Matthew Chapter Five
Introduction to the Sermon on the Mount
This chapter and the following two chapters in Matthew (chapters 5-7) contain what is often referred to as the “Sermon on the Mount.” Most Bible students are aware of the lessons in this section, but may not recognize their importance. Please note that every Christian should not only know, but also apply these instructions to everything they do, say, and think.
The Sermon on the Mount, as presented in these three chapters, offers readers an important viewpoint. First, it is presented by Jesus, and as such it should be studied as a whole and not dissected and reviewed only in segments or in random order. Secondly, it is presented by Jesus, no, stating it again is not a mistake, since Jesus is divine it would be wise for us to listen carefully to gain insight as to what is acceptable behavior from God’s point of view. Plus, Christians need to always remember His instructions to teach others “to observe all that I have commanded you” (see Matthew 28:20). There are no more precise and concise set of instructions than the Sermon on the Mount. A Christian needs to know and have applied them in their own lives before they can teach them to anyone else.
It is important to note that even though this section may at times be called in part the “gospel message,” it does not contain the promise of salvation. The insight that Jesus is offering in the Sermon on the Mount should amplify every reader’s need for His forgiveness, as many of the lessons are more convicting than even the Old Testament law. Once the need for forgiveness is recognized and Jesus is sought in repentance, He promises to forgive and provide salvation for those who believe, which is the full gospel message.
There are also several occasions in each of the gospel accounts where the authors simply refer to the fact that Jesus preached, proclaimed or taught without offering additional detail of the teaching in the text. Many believe that the message of the Sermon on the Mount is the same basic message Jesus regularly taught at most of the locations He stopped at to teach.
5:1 Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.
Matthew records Jesus noticing the crowd, perhaps recognizing the need for more room for the people, so He undoubtedly went up on the mountain to provide more space for the people to hear Him. At some point along the way He stopped and sat down and began teaching. His disciples followed Him to the same location on the undisclosed mountain.
The Beatitudes
[Text parallels Luke 6:20-26]
5:2 And he opened his mouth and taught them, saying: 3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Some authors begin their stories by taking the time to offer a story’s background or explain the situation from which the story is to start. This can be done in a preface or the first chapter of a book. The practice is often referred to as, “setting the stage.” A phrase taken from live theatre, being a description given either by a narrator or written in the program that when the curtain rises and reveals the stage the audience can understand the story better. Here, Jesus begins His sermon with an unusual (and often misunderstood) series of blessings known by many throughout history as the ‘Beatitudes’ (from the Latin word ‘beati’, translated from the Greek word ‘makarioi’, see below). The stage is set with the first beatitude, which calls us to strip away anything and everything that is not of God. If we are indeed “poor in spirit” we have been emptied of our self-importance and reliance, as well as find no value in worldly possessions and influence, which allows us now to be completely filled with God.
The term “blessed” (the root of the Greek ‘makarioi’ is ‘makários’,[1] which can also refer to possessing the favor of God) is often translated as ‘happy’ which can be somewhat misleading since Jesus is not necessarily referring to those that are mourning, the patient and long-suffering (meek), the hungry, the thirsty, the merciful, the pure in heart, and the peacemakers to be happy due to some temporary circumstance. Instead He is referring to a joy that remains, regardless of situation; a joy that finds satisfaction in God’s providence and provision. The stage is now set with the expectation that believers are now ready to fully trust in God, regardless of situation, condition or place in life.
5:4 “Blessed are those who mourn, for they shall be comforted.
To mourn is essentially the opposite of rejoicing, so why would Jesus say that a person who mourns is blessed? Perhaps a better way to look at this would be to ask, can one rejoice and mourn at the same time? That actually depends on the situation and the person. If a person has no hope for the future or is mourning the loss of one that was not saved, then no, they cannot mourn and rejoice simultaneously. But if they do have hope, then they can mourn and rejoice, as Jesus will comfort them and ultimately save them allowing them to spend eternity with Him (see Revelation 21:4). Plus, mourning has a way of bringing God to center focus in one’s life, seeking Him always brings comfort.
5:5 “Blessed are the meek, for they shall inherit the earth.
The English word ‘meek’ is generally defined as one who is either quiet, gentle, submissive, easily imposed on, or any combination of these traits. While the Greek word ‘praeis’,[2] does embody those characteristics, it also implies humility, patience, and acceptance of situation, essentially someone who does not anger quickly. Not that they are incapable or lack strength, but remain calm, composed, and more willing to accept circumstances. In context, someone who controls their emotion instead of arguing or fighting against God. Just as King David wrote, “But the meek shall inherit the land and delight themselves in abundant peace.” (Psalm 37:11), the meek will be with Jesus when He reigns on earth (see Revelation 20:4-6).
5:6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Righteousness is an interesting word, in both the Old and New Testaments the concept of righteousness is defined as being in compliance with God’s will, as He alone determines right from wrong. This is not some form of self-righteousness, where the individual determines what is good and bad, or refer to one who is seeking righteousness through their own efforts. Jesus is saying that those that desire to be righteous through Him, accepting the free gift of salvation, they will indeed receive righteousness and be satisfied.
5:7 “Blessed are the merciful, for they shall receive mercy.
This is the first reference to the concept of mercy in the New Testament (Greek ‘eleēthēsontai’,[3] to show compassion, to extend help, to show mercy). Those that demonstrate mercy are likely to seek and receive mercy. Jesus is not saying that those that only have the attribute of giving mercy to others will automatically receive salvation themselves, instead they will be blessed with God’s mercy after accepting Jesus as their Savior.
The word mercy defines one of God’s greatest attributes. The definition of mercy is often linked with the word ‘grace’, while related, they are however, essentially opposites. Both convey the same concept, but from reverse directions. Grace can be defined as granting something that is not deserved (such as leniency or forgiveness), while mercy could be defined as not receiving something that is deserved (such as punishment).
5:8 “Blessed are the pure in heart, for they shall see God.
Being pure in heart means being free from guilt, sin, and any impurities. Since God’s law is impossible for any human being to obey and be free from sin, guilt, and impurities, the pure in heart can only refer to those cleansed by the blood of Jesus. Believers will indeed see God (see 1 John 3:2; Revelation 22:4).
5:9 “Blessed are the peacemakers, for they shall be called sons of God.
The word ‘peacemakers’ (Greek ‘eirēnopoioi’),[4] is only used this one time in the New Testament, it does not refer to someone making peace between two or more parties, it refers to someone who, through the peace in their own hearts, affects the peace in others. Those that have the peace of God through Jesus, will be called the sons and daughters of God (see Romans 8:12-17).
5:10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
The reference to something done for righteousness sake points to a person’s involvement in God ordained activities. What would be considered righteous persecution or persecution for righteousness sake? Technically that would include nearly every persecution or setback a follower of God could encounter. Including suffering diseases and disabilities as they can either slow down the activity or stop them entirely in what they should be doing for Jesus, such as witnessing to others, praying, being a mentor, teaching, helping others, etc. Christian persecution can also include direct assaults and attacks on their character, or even their intelligence (see verse 11).
Jesus is saying believers are blessed not because of any infirmity or problem they might have encountered; they are blessed for desiring to do what is good and right even though it will not be easy. Instead of trying to find an easy way out, Christians should rejoice and persevere while retaining a Godly attitude. “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.” (1 Peter 1:6-7)
5:11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.
Similar to the concept of persecution for righteousness sake (see verse 10), Jesus adds that one is blessed when others revile (Greek ‘oneidísōsin’,[5] to defame, assail with abusive words) and persecute them and speak all kinds of evil (Greek ‘ponēron’,[6] wicked, malicious, painful, mischievous) against them on His account. Instead of suffering, they are to rejoice and be glad, as their reward will be given to them in heaven. Jesus notes that the Old Testament prophets also received that kind of persecution, as there is no Christian immune to persecution. Jesus will later say, “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you.’” (John 15:18-20a)
There are a number of verses that support the idea of rejoicing in the face of persecution. Perhaps the most concise passage on the subject is where the apostle Peter wrote, “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name. For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And “If the righteous is scarcely saved, what will become of the ungodly and the sinner?” Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good.” (1 Peter 4:12-19, see also Acts 5:41; Romans 5:1-5; 2 Corinthians 12:1-10; Colossians 1:9-14, 24; James 1:2-4)
Considerations
Readers should recognize by now that these ‘Beatitudes’ refer to believers. While some could be blessed in their condition (being poor in spirit, those that are mourning, being meek, etc.), it is not likely they feel ‘blessed’. When people read or hear these words, they are being encouraged to “hear Jesus out,” so that they too can be blessed by God. Jesus is explaining God’s law in a new way, first to clearly point out that all people are guilty of violating the law, and secondly, offer them salvation, the message of the gospel.
Salt of the Earth and Light of the World
5:13 “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.
Jesus calls His audience (and readers) to be salt of the earth. While some like to point out that salt was also used as a preservative, and even though the analogy does work referring to the need to preserve the integrity of God’s Word or that Jesus will ‘preserve’ (by saving and protecting) believers, that is not the lesson here. Jesus is referring to taste. Everyone knows how salt improves the flavor of most food and just like salt improves and influences the flavor of food, Christians should influence others around them. If a Christian looses that influence they have effectively loss their ability to witness for Jesus. Christians are to be like salt, demonstrating to a world that Jesus matters.
5:14 “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.
Since the world is a dark world (one that does not fully know the love of God or Jesus), Christians need to be willing to reflect the light of God so that others can see that they are indeed in the dark (being sinners) and also so that they can clearly see where they can find salvation. The problem with being a light in the world is that makes you an easily seen target, so hiding is not an option.
While it may not make sense to us, God has chosen believers, human beings, to be His ambassadors (see 1 Corinthians 5:20) to bring the message of salvation to other human beings. In order to have any influence, the effort must been seen and heard with all glory given to God the Father.
Considerations
Using the analogies of salt and light, Jesus calls all believers to stand and be noticed. He is essentially asking if they “walk the walk” (be found doing what He has called them to do) and “talk the talk,” sounding like a Christian, regardless of who is around them or their location. Being a disciple means not being an ‘undercover’ or ‘stealth’ Christian. Remember, you are never alone, if you find yourself in a “tight spot,” remember Jesus’ promise, “do not be anxious about how you should defend yourself or what you should say, for the Holy Spirit will teach you in that very hour what you ought to say.” (Luke 12:11b-12) In other words, ‘stand firm’ (no retreating) and leave everything else to God! Being a witness for Jesus should be a priority in a Christian’s life and should also be considered both precious and a privilege. The ability to witness for Jesus can be lost or at minimum be tainted if a Christian looks or acts like the rest of the world.
Jesus Came to Fulfill the Law
5:17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.
At this time in Jesus’ ministry the big question on everyone’s mind was undoubtedly who is this person? Was He a representative of God? Was He the promised Messiah? Sadly, many did not recognize Him because they were either misinformed (not taught correctly) or expected someone who would respect and follow their interpretation of God’s law, and of course, their traditions. Here is a person who obviously is very wise, been granted the ability to heal, but oddly seems to be teaching something other than what most Jews were taught. In their confusion they must have considered many possibilities, such as: Did God change His mind? Did God abolish the law? Did He abandon His people? Perhaps the biggest question was why?
Here Jesus made it clear that He came in fulfillment of Scripture. It was important to clarify that point and it is equally important to understand today why Jesus came. Having Jesus come to earth to lead a sinless life, suffer, die, and rise again was not some last-minute plan of God’s, this was His plan from the beginning of time. Jesus’ suffering and death was necessary for the redemption of mankind. Instead of a suffering servant, they were looking for and expecting a conquering king that would do battle against those in power and liberate the Jews. The prophecies that refer to a conquering king will indeed be fulfilled in the future during Jesus’ second coming, but first He had to die, so that eternal life with Him would be possible.
Jesus points out that He didn’t change the requirements regarding the Law (the rules and commandments given by Moses) or modify the prophecies given by the Old Testament prophets. He came to precisely fulfill those prophecies and live a sinless life so that He could fulfill every detail of the Law. He notes that not even minute marks or punctuation marks (iotas and dots) of the law will be forgotten or glanced over, the entire Law will be accomplished and fulfilled by Jesus.
5:19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Jesus just finished saying in verses 17-18, that the law did not change and nor will it ever be invalidated until all is accomplished (all believers in heaven). In other words, the law still applies. If anyone thinks that the law does not apply to them or think they can “pick and choose” which statutes may or may not apply to them, or teaches others to do the same, will be called the least in the kingdom of heaven.
There has been significant debate regarding the wording, “least of these commandments,” (Greek “elachistōn toutōn tōn entolōn”).[7] The issue mainly centers around the question as to which commandments Jesus is referring to. Being either the commandments and protocols found in the Old Testament law or those that follow beginning with verse 21. The wording and the text that follows essentially implies both, that of the law and what follows, as Jesus expands and offers God’s perspective of several of those commandments.
In contrast of being called “least in the kingdom of heaven,” if someone follows the commandments and teaches them to others, they will be called great in the kingdom of heaven. But then Jesus warns that unless one’s righteousness exceeds that of the scribes and Pharisees, they will never enter the kingdom of heaven. Both the scribes and the Pharisees were highly legalistic, often focusing on the ‘letter’ of the law while typically ignoring the intent or purpose of the law.
Many find these verses to be in conflict with each other as verse 19 implies that one could ‘relax’ (Greek ‘lysē’,[8] let loose, untie) the least of the commandments and, even though be called least in the kingdom of heaven, would be still in the kingdom. Then in verse 20, Jesus warns that one needs to exceed the righteousness of the scribes and Pharisees, otherwise they will not be allowed in the kingdom. These verses are not in conflict, Jesus first informs His audience and readers that the law still matters to God and while a person may not be condemned for their violations, God still notices, the law remains God’s moral code. But then since it is impossible for man to keep the law, even for scribes and Pharisees, not even for a limited time, righteousness is only available through Jesus. Since self-righteousness focuses attention on the person and not on Jesus, any attempt to obtain righteousness on their own would be a waste of time and effort.
When the people heard that unless their righteousness exceeded that of the scribes and Pharisees they wouldn’t be entering the kingdom of heaven, their jaws probably dropped. As most of them couldn’t imagine a more pious group of people, which likely got their attention as they wondered if those guys couldn’t enter heaven, who could? That feeling of helplessness would definitely be incentive to keep listening, or in our case, to keep reading.
Considerations
When Jesus spoke, He did so with absolute authority. Often using phrases like, “I say to you,” or “but I say to you,” that clearly identify Jesus as being the ultimate authority. This confident and absolute approach to His teaching during the Sermon on the Mount got the attention of His listeners, “And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes.” (Matthew 7:28-29)
Author and apologist C.S. Lewis wrote,[9] what is often referred to as, “Lewis’ Trilemma” where he pointed out that there are only three choices in how to describe Jesus. Lewis says one could call Him a mad man thinking He was just crazy, He could be called a liar or one can call Him Lord. Lewis asks how can someone accept Jesus as a great moral teacher but then deny His claim to be God, as He is clearly implying here in the Sermon on the Mount.
Anger
5:21 “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ 22 But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. 23 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. 25 Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. 26 Truly, I say to you, you will never get out until you have paid the last penny.
Jesus begins by challenging His audience to review what they think or understand to be true about God’s rules and regulations. This phrase “you heard it was said,” or similar, will be used six times in this chapter (see verses 21, 27, 31, 33, 38, 43). Jesus is not downplaying the Old Testament commandments, He is referring to how they were taught from man’s perspective of God’s law. This issue is still true today as many Christians only have a shallow understanding of the Bible. A Christian should have a hunger to grow in God’s Word, sadly many do not, often thinking they know what they need to know (perhaps through a Christian parent, attending Sunday School, or VBS, etc.) Biblical ignorance is a problem, if for no other reason without knowing Scripture, how does one know who God is, what He wants, or how to please Him? Or what prevents them from embracing liberal theology or popular phrases such as, “cleanliness is next to godliness,” or perhaps, “God helps those who help themselves,” which are not in the Bible? Here Jesus is offering God’s perspective. God is omniscient, He sees into our hearts, faking love or obedience is not possible.
Jesus points to what most would consider the absolute worse offense (murder) and compares it to anger, a concept that seems from a human perspective totally absurd. However, we need to understand that forgiveness cannot occur until anger and pride are released. Jesus does not say that anger is a sin, He is saying that we need to make an effort to resolve issues that involve anger. Unresolved issues can keep people from maintaining a close relationship with God, and plus, it has the potential to destroy relationships with others, even with loved ones.
To God, simply thinking about doing something against someone else is a sin. That means that someone could be guilty for just thinking, which should cause one to rethink how they interpret the law. The Old Testament commandments were most often interpreted as being a reference to the physical act and not what was going on in a person’s heart or mind. Jesus explains that if a person insults (Greek ‘rhaka’,[10] a transliteration of the Aramaic ‘rēqā’, meaning empty, worthless, stupid, usually stated in utter contempt) another they will be under obligation to the council (Greek ‘synedriō’,[11] an assembly, usually referring to the Sanhedrin) but calling a person a fool (Greek ‘mōre’,[12] morally worthless) is liable to be condemned to hell. Being called ‘rhaka’ scorns a man by calling him stupid, but being called ‘mōre’ is calling into question a person’s heart and character.
Jesus then illustrates the need to quickly reconcile any issues by using the example of someone suddenly remembering that somebody had something against them. They are to drop whatever they are doing and seek reconciliation, then they can return to what they were doing. Jesus further illustrates that even after being accused is currently en route to see a judge, to make the effort to resolve the issue prior to being put in prison.
Reconciliation is to be done without delay, as anger left unchecked or unresolved will become a lasting problem. The apostle Paul wrote, “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil.” (Ephesians 4:26-27) Paul warns that anger can turn into an opportunity (Greek word ‘topon’,[13] a place or foothold), a place where the devil can grab on to. Anger must be dealt with and reconciled as soon as possible.
Considerations
The term ‘Sanhedrin’ (or Sánhedrim) comes from the Greek ‘sunédrion’ (see above). It was considered the supreme council of the Jewish nation at the time of Christ. There were two kinds of Sanhedrin, the supreme or metropolitan Sanhedrin known as the Great Sanhedrin, and the various regional councils called the Small Sanhedrins. The Great Sanhedrin had 71 members, based on the creation of the council as recorded in Numbers 11:16 (God instructed Moses to assemble 70 men, plus Moses) and the Small Sanhedrins had 23 members (as recorded in the Mishnah[14] Tractate Sanhedrin, i, 6),[15] who were appointed by the members of the Great Sanhedrin.
All of the references to the Sanhedrin (or council) mentioned in the New Testament appear to refer to the Great Sanhedrin (with the possible exception of verse 22 above). Their jurisdiction and authority was only limited by the Roman government.
Being both legislative and administrative, the functions of the Sanhedrim in the theocracy extended to the institution of ordinances and the definition of disputed points in ecclesiastical matters, as well as to the adjudication of ecclesiastical and secular questions, including even political matters. The tribunal had, in the first place, to interpret the divine law, and to determine the extension or limitation of its sundry enactments, inasmuch as the members of the Sanhedrim were not only the most skilled in the written word of God, but were the bearers of the oral law which was transmitted to them by their predecessors, and which they again in succession handed down to the other members of this body.[16]
Lust
5:27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.
Once again Jesus is saying that the act of mere thinking of sin makes them guilty in God’s eyes. If a man looks at a woman with lustful intent (Greek ‘epithymēsai’,[17] have affections for, desire, to lust, can be both a desire in a good sense or in a bad sense such as to covet), they have already committed adultery.
These verses may also be considered by some to be extreme comparisons, possibly following with a comment like, “what could be the harm in thinking…” Some people get used to explaining away or justifying their behavior in that manner. The apostle John would remind us, “If we say we have no sin, we deceive ourselves, and the truth is not in us.” (1 John 1:8)
Lusts can quickly and easily change our hearts. Just like anger, lusts can get in the way of one’s relationship with God. Since lusts can only feed the individual’s selfish and self-serving desires, pursuing the fulfillment of lust essentially stops any desire to serve God and others. Today so many try to “follow their dreams” that they have either stopped pursuing Jesus completely or only involve Him when it is convenient to do so (leading to things like sporadic church attendance) or when tragedy hits.
One might say that lust got us in trouble with God in the first place. In Genesis 3:6 we read, “So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.” Two words should stand out to the reader, ‘delight’ (Hebrew ‘ṯǎ·’ǎwā(h)’,[18] meaning desire, craving, lust, greed) and ‘desired’ (Hebrew ‘něḥ·māḏ’,[19] meaning to take pleasure in, to lust, to covet, to desire passionately). As a result of the lust for the fruit, all of creation was cursed, death was introduced, and all of humanity became guilty of sin. In the Old Testament lust and sinful desires were also responsible for much of God’s judgments and the introduction of idolatry.
Undoubtedly since human beings face a variety of desires and potential lusts everyday, Jesus used strong figurative language to get our attention regarding the dangers of these, otherwise commonplace, longings and passions. Sadly, verses 29 and 30 are often misunderstood and quoted out of context, and as a result, instead of being red flags, they become the brunt of many jokes. Jesus is deadly serious here, falling for lusts can result in eternal damnation. In these verses Jesus references two vital body parts that no one would ever consider forfeiting or surrendering, that being one’s right eye and their right hand. He is not talking about literally removing these key body parts, but He is stating clearly that losing a body part on this side of judgment day, is better than spending eternity in hell (Greek ‘geennan’).[20] As one lust can easily lead to the desire for more lusting, soon a person justifies their need which then leads to them taking action where their lust feeds more lust (resulting in never being satisfied). Meanwhile as a person falls more into lust, the other parts of their lives become less important, and for believers, their eyes are no longer on Jesus.
Divorce
5:31 “It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ 32 But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
The subject of divorce is closely related to the issue of lust, as one often leads to the other. Ever since God instituted marriage (see Genesis 2:24), it seems that man has been trying to find ways to minimize it (lessen the commitment) or trivialize it (make it unimportant). God uses marriage throughout the Scriptures to describe the most intimate of all relationships. We also know that God does not like divorce (see Malachi 2:15-16; 1 Corinthians 7:10), even though He allows divorce (see Deuteronomy 24:1-4). Due largely to a misinterpretation of Deuteronomy 24:1-4, mankind continues to treat marriage as a temporary, non-binding, insignificant action, as well as continually attempt to redefine the players and parameters to suit one’s lusts and desires. By the time Jesus spoke these words, the instructions found in Deuteronomy 24 were essentially interpreted to mean, “if you find something unpleasant about your wife, divorce her.”
Before Jesus begins the subject of keeping our promises or oaths (see verses 33-37), He talks about what might be the most important and critical oath one can make. Here Jesus paraphrases a portion of Deuteronomy 24:1 which allowed divorce if a man “found some indecency in her.” He then clarifies that the only acceptable reason for a divorce is on the grounds of sexual immorality (Greek ‘porneias’,[21] fornication or any other sexual sin). If done for any other reason, would result in committing adultery.
As one would expect, verses 31-32 have also been misunderstood, often preventing divorced women from remarrying. The language is clarified in the Complete Word Study Dictionary: New Testament:
The subject of this sentence is the licentious person described in Matt. 5:27–30 who constantly looks upon and touches a woman other than his wife. If he consequently dismisses his own wife and does not give her the bill of divorcement spoken of in Matt. 5:31 and Deut. 24:1–4, which amounted to a certificate of innocence for his unjustifiably dismissed wife, he causes her dismissal to be looked upon as adultery on her part. An innocently dismissed wife cannot possibly be conceived of as having committed adultery herself. It is her licentious husband who has dismissed her for a reason other than sexual infidelity who commits adultery against her and, therefore, causes her to be thought of as an adulteress. In addition, the person who would marry such a dismissed woman also assumes her undeserved “adultery.”[22]
Matthew later records Jesus’ reply to a question asked by a Pharisee as to why God allows divorce, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning.” (Matthew 19:8) The Greek for “hearts were hard” or harden hearts is one word that points to the callous nature of a person towards God.
Oaths
5:33 “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ 34 But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 And do not take an oath by your head, for you cannot make one hair white or black. 37 Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.
Many people in order to emphasize their desire to fulfill an oath, it was, and still is to some degree, common to acknowledge a higher power followed by requesting their ability to aid them in that endeavor. An example of a modern-day equivalent would be a courtroom oath like, “so help me God,” emphasizing that one means as they are saying, in that scenario referring to the truth.
The concept of promise making followed by an oath is very prominent in the Bible. Often when someone promises to do something, the promise is followed by an oath that commits the oath maker to do as they said they will do in a way that convinces the promise receiver that it will indeed happen. The oath becomes like a “down payment,” the giving of something of value to assure that the promise will indeed be fulfilled. Even God swore to Himself (the highest authority) to emphasize His commitment to His promise (see Genesis 22:16; Hebrews 6:13).
Many today add expletives to express their emotion or to enhance the validity of a statement. Some people regularly say things like, “to be honest,” or “I swear” to add a dimension of truth. Jesus reminds us that we should simply say ‘yes’ or ‘no’ and not elaborate. Simply stated, what a Christian says matters. There is probably no faster way to lose credibility (and thereby their ability to witness) than to say one thing (or promise something) and then not follow through. In addition to actually doing what was agreed upon, a Christian’s word should not require additional validation by swearing to someone or some thing that what they say will be done. Jesus notes that the desire to add more to a response comes from evil (Greek ‘ponērou’,[23] evil in a moral or spiritual sense, wicked) motives.
Retaliation
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. 40 And if anyone would sue you and take your tunic, let him have your cloak as well. 41 And if anyone forces you to go one mile, go with him two miles. 42 Give to the one who begs from you, and do not refuse the one who would borrow from you.
Three times in the Old Testament the phrase “an eye for an eye” is used (see Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21). However, most people only remember those words being spoken here by Jesus. He reminds those listening that He always takes care of His people and that instead of being focused and continually think about themselves, they should be thinking about others, and perhaps the best way to begin would be to relinquish the ‘right’ to retaliation. Even though someone may have seriously hurt them or embarrassed them, they need to hand that pain over to God.
But why go the extra mile? When Christians do something that is contrary to how the world would expect, people take notice. The apostle Peter, in his first epistle told his readers that they should always be “prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15b). When people see something being done differently (especially an unselfish act) they will take notice and possibly ask you why (opportunity for evangelism). Actions generally have more substance and meaning than just words. Even though someone may have intended wrong doing, it is a better witness to not retaliate and instead go that extra mile. It is often thought that there is no better way to demonstrate the love of God than to do something for someone else that they themselves cannot benefit from.
Love Your Enemies
[Text parallels Luke 6:27-30, 32-36]
5:43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.
Nowhere in the Bible, Old Testament or New Testament, does it teach that one should hate their enemy. Just like the last five references to something that was “heard that it was said,” referring to the popular teachings of man, this is another corrupted belief. While the Bible does say to “love your neighbor” (see Leviticus 19:18, see also Matthew 22:39; John 13:34; 1 John 3:11-24), the saying, “and hate your enemy,” which may sound like a legitimate statement, is not, and like most lies, a little truth can help make a lie appear authentic.
To love one’s enemies is contrary to human reasoning, to man’s normal thinking an enemy deserves no kindness or care. So, to what extent is Jesus saying? He adds that believers pray for those who persecute them and not in a way that asks for the enemy to go away, but as an extension of love. Undoubtedly the people around Jesus were either gasping or laughing. Then He pointed out that considering and loving others is important to be considered children of God and offers insight of what true unconditional love looks like. He begins by saying we are all together on this earth, the sun rises on both the evil and the good, and it rains on the just and the unjust, demonstrating that God loves them all. It is not enough to love only those that love you. Jesus uses the examples of tax collectors and Gentiles as being representative of ungodly people, He is calling on His followers to do better than others in the world.
We are reminded that it is easy to love those that love us back, but what about our enemies or total strangers? Jesus calls us to extend love to those we don’t normally think about. We are to open our eyes and look, as there are people all around us who are in great need. When Jesus says we are to be perfect, the word implies being fully developed or mature (Greek ‘teleioi’,[24] finished, reached the end, complete, not perfect in the sense of perfection). The ultimate demonstration of our maturity is when we love others more than we love ourselves. Our love for others is not natural, pointing to the need for God to provide us with something supernatural, namely unconditional love for all.
The world today teaches, preaches, advertises, and regularly promotes something that comes naturally to all humans, the encouragement to make loving oneself a priority. If we belong to Jesus perhaps the biggest change in a Christian’s life is the overwhelming desire to put the needs of others ahead of their own and love them unconditionally. Putting someone else first is something that can be done every day.
Hatred of something or some event can motivate a person to pursue an action that may be contrary or be harmful to others, but hatred towards someone else can do that and easily overshadow one’s relationship with God. Hatred can also lead to the desire for retaliation or at a minimum, hold a grudge against someone else. Animosity towards another is not only counterproductive, it is the opposite of love.
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[1] Strong’s Greek 3107.
[2] Strong’s Greek 4239.
[3] Strong’s Greek 1653. For ‘merciful’ see Strong’s Greek 1655.
[4] Strong’s Greek 1518.
[5] Strong’s Greek 3679.
[6] Strong’s Greek 4190.
[7] Strong’s Greek 1646, 5130, 3588 and 1785.
[8] Strong’s Greek 3089.
[9] Lewis, C. S. (2001). Mere Christianity (p. 52). New York: HarperOne.
[10] Strong’s Greek 4469.
[11] Strong’s Greek 4892.
[12] Strong’s Greek 3474.
[13] Strong’s Greek 5117.
[14] The Mishnah (or Mishna) is a written collection of the Jewish oral traditions known as the “Oral Torah.” The Mishnah can also be found in the Babylonian Talmud and the Jerusalem Talmud. The Talmuds are compilations of various rabbinical writings, some as late as the 5th century AD.
[15] Neusner, J. (2011). The Babylonian Talmud: A Translation and Commentary (Vol. 16, p. 3). Peabody, MA: Hendrickson Publishers.
[16] M’Clintock, J., & Strong, J. (1880). Sánhedrim. In Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (Vol. 9, pp. 343–344). New York: Harper & Brothers, Publishers.
[17] Strong’s Greek 1937.
[18] Strong’s Hebrew 8378.
[19] Strong’s Hebrew 2530.
[20] Strong’s Greek 1067, see also Considerations under Matthew 8:5-13 regarding “Hell By Any Other Name is Still Hell or Is it?”
[21] Strong’s Greek 4202.
[22] Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.
[23] Strong’s Greek 4190.
[24] Strong’s Greek 5046.