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.

The Setting for the Sermon

Seeing the crowds, Yeshua walked up the hill. After he sat down, his talmidim came to him,

and he began to speak. This is what he taught them:

The Beatitudes: Kingdom Blessings

"How blessed are the poor in spirit! for the Kingdom of Heaven is theirs.

"How blessed are those who mourn! for they will be comforted.

"How blessed are the meek! for they will inherit the Land!k

"How blessed are those who hunger and thirst for righteousness! for they will be filled.

"How blessed are those who show mercy! for they will be shown mercy.

"How blessed are the pure in heart! for they will see God.

"How blessed are those who make peace! for they will be called sons of God.

"How blessed are those who are persecuted because they pursue righteousness! for the Kingdom of Heaven is theirs.

"How blessed you are when people insult you and persecute you and tell all kinds of vicious lies about you because you follow me!

Rejoice, be glad, because your reward in heaven is great -- they persecuted the prophets before you in the same way.

Disciples as Salt and Light

"You are salt for the Land. But if salt becomes tasteless, how can it be made salty again? It is no longer good for anything except being thrown out for people to trample on.

"You are light for the world. A town built on a hill cannot be hidden.

Likewise, when people light a lamp, they don't cover it with a bowl but put it on a lampstand, so that it shines for everyone in the house.

In the same way, let your light shine before people, so that they may see the good things you do and praise your Father in heaven.

Christ Fulfills the Law

"Don't think that I have come to abolish the Torah or the Prophets. I have come not to abolish but to complete.

Yes indeed! I tell you that until heaven and earth pass away, not so much as a yud or a stroke will pass from the Torah -- not until everything that must happen has happened.

So whoever disobeys the least of these mitzvot and teaches others to do so will be called the least in the Kingdom of Heaven. But whoever obeys them and so teaches will be called great in the Kingdom of Heaven.

For I tell you that unless your righteousness is far greater than that of the Torah-teachers and P'rushim, you will certainly not enter the Kingdom of Heaven!

The Superior Standard: Anger and Murder

"You have heard that our fathers were told, `Do not murder,'l and that anyone who commits murder will be subject to judgment.

But I tell you that anyone who nurses anger against his brother will be subject to judgment; that whoever calls his brother, `You good-for-nothing!' will be brought before the Sanhedrin; that whoever says, `Fool!' incurs the penalty of burning in the fire of Gei-Hinnom!

So if you are offering your gift at the Temple altar and you remember there that your brother has something against you,

leave your gift where it is by the altar, and go, make peace with your brother. Then come back and offer your gift.

If someone sues you, come to terms with him quickly, while you and he are on the way to court; or he may hand you over to the judge, and the judge to the officer of the court, and you may be thrown in jail!

Yes indeed! I tell you, you will certainly not get out until you have paid the last penny.

The Superior Standard: Adultery and Lust

"You have heard that our fathers were told, `Do not commit adultery.'m

But I tell you that a man who even looks at a woman with the purpose of lusting after her has already committed adultery with her in his heart.

If your right eye makes you sin, gouge it out and throw it away! Better that you should lose one part of you than have your whole body thrown into Gei-Hinnom.

And if your right hand makes you sin, cut it off and throw it away! Better that you should lose one part of you than have your whole body thrown into Gei-Hinnom.

The Superior Standard: Divorce

"It was said, `Whoever divorces his wife must give her a get.'

But I tell you that anyone who divorces his wife, except on the ground of fornication, makes her an adulteress; and that anyone who marries a divorcee commits adultery.

The Superior Standard: Oaths

"Again, you have heard that our fathers were told, `Do not break your oath,' and `Keep your vows to ADONAI.'

But I tell you not to swear at all -- not `by heaven,' because it is God's throne;

not `by the earth,' because it is his footstool;p and not `by Yerushalayim,' because it is the city of the Great King.

And don't swear by your head, because you can't make a single hair white or black.

Just let your `Yes' be a simple `Yes,' and your `No' a simple `No'; anything more than this has its origin in evil.

The Superior Standard: Non-Retaliation

"You have heard that our fathers were told, `Eye for eye and tooth for tooth.'

But I tell you not to stand up against someone who does you wrong. On the contrary, if someone hits you on the right cheek, let him hit you on the left cheek too!

If someone wants to sue you for your shirt, let him have your coat as well!

And if a soldier forces you to carry his pack for one mile, carry it for two!

When someone asks you for something, give it to him; when someone wants to borrow something from you, lend it to him.

The Superior Standard: Loving Enemies

"You have heard that our fathers were told, `Love your neighbors -- and hate your enemy.'

But I tell you, love your enemies! Pray for those who persecute you!

Then you will become children of your Father in heaven. For he makes his sun shine on good and bad people alike, and he sends rain to the righteous and the unrighteous alike.

What reward do you get if you love only those who love you? Why, even tax-collectors do that!

And if you are friendly only to your friends, are you doing anything out of the ordinary? Even the Goyim do that!

Therefore, be perfect, just as your Father in heaven 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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