Matthew 5

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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 1–2

¶ And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

And he opened his mouth, and taught them, saying,

The Beatitudes 3–12

¶ 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 which do 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 the children of God.

Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

Blessed are ye, when men shall revile you, and persecute you, and shall 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 which were before you.

Salt and Light 13–16

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

Ye are the light of the world. A city that is set on an hill cannot be hid.

Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Christ Fulfills the Law 17–20

¶ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

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

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

Anger and Reconciliation 21–26

¶ Ye have heard that it was said by 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 whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought 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, whiles thou art in the way with him; lest at any time 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 hast paid the uttermost farthing.

The Superior Standard: Adultery and Lust 27–30

¶ Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

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

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

The Superior Standard: Divorce 31–32

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

But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

The Superior Standard: Oaths 33–37

¶ Again, ye have heard that it hath been said by 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 heaven; for it is God's throne:

Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

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

But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

The Superior Standard: Non-Retaliation 38–42

¶ Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.

And whosoever shall compel thee to go a mile, go with him twain.

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

Love Your Enemies 43–48

¶ Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

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

For if ye love them which 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 publicans so?

Be ye therefore perfect, even as your Father which is in heaven is perfect.

Bible text: King James Version (1769 Blayney text) · Public domain

Study Notes for Matthew 5

Verse 1

went up into a mountain — The 'great multitudes' of 4:25, from Galilee, Decapolis, Jerusalem, Judaea and beyond Jordan, are in view; Jesus goes up, sits, and 'his disciples came unto him'. The Law was also given from a mountain (Exod 19:20). The sermon ends at 7:28 with 'the people were astonished at his doctrine', so the crowds heard it too.

Verse 3

poor in spirit — Ptochos is the destitute, the beggar who has nothing of his own. The phrase echoes Isa 66:2: 'to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word'. 'Theirs is' is present tense, and the same promise closes the first eight blessings at v.10.

Verse 4

they that mourn — Pentheo is to mourn or wail; the promise is 'comforted' (parakaleo). Isa 61:1–3, whose opening Christ read at Nazareth (Luke 4:18–19), speaks of the LORD sent 'to comfort all that mourn' and 'to appoint unto them that mourn in Zion'. Mourning over sin is 'godly sorrow' that 'worketh repentance to salvation' (2 Cor 7:10); its end is Rev 21:4.

Verse 5

the meek — Praus, gentle, is the word of 21:5, where Zion's King comes 'meek', and, as praos, of Christ: 'I am meek and lowly in heart' (11:29). The promise is Ps 37:11, 'the meek shall inherit the earth', and Moses is the man 'very meek, above all the men which were upon the face of the earth' (Num 12:3). 'Earth' is ge, which also means land.

Verse 6

hunger and thirst after righteousness — Peinao and dipsao name the two needs of an empty body. 'Filled' is chortazo, the word for being fed to the full at the feeding of the multitudes: 'they did all eat, and were filled' (Matt 14:20). Ps 107:9 gives the promise: 'he satisfieth the longing soul, and filleth the hungry soul with goodness'.

Verse 8

pure in heart — Katharos is clean, without mixture. Ps 24:3–4 asks who may 'stand in his holy place' and answers, 'He that hath clean hands, and a pure heart', and v.6 calls them those who 'seek thy face'. The sight promised is that of 1 John 3:2: 'we shall see him as he is'; Heb 12:14 says no man shall see the Lord without holiness.

Verse 9

the peacemakers — Eirenopoios occurs only here in the New Testament; its verb occurs once, of Christ 'having made peace through the blood of his cross' (Col 1:20). 'The fruit of righteousness is sown in peace of them that make peace' (Jas 3:18). They 'shall be called' (kaleo) sons (huios) of God.

Verse 10

persecuted for righteousness' sake — Dioko is to pursue. 'Theirs is the kingdom of heaven' repeats v.3, so the first eight blessings begin and end with the same promise. Peter echoes it: 'happy are ye' (1 Pet 3:14). Verse 11 turns the blessing to 'you', 'for my sake'.

Verse 12

so persecuted they the prophets — Stephen asks of Israel, 'Which of the prophets have not your fathers persecuted?' (Acts 7:52); Heb 11:36–37 lists their sufferings. 'Be exceeding glad' is agalliao; Luke's parallel adds 'leap for joy' (Luke 6:23). The reward (misthos) is 'in heaven', and the disciples stand in the line of those 'before you'.

Verse 13

the salt of the earth — Offerings were seasoned: 'with all thine offerings thou shalt offer salt' (Lev 2:13), and 'every sacrifice shall be salted with salt' (Mark 9:49). 'Lost his savour' is moraino, literally to become foolish or tasteless; such salt is 'good for nothing' (see Luke 14:34–35). Paul asks that speech be 'seasoned with salt' (Col 4:6).

Verse 14

the light of the world — The phrase is Christ's own of himself: 'I am the light of the world' (John 8:12; 9:5). Here he gives it to the disciples, as Paul does: 'among whom ye shine as lights in the world' (Phil 2:15). 'A city that is set on an hill' (keimai, lying, placed) cannot be hid.

Verse 16

glorify your Father which is in heaven — The first place in Matthew where God is called a Father (see also vv.45, 48). 'Good works' are kala erga, fair works; the aim is that men 'glorify' (doxazo) him. Peter echoes it: 'they may by your good works, which they shall behold, glorify God in the day of visitation' (1 Pet 2:12).

Verse 17

not come to destroy, but to fulfil — Katalyo is to loosen down, take apart; pleroo, to fill full, is Matthew's own verb for prophecy fulfilled (1:22; 2:15). 'The law, or the prophets' covers the Scriptures as Christ lists them in Luke 24:44: 'the law of Moses, and… the prophets, and… the psalms'. Compare Rom 3:31: 'yea, we establish the law'.

Verse 18

one jot or one tittle — Iota is the smallest letter, the Hebrew yodh; keraia, a 'little horn', is the tip or apex of a Hebrew letter. Not the least mark passes 'till heaven and earth pass' (cf. Luke 16:17). Of his own words Christ says, 'my words shall not pass away' (Matt 24:35); and 'the scripture cannot be broken' (John 10:35).

Verse 19

one of these least commandments — 'Break' is lyo, to loosen, the verb of 'the scripture cannot be broken' (John 10:35). In the verse the doing comes first, then the teaching; the commission joins them, 'Teaching them to observe all things whatsoever I have commanded you' (Matt 28:20). James 2:10 says that offending in one point makes one guilty of all.

Verse 20

exceed the righteousness of the scribes and Pharisees — Perisseuo is to abound. Of the scribes and Pharisees Christ says elsewhere that they 'have omitted the weightier matters of the law, judgment, mercy, and faith' (Matt 23:23). The righteousness that exceeds theirs is 'the righteousness which is of God by faith' (Phil 3:9). Dikaiosyne has appeared in vv.6, 10.

Verse 21

Ye have heard that it was said — The first of six statements, 'it was said' (vv.21, 27, 31, 33, 38, 43), each answered by 'But I say unto you' (vv.22, 28, 32, 34, 39, 44). This one is the sixth commandment (Exod 20:13; Deut 5:17) with the court's penalty (Num 35:30). Enochos, 'in danger of', is held liable to.

Verse 22

Raca… hell fire — Anger, Raca and 'Thou fool' are answered by 'the judgment', 'the council' (synedrion) and 'hell fire'. Raca is a word of contempt of Chaldee origin, found only here. Geenna is the valley of the son of Hinnom (Jer 7:31), the name for final punishment (Isa 66:24; Mark 9:43–48). John gives the reason: 'Whosoever hateth his brother is a murderer' (1 John 3:15).

Verse 24

first be reconciled to thy brother — Diallasso, to reconcile, occurs only here in the New Testament. The case is that 'thy brother hath ought against thee' (v.23), and the gift is left at 'the altar' (thysiasterion) while the offerer goes. Compare the other side of it, 'if thy brother shall trespass against thee, go and tell him his fault' (Matt 18:15).

Verse 25

Agree with thine adversary quickly — Eunoeo, 'agree', is to be well-minded toward, and occurs only here; antidikos is an opponent in a lawsuit. Luke 12:58–59 gives the scene again with the magistrate. The order runs adversary, judge, officer (hyperetes), prison, and release only when 'thou hast paid the uttermost farthing' (v.26).

Verse 28

looketh on a woman to lust after her — Epithymeo is to desire, to covet, as in the tenth commandment (Exod 20:17, 'thy neighbour's wife'). The sin is the looking 'to lust', and it is done 'in his heart' (kardia). Job speaks the same discipline: 'I made a covenant with mine eyes; why then should I think upon a maid?' (Job 31:1). James traces the course in Jas 1:14–15.

Verse 29

if thy right eye offend thee — Skandalizo is to cause to stumble. The teaching returns for hand, foot and eye in Matt 18:8–9 and Mark 9:43–48. Paul states the practice plainly: 'Mortify therefore your members which are upon the earth' (Col 3:5), and 'if ye through the Spirit do mortify the deeds of the body, ye shall live' (Rom 8:13). 'Hell' is geenna, as in v.22.

Verse 32

saving for the cause of fornication — Porneia is the exception also of Matt 19:9. Deut 24:1 allowed 'a bill of divorcement' for 'some uncleanness'; Christ says Moses 'suffered you to put away your wives' 'because of the hardness of your hearts', and 'from the beginning it was not so' (Matt 19:8). How far porneia reaches is read differently by Christians.

Verse 34

Swear not at all — The oaths named are by heaven, earth, Jerusalem and the head (vv.34–36), all God's: heaven is 'God's throne' and earth 'his footstool', the words of Isa 66:1. The law said, 'perform unto the Lord thine oaths' (v.33) and 'swear by his name' (Deut 6:13); Christ ends the use of substitutes (cf. Matt 23:16–22). James repeats it: 'swear not' (Jas 5:12).

Verse 37

Yea, yea; Nay, nay — Logos, 'communication', is speech; the speech is to be a plain yes or no. 'Evil' is poneros, the word of 'resist not evil' in v.39 and of 'deliver us from evil' in 6:13. James repeats it: 'let your yea be yea; and your nay, nay; lest ye fall into condemnation' (Jas 5:12).

Verse 38

An eye for an eye — The rule stands in Exod 21:24, Lev 24:20 and Deut 19:21, where it is given to judges: after 'diligent inquisition' (Deut 19:18), 'life shall go for life, eye for eye, tooth for tooth', and the eye 'shall not pity'. It was the measure of a court. Vv.39–42 turn to the disciple's own conduct; see Rom 12:19.

Verse 39

resist not evil — Anthistemi is to stand against. The blow is rhapizo, a smack with the palm of the hand; the same verb is used when they 'smote him with the palms of their hands' (Matt 26:67). Paul gives the principle in Rom 12:21: 'Be not overcome of evil, but overcome evil with good.'

Verse 40

thy coat… thy cloke also — The coat is chiton and the cloke himation, two garments. Exod 22:26–27 protected raiment taken in pledge, 'for that is his covering only, it is his raiment for his skin'; the disciple gives up even more. Paul asks of lawsuits between believers, 'Why do ye not rather take wrong?' (1 Cor 6:7).

Verse 41

compel thee to go a mile — Angareuo is to press into public service, as a courier was. The same verb is used when 'they compelled to bear his cross' Simon of Cyrene (Matt 27:32; Mark 15:21). Milion, 'mile', occurs only here in the New Testament. The second mile is the disciple's own.

Verse 43

Thou shalt love thy neighbour, and hate thine enemy — The first half is Lev 19:18, 'thou shalt love thy neighbour as thyself'. The second is not in the law, which commands kindness to an enemy: 'thou shalt surely bring it back to him again' (Exod 23:4); 'If thine enemy be hungry, give him bread to eat' (Prov 25:21). The verse says 'it hath been said', not 'it is written'.

Verse 44

Love your enemies — Four commands: love, bless, do good, pray. 'Despitefully use' is epereazo, found only here, in Luke 6:28 and in 1 Pet 3:16. Christ prays for those who crucify him (Luke 23:34), and Stephen follows him: 'Lord, lay not this sin to their charge' (Acts 7:60). Paul's form: 'Bless them which persecute you' (Rom 12:14).

Verse 45

that ye may be the children of your Father — Huios is son; sonship shows as likeness, as the peacemakers are 'called the children of God' (v.9). The sun is 'his sun', rising on the evil and the good. 'The LORD is good to all' (Ps 145:9); Paul at Lystra: 'he did good, and gave us rain from heaven, and fruitful seasons' (Acts 14:17).

Verse 46

what reward have ye? — Misthos is the word of v.12. The publicans (telones) were tax collectors, who are named with 'sinners' in 9:10–11 and set beside 'an heathen man' in 18:17. Luke's parallel reads, 'for sinners also love those that love them' (Luke 6:32). Love that only returns love is the kind already practised by them.

Verse 48

Be ye therefore perfect — Teleios is complete, of full growth. The command echoes 'walk before me, and be thou perfect' (Gen 17:1) and 'Thou shalt be perfect with the LORD thy God' (Deut 18:13). 'Therefore' draws on vv.44–47, where the Father's sun and rain fall on all. Luke's parallel: 'Be ye therefore merciful, as your Father also is merciful' (Luke 6:36).