level.

III. It is quality more than quantity that does God’s work in the world. All history and progress are at bottom the life-story of the chosen few.
IV. It should be one great object of our prayer and effort to keep up the moral and spiritual standard of the elect few. -J. G. Greenhough, M. A., Biblical Illustrator

This is a broad yet narrow goal---to serve those outside the Church and bring them into relationship with Christ.  I find his statement about quantity over quantity narrow too.  Is God really about "the chosen few"?  In some ways, yes---Jesus speaks of the broad and narrow gates (Matthew 7:13-14), yet he is also the one who chases down the lost sheep.   It's not that he was "missing one" in terms of numbers in my mind, as much as his heart for that lost one.  God chases the lost.  We should too.

Admittedly, the term "the elect few" makes me wince.   Why the "elect few" as if they were special and not the others?  Does God not care for all of us?  This is the complaint of many outside of our faith---how could a loving God be so narrow in his salvation?

I think of the "self-focus" or "self-care" of many of the eastern faiths.  Despite their concern with the environment and others, I find their focus rings of self-absorption at the core.  Their world is broad but very narrow too.  They have a heart to help others as long as their own lifeboat is secure.  They are hard to fathom fully; their "self-care" becoming their God.  Is this too harsh?  I'm not sure....can't get to the bottom of myself never mind others.

Christianity can be reduced to a lifeboat too.  Outsiders accuse Christians of being concerned about them only as an obligation or duty, a "notch in their belt," justifying their own worth and faith.  

To be fair, I think it's easy to pigeonhole both worlds.  We do need to care for ourselves to care for others.  We do need to love people without forcing our thoughts and beliefs. But, caring for ourselves is a step-one process, not an end.  And loving someone authentically requires some friction--we must woo others for their better and for our own as well.  Community is a requirement for faith....all faith.

Salt Marshes

There are dozens of questions as such in Christianity, and to be fair, in ANY faith whatsoever.  Part of choosing to step in faith requires a willingness to step into and operate within some mystery.  No one is given all of the answers.  If God could be compartmentalized so cleanly, faith would require no faith.  He would become our minion, a puppet God, who dances to our understanding.

"The great calling of the disciples of Christ

1. Salt is intended to nourish: it is an article of food. The godly must nourish the earth spiritually.

2. Salt is intended to preserve.

3. Salt has also a consuming power. There is something sharp, biting, and aggressive in it. Laid on a wound it is painful. The Christian often pains men to heal them." -T. Christlieb, D. D.

I like this comment because I often think of salt as an accessory--yes, a something else, a seasoning.  But we do also need salt elementally, nutritionally.  Christianity does not just "bring out the best" in others, it preserves, sustains, and heals souls.

"Salt does its work by being brought into close contact with the thing which it is to work upon. It does its work silently, inconspicuously, gradually."  -A. Maclaren, D. D.

"The Latin Church, in its materialistic fashion, employs actual salt in the baptismal service. The priest puts it into the mouth of the person, adult or infant, who is baptized. It is an unauthorized ceremony; but it is a sort of traditional witness to the obligation lying on all Christians to have in themselves that which salt might symbolize." Dr. D. Fraser

"A Roman proverb couples sunlight and salt together as the two things which keep the world alive and sweet. Homer calls it Divine; Plato the substance clear to the gods; Pythagoras spoke of it as the emblem of righteousness, and our common phraseology, following the Greek and Latin writers, has chosen it as the symbol of wit and wisdom, of all that gives grace to speech, refinement to thought, pungency to writing, and individuality to character. The idea, then, which the metaphor on the Saviour’s lips suggests is that His disciples are the noble and indispensable element in the world; they sweeten, purify, and enrich its work, its thoughts, its social intercourse, its joys, its laws and literature. They save it from corruption, decomposition, and moral death. The great sea of life, like the sea which washes our shores, would become putrid without it." J. G. Greenhough, M. A.

"Whichever view one takes, the important quality to note is that salt ought to maintain its basic character. If it fails to be salty, it has lost its purpose for existence and should be discarded." -BKC