CHAPTER 5
Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them. He said: Matthew 5:1-2
We have noted that Jesus is now at the height of his popularity. Great crowds from many different areas of Israel and other countries were gathering to him (cf. 4:23-25). Here Jesus sits down on a mountainside and begins to teach his disciples. Undoubtedly the crowds gathered around and listened in on what he had to say (cf. 7:28). When Jewish teachers read the word publicly they usually stood, but when they taught from the word they would sit, often with their disciples at their feet. This is a clear picture of Moses who taught the Israelites from the mountain of God (Exo. 19 – 20).1 The great Bible commentator, Matthew Henry, is said to have remarked that in Moses day the people were commanded to keep their distance, but here they are invited to draw near. What a blessed change!
Jesus would do much more than Moses. The Bible says of him: “He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness…” (Mal. 3:3).
It is not possible to identify this mountain with certainty. There have been many guesses by the commentators. The area around the Sea of Galilee has many hills and mountains. However, when we consider that Jesus largely confined his ministry to what has been called the Evangelical Triangle, it is most likely that the mount was in that area.2 As we might remember, this was the area between the cities of Capernaum, Chorazin and Bethsaida (cf. remarks on 4:17). There is only one prominent elevation in this area and it is the traditional Mount of Beatitudes (cf. Matt. 28:16). The site has been commemorated for hundreds of years. In 1937-38, this mount was marked with a lovely chapel built by the Franciscans.
When we compare the account in Matthew with that of Luke we seem to have a problem. Luke tells us that Jesus gave this sermon on a plain or level place (Lk. 6:17). On many occasions I have led groups to the Mount of Beatitudes. Some years back the authorities there opened up a level area on the west side of the mount. With the westerly breezes at his back, Jesus could have spoken to a multitude of people and they could have heard him clearly. The area acts as a natural amphitheater. We used to experiment with our groups when we were there. A person could speak in a low voice from some distance away and could be heard clearly by the groups.
We can thank God that Matthew recorded the Sermon on the Mount for us. It is the most concise compilation of Jesus’ teaching found anywhere in the New Testament. It appears to be a single sermon, but it is likely that the sermon was preached in part on several other occasions. We can see parts of the sermon in Luke 6:20-49. Other parts are scattered throughout the Gospel of Luke.3
The unifying theme of the Sermon on the Mount is the kingdom of God,4 as we begin to see in verse 3. Many Christian interpreters have been mystified as to how this sermon applies to our lives today. Some have thought it was only for the disciples; some have seen it as only like the law, showing up our deficiencies; some have felt it is only for the age to come, and an impossible ideal at this time. Apparently, Jesus felt it was for the here and now, and that with God’s help his followers could reach its level of devotion.
Barclay sees it as “The Compendium of Christ’s Doctrine,” “The Magna Charta of the Kingdom,” “The Manifesto of the King.” He sees it as, “a kind of epitome of all the sermons that Jesus ever preached.” 5 Blomberg says of it: “Perhaps no other religious discourse in the history of humanity has attracted the attention which has been devoted to the Sermon on the Mount. Philosophers and activists from many non-Christian perspectives who have refused to worship Jesus nevertheless have admired his ethic.” 6
THE HUMBLE HEART
Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3
This section of scripture is commonly referred to as “The Beatitudes.” This is taken from the Latin word beatus, which means, “blessed.” 7 This section has been a blessing to many. Meyer says, “There is no soul of man, however illiterate, lonely, or poor, that may not step suddenly into this life of beatitude and begin to drink of the river that makes glad the city of God.” 8
Each beatitude begins with the word “Blessed” or makarioi in the Greek language. It can be translated either “blessed” or “happy.” Unfortunately, our English word “happy” has a connection going back to hap, chance or good-luck.9 Most modern translations therefore render the word as “blessed.”
We see here that the poor are blessed by Jesus. This is not to mean that Jesus is somehow pro-poverty. Poverty has many detrimental effects upon people. The idea here is to be poor in spirit or humble. This is the humble and helpless person who trusts wholly in God (cf. Psa. 34:6; 132:15).10 How this attitude contrasts with the teaching of this present evil age! So many of our educational programs today focus on the raising of one’s self-esteem. Psychologists Christina Hoff Sommers and Sally Satel in their book, One Nation Under Therapy, say that unmerited self-esteem can be associated with antisocial behavior leading to criminality.11 It has been noted that one fourth to one third of American students are functional illiterates.12 Yet, these are taught to feel great about themselves despite their gross ignorance.
Before we proceed further in the Beatitudes we need to understand something about Jesus’ teaching. He did not come to destroy the Law or the Prophets but to fulfil them (v. 17). He came to write the law in our minds and hearts (Jer. 31:33). To be poor in spirit therefore is to have the law of humility written on our hearts. The philosophers of old scorned humility but God praises it. In Micah 6:8, we see what is almost a summary of the righteous life: “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Mic. 6:8).
It is the poor in spirit or the humble who will inherit the kingdom of God. It is strange indeed that we Christians seldom talk about the thing Jesus talked about most. That, of course, is the kingdom of God or the kingdom of heaven, as it is also called. John the Baptist announced this kingdom in Matthew 3:1-2. Jesus later came into Galilee proclaiming it (Mk. 1:15). Much of Jesus’ teaching dealt with the kingdom of God, and most all of his parables pictured it (Mk. 4:30-33). The message of the kingdom was still the message of Jesus after his resurrection (Acts 1:3). It was also the message of the early apostles (Acts 8:12; 19:8). In Matthew 24:14, Jesus makes plain that the gospel of the kingdom will again be preached to the whole world in the days just preceding the end of the age. Apparently we have lost this aspect of the gospel in our modern and postmodern churches. We might well wonder if it is the absence of this gospel that is causing such difficulty, failure and discouragement in much of the today’s Christian world.
From the time of Jesus until this day the kingdom of God has not been territorial. It is the reign of Christ in the individual heart and mind. There will be a time when the kingdom will once more be territorial. It will first encompass the land of Israel in the Lord’s Millennial Reign and then reach out to encompass the whole world. We are taught in scripture to pray for the coming kingdom (6:10). In that kingdom the righteous will reign on this earth with Christ (Rev. 5:10). In the meantime, we must learn to reign in life through the Lord Jesus (Rom. 5:17).
There is something beyond Judaism; there is something beyond Gentile Christianity; there is something beyond Messianic Judaism and Christian Zionism. It is the kingdom of God and it is being established on this earth. Bible interpreters speak a lot today about Inaugurated eschatology. This teaching recognizes that we are part of an “already/not yet” situation.13 We can already enjoy some of the benefits of the kingdom but some others are yet to come. For instance, we can enjoy the bliss of the new life in Christ but we do not yet have our resurrected bodies.
THE TRAIL OF TEARS
Blessed are those who mourn, for they will be comforted. Matthew 5:4
In Ecclesiastes 7:4 we read: “The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure.” In the days of Ezekiel, God called out to his servant: “Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it” (Ezek. 9:4). God was about to judge the city but to show mercy to the mourners.
The word for mourn here is an interesting Greek word (penthountes). This is the strongest word for mourning in the Greek language, and it is commonly used in mourning for the dead.14 It seems that God desires us to mourn for two things, for our own sin and for the sins of others. In the case of our own sins we know that godly sorrow leads us to repentance (2 Cor. 7:10). Godly sorrow over the sins of others leads us to intercessory prayer for them. We must remember that this is speaking of deep grief, even like that of mourning for the dead.
Jesus was apparently a very joyous person and his joy still affected the disciples decades later. However, he was also a man of sorrows and acquainted with grief (Isa. 53:3). We are called to have a special fellowship with his sufferings (Phil. 3:10). Even the Psalmist spoke of streams of tears flowing from his eyes because of sin (Psa. 119:136). The righteous person has the sorrow of sin and lawlessness written upon his or her heart.
It is in some ways a sad walk but it is also a wise and rewarding walk. There is a little verse about this:
I walked a mile with Pleasure,
She chattered all the way,
But left me none the wiser
For all she had to say.
I walked a mile with Sorrow,
And ne’er a word said she,
But, or, the things I learned from her
When Sorrow walked with me!” 15
For those who mourn over their sin and the sin of others we have a wonderful promise in Revelation 21:4: “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.”
GENTLE MEN AND GENTLE WOMEN
Blessed are the meek, for they will inherit the earth. Matthew 5:5
The Greek word for meek is praus and it is one of the important ethical words in the language.16 Barclay says of praus that it speaks of a horse that was once wild but that has been tamed and obedient to the bit and bridle. He says, “There is gentleness in praus but behind the gentleness there is the strength of steel…” 17
In the scripture we learn that Moses was the meekest of all men (Num. 12:3). Yet, he in his anger and disgust with Israel could throw down the tablets of God’s commands and break them to pieces. Jesus was meek and lowly (11:29; 12:15-21; 21:5), but he could take a whip and drive the money changers from the temple. Aristotle in speaking of this Greek word said that it was the happy medium between having too much and not enough anger.18 It seems that meekness is being angry at the right time and not at the wrong time.
Meekness has come to be scorned in our society since it often associated with weakness. However, that is a serious misunderstanding of the biblical concept. Meekness is really the law of submission written on the heart.
There is an interesting promise given to the meek. They will inherit the earth. Today a lot of people are trying to gain and control the earth, or at least their part of it, but they will not possess it in the end. The meek will get the earth. We see the same thing in Psalm 37:11: “But the meek will inherit the land and enjoy peace and prosperity.” The Psalm goes on to say: “The righteous will inherit the land and dwell in it forever. The mouths of the righteous utter wisdom, and their tongues speak what is just. The law of their God is in their hearts; their feet do not slip” (Psa. 37:29-31). We spoke of this in verse 3, that we believers shall reign with Christ on this earth (cf. Rom. 5:17).
This is a doctrine of scripture that has all but disappeared from the church over the centuries. This is what the kingdom of God is all about. It is about Christ reigning in our lives and eventually in our world. We need to do what we can to recover this precious doctrine and make it a part of our faith and our hopes. We need to remember that the Bible is very geocentric. God will never give up on the earth. As the old hymn goes:
Jesus shall reign where’er the sun
does its successive journeys run,
his kingdom stretch from shore to shore,
till moons shall wax and wane no more.19
THE SPIRITUALLY HUNGRY
Blessed are those who hunger and thirst for righteousness, for they will be filled. Matthew 5:6
Barclay points out how few in our day have ever known what it was to be really hungry or thirsty. In Bible times the day laborer was never far from real hunger and even from starvation.20 He asks, “How much do you want goodness: Do you want it as much as a starving man wants food, and as much as a man dying of thirst wants water?”…Most people suffer from what Robert Louis Stevenson called ‘the malady of not wanting.’” 21
Jesus here speaks of a spiritual hunger and thirst for righteousness. Such a hunger and thirst show that we are spiritually alive. Such a hunger and thirst is a sign of health.22
Years ago in my ministry I was called upon to assist a large needy family who was traveling through the Rocky Mountains. They were out of money and were very hungry. They only asked for a bag of hamburgers. Our church quickly supplied their need. I was amazed as I watched how eagerly the family ate. They were literally starving. Oh if we could only have such an appetite for God, his word and his kingdom! The word “satisfied” here literally means “gorged.” 23
Today people hunger for many things. They hunger for happiness, for power and authority, for success and for comfort.24 However, few seem to hunger for righteousness. Peter tells us, “But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Pet. 3:13).
MERCY MATTERS
“Blessed are the merciful, for they will be shown mercy.” Matthew 5:7
This beatitude pictures the one who has mercy written on the heart. I was once driving in Israel with a car full of students. Suddenly we almost ran over a kitten. The girl in the front seat immediately let out a cry and grabbed her heart. I thought then, “That is mercy written on the heart.”
Our God is a merciful God. He has mercy written on his heart. In fact, mercy is part of the name of God (Exo. 34:6). God in his great love and compassion has shown mercy to us sinners by sending his Son to die for us and redeem us. Since God has shown such mercy to us we should be merciful to others. James warns us that, “…judgment without mercy will be shown to anyone who has not been merciful…” (Jas. 2:13).
We need a feel for other people. Barclay says that mercy is the ability to get inside the other person until we can see with their eyes, feel with their feelings, and think with their minds.25 That was exactly what God did by sending Jesus to live here on earth in the flesh. No one can ever charge God with not feeling for us or of not understanding our needs. Barclay translates this beatitude: “O the bliss of the man who gets right inside other people, until he can see with their eyes, think with their thoughts, feel with their feelings…” 26 The one who has such mercy will be shown mercy. Those who even give the thirsty a cup of cold water will not lose their reward (10:42).
HAVING A PURE HEART
Blessed are the pure in heart, for they will see God. Matthew 5:8
The Bible asks, “Who may ascend the mountain of the LORD? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god. They will receive blessing from the LORD and vindication from God their Savior” (Psa. 24:3-5).
One of the books written by the existentialist philosopher Søren Kierkegaard had this interesting title, Purity of Heart is to Will One Thing. This title seems to sum up the meaning of this beatitude. When we desire only God and seek him only, we shall find him. The lines of the hymn written by Frederich William Faber express it well:
For his one thought was God,
In that one thought he abode,
For ever in that thought more deeply sinking.27
Barclay translates this beatitude: “O the bliss of the man whose motives are absolutely pure, for that man will someday be able to see God!” 28 This beatitude not only has the meaning of inner moral purity but a singlemindedness in the pursuit of God.29
PEACEMAKERS
Blessed are the peacemakers, for they will be called children of God. Matthew. 5:9
Paul says in Romans 12:18, “If it is possible, as far as it depends on you, live at peace with everyone.” Peter in describing the Christians says, “They must turn from evil and do good; they must seek peace and pursue it” (1 Pet. 3:11).
In Israel, the normal greeting is the Hebrew “Shalom.” Often people almost sing this greeting. It does not just mean “Hi” or “Bye.” It speaks of well-being in every respect. When we seek the peace of others we seek everything that makes for their highest good.30 After all, Christ is the Prince of Peace (Isa. 9:6), and if we are his followers, we should be busy making peace with all.
“The War Atlas, a military study, concluded that the world has not known a single day since World War II without some nation waging war or engaging in a form of armed conflict. Despite thousands of negotiations and peace treaties, the twentieth century was truly the century of war.” 31 One of Satan’s great aims seems to be that of making conflicts and wars between people and nations. However, the Christian is to have the law of peace written on the heart. We are to be peacemakers and peacekeepers each day that we live on this earth. It is only Jesus and his gospel that make for true peace. All other peace-making and peace-keeping plans and activities will prove to be futile.
THE PERSECUTED
Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Matthew 5:10
Meyer says, “Men hate the light which exposes their misdeeds. They will tolerate you only so long as you leave them alone…” 32 The Christian life by its very nature is a rebuke to the world and is sure to arouse the wrath of the wicked. A Christian once came to the early church father Tertullian, telling him of his business difficulties. He ended his plea by saying, “What can I do: I must live?” Tertullian replied curtly, “Must you?” 33
The Christian in this present evil age is much like a fish out of water. Very much exposure to this age can kill us. We dare not breathe the poisoned atmosphere of this present time. It was probably worse for the early Christians. Their new faith put them at odds with their whole society. It even broke up close-knit families. Their faith caused them the loss of employment and most social contacts. They could no longer fellowship and dine at the popular pagan temples. They could not intermarry with the pagans.
The pagan society looked upon them as immoral because of their “Love Feasts” and as cannibals because they ate the body and blood of Jesus. They were looked upon as divisive and treasonous because they would not participate in emperor worship.34 Finally, the early Christians were severely persecuted by the Roman government. The maddened Nero is said to have wrapped Christians in pitch, setting them ablaze and using them to light his gardens at night.35
Paul says to young Timothy, “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted, while evildoers and impostors will go from bad to worse, deceiving and being deceived” (2 Tim. 3:12-13). It is said today that Christians are the target of about 80 percent of the world’s discrimination. Actually, about three-quarters of the world’s population, making up about 5.25 billion people, live in countries where there are serious restrictions on religious freedom. In all sixteen of the world’s worst offending nations it is Christians who are under attack.36
The Bible indicates that persecution will grow worse and worse leading up to the last days. Utley says, “With this truth in mind it is also probable that the church will go through the tribulation period (no secret rapture)!” 37 It is likely that in the last days we will experience the greatest persecution of the church in its history. There will be many martyrs for the faith as the Book of Revelation points out (Rev. 20:4). While it will be a time of great suffering it will probably be time of the church’s greatest glory.
WALKING IN THE WAY OF INSULT
Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you. Matthew 5:11-12
The earliest Christians were insulted on every hand. They were commonly accused of things like incest, cannibalism, treason, atheism and other things, as we have mentioned.38 All these accusations were totally false. The truth was that the pagans themselves were not worthy to have such holy people living in their midst (Heb. 11:38).
These verses give us some direction on how we should act when persecution of any type comes our way. We should jump up and down with joy and click our heels together for this is evidence that our heavenly reward is great. We will be getting the same kind of treatment that all the prophets received from a sinful and rebellious Israel.
SALTY SAINTS
You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot. Matthew 5:13
This statement has proved to be a problem for scholars. The question is, “Can salt really lose its saltiness?” Commentators have tried to explain this without too much success. So, we decided to ask a scientist. Here is the answer:
Common salt comprises a very stable, simple chemical compound called sodiumchloride, which has a salty flavor. As table salt, it typically also contains minor amounts of additives to keep it free-flowing. As it is so chemically stable, sodium chloride will not lose its saltiness, even after being stored dry for many years. However, there are ways in which salt may appear to lose its saltiness. Historically, salt has been obtained from crude sources such as salt marshes, and minerals such as rock salt. This contains the stable sodium chloride plus other components. Sodium chloride is readily water-soluble, so if this crude salt were exposed to condensation or rain water, the sodium chloride could be dissolved and removed, and the salt could in effect lose its saltiness.39
In the ancient world salt was an important commodity. It was considered valuable and Roman soldiers were often paid partly in salt. Wiersbe says, “The words salt and salary are related: hence, the saying, ‘He’s not worth his salt.’” 40 Salt had many uses in the ancient world just as it still does today. Salt was a purifying agent and helped retard decay and spoilage. Fish from the Sea of Galilee were salted and shipped even to nearby countries. It was an antiseptic and thus made things cleaner. It made people thirsty and it gave flavor to food.41 There is another use for salt which few people know. Olives were a principle food in Israel, but neither green or ripe olives could not be eaten because of their bitterness. Both types of olives had to be either packed in salt or soaked in a salt water solution for some weeks to become palatable. So, for the Christian, we are supposed to help take the bitterness out of people’s lives.
Blomberg says, “Christianity may make its peace with the world and avoid persecution, but it is thereby rendered impotent to fulfill its divinely ordained role. It will thus ultimately be rejected even by those with whom it has sought compromise.” 42 When salt is drained of its usefulness it is good for nothing. It could not be cast upon the fields but was often thrown upon the roads and thus trampled by humanity.
Now, how can we really be salt? How can we really be light or anything else good? We can be salt and light because Jesus lives in us and he becomes our salt, our light, our goodness, and our salvation. We need to relax and let him do his thing in us.
LIGHTING UP THE WORLD
You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven. Matthew 5:14-16
Jesus came as the light of this world (Jn. 8:12). He said, “While I am in the world, I am the light of the world” (Jn. 9:5). Now that Jesus has departed the world, he looks to his followers as the lights of the world (5:14). It is imperative that we walk in the light and be light and illumination for others around us. Wiersbe says, “There is no ‘twilight living’ for the Christian.” 43 Much of the problem for modern and postmodern churches is that Christians are living in the shadows and in the twilight zone. When we have sins, even little sins and secret sins in our lives we are living in shadowland. Now, can we understand why so many Christians today have so many personal problems?
So our lights must be displayed on a stand for all to see. They cannot be hidden under the bushel bowl of worldly business; they cannot be put under the bed of laziness or sexual promiscuity. They must shine in good works and in faith. The Lord says: “…Wake up, sleeper, rise from the dead, and Christ will shine on you” (Eph. 5:14; cf. Phil. 2:15).
“Light, like salt, affects its environment by being distinctive…” 44 The famous preacher Spurgeon commented about the Venerable Bede saying: “…when he was interpreting this text, said that Christ Jesus brought the light of Deity into the poor lantern of our humanity, and then set it upon the candlestick of his church that the whole house of the world might be lit up thereby. So indeed it is.” 45 There cannot really be secret Christians or secret disciples. Either the secrecy will destroy the discipleship or the discipleship will destroy the secrecy.46
Jesus compares the Christian to a city on the hill and how that city could not be hidden. From the area around the Sea of Galilee it is possible to see the lights of many cities up on the Golan Heights. The Christian should be like that, a life on a lampstand for all to see. We need to ask the Lord just how we can let our lights shine. Regarding our good works Barclay says, “There is a word agathos which simply defines a thing as good in quality: there is kalos which means that a thing is not only good, but that it is also winsome and beautiful and attractive…There must be a certain winsomeness in Christian goodness.” 47 It is the Greek word kalos that is used in this verse.
LIVING OUT THE LAW
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. Matthew 5:17
Many Christians today think that the law has no relevance to them, that the era of the law is now finished. They probably get this idea by not reading far enough in Romans 10:4. The verse does not say that Christ is the end of the law, but “Christ is the end of the law for righteousness to everyone who believes” (Rom. 10:4 NKJ). Please understand that Christ is not the end of the law, but he is the end of the law for righteousness.
After 3500 years of dismal failure, we must conclude that we cannot keep the law. The law of the Lord is perfect (Psa. 19:7) and we are imperfect. Thus, we cannot gain righteousness by keeping the law, because the simple fact is that we cannot keep it. Even the great Psalmist of Psalm 119, after extolling the law and boasting of how he loved it for 176 verses, ends with the sad words, “I have strayed like a lost sheep. Seek your servant, for I have not forgotten your commands” (Psa. 119:176).
By his life, his death, and his glorious resurrection, Jesus gave believers the dynamic power to keep his law. Paul says in Galatians 2:20: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” In Philippians 2:13 he says, “for it is God who works in you to will and to act according to his good purpose.” So Jesus now lives in the believer and he will keep the law in us if we will only let him. Also, it should be pointed out that we are no longer trying to keep the law to gain God’s approval. Those who believe in Jesus have his approval and are already “justified” so far as the law is concerned (Rom. 8:30).
Jesus made plain that the whole law was summed up in two commandments of loving the Lord with all our hearts and loving our neighbor as ourselves. He taught us that love is the fulfillment of the law.48 However, even those two commandments the Lord has to fulfill in us since we are powerless to do them ourselves.
The law illustrated the difference between right and wrong. The law worked like an X-ray to expose the sin in our individual lives. Interestingly, where the law is preached people are converted. Unfortunately, in our modern and postmodern times we have largely stopped preaching about the law. It should not surprise us that people in our western world have almost stopped being converted and baptized.
Since the law is the word of God it will not pass away (Isa. 40:8). It will abide forever. It is fulfilled in Christ, but it will not pass away. In the future, peoples from all nations will flock to Jerusalem wanting to know more about the law of God (Isa. 2:3).
“For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished”( 5:18). France says, “The Rabbis discussed at length the destructive effects of such minute alterations to a single letter of the law…” 49 The letter mentioned here is the Greek iota and the word for stroke is keraia. These expressions no doubt refer to the yod (jot) and the tittle in the Hebrew.50 The yod is much like our comma and the tittle is the little horn-like ornament on some Hebrew letters. Blomberg says, “Verse 18 reaffirms the absolute authority of all the scriptures down to the smallest components of individual words…” 51 The Old Testament was the only Bible that the earliest Christians had and they loved it and cherished it.
“Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven” (5:19). Many years ago I remember an Israel conference where one of the most popular teachers was instructing the people on how they could break one of the laws related to sexual purity in marriage. I was enraged that such a teaching could go forth. As the conference ended I warned the sponsor that he needed to distance himself from that instruction or it would bring disaster to his organization. He did so, and he and his organization prospered for many more years until the Lord at last took him home to glory. That false teacher may not have lost his salvation but the Lord has promised that he would not amount to much in the kingdom of Heaven.
“For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (5:20). Although the Pharisees and the scribes or teachers claimed to love the law and obey it, they actually had many neat ways to render the law useless by their traditions. Keener says of them, “The Pharisees were the most respected religious people of the day, and the scribes the supreme experts in the law…” 52
In Mark 7:9ff., the Lord demonstrated to them how they make the law to none effect by their tradition. For instance, the law commanded that people honor their father and mother. However, the Pharisees and teachers had ruled that the funds that should have helped parents could rather be given to the temple and designated as a holy offering (corban). In that way they could be relieved of helping their parents. They had many traditions like that. This was the righteousness of the scribes and Pharisees and such righteousness would not get them into heaven.
MURDER IN THE HEART
You have heard that it was said to the people long ago, “You shall not murder, and anyone who murders will be subject to judgment.” Matthew 5:21
One of the basic and most serious sins in our society is murder in all its forms. How can we dare to destroy one who is made in the image of God? Thus, murder is almost a form of deicide. The murderer in Bible times could not escape the judgment. In fact, in ancient Israel the avenger of blood was sent after the one who murdered in order to also take that person’s life (Num. 35:19).53
“But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell” (5:22). In ancient Israel it was theoretically possible for a person to make a perfect sacrifice and at the same time harbor murder or other great sins in the heart. Here Jesus gets to the heart of the matter. Anger against a brother or sister is nothing but a disguised form of murder. Long ago the Roman Stoic philosopher Seneca called anger “a brief insanity.” 54
Here Jesus says such a one is subject to judgment. The word “Raca” used here is an Aramaic word meaning “empty-headed one.” 55 Such talk in Bible times could bring one before the Sanhedrin in Jerusalem or before the various religious courts around the land.
The second Greek word used here is not just a comment about one’s head but a comment about one’s heart and character. It is the Greek word mōre, translated “fool.” 56 Such a one would not just be brought before the council but would be subject to Gehenna, the Hebrew word for “hell.” Gehenna was a reference to the fiery trash heap on the southern border of ancient Jerusalem.57 We can thus see just how serious it is to demean in any way another person who is made in the image of God. “If God’s image is a fool, doesn’t that make God a fool too?” 58
SETTLING MATTERS QUICKLY
Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift. Matthew 5:23-24
There is a beautiful and meaningful picture presented to us in this passage. Here Jesus is probably picturing the great spiritual temple that he is building. In that temple Jew and Gentile must come together into one new creation. In that new spiritual temple, individual believers become part of that holy building itself. They make up the walls, the Holy of Holies, the altar and even the sacrifice upon the altar (Rom. 12:1; Eph. 2:14-22). Thus, we can see how foolish it is to think we can worship the True God and have ill will between us and other members of that great temple. This was dimly pictured in the fact that on the Day of Atonement a person could not be forgiven unless that person was reconciled with another with whom there was offense.59
So, the proper procedure was to leave one’s gift and go seek reconciliation with one’s neighbor. After that reconciliation was made then the person could return and offer the gift before God. Here Jesus is placing relationship before ceremony. That includes relationship with others and with God. If we do not forgive we cannot be forgiven (cf. Lk. 6:37). Wiersbe remarks, “It has well been said that the person who refuses to forgive his brother destroys the very bridge over which he himself must walk.” 60 Literally, we are not to let the sun go down while we are still angry (Eph. 4:26).
“Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. Truly I tell you, you will not get out until you have paid the last penny” (5:25-26). Legal matters tend to get more serious and complicated with the passage of time. Jesus tells us here that we should act quickly to settle such matters before they fester and become really serious.
For instance, in the ancient world debtors were jailed until their unpaid debts were settled.61 For one to be thrown into prison was a difficult matter. One could literally starve to death in an ancient prison and was at the mercy of friends and family for daily food and for eventual release. The last penny of the debt would have to be paid before release (the quadrans or penny was the smallest Roman coin).
Thus, Jesus’ advice is that we act quickly to settle the matter or to come to some agreement before we fall into judgment for the debt. Seriously, we must not wait to judgment day before settling our debt with God. On Judgment Day it will be eternally too late for a settlement.
LUSTFUL LOOKS
You have heard that it was said, “You shall not commit adultery.” But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. Matthew 5:27-28
While this teaching is aimed primarily at adultery it must also include fornication. Adultery is defined as having a sexual relationship (Gk. moicheuseis) with another person other than one’s spouse.62 Illicit sexual relations are very serious sins and rank close to murder. In fact, sexual sin commonly results in murder today as the woman often aborts her unwanted fetus. Sexual sin weighs so heavily upon the heart and mind that it often renders people almost as the living dead. Today about 90 percent of women who have had abortions undergo emotional and psychiatric stress, sometimes requiring psychiatric hospitalization or other professional treatment.63 Also, sexual sin messes with the coming generations, leaving illegitimate and other emotionally damaged children in its wake. The Jews felt the sin was so serious that it merited stoning to death (Lev. 20:10).
Jesus is here saying that when one harbors a lustful look, that person has committed adultery already in his or her heart or inmost being. When one lusts with the eye, the act is likely to follow if the opportunity is presented.64 We should not think that the look is as dangerous as the act, and that they are one and the same thing. The act of adultery is far worse than the thought.65 Yet, it cannot be denied that the thought often leads to the act.
RADICAL SURGERY
If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell. Matthew 5:29-30
Here Jesus is using what we might call eastern hyperbole or figurative speech. Sometimes hyperbole can be funny, such as the man with a plank in his eye in Matthew 7:3-5. Here, it is rather drastic and alarming. Jesus is saying that we should go to almost any lengths to get rid of sin in our lives.
We must not think for a moment that Jesus is instructing us to cut off our body members. With just a little thought we can see that such a natural act would not work. If we were to cut off one hand the other one would probably commit the same sin in time. If we cut off both, our hearts and minds would surely keep on sinning. This is an important subject and we see it covered again in 18:8-9 (cf. Mk. 9:43-48).
Jesus is saying that it would be better to lose a body member than to commit sin and be thrown into hell or Gehenna. Today there are a lot of people and even a lot of preachers who no longer believe in hell. We can only say that someday everyone will believe in it.
There is an important psychological principle here, that the more we think about a thing the more our thoughts are concentrated on it.66 When we ride a bicycle we can say “I will not hit that rock; I will not hit that rock” – and suddenly we hit the rock. In the Christian life there is a solution to this dilemma. We can focus our minds upon Christ and upon all the good things he brings us and it will surely lessen the temptation from things around us (Phil. 4:8).
DIVORCE
It has been said, “Anyone who divorces his wife must give her a certificate of divorce.” Matthew 5:31
We know from scripture that Moses allowed a man to divorce his wife (Deut. 24:1). Because of this allowance, there was finally great abuse of divorce in Israel. In Jesus’ time there were two prominent schools of thought in Israel. The School of Shammai was more conservative and thought that the allowance of Moses was concerned only with adultery. The School of Hillel was more liberal and felt that the allowance applied to many things, even like an act of burning the husband’s dinner.67 Somewhat later, the popular Rabbi Akiba said that a wife could be put away if the husband found a woman that was more attractive.68
This kind of thinking cheapened marriage and was another example of breaking the direct command of God with human tradition. Barclay feels that there was no time in history when the marriage bond stood in greater danger than the days when Christianity came into the world. Actually, the situation had become so difficult that many girls in Israel were unwilling to take the risk of getting married.69 The situation was much worse in the Greek and Roman societies.
“But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery” (5:32). Jesus said that from the beginning God made the husband and wife to become one flesh and they should not be separated (19:5-6). The Lord would also say that Moses granted the right to divorce because the hearts of the people had become hard in his day (19:8). Thus, Jesus went to the beginning of the creation to establish his doctrine.
In Matthew alone it is mentioned that the marriage can be broken by adultery. Actually, under both Jewish and Roman law, adultery required that the couple divorce.70 In a very real sense adultery breaks the marriage bond. Some valiant couples have held their marriages together despite an adulterous act. This is commendable when it can happen.
MAKING OATHS
Again, you have heard that it was said to the people long ago, “Do not break your oath, but fulfill to the Lord the vows you have made.” Matthew 5:33
In ancient Israel the making of oaths was a common practice. In fact, the Mishnah contains a complete tractate on oaths (Shebu’ot). This tractate divides the oaths into classes and gives examples of the ones that are valid and invalid.71 Some oaths were necessary and commanded in scripture (Num. 5:19). We see in some cases Paul made oaths (Rom. 1:9; Gal. 1:20). In Matthew 26:63-64, even Jesus made an oath. Barclay says, “…the fact that oaths are still sometimes necessary is the proof that men are not good men and that this is not a good world.” 72 The law regarding oaths is found in Leviticus 19:12, and Deuteronomy 23:23.
The Lord here is not speaking of legal oaths which might be necessary but he is speaking of the superfluous oaths that happened in ancient times as well as today. In Jesus’ time religious folks would swear by the temple or by the altar or its sacrifices. They felt that some of their oaths were not binding and some were. They thought that to swear by the temple was nothing but to swear by the gold in the temple was binding. To swear by the altar was nothing but to swear by the sacrifice on the altar was binding (cf. 23:16-22).
They even felt that a person could swear with his lips and deny the oath in his heart at the same time.73 Jesus plainly called them hypocrites for such things.
We might ask why people feel the need to swear in the first place. People swear because they lack faith and self-confidence. They secretly do not feel their word is good so they spice up their words with oaths and curses. When we hear people making these oaths we need to beware of what they are saying.
“But I tell you, do not swear an oath at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King” (5:34-35). The Jews felt that they could swear by heaven but they held that unless they specifically mentioned the name of God, the oath was not binding.74 Jesus simply said that we should not swear at all. We should not swear by God, by heaven, by earth or by anything else.
It is interesting that he calls Jerusalem the City of the Great King. Since much of the New Testament was written to reach Gentile people and was international in scope, not so much is said about the importance of Jerusalem. Here it comes out and we realize that Jerusalem was always chosen by God. It is his throne (Jer. 3:17). That will never change.
“And do not swear by your head, for you cannot make even one hair white or black. All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one” (5:36-37). Barnes says: “…profane swearing is always the evidence of a depraved heart. To trifle with the name of God, or with any of his works, is itself most decided proof of depravity…When we hear a man swear to a thing, it is pretty good evidence that he knows what he is saying to be false, and we should be on our guard…” 75
Jesus makes conversation easy for us. Just say “Yes” or “No.” If we are telling the truth there is nothing else we can add to that.
THE LAW OF REVENGE
You have heard that it was said, “Eye for eye, and tooth for tooth.” But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.” Matthew 5:38-39
In the ancient world there was a common law of revenge. If a person knocked out another’s eye, the injured person could knock out the guilty party’s eye, and so forth. This law was actually found in the very ancient Code of Hammurabi, which is said to be the earliest known law code (c. 2285 BC).76 It is often called Lex Talionis, or in Latin the Law of Retaliation. Tribal societies often functioned with vendettas and blood feuds. The law code no doubt brought some reason and common sense to revenge in those days. No doubt it was the beginning of mercy.77 The biblical law (Exo. 21:23-25; Lev. 24:19, 20; Deut. 19:21) was a considerable refinement of the Lex Talionis.
Sometimes it seems that the ancient biblical law would be a big improvement over certain aspects of our legal system today. If a man loses an eye in an accident he simply hires one of the many greedy lawyers and sues for a million dollars. In many cases these unusually large sums are granted today. Such a judgment often brings total havoc and ruin to the life of the defendant.
Jesus is saying here that “…it is better to be hurt on the outside than to be harmed on the inside.” 78 The law of God very soon assigned a money value to damages. How interesting it is that the biblical law established so much of our present legal system. It dealt with injury, pain and suffering, medical expense and even loss of time.79 Much of this makes up the present legal system of the US as well as in other countries.
The Lord has a neat way of reducing the amount of evil in the world. He shows us how to take the initiative away from evil. If we get slapped on the cheek we are to turn the other one. In other words the Christian will avoid retaliation. Paul sums it up in Romans 12:21, “Do not be overcome by evil, but overcome evil with good.” Admittedly, a strike on the cheek was a hard thing to handle. A strike on the right cheek almost had to come from the back of the hand. According to Rabbinic law a back-handed slap was twice as insulting as being hit with the flat of the hand.80
The Bible gives us many ways that we can take the steam out of evil. If our enemy is hungry we need to feed him and if he is thirsty we need to give him drink (Rom. 12:20; cf. Prov. 25:21).
“And if anyone wants to sue you and take your shirt, hand over your coat as well” (5:40). In Bible times the shirt was the inner garment and the coat or cloak was the outer one. The cloak or coat was one’s most valuable garment.81 It was a person’s most
inalienable possession. If taken as a pledge, it had to be returned at night so that the poor person might use it as a covering (Exo. 22:26-27; Deut. 24:13).82 Morris says of ancient clothing: “Normally a person would seem to have worn a loincloth, a tunic, a cloak (outer garment), a girdle, a head covering, and sandals.” 83
“If anyone forces you to go one mile, go with them two miles” (5:41). This teaching probably had its basis in the practice of the Persians and the Romans. In Persia, the postal couriers had authority to press persons into their service.84 Also, the Roman occupiers had authority to command civilians to carry their baggage.85 Now obviously, a person so compelled could serve cheerfully or begrudgingly. Jesus opts for the cheerful assistance and insists that the one serving continue on for the extra mile.
“Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (5:42). This is a very simple rule, that we should give to those who ask. We see a similar rule in the Old Testament (Lev. 25; Deut. 15:9-11; Psa. 112:5, 9; Prov. 21:13).
The Bible makes it clear that we are to give and also to loan with interest-free loans (Exo. 22:25; Lev. 25:37; Deut. 23:19). We can only imagine how many young struggling Christian families would have benefited had we only instated these good graces in the church.
God has given us a brain to use. We must not give or even loan in such a way as to damage other people. We must not embarrass them or take away from them their God-given initiative (cf. Prov. 20:4; 2 Thess. 3:10). There is a graceful way both to give and to loan.
LOVE FOR OUR ENEMIES
You have heard that it was said, “Love your neighbor and hate your enemy.” Matthew 5:43
The people of Israel were instructed by the law to love their neighbors as themselves (Lev.19:18). However, there was no such teaching about enemies. In fact, there were several passages that supported a stern attitude toward one’s foes (Exo. 34:12; Deut. 7:2; 23:6).86 Perhaps the hatred of enemies was reflected most clearly in the Qumran sect. In their Manual of Discipline is this rule: “…to love all that he has chosen and hate all that he has rejected (1 QS I.4).” 87
“But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (5:44-45). The kind of love that Jesus speaks of here is the Greek agape love. Barclay defines this love as “unconquerable benevolence, invincible goodwill.” 88 Such a love reaches out even to those we do not especially like and to those who do not like us.89 Carson defines this type love as “A generous, warm, costly self-sacrifice for another’s good.” 90 Clarke says of this teaching: “Love your enemies – This is the most sublime piece of morality ever given to man.” 91 We need to start acting like our Father God. He makes the sun to shine and the rain to fall on people who absolutely despise him and curse him.
“If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that?” (5:46-47). One of the many problems of the church today is that we often live on the level of the pagans around us. We greet the people we like and give the cold shoulder to those we do not like. We love those who love us and we hang out in church with our little cliques. Often we ignore the stranger, especially if that stranger looks and smells of the gutter. The Lord instructs us to reach out to the stranger and love the bum. We must remember that these are all made in the image of our Father. In fact, when I give money to those on the street I often say to them: “You are made in the image of God.”
“Be perfect, therefore, as your heavenly Father is perfect” (5:48). The word “perfect” really throws us. We know we are not perfect and never will be until the Lord comes. This word in the Greek is telios, and it has the meaning of completeness, wholeness and spiritual maturity.92 The word has as a part of its meaning that a person should fulfill the great purpose for which he or she was created by God.93