Matthew5

Jesus begins his Sermon on the Mount by proclaiming blessings upon the poor in spirit, mourners, meek, and those who hunger for righteousness, extending to the merciful, pure in heart, peacemakers, and the persecuted. He then charges his disciples to be the "salt of the earth" and "light of the world," reflecting God's glory through their good works. Jesus clarifies his mission is to fulfill the Law and the Prophets, not abolish them, demanding a righteousness that exceeds mere external observance. He proceeds to deepen the understanding of various commandments, addressing internal attitudes like anger and lust, and advocating for reconciliation, truthful speech, non-retaliation, and the radical love of enemies.

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The Setting for the Sermon

And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him:

and he opened his mouth and taught them, saying,

The Beatitudes: Kingdom Blessings

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that mourn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they that hunger and thirst after righteousness: for they shall be filled.

Blessed are the merciful: for they shall obtain mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called sons of God.

Blessed are they that have been persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake.

Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you.

Disciples as Salt and Light

Ye are the salt of the earth: but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men.

Ye are the light of the world. A city set on a hill cannot be hid.

Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house.

Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.

Christ Fulfills the Law

Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil.

For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished.

Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven.

For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.

The Superior Standard: Anger and Murder

Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire.

If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee,

leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift.

Agree with thine adversary quickly, while thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the last farthing.

The Superior Standard: Adultery and Lust

Ye have heard that it was said, Thou shalt not commit adultery:

but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart.

And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell.

And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell.

The Superior Standard: Divorce

It was said also, Whosoever shall put away his wife, let him give her a writing of divorcement:

but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery.

The Superior Standard: Oaths

Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God;

nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King.

Neither shalt thou swear by thy head, for thou canst not make one hair white or black.

But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one.

The Superior Standard: Non-Retaliation

Ye have heard that it was said, An eye for an eye, and a tooth for a tooth:

but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.

And if any man would go to law with thee, and take away thy coat, let him have thy cloak also.

And whosoever shall compel thee to go one mile, go with him two.

Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

The Superior Standard: Loving Enemies

Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy:

but I say unto you, Love your enemies, and pray for them that persecute you;

that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust.

For if ye love them that love you, what reward have ye? do not even the publicans the same?

And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same?

Ye therefore shall be perfect, as your heavenly Father is perfect.

Study Notes for Matthew 5

Verse 1

This verse introduces the context for the Sermon on the Mount, the most influential discourse in Christian history. Jesus teaches his disciples and the surrounding multitudes about the nature of the Kingdom of Heaven.

Verse 3

To be 'poor in spirit' means recognizing one's complete spiritual bankruptcy and dependence on God, which is the foundational attitude for receiving the Kingdom.

Verse 4

This refers primarily to mourning over sin and the brokenness of the world, rather than common grief, though God comforts all sorrow.

Verse 5

The 'meek' are those who submit their strength and will to God. This promise of inheriting the earth is rooted in Old Testament hope (Ps. 37:11) and relates to participating in Christ’s future reign.

Verse 6

This beatitude emphasizes an intense, spiritual longing for God's justice and moral goodness, which is satisfied by receiving righteousness through Christ.

Verse 8

Purity of heart implies sincerity and undivided devotion to God, free from duplicity. To 'see God' refers to intimate knowledge of him in this life and ultimate union in the next.

Verse 9

Peacemakers actively work to resolve conflict and restore broken relationships, thereby reflecting God's own work of reconciliation through Christ.

Verse 10

This final beatitude confirms that living according to God’s standards inevitably leads to opposition from the world, yet promises the same reward as the 'poor in spirit'.

Verse 12

The reference to persecuted prophets validates the suffering of the disciples, placing them in the honorable tradition of God's messengers throughout history.

Verse 13

Salt in the ancient world was essential for preservation and flavor. Disciples are called to maintain the moral integrity of society and enhance its spiritual life.

Verse 14

As the 'light of the world,' disciples are to reflect the true light, Jesus Christ, making God's presence and truth visible to the surrounding culture.

Verse 16

The purpose of good works is not self-glorification, but to direct the attention of observers toward God, leading them to praise the Father.

Verse 17

Jesus emphatically states that he has come not to abolish the Torah (Law) or the Prophets, but to bring their purpose to completion, revealing their true, internal spiritual demands.

Verse 18

A 'jot' (yodh) and 'tittle' (a small stroke) emphasize the divine origin and absolute permanence of God's revealed instruction until its ultimate fulfillment in the new creation.

Verse 19

This underscores the ongoing authority of the commandments and warns against teaching laxity, contrasting those who merely teach the Law with those who both practice and teach it.

Verse 20

The required 'exceeding righteousness' is internal and transformative, going beyond the meticulous but often superficial external adherence practiced by the religious leaders of the day.

Verse 21

Jesus begins the first of six antitheses, contrasting the traditional external interpretation of the Law (what 'was said') with his radical, internal interpretation ('But I say unto you').

Verse 22

Jesus elevates the sin of murder to include the internal attitude of anger and verbal contempt (*Raca* and *Thou fool*), demonstrating that sin begins in the heart.

Verse 24

Reconciliation with one's neighbor takes priority over religious ritual, demonstrating that right horizontal relationships are essential for acceptable vertical worship.

Verse 25

This analogy urges swift reconciliation, possibly referring to legal systems, but primarily emphasizing the urgency of settling conflicts before facing divine judgment.

Verse 28

Jesus internalizes the command against adultery, teaching that deliberate, cultivated lust is recognized by God as a violation of the covenant, equivalent to the physical act.

Verse 29

This is hyperbolic language stressing the absolute necessity of radical self-discipline to eliminate sources of sin, emphasizing that avoiding hell is worth any cost.

Verse 32

Jesus restricts the legitimate grounds for divorce to *porneia* (often translated as fornication or sexual immorality), reaffirming God's original intent for marriage as a lifelong covenant (Gen. 2:24).

Verse 34

The prohibition against swearing 'at all' is aimed at frivolous or manipulative oaths, especially those that evade responsibility by swearing by indirect references to God.

Verse 37

Jesus calls for simple, truthful communication. The disciple's credibility should rely on consistent character, making elaborate oaths unnecessary to guarantee honesty.

Verse 38

The principle of *lex talionis* ('an eye for an eye') was established in the Mosaic Law to limit judicial punishment and prevent excessive revenge, ensuring fairness in civil courts.

Verse 39

Jesus transforms the legal principle into a radical ethical demand for personal conduct, urging disciples to forgo personal vengeance and absorb injustice rather than retaliate.

Verse 40

This example encourages radical generosity and a willingness to suffer financial loss rather than engaging in contentious legal battles over material possessions.

Verse 41

This refers to the Roman imperial right of *angareia*, compelling service. Going 'twain' (two miles) is an act of voluntary service that disarms the oppressor through unexpected kindness.

Verse 43

The command to 'hate thine enemy' was likely an oral tradition or a misinterpretation of Jewish identity, as the Old Testament never explicitly commanded hatred of personal enemies.

Verse 44

This revolutionary command is the ethical climax, extending love, blessing, and active good to those who actively seek harm, defining the distinctiveness of Kingdom ethics.

Verse 45

Disciples demonstrate their identity as God's children by imitating his universal goodness, known as common grace, which benefits both the righteous and the unrighteous alike.

Verse 46

Loving only those who love you is merely reciprocal human behavior, not divine love. Publicans (tax collectors) were notorious for their self-serving relationships.

Verse 48

The command to be 'perfect' (Gk. *teleios*) means reaching spiritual maturity, wholeness, or completeness, specifically through demonstrating comprehensive, impartial, and universal love, mirroring the character of the Father.

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