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In this message we come to Matt. 5:31-48, which covers four laws. In Matt. 5:21-30 the Lord covered two laws that were complemented, the law regarding murder and the law regarding adultery. But the four laws in this section, the laws regarding divorce, swearing, resisting evil, and loving our enemies, have all been changed. What the King decreed in verses 21 through 30 as the new law of the kingdom complements the law of the old dispensation, whereas what the King proclaimed in verses 31 through 48 as the new law of the kingdom changes the law of the old dispensation.
Let us firstly consider the changing of the law regarding divorce. Verse 31 says, “And it was said: Whoever shall put away his wife, let him give her a divorce.” According to the old law, a man could divorce his wife simply by giving her a writing of divorcement. The law of the old dispensation concerning divorce was ordained because of the people’s hardness of heart; it was not according to God’s design in the beginning (Matt. 19:7-8). The King’s new decree recovers marriage back to the beginning designed by God (Matt. 19:4-6).
Verse 32 says, “But I say to you that every one who puts away his wife, except in a case of fornication, makes her commit adultery, and whoever marries one that has been put away commits adultery.” The marriage tie can be broken only by death (Rom. 7:3) or fornication. Hence, to have a divorce for any other reason is to commit adultery.
According to the word of the Lord Jesus, the only cause for divorce is fornication. Only two things can break the marriage tie: either the death of one of the parties or fornication, adultery. If either party commits adultery, the marriage tie is broken. This is the principle. Therefore, the Lord Jesus said that there must be no divorce except in the case of fornication. But you should not take advantage of this as an excuse to remarry simply because an act of fornication has been committed. This also is a matter of motive. If possible, the offending one should be forgiven. However, it is different if the guilty party refuses to repent and lives in that kind of sin or marries someone else. In such a case as this, the marriage tie is broken, and the other party is free.
In His original design for marriage, God ordained one wife for one husband. But due to the weakness and hardness of heart of the children of Israel, when the law was given, Moses gave a man permission to divorce his wife with a writing of divorce. But now, with the coming of the kingdom of the heavens, this law regarding divorce is changed, and the matter of marriage is recovered to God’s intention at the beginning. At the beginning God did not create two or three Eves for Adam so he could have one or more divorces. No, there was only one husband and one wife. Hence, the Lord Jesus as the King of the heavenly kingdom brings the matter of marriage back to the beginning.
Here I would say a word to the young people. In this country there are a great number of divorces every year. Some have even been married several times. How deplorable! No child of God should ever have a divorce. This is serious. To divorce and remarry means to commit adultery. In the previous message we saw how serious adultery is. For this reason, I would speak a warning word to the young people who are not yet married: do not leap into marriage in a light way. You must pray to the Lord and wait on Him for His clear leading. Never be directed by your lusts or desires. If you do this, you will regret it later, for the lusts and desires will not last. Before you are married, both your eyes should be open to consider the matter carefully. But after you are married, your eyes must be closed. There is a proverb which says that love blinds you, but that marriage opens your eyes. We, however, need to change this proverb. Our eyes should be opened before marriage and closed after marriage. Young people, before you get married, ask the Lord to give you eyes to see every aspect of the situation. But after you are married, you must close your eyes and be blind. Be a blind wife or a blind husband, always considering your husband or wife so dear. If you do this, there will be no divorce.
I am surprised whenever I hear of a brother and sister who get married after knowing each other for just a short time. Do not get married in a hasty way or in a quick way. No hasty marriage is of the Lord’s leading. If there is any matter that requires prayer, it is marriage. And if there is anything for which you need to present yourself to the Lord, it is your marriage. Present yourself and the other party to the Lord, offering yourself on the altar as a burnt offering to the Lord for your coming marriage. After you present yourself to the Lord, seek His leading and wait on Him for a period of time. I would encourage you to wait for at least another month. Do not be in a hurry. As an old man with much experience, I advise you to take your time in this matter. Even if you get married a year later, it will not make much difference. If marrying a certain one is of the Lord, the Lord will keep that one for you. You do not need to be in a rush. Furthermore, do not make your own choice, your own selection. Be content with the Lord’s will and with the Lord’s timing. This will save you from the possibility of divorce.
Again, I say, once you are married, you must be blind. Blessed are the blind husbands and wives. The wife who tries to be clear-sighted concerning her husband will suffer, but the one who does not try to be clear-sighted will enjoy life. To her, the sky is blue, the sun is shining, and the air is fresh. She does not seek to find all her husband’s faults. She can simply praise the Lord for her husband.
Verse 33 says, “Again, you have heard that it was said to the ancients: You shall not perjure yourself, but you shall render to the Lord what you have sworn.” This is the old law regarding swearing.
In verses 34 through 36 we see the Lord’s new law regarding swearing: it is not to swear at all. The new law of the kingdom forbids the kingdom people to swear in any manner, by the heaven, by the earth, by Jerusalem, or by their head, because the heaven, the earth, Jerusalem, and their head are not under their control, but under God’s. We should not swear by either the heaven or the earth, for they are not ours. Likewise, we should not swear by Jerusalem because, as the city of the great King, it is not our territory. We should not even swear by our head because we “cannot make one hair white or black.” All these things — heaven, earth, Jerusalem, and even the hairs of our head — are not under our control. We are nobody and we control nothing.
In verse 37 the Lord says, “But let your word be, Yes, yes; No, no; for whatever is more than this is of the evil one.” The kingdom people’s word needs to be simple and true: “Yes, yes; No, no,” not convincing others with many words. Our words should be brief and clear. Those who are honest do not talk very much. But beware of talkative people: they may be liars. Liars are very talkative, always giving many reasons and excuses for things. But an honest person is usually brief. Furthermore, we must realize that much talk in the presence of God does not make the Lord happy. When we go to the Lord, we must go to Him in honesty, saying things to Him in a brief way.
In verse 37 the Lord says that whatever is more than a straight yes or no is of the evil one. Here we come to a crucial point: in our talking the evil one may be present. When we speak more words than are necessary, those words are not of us, but of the Devil, the evil one. This indicates that in our talking the evil one is with us. This is especially true in married life. Although we may not talk that much with others, it is easy for there to be excess talk between a husband and wife. If you want to avoid a poor marriage, let there be no loose talk between you and your husband or wife. Be on the alert! While you are talking, the evil one may be with you. This is not my word; it is the word of the Lord. The Lord’s word in this verse is a strong indication the evil one is seeking the opportunity to express himself through our excessive talking. Do not say too much. Simply say as much as is needed. Do not go any further. If you go further than is necessary, the evil one will be expressed. If you follow this advice, you will be a very happy husband or wife. However, if you talk too much, you will have difficulty. This will open the shaft of the bottomless pit and allow the demons to come out. We should learn to speak only what is necessary. Never try to convince others by many words. Such convincing words are not reliable; rather, they are falsehoods that come from the evil one.
Now we come to the third law changed by the Lord, the law regarding the resistance of evil. Verse 38 says, “You have heard that it was said, An eye for an eye, and a tooth for a tooth.” This is the old law.
In verse 39 the Lord says, “But I say to you, Do not resist one who is evil; but whoever strikes you on your right cheek, turn to him the other also.” The new law is not to resist one who is evil. In this verse the Lord said that when someone strikes our right cheek, we should turn to him the other also. To do this indicates that there is no resistance. Verse 40 says, “And to him who would sue you and take your tunic, let him have your cloak also.” If someone claims your tunic, a shirt-like undergarment, give him your cloak also. This will prove that you have no resistance. In verse 41 the Lord says, “And whoever shall compel you to go one mile, go with him two.” To turn the other cheek to the striker, to let the one who sues have the cloak, and to go with the compeller the second mile prove that the kingdom people have the power to suffer and to be meek instead of resisting and to walk not in the flesh, nor in the soul for their own interest, but in the spirit for the kingdom.
Suppose someone comes to you and wants your shirt, and you give him your jacket also. Perhaps you can afford to give him ten jackets. The issue here is not whether your financial status allows you to give him your jacket; it is whether your temper allows you to do it. If someone demands your shirt, your anger may be aroused. Thus, it is not a matter of a shirt or a jacket, but of your temper. It is the same in principle with being struck on the right cheek or compelled to walk a mile.
To resist by claiming an eye for an eye means that you are releasing your temper. Here the Lord is saying that we cannot satisfy our temper. Instead of releasing the “gopher” of our temper, we must kill it. Do not deal with the one making a claim upon you; deal with your temper. The problem is not your opponent; it is your temper. The Lord allows someone to claim your tunic as a test to expose where you are, to prove that the “gopher” of your temper is still lurking within you. We are a spiritual people, even the kingdom people, but our temper is still hidden within us and needs to be exposed. Those who make claims of you expose this little “gopher.” If someone demands your tunic, you may say, “I don’t owe you anything! Why do you come to me?” Do not blame the one making a claim — the Lord has sent him — but kill the “gopher” of your temper. Instead of displaying anger, say to him, “Since you want my undershirt, I will give you my jacket also.” This proves that your temper has been killed. All the kingdom people should be able to say, “No matter how many unjust claims you place on me, my anger is not stirred up. I still love you and I am willing to share with you all I have. If you want my shirt, I shall gladly give you my jacket also.” The attitude of the kingdom people should always be like this.
I say again, the issue here is not one of money, but of our temper. All the matters mentioned in verses 39 through 41 touch our temper. Millionaires can afford to give thousands of dollars away. But they often display their temper with a taxi driver over a mere twenty-five cents. The money does not mean anything; it is a matter of the temper. We, the kingdom people, must be above our temper.
In verse 42 the Lord says, “To him who asks of you, give; and from him who wants to borrow from you, do not turn away.” To give and not turn away from the borrower proves that the kingdom people do not care for material riches and are not possessed by them. However, the real issue is not material wealth. Giving to those who ask or who want to borrow touches our being. The Lord is not saying that we should lack discernment and behave in a foolish way regarding material possessions. He is telling us that we must be above both material things and our temper. We should never be stirred in our temper by this kind of thing nor touched by the material things. This is the overcoming attitude of the kingdom people. This does not mean that we are overly generous or careless in managing money. Although you may be very careful in the way you spend money, you will be above material possessions and above your temper when such a time comes as described in verse 42. No claim will stir up your anger. The old law did not touch people’s anger or their heart. But the new law, the changed law, touches both our temper and our heart.
Now we come to the last law changed by the Lord, the law regarding the enemy. Verse 43 says, “You have heard that it was said, You shall love your neighbor and hate your enemy.” Legally speaking, the old law is fair and righteous; for a good neighbor deserves our love and an enemy deserves our hatred. Thus, to love a neighbor and to hate an enemy is right and fair.
Verse 44 says, “But I say to you, Love your enemies, and pray for those who persecute you.” Once again, this is a matter that touches our being. The reason you love your neighbors is that they are good according to your feeling. Although your neighbors correspond to your feeling, an enemy does not. Instead, he stirs up your temper. Hence, the matter of loving our enemies is a test. If you read chapters five, six, and seven of Matthew, you will see that this heavenly constitution does not allow even an inch to our natural being. Rather, it kills every germ in us. You hate your enemy because he does not agree with your natural choice, and you love your good neighbor because he does suit your natural choice. If the Lord arranged for you to have only good neighbors, you would behave like an angel and say, “Lord, thank You for giving me such lovely neighbors.” But the Lord would never arrange for you to have only nice neighbors. At least some of them will be troublesome, and the Lord will use them to expose what is within you. He may ask you if you love these difficult neighbors. Perhaps you would say that you find it very difficult. The reason it is difficult is that they are against your being and your natural feeling. This is a test to prove whether you live by yourself or by Christ. Sometimes Christ may love your enemies more than your neighbors, and you must follow Him. However, this is not merely an outward act.
All these laws touch our being and put us on the cross. The one commandment regarding divorce is enough to crucify all the husbands and wives. Furthermore, the word about saying yes and no also nails us to the cross. The same is true about not resisting the one who is evil and especially about not hating our enemies. All these laws kill our natural man, our natural taste, and our temper.
Verse 45 says, “That you may become sons of your Father Who is in the heavens.” The title “sons of your Father” is a strong proof that the kingdom people, who are the audience here for the new King’s decree on the mountain, are the regenerated believers of the New Testament. As sons of our Father, we should deal with the evil and the unjust as with the good and the just (v. 45), love not only those who love us but those who do not love us (v. 46), and greet not only brothers but also others (v. 47).
Verse 45 also says of the Father, “He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust.” Sending rain on the just and the unjust is in the age of grace, but in the coming age, the age of the kingdom, no rain will come upon the unjust (Zech. 14:17-18).
In verse 46 the Lord asks a question: “For if you love those who love you, what reward have you? Do not also the tax-collectors do the same?” The kingdom people who observe the new law of the kingdom in its reality will be given a reward in the manifestation of the kingdom. The reward differs from salvation. Some may be saved, but may not be qualified to receive a reward.
Verse 48 says, “You, therefore, shall be perfect as your heavenly Father is perfect.” For the kingdom people to be perfect as their heavenly Father is perfect is to be perfect in His love. They are the Father’s children, having the Father’s divine life and divine nature. Hence, they can be perfect as the Father. The demand of the new law of the kingdom is much higher than the requirement of the law of the old dispensation. This higher demand can be met only by the Father’s divine life, not by their natural life. The kingdom of the heavens is the highest demand, and the divine life of the Father is the highest supply to meet that demand. The Gospels firstly present the highest demand of the kingdom of the heavens in the Gospel of Matthew and lastly afford us the highest supply of the divine life of the heavenly Father in the Gospel of John so that we may live the life of the kingdom of the heavens. The demand of the new law of the kingdom in Matthew 5 through 7 is actually the regenerated kingdom people’s expression from within their new life — the divine life. This demand, by opening up the inner being of the regenerated people, is to show them that they are able to attain to such a high degree.
All the requirements of these changed laws reveal how much the divine life within us can do for us. These laws are not merely a requirement; they are a revelation, showing us that the divine life can even make us perfect as our heavenly Father is perfect. We have this perfecting life within us. We have a life with such a divine nature that it can make us as perfect as our heavenly Father.
We have seen that according to verse 45 the Father makes His sun to rise on the evil and the good and that He sends rain on the just and the unjust. First the Father makes His sun to rise on the evil, then on the good. If you were the Father, would you make your sun to rise first on the evil or on the good? Certainly you would first make it rise on the good. This verse also says that the Father sends His rain on the just and on the unjust. Notice that the order in this part of the verse is changed. This indicates that in the eyes of the heavenly Father there is no difference in sending the sunshine first on the evil and then on the good and sending the rain first on the just and then on the unjust.
Let us apply this to the matter of dealing with our children. Even in dealing with your own children, you have your choice. This indicates how natural you are. Suppose you have three children. One of your three children may be lovable, one may be naughty, and one may be neutral. Day after day these three children expose you, revealing how much you dislike the naughty one and blame him. Although you do not like him, the heavenly Father loves him more than the lovable one. He has sent him to expose your natural taste.
We also have our natural taste in the church life. We like the brothers who are gentle and the sisters who are nice. We want all the brothers and sisters to be like this. But this is just a dream, for there will always be some who bother us. Consider the problem of the shortage among the elders. Many brothers are nice and gentle, but they are not capable of being elders. However, the capable ones may be rather sharp. God uses this to expose your natural choice.
Now we understand the implication and significance of the Lord’s word in verses 31 through 48. It is not simply a matter of outwardly loving our enemy. No, it is a matter of having our natural being exposed. After we have been exposed, we shall say, “Lord, have mercy on me. How I need Your deliverance! I want to stay near to You and trust in You. Then I will be perfect as my Father.”
Do not take the Lord’s word as a teaching concerning how you should behave. This way will not work. The Lord’s word was intended to touch our being, our natural choice, and to expose what we are and where we are. When we have been exposed and subdued, we shall give the full opportunity to the divine life to live in us. This will make us perfect even as our heavenly Father is perfect. We cannot imitate the Father. When I was young, I was taught by those in Christianity that our heavenly Father loves those who are bad and that we should love our enemies just as our Father does. Although this sounds good, it actually is like trying to teach a monkey to behave like a person. You may teach a monkey to behave like a kind gentleman. The monkeys, however, will fail to do this because they are not the sons of that man. We are the sons of our heavenly Father. Thus, the Father’s life and nature are within us. All the outward enemies, compellers, and opponents expose what we are. Because they expose our natural being, we learn not to trust ourselves any longer, but to look to our Father and to realize that we have His life and nature within us. Through this exposure we come to see that we must stay close to Him and live by His life and nature. In this way we shall be perfect as our heavenly Father. This is the kingdom life, the kingdom living.
Misunderstanding these verses, many Christians have taken them as instructions concerning their outward behavior. This is the reason so many have been disappointed and have said, “This is too much for us. We are far away from it, and we are unable to fulfill it.” This is not a common word given by the Lord Jesus; it is the constitution of the heavenly kingdom. Because we are His kingdom people, we can certainly fulfill these requirements. We have the kingdom life within us, and we can fulfill these laws, not in ourselves, but by the Father’s life and nature. Therefore, we must thank Him for sending so many contrary things into our environment in order to touch our being and to expose what we are so that we may be fully subdued, turn to Him, stay near to Him, trust in Him, and live by Him. Then we shall be the genuine kingdom people with the kingdom life for a proper kingdom living. This is God’s kingdom on earth today, and this is the proper church life.
