Jesus continues his list of examples of kingdom life in Matthew chapter 5. Several things become very clear from this section. First, the Kingdom of God is more than skin deep. It’s a heart change starting on the inside and flowing out into how we live our lives in every arena. Second, relationships, not rules, make up the central concern of the Law. Jesus has not brought a new law, a new set of rules for us to follow. No, He has brought examples for us so that we understand what this new way of living looks like.
It was said, 'WHOEVER SENDS HIS WIFE AWAY, LET HIM GIVE HER A CERTIFICATE OF DIVORCE'; but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery.
In Marks’ Gospel, Jesus explains that Moses allowed the Israelites to issues certificates of divorce only because of the hardness of their hearts. Kingdom law presumes a heart of flesh over a heart of stone, a heart receptive to God’s call and His desires. The divorce practices of Jesus day had degenerated into the no fault divorce we find today, but with more devastating results. Today, divorced mothers often find themselves a part of an underclass of citizens. Unshared family responsibility coupled with, for a number of reasons, lower earning capacity makes single parenting for mothers a daunting task.
What if we added the exclusion and social stigma of first century Judaism to the mix? What if a woman had no property rights and a certificate of divorce might mean living on the street corner? Jesus theme continues by suggesting change that values wives as more than cooks and cleaning women. Such change requires men to break out of their hard heart prisons and decide to make decisions for the benefit of their wives, to love them as their selves.
Beyond the devastating effects of divorce in His day, I believe Jesus had another reason for characterizing the distinctives of Kingdom marriage. When asked by the Pharisees why His disciples did not fast they did, Jesus responded that the groom’s friends don’t fast while he remains with them, only after he leaves. He may not have pointed directly at His role as the groom of the church, but later portions of the New Testament make it clear that the Church is the bride of Christ and that marriage is more than convenient social arrangement. It presents a picture of the union of Jesus and the Church. In addition to providing the foundation of society throughout the ages, it provides us with a constant reminder of where history is going.
Again, you have heard that the ancients were told, 'YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.' "But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING. "Nor shall you make an oath by your head, for you cannot make one hair white or black. "But let your statement be, 'Yes, yes' or 'No, no'; anything beyond these is of evil.
It always annoys me when someone says “I’m going to be completely honest with you.” What? You haven’t been honest with up to this point? In order to rely on what you say, I need to wait for you to announce that the following words are the truth? That kind of approach to relationships makes growing them a little tough and it's similar to the place of oaths in Jesus’ time. They had become a means to emphasize that what one said equaled the truth. As noted above, that begs the question of when a person operates in truth mode and when not.
Most of us will probably read this passage and think to ourselves, “I’m truthful,” but let’s dig a little deeper. What do we mean by “truthful?” For example, if I want someone to do something for me, can I exclude facts in my request that I believe may cause them to refuse? Can I express my request with words that will technically communicate what I want, but could also communicate something much more favorable? Can I tell them everything, but emphasize the good parts and downplay the hard parts? Should my truth telling change depending upon my audience – say, my best friend versus the other party in a business negotiation?
Jesus presents a simple solution: integrity. Let you yes mean yes and your no mean no. Nothing added, nothing taken away. Only with integrity can we expect to build meaningful relationships with others and with Jesus. But, integrity will not happen by itself. We must have good soil to grow it in and we must cultivate it. Good soil is free of debris, and so we must clear out the relationship debris in our lives. If I engage in relationships to get something from someone else, that motive will challenge my ability to grow integrity. Rather than concerning myself with the needs of others, I will focus on what they have that will meet my needs and how I can get my hands on it. Integrity may or may not help me in that quest and thus I may or may not employ it. Even when sincere caring for others motivates my relationships, integrity will not automatically grow. I need to work at it, remind myself of its importance and consciously employ it.
Integrity does not demand that I tell everyone everything. Jesus Himself had degrees in His relationships which impacted what He shared. He shared with the disciples things He did not share with the crowds and Peter, James, and John experienced things with Jesus that the other disciples did not. However, Jesus did not withhold information that a person needed to in order to make a decision to follow Him. In legal terms, He did not withhold “material” information – the kind of information that if withheld, could change a person’s decision.
Integrity does not demand that I only express the truth in naked form. For example, I have a friend who faces very real integrity challenge. He knows the importance truthfulness in relationships, but always wants to spin his message to others. If that friend came to me an asked my help with his integrity issues, I would not lead with “wow, you’ve finally gotten to the point where you realize everyone thinks your working an angel every time you talk with them.” It’s true, and I might think it, but to say it would only harm my friend and his desire to deal with a significant personal problem. My love for him and my desire to make decisions for his benefit will temper my how I communicate the truth.
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 an evil person; but whoever slaps you on your right cheek, turn the other to him also.
Jesus continues in this passage to say that if someone wants my shirt, I should give him my coat also, if someone asks me to walk one mile with him, walk two, and if someone wants to borrow from me, give freely. These few verses in particular seem to draw believers in the trap of new laws from Jesus. Some say we should never defend ourselves because Jesus requires us to turn the other cheek. Or, we ought to give our possessions, time, and money away regardless of our other obligations because Jesus taught so in this sermon. Remember, Jesus said the Law will remain intact. He came to fulfill the Law, not bring new ones.
Instead, these represent examples of life in the Kingdom of God. One who has kingdom life, whose heart Jesus has transformed will act differently. He will not demand his right to return a slap to a neighbor who has slapped him, or his right to his possessions in the face of one who needs help, or his right to use his time as he pleases when another intrudes, or his right to spend his money on whatever he chooses. God does not demand these things of us, but our changed hearts will compel us to act this way.
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 . . .
You probably have the idea by now that the Law in the kingdom means much, much more than previously thought. This short statement and the verses following which explain further capture the flavor of this entire section of the sermon. "For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?” If we live the same as everyone else, what does following Jesus matter? God intends something much different. He intends a transformation of our hearts that results in kingdom living, a lifestyle that stands out. It shines like a light on hill and people can’t miss it. It seasons an otherwise meaningless existence and draws in crowds for another taste.
The murmuring around the water cooler that comes to a halt when I walk up won’t consist of complaints about my overbearing religiousness. No, it will be stuffed with whispers about how I’ve changed. And, behind each of those comments by the folks I interact with will squirm a quiet nagging question, “how can I change like that?”
Tuesday, September 29, 2009
Sunday, September 13, 2009
The Law and the Prophets
Through the end of chapter 5, Matthew addresses the Law of God as practiced with a guarantee and a new perspective. He’s going to reveal to His disciples that Kingdom life means a change in the heart that causes us to behave differently rather than external constraints on our actions to prevent us from committing sins we otherwise would. But first, He needs to address His relationship to the Law. Jesus did not come to abolish the Law or the Prophets.[1] The Law and Prophets were major sections of the Scriptures given to mankind up to that point in history. Jesus was not bringing a new law, a new set of rules. He was not bringing new prophecy about God’s plan for His people. No, Jesus came to fulfill the Law and the Prophets.
Remember, the Kingdom of God is near in the person of Jesus. He will move Kingdom history forward in two ways. His life will fulfill the prophecies made of the Messiah throughout the Hebrew Scriptures. The Old Testament authors made nearly 300 statements about the Messiah in their writings over a span of 1,000 years. Jesus fulfilled each of these statements. Consider Psalm 22 penned by David which describes the crucifixion of Jesus, a method of execution not yet devised by men. The Psalm begins with the desperate cry “My God, my God, why have you forsaken me?” – Jesus’ very words as He hung on the cross. It continues to describe the onlookers at the crucifixion, “All who see me mock me; they hurl insults, shaking their heads.” A few verses later “a band of evil men has encircled me, they have pierced [c] my hands and my feet.” And then “They divide my garments among them and cast lots for my clothing.” This particular prophecy stands out because it contains facts that many of us can recite from memory. A careful review the other hundreds of references to the Messiah in the Old Testament will reveal that Jesus satisfied each to the fullest.
Jesus also came to fulfill the Law which dealt in a multitude of ways with man’s relationship to God and how man ought to live life in that relationship. Jesus confirmed that the Law would not go away until each until everything was accomplished and that not following the law would have consequences in the Kingdom just as not following the law. Then He says something interesting. “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” The law wasn’t going anywhere, but the keeping of the law had to be different than the present practice. What a teaser for the next section of the Sermon.
Jesus now makes six bold statements about the law and how living the law in the Kingdom is different than what the disciples were used to. In most cases, He follows the same pattern – “you have heard,” and the replies with “but I say.” He then goes on to describe in more detail what kingdom obedience to the law looks like in each example. Several things become very clear from this section. First, the Kingdom of God is more than skin deep. It’s a heart change starting on the inside and flowing out into how we live our lives in every arena. Second, relationships, not rules, make up the central concern of the Law. At other times, Jesus said this more plainly, summing the law up in two commands: love God with everything we have and love our neighbors, anyone whose life we touch, as ourselves. Finally, Jesus has not brought a new law, a new set of rules for us to follow. No, He has brought examples for us so that we understand what this new way of living looks like. Some examples have more universal application than others. Anger coupled with contempt has no place in the community of believers. However, we might not always walk the extra mile or give away our coats because there may be competing demands on us of equal moral strength. Let's examine the first two examples.
"You have heard that the ancients were told, YOU SHALL NOT COMMIT MURDER' and 'Whoever commits murder shall be liable to the court. "But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, You good-for-nothing,' shall be guilty before the supreme court; and whoever says, 'You fool,' shall be guilty enough to go into the fiery hell.”
Jesus expands the prohibition on murder far beyond the outline of a corpse on the pavement. Harboring anger and contempt, allowing them to color our thoughts and relationship actions as long as we avoid the act of murder will have a similar impact our hearts and our relationships with others as if we actually carried through with the act. In Jesus’ words, the one who is angry with his brother stands in the same place as one who has murdered, he is guilty before the court. The one who says to his brother you good-for-nothing or you fool has taken the offense even further, beyond the courts to condemnation. Why? Anger responds to encroachments on our self-determination, when someone or something prevents us from doing what we want or believe we have the right to do. It’s not a plan, but a response.
Contempt, on the other hand, takes some time, some careful thought. It strikes at the heart of its object’s personhood, considering them unworthy of any good thing. Personhood is the prime evidence of the image of God in humans. So by aiming at personhood, contempt casts aside the image of God that He carefully placed during the act of creating. The God-image of someone in the sights of a contemptuous person becomes no better than a scrap of trash, something to disregard or even discard. That is the real evil of contempt. It not only comes after God’s image in a person, but in doing so, it acts doubly to devalue God, whose image is at stake.
In both cases, anger or contempt, relationships become disrupted and sometimes destroyed. Out of concern for avoiding that result, Jesus provides another example. If my brother has something against me, I need to put my duties aside and make it right. He might have something against me because of anger or contempt in me or in himself. Either way, life in the new kingdom comes from the inside out and will express itself in restored relationships. On the other hand, when we respond in anger and fail to let go of it and instead embrace it, care for it, feed it, it will eventually grow up into contempt.
"You have heard that it was said, 'YOU SHALL NOT COMMIT ADULTERY'; but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart."
In the same way merely avoiding murder does not guaranty healthy relationships with others, avoiding the act of adultery does not guarantee that my relationship with another in the realm of sexuality is as it should be. Here, we can trace the lines of anger and contempt to see why looking at another for the purpose of lust can harm us in ways similar to adultery. While the anger-contempt combo treat a person as good for nothing, lust treats a person as good for a single, limited purpose. Lust also attacks personhood because its interest stops with the physical form and the watcher’s fantasy. For the married, the lustful thoughts breach the marriage covenant and for the single, crosses over in fornication. For both, these thoughts objectify and separate. They make good relationship with the object impossible. All but the hardest or bound hearts cannot at the same contemplate God’s image planted in another and lust at the same time. Since these two thoughts mutually exclude one another, lust will always drive out our ability to perceive personhood, value, and God’s image in another.
[1] Matthew 5:17a.
Remember, the Kingdom of God is near in the person of Jesus. He will move Kingdom history forward in two ways. His life will fulfill the prophecies made of the Messiah throughout the Hebrew Scriptures. The Old Testament authors made nearly 300 statements about the Messiah in their writings over a span of 1,000 years. Jesus fulfilled each of these statements. Consider Psalm 22 penned by David which describes the crucifixion of Jesus, a method of execution not yet devised by men. The Psalm begins with the desperate cry “My God, my God, why have you forsaken me?” – Jesus’ very words as He hung on the cross. It continues to describe the onlookers at the crucifixion, “All who see me mock me; they hurl insults, shaking their heads.” A few verses later “a band of evil men has encircled me, they have pierced [c] my hands and my feet.” And then “They divide my garments among them and cast lots for my clothing.” This particular prophecy stands out because it contains facts that many of us can recite from memory. A careful review the other hundreds of references to the Messiah in the Old Testament will reveal that Jesus satisfied each to the fullest.
Jesus also came to fulfill the Law which dealt in a multitude of ways with man’s relationship to God and how man ought to live life in that relationship. Jesus confirmed that the Law would not go away until each until everything was accomplished and that not following the law would have consequences in the Kingdom just as not following the law. Then He says something interesting. “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” The law wasn’t going anywhere, but the keeping of the law had to be different than the present practice. What a teaser for the next section of the Sermon.
Jesus now makes six bold statements about the law and how living the law in the Kingdom is different than what the disciples were used to. In most cases, He follows the same pattern – “you have heard,” and the replies with “but I say.” He then goes on to describe in more detail what kingdom obedience to the law looks like in each example. Several things become very clear from this section. First, the Kingdom of God is more than skin deep. It’s a heart change starting on the inside and flowing out into how we live our lives in every arena. Second, relationships, not rules, make up the central concern of the Law. At other times, Jesus said this more plainly, summing the law up in two commands: love God with everything we have and love our neighbors, anyone whose life we touch, as ourselves. Finally, Jesus has not brought a new law, a new set of rules for us to follow. No, He has brought examples for us so that we understand what this new way of living looks like. Some examples have more universal application than others. Anger coupled with contempt has no place in the community of believers. However, we might not always walk the extra mile or give away our coats because there may be competing demands on us of equal moral strength. Let's examine the first two examples.
"You have heard that the ancients were told, YOU SHALL NOT COMMIT MURDER' and 'Whoever commits murder shall be liable to the court. "But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, You good-for-nothing,' shall be guilty before the supreme court; and whoever says, 'You fool,' shall be guilty enough to go into the fiery hell.”
Jesus expands the prohibition on murder far beyond the outline of a corpse on the pavement. Harboring anger and contempt, allowing them to color our thoughts and relationship actions as long as we avoid the act of murder will have a similar impact our hearts and our relationships with others as if we actually carried through with the act. In Jesus’ words, the one who is angry with his brother stands in the same place as one who has murdered, he is guilty before the court. The one who says to his brother you good-for-nothing or you fool has taken the offense even further, beyond the courts to condemnation. Why? Anger responds to encroachments on our self-determination, when someone or something prevents us from doing what we want or believe we have the right to do. It’s not a plan, but a response.
Contempt, on the other hand, takes some time, some careful thought. It strikes at the heart of its object’s personhood, considering them unworthy of any good thing. Personhood is the prime evidence of the image of God in humans. So by aiming at personhood, contempt casts aside the image of God that He carefully placed during the act of creating. The God-image of someone in the sights of a contemptuous person becomes no better than a scrap of trash, something to disregard or even discard. That is the real evil of contempt. It not only comes after God’s image in a person, but in doing so, it acts doubly to devalue God, whose image is at stake.
In both cases, anger or contempt, relationships become disrupted and sometimes destroyed. Out of concern for avoiding that result, Jesus provides another example. If my brother has something against me, I need to put my duties aside and make it right. He might have something against me because of anger or contempt in me or in himself. Either way, life in the new kingdom comes from the inside out and will express itself in restored relationships. On the other hand, when we respond in anger and fail to let go of it and instead embrace it, care for it, feed it, it will eventually grow up into contempt.
"You have heard that it was said, 'YOU SHALL NOT COMMIT ADULTERY'; but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart."
In the same way merely avoiding murder does not guaranty healthy relationships with others, avoiding the act of adultery does not guarantee that my relationship with another in the realm of sexuality is as it should be. Here, we can trace the lines of anger and contempt to see why looking at another for the purpose of lust can harm us in ways similar to adultery. While the anger-contempt combo treat a person as good for nothing, lust treats a person as good for a single, limited purpose. Lust also attacks personhood because its interest stops with the physical form and the watcher’s fantasy. For the married, the lustful thoughts breach the marriage covenant and for the single, crosses over in fornication. For both, these thoughts objectify and separate. They make good relationship with the object impossible. All but the hardest or bound hearts cannot at the same contemplate God’s image planted in another and lust at the same time. Since these two thoughts mutually exclude one another, lust will always drive out our ability to perceive personhood, value, and God’s image in another.
[1] Matthew 5:17a.
Saturday, September 5, 2009
A Kingdom for the Haves
The kingdom is near for all, both the "have nots" and the "haves." It's not only for poor in spirit, mourning, meek, or hungering, but for those who show mercy, the pure in heart, and peacemakers. None will argue that a follower of Jesus should not pursue each of these qualities. Indeed, Jesus promises them wonderful kingdom treasures. They will receive mercy, they will see God, and they will be called sons of God. Entry into the kingdom does not require some certain level of loss or reprobation. John the Baptist’s call to repent because the kingdom is near reaches to both banks of the Jordan River and none are excluded. Jesus welcomes those who have successfully pursued God and those who have miserably failed. Likewise, entry into the kingdom also does not require that reach a certain level of righteousness. The point is more that neither my failures nor my successes make me eligible to enter the kingdom and for that reason, the kingdom opens itself to all. Only work of Jesus in life and death can unlock the kingdom gates.
Finally, those who take up kingdom citizenship, align themselves with Jesus and begin to do true righteousness run the risk of persecution. In fact, Jesus seems to assume that the following Him will induce harsh reactions in others who would pursue His followers in order to oppress them, insult them, and falsely says all kinds of evil against them. These Jesus exhorts to rejoice and be glad. Do the persecution and insults make them glad? Of course not. Possession of the Kingdom of heaven and its rewards are their reason for joy. The Epistle of James puts flesh on these bones. “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything.”[1] Even before we followers of Jesus see His kingdom in final form after His return, good things await us in the face of persecution. We will develop a persevering faith, the kind of faith that can withstand whatever Satan chooses to forge his fiery darts from (he’s good at it – remember the low blow to Jesus after forty days of fasting). The exercise of that kind of faith, faith that stands as a shield in battle,[2] will cause a completeness in our relationship with Jesus and cause us to mature so that we lack nothing. Now, that’s something to rejoice over.
Once in the kingdom and connected to Jesus, we have something valuable to offer the rest of humanity. As Jesus sat with His disciples around Him, He declares “you are the salt of the earth,” and “you are the light of the world.” Interesting statements for someone who has just introduced the kingdom of God. As we saw in our discussion of the gospel of Mark, the disciples didn’t have a real clear picture of who Jesus was, let alone what His kingdom was like. This was a work in progress and the disciples would become salt and light to the world which should offer encouragement to the rest of us. Even if our self evaluations result in low grades, not only does Jesus still offer us the kingdom, but He also will make us its effective agents.
Salt had two common uses in Jesus day. First it could preserve food when properly applied. Second, it brought out the flavor in food, enhancing its natural taste. Jesus’ disciples would have understood that to preserve food with salt, they must rub the salt into the food. Likewise, salt need to get mixed in with food during preparation if it would have any affect on the flavor. Rebecca Manly titled one of her books “Out of the Saltshaker and Into the World.” She hit the nail on the head. If we’re not injecting ourselves into the world with Jesus thinking and Jesus habits, then we’ve become “no longer good for anything, except to be thrown out and trampled by men.”[3]
Similar to salt, Jesus says we can’t hide our light. Not only can we not hide it, but to make it truly useful, we need to show it, put it in the place where it will provide the most benefit to everyone in the house. Jesus calls us to let our light “shine before men.”[4] If our light, will have any value to men, we need to place it before them. We need to at least be rubbing elbows with them in the same room. Then, when our light shines before them, they have the opportunity to see our good works. Not just see them, but because of this Jesus light, see them for what they really are, kingdom works of obedience, service, gratitude, and worship. When they see that, something changes. The insults and lies stop and a marvelous change occurs. They begin to “praise our Father who is in heaven.”[5]
[1] James 1:2-4.
[2] Ephesians 6:16.
[3] Matthew 5:13.
[4] Matthew 5:16.
[5] Matthew 5:16.
Finally, those who take up kingdom citizenship, align themselves with Jesus and begin to do true righteousness run the risk of persecution. In fact, Jesus seems to assume that the following Him will induce harsh reactions in others who would pursue His followers in order to oppress them, insult them, and falsely says all kinds of evil against them. These Jesus exhorts to rejoice and be glad. Do the persecution and insults make them glad? Of course not. Possession of the Kingdom of heaven and its rewards are their reason for joy. The Epistle of James puts flesh on these bones. “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything.”[1] Even before we followers of Jesus see His kingdom in final form after His return, good things await us in the face of persecution. We will develop a persevering faith, the kind of faith that can withstand whatever Satan chooses to forge his fiery darts from (he’s good at it – remember the low blow to Jesus after forty days of fasting). The exercise of that kind of faith, faith that stands as a shield in battle,[2] will cause a completeness in our relationship with Jesus and cause us to mature so that we lack nothing. Now, that’s something to rejoice over.
Once in the kingdom and connected to Jesus, we have something valuable to offer the rest of humanity. As Jesus sat with His disciples around Him, He declares “you are the salt of the earth,” and “you are the light of the world.” Interesting statements for someone who has just introduced the kingdom of God. As we saw in our discussion of the gospel of Mark, the disciples didn’t have a real clear picture of who Jesus was, let alone what His kingdom was like. This was a work in progress and the disciples would become salt and light to the world which should offer encouragement to the rest of us. Even if our self evaluations result in low grades, not only does Jesus still offer us the kingdom, but He also will make us its effective agents.
Salt had two common uses in Jesus day. First it could preserve food when properly applied. Second, it brought out the flavor in food, enhancing its natural taste. Jesus’ disciples would have understood that to preserve food with salt, they must rub the salt into the food. Likewise, salt need to get mixed in with food during preparation if it would have any affect on the flavor. Rebecca Manly titled one of her books “Out of the Saltshaker and Into the World.” She hit the nail on the head. If we’re not injecting ourselves into the world with Jesus thinking and Jesus habits, then we’ve become “no longer good for anything, except to be thrown out and trampled by men.”[3]
Similar to salt, Jesus says we can’t hide our light. Not only can we not hide it, but to make it truly useful, we need to show it, put it in the place where it will provide the most benefit to everyone in the house. Jesus calls us to let our light “shine before men.”[4] If our light, will have any value to men, we need to place it before them. We need to at least be rubbing elbows with them in the same room. Then, when our light shines before them, they have the opportunity to see our good works. Not just see them, but because of this Jesus light, see them for what they really are, kingdom works of obedience, service, gratitude, and worship. When they see that, something changes. The insults and lies stop and a marvelous change occurs. They begin to “praise our Father who is in heaven.”[5]
[1] James 1:2-4.
[2] Ephesians 6:16.
[3] Matthew 5:13.
[4] Matthew 5:16.
[5] Matthew 5:16.
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