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 multitudes, he went up onto the mountain. When he had sat down, his disciples came to him.

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 those who mourn, for they shall be comforted.

Blessed are the gentle, for they shall inherit the earth.

Blessed are those who 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 children of God.

Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven.

“Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake.

Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.

Disciples as Salt and Light

“You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men.

You are the light of the world. A city located on a hill can’t be hidden.

Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who 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

“Don’t think that I came to destroy the Torah or the Prophets. I didn’t come to destroy, but to fulfill.

For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the Torah, until all things are accomplished.

Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven.

For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.

The Superior Standard: Anger and Murder

“You have heard that it was said to the ancient ones, ‘You shall not murder;’ and ‘Whoever shall murder shall be in danger of the judgment.’

But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, ‘You good-for-nothing! ’ shall be in danger of the council; and whoever shall say, ‘You fool!’ shall be in danger of the fire of Gehinnom.

“If therefore you are offering your gift at the altar, and there remember that your brother has anything against you,

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

Agree with your adversary quickly, while you are with him on the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison.

Most certainly I tell you, you shall by no means get out of there, until you have paid the last penny.

The Superior Standard: Adultery and Lust

“You have heard that it was said, ‘You shall not commit adultery;’

but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.

If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehinnom.

If your right hand causes you to stumble, cut it off, and throw it away from you. For it is more profitable for you that one of your members should perish, than for your whole body to be cast into Gehinnom.

The Superior Standard: Divorce

“It was also said, ‘Whoever shall put away his wife, let him give her a writing of divorce,’

but I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.

The Superior Standard: Oaths

“Again you have heard that it was said to them of old time, ‘You shall not make false vows, but shall perform to the Lord your vows,’

but I tell you, don’t swear at all: neither by 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 shall you swear by your head, for you can’t make one hair white or black.

But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’ Whatever is more than these is of the evil one.

The Superior Standard: Non-Retaliation

“You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’

But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also.

If anyone sues you to take away your coat, let him have your cloak also.

Whoever compels you to go one mile, go with him two.

Give to him who asks you, and don’t turn away him who desires to borrow from you.

The Superior Standard: Loving Enemies

“You have heard that it was said, ‘You shall love your neighbor, and hate your enemy.’

But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you,

that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust.

For if you love those who love you, what reward do you have? Don’t even the tax collectors do the same?

If you only greet your friends, what more do you do than others? Don’t even the tax collectors do the same?

Therefore you shall 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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