Book :
English : Pg. 129-182 / 中文 ： Pg. 223-307
(Audio PART 5 : 1:02:45 MIN － Part 7 end)
谦卑学习的心， 是你能不能看完这一单元的关键。
也只有以谦卑和真真实实想要活出登山宝训的学习态度，本书最长的单元对你将会是个人反省和复兴的经历。
作者在第五单元里探讨马太福音的第五章，也给与马太六、七章一个完整的概论。 作者也在这单元开始处理这个问题 ： 如何成为一位义人 ？ How does one become an authentically good person ?。 所以不要只为了知识来读这一单元，要真正读进心里，然后生出行动，才对你有益处。
因为面数很长，我鼓励你用audio book 的Part 6 和Part 7 先听过一遍；有个概念，读起来更能快速掌握内容。 我通常会在驾驶，或者做家务时，一边听一边做，省时又有益处 ;-)
你真的信服敬佩耶稣基督吗？
我们都相信耶稣基督的神性和作为神人中保Mediator的角色。这里的问题是，我们有没有相信在这个时代，这位拿撒勒人耶稣是否仍然是我们如何生活、道德和灵魂的老师。 我们愿意真正的去做和活出他的教导，还是觉得他的教导是无关紧要，是有“心”无力 （其实问题不在于“心”，而是我们的对于主的看法和观念）。
i。 我们有没有佩服和相信耶稣的聪慧（smart & intelligent) 。 这是成为他门徒的一个重要关键。
There we noted a misunderstanding of Jesus that treats him as nice but not very intelligent. That misunderstanding is the death knell of discipleship, for it locates him outside the company of those who have knowledge and therefore deprives us of the practical power of his teachings. （Pg. 134, Para 2）
ii. 耶稣基督在处理有关生命和道德的问题，是在当时宗教届和哲学届（犹太教、希腊和罗马）都在激烈讨论的课题。他们所提出的论点，没有一位能比美耶稣基督所提出的方案。 在我们今天的时代里，耶稣基督的教导还是经得起考验；不只在哲理上，更是在生活实践上。
Toward the beginning of this chapter we made the statement that the centuries-long attempt to devise a morality from within merely human resources has now proven itself a failure. Now we want to return to this point in the light of Jesus’ exposition of the rightness of the kingdom heart. （Pg. 184, Para 3)
By contrast, the Christian teaching about moral goodness that derives from the principles laid down by Jesus does have a historical, theoretical, and practical claim to constitute the true body of moral knowledge. This is not said to encourage blind acceptance but precisely the opposite. It is said to encourage the toughest of testing for those teachings in all areas of thought and real life. (Pg. 185, Para 5)
iii. 重新认识耶稣成长的拿撒勒和耶路撒冷城的知识水平
－ 耶路撒冷
In Jesus’ day Jerusalem was a glorious city, routinely flooded by hundreds of thousands of visitors, including multitudes of brilliant people from all over the “known” world. It was a cosmopolitan environment, interacting with the entire Roman world and more. What was known and discussed anywhere was known and discussed there. (Pg. 135, Para 5)
－ 拿撒勒和距离五公里外，繁荣的Sepphoris 塞佛瑞斯城。
Sepphoris
5. For a more realistic picture of the world in which Jesus grew up and served, see the invaluable book by Richard A. Batey, Jesus and the Forgotten City: New Light on Sepphoris and the Urban World of Jesus （Pg. 410, Notes)
Interesting Reference : Living in the Time of Jesus （NatGeoTv.com 的节目，有显示塞佛瑞斯城的繁华和重要）
耶稣基督有系统的教导我们如何从心里活出“义” dikaiosune，并胜于文士和法利赛人的义
i. 耶稣基督在山上的教导（马太福音5-7章）是一篇完整的道，不是各自独立的命令。 这篇道的中心思想，是源自于一个中心信息“天国近了，你要悔改”
First, what is now called his Sermon on the Mount (Matt. 5–7) should indeed be read as a sermon, as one unified discourse…… Now, to say that this passage in the Gospel of Matthew was a sermon or a talk means that it is organised around one purpose and develops along a single line of thought. (Pg. 132， Para 1 & 2)
The aim of the sermon—forcefully indicated by its concluding verses—is to help people come to hopeful and realistic terms with their lives here on earth by clarifying, in concrete terms, the nature of the kingdom into which they are now invited by Jesus’ call: “Repent, for life in the kingdom of the heavens is now one of your options.” The separate parts of the discourse are to be interpreted in the light of this single purpose. They are not to be read as one disconnected statement after another. One must discern the overall plan of life within which the separate parts of the discourse make sense. (Pg. 133, Para 5)
To understand correctly what Jesus is teaching us to do in his Discourse, we must keep the order of the treatment in mind and recognise its importance… The later parts of the Discourse presuppose the earlier parts and simply cannot be understood unless their dependence upon the earlier parts is clearly seen. （Pg. 138, Para 2)
ii. 不能用律法（什么可以做，不可以做）的角度来解读这篇道，因为如此做你发现这些教导会是比旧约的律法还要严格和不可思议的。 耶稣基督在讲的“义” 是从我们的心灵开始的。 先有神的国，义才有可能。
It is precisely Jesus’ grasp of the structure in the human soul that also leads him to deal primarily with the sources of wrongdoing and not to focus on actions themselves. He thus avoids the futility, which we have already pointed out, of making law ultimate. Wrong action, he well knew, is not the problem in human existence, though it is constantly taken to be so. It is only a symptom, which from time to time produces vast evils in its own right. Going to the source of action is a major part of what he has in mind by saying that one must “go beyond the goodness of scribes and Pharisees.” One must surpass humanly contrived religious respectability “if one is to mesh their life with the flow of the kingdom of the heavens” (Matthew 5:20). （Pg. 139, Para 4)
给予律法正确的定位和作用：
To be sure, law is not the source of rightness, but it is forever the course of rightness. （Pg. 142, Para 1)
iii. 耶稣基督所说的“义”dikaiosune
He knew that we cannot keep the law by trying to keep the law. To succeed in keeping the law one must aim at something other and something more. One must aim to become the kind of person from whom the deeds of the law naturally flow. The apple tree naturally and easily produces apples because of its inner nature. This is the most crucial thing to remember if we would understand Jesus’ picture of the kingdom heart given in the Sermon on the Mount. （Pg. 142, Para 6 - Pg 143, Para 1)
It is the inner life of the soul that we must aim to transform, and then behavior will naturally and easily follow. But not the reverse. A special term is used in the New Testament to mark the character of the inner life when it is as it should be. This is the term dikaiosune. (Pg. 144, Para 5)
iv. “义“ dikaiosune, 在旧约和新约的重要。 从旧约希伯来文的tsedawkaw (tsaddaqim), 到新约希腊文的dikaiosune。 保罗在诠释这个“义”字时，都指向耶稣基督的救赎；也只有拥有这救赎 （进入神的国度），我们能以重生的生命和心灵去活出耶稣基督所传讲的这个“义”。
In the Hebrew and New Testament traditions, dikaiosune remains preferred. Perhaps this is because it retains a note of emphasis upon relationship of the soul to God, whereas arete (virtue) predominantly stresses human ability and fulfillment by itself. （Pg. 145, Para 5)
The term dikaiosune was used to translate the Hebrew terms tsedawkaw and tsehdek, usually rendered in English as “righteousness.” Thus, a great central text of the Old Testament, Gen. 15:6, tells us, “And Abram believed God, and it was counted to him for dikaiosune.” And we see in Isaiah: “All our dikaiosune is like filthy rags” (64:6). And again in Amos: “But let judgment roll down as water, and dikaiosune as an impassable flood” (5:24). As a result, the two greatest traditions of moral reflection in the ancient world are brought together in the term dikaiosune. It reemerges in the teachings of Jesus, three centuries after the creation of the Greek Old Testament, and becomes the central term in the understanding of Christian salvation represented in the New Testament. Indeed, for Paul, the redemptive act of Jesus becomes the key to understanding the very dikaiosune of God himself (Rom. 1–8). It is the person of Jesus and his death for us that makes clear what it is about God that makes him “really good.” (Pg. 146, Para 1)
＊箴言 11：10 义人亨通，全城欢乐。－ 的”义“字也可以用以上的方式来理解，就很有意思了。
3. 这个单元里，作者有系统的概括马太福音第五章里耶稣基督的教导：从怒气，轻视，到淫念，一直到爱仇敌，都是非常精彩的讨论。如果我们能读进心里，又活出来，那是真正的祝福。 你花再多的时间来读也是值得的。 ＊在这里我们就不一个一个的去处理，请你自己读和思考你的回应。
4. “义”与Agape love “爱加倍“爱的关系。
The various scenes and situations that Jesus discusses in his Discourse on the Hill are actually stages in a progression toward a life of agape love. (Pg. 139, Para 2)
i. 马太福音5-7 章和 保罗 林前 13:4-8 的共同点。它们都不是谈另一个律法，或“可以不可以做”的法则。
In it we achieve living union with, have fully entered into, the kingdom of the heavens. We have sought and found the reigning of God and the kind of dikaiosune he himself has (Matthew 6:33). Out of that union we discover love as a life power that has the marvelous, many-sided expression spelled out by Paul in 1 Corinthians 13. But this beautiful statement by Paul is commonly misunderstood in exactly the same legalistic way as is Jesus’ Discourse on the Hill. (Pg 182, Para 6)
ii. 要有这“义” 和使徒保罗所讲的“爱”，不是靠我们的尝试去做，而是努力追求“爱”，也就是追求与父并他儿子耶稣基督的相交 （Fellowship 团契 － 1John 1: 3)
But Paul is plainly saying—look at his words—that it is love that does these things, not us, and that what we are to do is to “pursue love” (1 Cor. 14:1). As we “catch” love, we then find that these things are after all actually being done by us. These things, these godly actions and behaviors, are the result of dwelling in love. We have become the kind of person who is patient, kind, free of jealousy, and so on. Paul’s message is exactly the same as Jesus’ message. And no wonder, for as Paul was always the first to say, he learned what he taught from Jesus (Gal. 1:12). (Pg 183, Para 3)
