We continue our reading of the Sermon on the Mount, which we started two Sundays ago. Once again, Jesus shocks his listeners when, this time, he speaks of the Torah (Law) of Moses and the teachings of the prophets and interprets them in a surprisingly unconventional way.
The Torah is particularly sacred and dear to the people of Israel, not only because it contains the Ten Commandments of God, but also because it distinctively marks them as a special people. “For what great nation is there that has gods so close to it as the Lord, our God, is to us whenever we call upon him? Or what great nation has statutes and ordinances that are as just as this whole law which I am setting before you today?” (Dt 4:7-8) The Law is Isreal’s greatest pride because no other people has received direct instruction from God on how to live.
In today’s gospel, Jesus’ statements on the Law contrast starkly with those of Moses and the prophets. For example, he says, “You have heard that it was said to your ancestors, you shall not kill… but I say to you, whoever is angry with his brother will be liable to judgment.”
Does this mean that Jesus is against Moses and the Old Testament? Of course not. Jesus, in fact, affirms, “Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.” But he also adds, “I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.”
Jesus speaks of the Law in the context of the kingdom of heaven. It is in this context that Jesus speaks of the “fullness” of his Law and its “superior” demand.
In the sermon on the mount, Matthew presents Jesus as the new Moses. As Moses delivers the Ten Commandments from the mount of Sinai, Jesus teaches his new Law from the mount of the Beatitudes. How does the new Law of Christ fulfill the old Law and how is it superior?
The Law of Christ reveals the deeper meaning of the Law of Moses and demands a morality greater than that of its most pious observers, the scribes and the Pharisees. The Law of Christ transcends the Torah and goes deep into the root of human action and behavior – the heart.
Every good act comes from a good heart, just as every good fruit comes from a good tree. Likewise, any evil act is born from an evil heart. Thus Jesus condemns not only murder but anger as well. And he condemns not just adultery but every lustful look and desire, for the heart is the seat of man’s motivations. It is the place from which his words and actions proceed.
Every educator knows that there is more to education than forming the mind. More importantly, education is about forming the whole person and molding his character. Don Bosco would often remind his confreres and teachers that the heart of education is the education of the heart.
The Law of Christ is the way of life in the kingdom of God. It is the way of the Gospel where external observance is not enough. The righteousness of those who seek the kingdom starts from within. Thus when Jesus announces the kingdom, he preaches conversion. The coming of the kingdom starts from the heart. It starts with a change of heart.
God has placed his law and written it in our hearts. (cf Jer 31:33) The law is summed up in a single precept: love God with all your heart and your neighbor as yourself. “Love is the fulfilling of the Law.” (Rm 13:10)
It is consoling to know that Jesus offers himself to teach us how to love, “Learn from me for I am meek and humble of heart.”(Mt 11:29)
What is even more consoling is that the Holy Spirit has been given us to enable and empower us to love. “God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.” (Rm 5:5)