RUNNING HEAD: SCRIPTURE JOURNAL 1

Scripture Journal 1: Jesus as the Great Equalizer in Matthew 5-7

Caitlin Leffingwell
Eastern University

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Introduction
Normally I refuse to watch violent movies, but when a few friends convinced me to see
The Equalizer (Fuqua, 2014) in theaters, I spent about ninety minutes of my life with eyes shut
and ears pluggedwaiting patiently for Robert (Denzel Washington) to creatively slaughter
mobster after mobster in order to protect a young girl stuck within their control. Needless to say,
I cannot honestly say that I enjoyed the movie (I am not sure I can even honestly say that I
watched it). But in addition to the intriguing theme of unstoppable justice, one of the last scenes
felt incredibly poignant to me. An epic hardware store battle commences, where Robert (known
as The Equalizer) methodically annihilates the mobs brute squad and finally takes on their
psychotic leaderall witnessed through the eyes of Ralphie, an endearing wanna-be security
officer who is now trapped in the security office. In this grand reveal of sorts, Ralphie
witnesses his previously gentle, supportive friend display shocking power and merciless
dominance over even the most terrifying evilreacting with a look that very clearly says, Im
glad Im on his side. As I absorbed this juxtaposition between violence and mercy, I realized
suddenly that this is similar to the response that should stir in us as we think of Jesus as our king
and friend. Moreover, by looking more deeply into the Sermon on the Mount (Matthew 5-7), I
discovered a richness to this idea of Jesus as the great equalizerhe who humbles the proud
and exalts the lowly through justice and mercy, while calling his followers to do the same.
Summary
Unique in its intention to reach a Jewish audience, the Gospel of Matthew was
nonetheless writtenassumedly by the apostle and tax collector named Matthewwith a
purpose aligned closely with that of all the Gospels: to present Jesus as the Jewish Messiah sent
by God to fulfill Old Testament prophecy (Barker, 2008, p.1460). As such, Matthew very

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quickly presents the Sermon on the Mount, or what many commentators have referred to as
Jesus inaugural address, through which the new king establishes his intentions, plans, and
themes for the kingdom under his reign. Matthew begins this collection of epigrammatic and
memorable sayings of Jesus (Barclay, 1972, p.61) with the Beatitudes, which describe the
essential nature of those who are citizens of the kingdom and not personal disciplines by which
men can hope to enter it (Sovereign Grace Community Church, n.d.). In other words, it speaks
first to who we are rather than what we do as believers (Smith, n.d.) and notes the following
process: realizing that our problems are beyond our ability to control, mourning the sin within us
and its effects, turning toward God in response, seeking a righteousness that is not our own,
living out the purity that God desires, and seeking to share itall of which almost certainly will
lead to suffering in many forms (Keller, 1990). From this foundation, Matthew spends a great
deal of time illuminating Jesus stunning relationship to the lawone that fulfills and even
magnifies it by digging past the superficial legalism and into the heart behind rules like Do not
commit adultery or even Do not murder. He then intensifies the issue even further by calling
his listeners attention to the fact that our acceptanceour righteousnesscomes from God
alone, rather than anyone we seek to impress with religious deeds and public spectacles.
Similarly, he emphasizes that our provision comes from God as wellnot our own anxious
efforts or attempts to compare ourselves to others. Finally, Matthew concludes with Jesus call to
action, which implores listeners to heed his words and thereby combine the adoptive identity and
rich faith that characterize this kingdom with another key element: action.
Theme
While literally countless themes can be found within this incredibly significant passage,
the concept that stood out to me most through commentaries, sermons, and prayerful pondering

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was that of Jesus as the great equalizer. By revolutionizing our identity, the standards held
against us, the way of meeting those standards, and the active life changes that result, he
essentially annihilates every comparison system created by man and places everyoneregardless
of culture, color, income, personality, intelligence, opportunity, etc.in the same category:
sinner saved only by grace. This game changer, so to speak, equalizes the Western wealth-based
value system by teaching that The brother in humble circumstances ought to take pride in his
high position. But the one who is rich should take pride in his low position, because he will pass
away like a wild flowerIn the same way, the rich man will fade away even as he goes about his
business (James 1:9-11, NIV). Moreover, because of our innate tendency to place undue value
on wealth (and the wealthy), Jesus carefully begins his inaugural address by emphasizing first
the humbling, almost unappealing characteristics that believers embody and second the
impossibly high standards that he sets even in comparison to the law (Matthew 5). As Mary sings
after realizing she is the mother of the Messiah, His mercy flows in wave after wave on those
who are in awe before him. He bared his arm and showed his strength, scattered the bluffing
braggarts. He knocked tyrants off their high horses, pulled victims out of the mud. The starving
poor sat down to a banquet; the callous rich were left out in the cold (Luke 1:51-54, MSG).
Throughout the entire Bible, accounts of this characteristic of Godembodied by Jesus
abound as he consistently exalts those who society would call outcasts, losers, nobodies, and
truly the poor in spirit by choosing them to reveal his mighty power and love. Even the great
King David began as a forgotten shepherdthe youngest of many more eligible sonswho
Samuel almost disregarded when searching for Gods chosen king. Yet God referred to David as
a man after my own heart (Acts 13:22, NIV) and reminded Samuel that The Lord does not
look at the things people look at. People look at the outward appearance, but the Lord looks at

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the heart. (1 Samuel 16:7). Stories like this highlight the fact that Jesus equalizes all humankind
first in humility by revealing our unanimous, irresolvable need for his righteousness, second in
unified hope by offering us all complete, eternal acceptance, and third by making what liberation
theology refers to as this preferential option for the poor (Brown, 1993, p.31)
Application
This theme of Jesus as the great Equalizer seems applicable to me in two key ways. First
and foremost, it hits me at a personal level, in which I myself am equalized. I come from a
very privileged background and enjoy many related benefits financially, socially, culturally, and
even politically. In addition to a variety of personal giftings, these resources can very easily lead
to self-reliance and pervasive pridethe exact opposite of what characterizes those in Gods
kingdom. As Keller (1990) explained, being poor in spirit starts with recognizing I do not
have the resources by which to make good my debt, and thankfully God frequently reminds me
that this is true even (or especially) of those who have been given many resources in this life. In
the same sense though, I can rest both unentitled and unashamed in the knowledge that my God
has paid my debtthat He has called this sinner both daughter and friend of the King.
From this identity comes the second key application of this theme, which aims more at a
societal level. Recognizing that I have been rescued and redeemed by the great equalizer, Jesus
Christ, comes with the opportunity to join this process at work within my community. The
residents of Hartford are very much the underdogs of society, particularly in a state with one of
the greatest income gaps in America, and the children in my community have specifically been
dealt the worst cards in the societal deck through trauma, poverty, chronic illness, and
hopelessness. Therefore, as Gods clear heart for the underdogs of society becomes my heart, I
can use my privilege in every way possible to empower others who have been robbed of their

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ownnot for the approval of God or of man, but because I have already received Gods approval
(Matthew 6). In combining my musical training, education, social network, and other resources
with the many assets God has embedded within this community, we apply this theme of Jesus as
equalizer and live out more of the kingdom of heaven here on earth.

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References
Barclay, W. (1972). Introducing the Bible. Nashville: Abingdon Press.
Barker, K. (2008). New International Version Study Bible. Zondervan. Grand Rapids, Michigan.
Brown, R. (1993). Liberation theology: An introductory guide. Louisville. John Knox Press.
Fuqua, A. (Director). (2014). The Equalizer. [Motion picture]. United States. Columbia Pictures.
Keller, T. (1990). The Beatitudes Series. Redeemer Presbyterian Church: Gospel in Life.
Retrieved 10/15/15 from http://www.gospelinlife.com/the-beatitudes
Smith, C. (n.d.). Study Guide for Sermon on the Mount. The Word for Today. Retrieved 10/14/15
from
https://www.blueletterbible.org/Comm/smith_chuck/StudyGuides_Mount/Mount.cfm?
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Sovereign Grace Community Church. (n.d.). The Sermon on the Mount. Retrieved 10/15/15
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Utley, B. (2014). New Testament MP3 Audio Commentaries: Matthew 5:1-48. Bible Lessons
International. Marshall, Texas. Retrieved
http://freebiblecommentary.org/new_testament_studies/audio_commentaries.htm