Matthew 5:1-12

---

Genre

(See Introduction)

Matthew 4:23-7:29. This is the Sermon on the Mount. The NABRE footnote regarding this section states “The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s “Sermon on the Plain” (Lk 6:20–49), although some of the sayings in Matthew’s “Sermon on the Mount” have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Mt 5:3–4, 6, 11–12), a section on the new righteousness with illustrations (Mt 5:17, 20–24, 27–28, 33–48), a section on good works (Mt 6:1–6, 16–18), and three warnings (Mt 7:1–2, 15–21, 24–27).

Matthew 5:1-12. France summarizes well when he states “The discourse begins with a manifest on the values of the kingdom of heaven which is carefully constructed for easy memorization and maximum impact. The sharply paradoxical character of most of its recommendations reverses the conventional values of society – it commends those whom the world in general would dismiss as losers and wimps… The Beatitudes thus call on those who would be God’s people to stand out as different from those around them, and promise them that those who do so will not ultimately be the losers” (France, 2007, p. 159). The NABRE footnotes regarding this section states “The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms.”

Demarcation of the Text

This passage is somewhat difficult to demarcate. As a narrative, the cohesive section begins in 4:23 and extends into chapter seven encompassing all of the Sermon on the Mount. The Sermon on the Mount is one cohesive narrative in the same location with the same characters. But as far as narratives go, it is difficult to maintain cohesiveness in the passage across so many different teaching points represented in the sermon. Therefor it becomes tempting to split this narrative into small teachable passage. This is what has been done for this passage.

• NRSV, ESV, NASB, NET, MSG. The NRSV, ESV, NASB, NET, and MSG demarcate this passage as one cohesive section entitled “The Beatitudes” (NRSV).
• NIV, NABRE, NLT, and CEV. The NIV, NABRE, NLT, and CEV demarcate this passage into two separate sections; v. 1-2 entitled “Introduction to the Sermon on the Mount” (NIV) and v. 3-12 entitled “The Beatitudes” (NIV).
• R. T. France. France demarcates this passage into three different sections; v. 1-2 entitled “Teaching in the Hills, v. 3-10 entitled “The Good Life”, and v. 11-16 entitled “The Distinctiveness of the Disciples”. France includes verse eleven with 11-16 stating “its change to a second-person form links it directly with the verses that follow rather than with vv. 3-10” (France, 2007, p. 171).

In verse one, the scene changes and the narrator describes the scene. At the end of the section, Jesus concludes his teaching regarding the beatitudes and moves into a teaching regarding salt and light.

The boundaries should be moved to encompass the complete narrative from chapter five into chapter seven. However, doing so makes the application of Jesus’ various teachings at the Sermon on the Mount overwhelming.

The Argument of the Text

The author uses a narrative that is entirely made up of a polemic of Jesus to communicate his point. This messianic manifesto is a familiar topic of discussion among the ancient world found also “in both pagan and Judeo-Christian literature” (p. 159). France sates “The discourse is indeed intended as a guide to life, but only for those who are committed to the kingdom of heaven, and even they will always find that its reach exceeds their grasp” (p. 154). France continues, “Thus, far from being a philosophical discourse on ethics, this messianic manifesto, setting out the unique demands and revolutionary insights of one who claims an absolute authority over other people and whose word, like the word of God, will determine their destiny” (France, 2007, p. 156). He elaborates, “The discourse begins with a manifesto on the values of the kingdom of heaven which is carefully constructed for easy memorization and maximum impact” (p. 159).

In this passage, Jesus speaks of the kingdom of God truths surrounding various characteristics of his followers. This passage is about the Beatitudes. France states “Beatitudes are descriptions, and commendations, of the good life” (France, 2007, p. 161.).

• The poor in spirit… kingdom of heaven. France states that the poor in spirit, while not poor in material terms are “presented as God’s faithful people, humbly dependent on his protection in the face of the oppression which they endure from the ungodly rich… It is a positive spiritual orientation, the converse of the arrogant self-confidence which not only rides roughshod over the interests of other people but more importantly causes a person to treat God as irrelevant” (p. 165). The NABRE footnote states “The poor in spirit: in the Old Testament, the poor (’anāwîm) are those who are without material possessions and whose confidence is in God (see Is 61:1; Zep 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7). Regarding the kingdom of heaven, a word study from blueletterbible.com indicates that “the kingdom of heaven” is the realm where “God dwells with other heavenly beings.”
• Those who mourn… comforted. France states there will be a “contrast between the period of Jesus’ earthly ministry and the time to follow, whereas this beatitude speaks of a general characteristic of God’s people: There will be times of rejoicing, but their situation in the world is generally one of disadvantage and therefore of morning” (p. 166). This would include not only those who mourn through material and spiritual loss and decay as a consequence of living in a sinful world, but also those who mourn due to the injustice of this fallen world.
• The meek… inherit the earth. France states ““Meek,” like “poor in spirit,” speaks not only of those who are in fact disadvantaged and powerless, but also of those whose attitude is not arrogant and oppressive. The term in itself may properly be understood of their relations with other people; they are those who do not throw their weight about” (France, 2007, p. 166). Blueletterbible.com states “Meekness toward God is that disposition of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting. In the OT, the meek are those wholly relying on God rather than their own strength to defend against injustice. Thus, meekness toward evil people means knowing God is permitting the injuries they inflict, that He is using them to purify His elect, and that He will deliver His elect in His time (Isa 41:17, Luk 18:1-8). Gentleness or meekness is the opposite to self-assertiveness and self-interest. It stems from trust in God's goodness and control over the situation. The gentle person is not occupied with self at all. This is a work of the Holy Spirit, not of the human will (Gal 5:23). When discussing the meaning of “inherit the earth”, France states “The focus is on the principle of reversal of fortunes rather than on a specific “inheritance”” (p. 167).
• Those who hunger and thirst for righteousness… filled. When speaking of righteousness, France states that Matthew’s usage is “overwhelmingly concerned with right conduct, with living the way God requires…” (p. 167). The blueletterbible.com, when speaking of hunger and thirst, of hunger states, “crave ardently, to seek with eager desire” and of thirst “those who are said to thirst who painfully feel the want of, and eagerly long for, those things by which the soul is refreshed, supported, strengthened…” Regarding being filled, France states “Therefore, those who “hunger and thirst” for living according to God’s reward will be filled, using France’s words “stuffed” (p. 168).
• The merciful… receive mercy. When speaking of merciful, France states “it is a generous attitude which is willing to see things from the other’s point of view and is not quick to take offense or to gloat over others’ shortcomings” (p. 168).
• The pure in heart… see God. France states that pure (clean) in heart here is similar to that in verse six stating “longing to live the life God requires” (p. 168). France also highlights that adding “in heart” may allude to the outward appearance of purity. As in the OT, the NT refers to the invisibility of God and seeing the face of God is an exceptional occurrence.  Therefore, the pure in heart seeing God may be a promise to be fulfilled. When considering the OT concept of purity and seeing God there is allusion to temple worship and the requirement of purity to be involved in temple worship where God dwelt.
• The peacemakers… children of God. For peacemaking, France goes further than individual reconciliation with personal conflict to stress those who are active in bringing together estranged parties for reconciliation. This is the character of the children of God as seen in the bringing together of all nations, Jew and Gentile. The children of God live in such a way that God’s character is revealed to the nations around them so that they will have an example of the character of God for the purpose of attracting them into the family of God and therefore becoming peacemakers.
• Those who are persecuted for righteousness sake… kingdom of heaven. Those who seek out righteousness in this worldly kingdom will become subject to persecution.
• Those falsely accused on Jesus’ account… reward is great in heaven. France states “it is clear that first-century disciples in a non-Christian environment were subject to persecution not only because of their distinctive behavior but also more specifically “as a Christian,” “sharing Christ’s sufferings”” (p. 172). And that “those who have spoken out for God have always been liable to the violent reprisals of the ungodly” (p. 173). France states regarding the great reward in heaven, “the good which is promised to them far outweighs the bad that they may experience now” (p. 173).

In this narrative, there are three characters; Jesus, the disciples, and the crowd. The narrator begins the scene by describing the setting and then Jesus’ completes the remainder of the narrative with dialogue. Jesus is teaching about the kingdom of God while the disciples and crowds listen. France states “The crowds are thus deliberately distinguished from the audience of the discourse, even though in 7:28-29 we find that they have been listening to it, perhaps as an outer circle “eavesdropping” on what he has to say to his disciples. It is explicitly to the disciples (“them,” v. 2) that the discourse is addressed” (France, 2007, p. 156). This is contrary to how this study will focus. Past thought of the focus of this Jesus’ teaching has been the crowds, explicitly those outside the family of God. This is important for the application of Jesus’ teachings in this passage. Therefore, France’s narrowing of Jesus’ teaching only to the disciples should be cautioned as it might be reading too much into the text.  The NABRE footnote at 5:1-2 states, “Unlike Luke’s sermon, this is addressed not only to the disciples but to the crowds.” Jesus’ ministry is building and large crowds are starting to follow him everywhere he goes.

In this narrative, there is not much interaction between the characters outside Jesus teaching and the disciples and crowds listening. This is appropriate with how the author has presented the characters up to this point.

Matthew wrote his Gospel to Jewish Christians.

Matthew is asking his audience to come to understand that Jesus of Nazareth was the long-awaited Jewish Messiah and that he was the begotten Son of YHWH.

The audience that Matthew is writing to understands that Jesus was unique. But since the preconceived view of what the messiah would look like and accomplish was so different than what Jesus actually did, Matthew’s audience needed to see an accurate picture of the progressive revelation of God. Mathew wants his audience to react by placing their trust in the name of Jesus.

The narrator gets his message across through a narrative that primarily consists of a teaching by Jesus to the disciples and the crowd. This passage encompasses the “Beatitudes (statements of the form “Happy is/are…)”. They “occur in both pagan and Judeo-Christian literature” (France, 2007, p. 159). “The effect of this tightly controlled structure is to produce an easily memorable unit of teaching, a pocket guide to life in the kingdom of heaven” (France, 2007, p. 162).

In this section, there is no information given as to why people would be so inclined to listen to this particular teacher.

This passage is about the various kingdom rewards for Jesus’ followers in relation to the attitude they present to the world as an example of kingdom work.

The Co-text

Situation of Text in Larger Presentation:

Prior to this passage, Jesus is baptized by John the Baptist and then John is arrested and thrown into jail. Jesus is then sent into the wilderness to be tempted by the Holy Spirit. This tempting is mainly centered on Jesus’ identity as the Son of God. After his temptation, Jesus calls Peter and Andrew and James and John to be his disciples. Jesus then began his ministry of repentance and healing attracting large crowds. 

Matthew has developed Jesus as the long-awaited Jewish Messiah to his audience and in the narrative as a great healer and teacher up to this moment. Jesus is gaining popularity as he meets the needs of the crowds of people who follow him.

Development of Important Words/Motifs:

• Blessed (“Happy is/are…” (France, 2007, p. 159)). Blessed, as typically translated into English, is the foundation of this teaching of Jesus. France provides an extensive review of maka,rioj when he states “The traditional English rendering “blessed” thus also has too theological a connotation in modern usage; the Greek term for “blessed (by God)” is eulogetos, not makarios. The sense of congratulation and commendation is perhaps better conveyed by “happy,” but this term generally has too psychological a connotation: makariosdoes not state that a person feels happy (“Happy are those who morn” is a particularly inappropriate translation if the word is understood in that way), but that they are in a “happy” situation, one which other people ought also to wish to share. “Fortunate” gets closer to the sense, but has inappropriate connotations of luck. “congratulations to…” would convey much of the impact of a “marcarism,” but perhaps sounds too colloquial (France, 2007, p. 161).
• Is, Will (be). In this passage, the benefit of living according to God’s kingdom is passive. God’s children do not need to do anything other than exhibit his characteristics to receive his blessing.

Openness to Interpretive Possibilities:

Without reading further, the audience does not see the rest of Jesus’ teaching to the disciples and the crowds at this early juncture of his ministry. The audience does not see how Jesus’ teaching is contrary to the wisdom of the world.

Context

Socio-Historical Setting:

(See Introduction)

It is important to realize the form of teaching that the beatitudes belong to was a widely circulated formula and not foreign to the audience. Jesus’ teaching, however, is quite different than what would have been expected. France states “The Beatitudes thus call on those who would be God’s people to stand out as different from those around them, and promise them that those who do so will not ultimately be the losers” (p. 159).

The knowledge of this setting influences the reading of this text by helping the audience understand that this type of teaching by Jesus was not foreign to the audience, but the morals were contrary to the current culture. The formula would have garnered attention for the audience and would have stood in contrast from what was expected.

Appeal to Particular Cultural Conventions/Cues:

This passage would have appealed to such cultural concerns as purity, distribution of power, social roles, and honor and shame. The stark contrast between Jesus’ morals and the worldly morals would have challenged the normal cultural conventions of the time.

The Interface of Contexts:

This passage stands in tension with the world it addresses as Jesus’ utilizes a well-known form of teaching while turning the normal convention upside down. France states “The sharply paradoxical character of most of its recommendations reverses the conventional values of society – it commends those whom the world in general would dismiss as losers and wimps…” (France, 2007, p. 159).

Similarly, in today’s western culture, the truths that Jesus presents would seem contrary to normal cultural conventions.

Intertext

OT passages alluded to in this text and their significance in this new context:

• Exodus 24:10; 33:18-23. Both of these passages speak of seeing God. The first, when 70 elders went up the mountain with Moses and saw God. The second is when Moses asked to see God and God said that no one could see his face and live.
• Psalm 1:1-2. “Happy are those who do not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers; but their delight is in the law of the Lord, and on his law they meditate day and night.” Note that in this passage the verb used is “happy.” This psalm continues to speak of the benefits of those who “delight in the law of the Lord” and contrasts the two ways. This psalm highlights that the way of God’s kingdom is contrary to the worldly kingdom.
• Psalm 11:7. “For the Lord is righteous; he loves righteous deeds; the upright shall behold his face.” This passage speaks of the righteous seeing God’s face.
• Psalm 15. “O Lord, who may abide in your tent? Who may dwell on your holy hill? Those who walk blamelessly, and do what is right, and speak the truth from their heart; who do not slander with their tongue, and do no evil to their friends, nor take up a reproach against their neighbors in whose eyes the wicked are despised, but who honor those who fear the Lord; who stand by their oath even to their hurt; who do not lend money at interest, and do not take a bribe against the innocent. Those who do these things shall never be moved.” This psalm describes abiding in God’s tent.
• Psalm 17:15. “As for me, I shall behold your face in righteousness; when I awake I shall be satisfied, beholding your likeness.” This passage speaks of the righteous seeing God’s face beholding his likeness.
• Psalm 18:25-26. “With the loyal you show yourself loyal; with the blameless you show yourself blameless; with the pure you show yourself pure; and with the crooked you show yourself perverse.” This passage speaks of how people will see God through different lenses depending upon their moral perspective.
• Psalm 24:3-6. “Who shall ascend the hill of the Lord? And who shall stand in his holy place? Those who have clean hands and pure hearts, who do not lift up their souls to what is false, and do not swear deceitfully. They will receive blessing from the Lord, and vindication from the God of their salvation. Such is the company of those who seek him, who seek the face of the God of Jacob.” This psalm speaks to those who put God’s kingdom ways first will be rewarded appropriately.
• Psalm 32:1-2. “Happy are those whose transgression is forgiven, whose sin is covered. Happy are those to whom the Lord imputes no iniquity, and in whose spirit there is no deceit.” In this passage, the word “happy” is used.
• Psalm 34:14. “Depart from evil, and do good; seek peace, and pursue it.” In this passage, God’s people are directed to seek and pursue peace, to be peacemakers.
• Psalm 37:7-9. "Be still before the Lord, and wait patiently for him; do not fret over those who prosper in their way, over those who carry out evil devices. Refrain from anger, and forsake wrath. Do not fret—it leads only to evil. For the wicked shall be cut off, but those who wait for the Lord shall inherit the land.” This psalm highlights that the way of God’s kingdom is contrary to the worldly kingdom.
• Psalm 37:11. “But the meek shall inherit the land, and delight themselves in abundant prosperity.” The NABRE footnote states “In the psalm “the land” means the land of Palestine; here it means the kingdom.”
• Psalm 40:4. “Happy are those who make the Lord their trust, who do not turn to the proud, to those who go astray after false gods.” This psalm uses the word “happy” and speaks to the contrariness of God’s kingdom.
• Psalm 119:1-3. “Happy are those whose way is blameless, who walk in the law of the Lord. Happy are those who keep his decrees, who seek him with their whole heart, who also do no wrong, but walk in his ways.” This psalm uses the word “happy” and speaks to the rewards of seeking after the ways of God.
• Psalm 128:1. “Happy is everyone who fears the Lord, who walks in his ways.” This psalm uses the word “happy” and speaks to the rewards of seeking after the ways of God.
• Isaiah 51:7. “Listen to me, you who know righteousness, you people who have my teaching in your hearts; do not fear the reproach of others, and do not be dismayed when they revile you.” This passage highlights that the way of God’s kingdom is contrary to the worldly kingdom.
• Isaiah 61:1-3. This messianic prophecy speaks to how Jesus will bring the kingdom of God and how God’s kingdom is contrary to the worldly kingdom.
• Isaiah 61:7. “Because their shame was double, and dishonor was proclaimed as their lot, therefore they shall possess a double portion; everlasting joy shall be theirs.” This passage speaks to how God will reward those who have suffered on behalf of his name.
• Isaiah 66:2. “But this is the one to whom I will look, to the humble and contrite in spirit, who trembles at my word.” This passage highlights that God looks to who follow his kingdom ways.
• Zephaniah 2:3. “Seek the Lord, all you humble of the land, who do his commands; seek righteousness, seek humility; perhaps you may be hidden on the day of the Lord’s wrath.” This passage speaks to how those who follow God’s kingdom ways will be protected.

Sensitivity to other Ancient Texts (Greco-Roman or Jewish) alluded to in this passage and their significance in this new context of the author’s argument:

• Sirach 14:20. “Happy is the person who meditates on wisdom and reasons intelligently…” In this Jewish passage, meditating on wisdom is esteemed and those people are declared “happy.”
• Sirach 25:7-11. In this Jewish passage, the author lists those characteristics a person possesses that he considers blessed and happy.
• 1 QM 14:7 (Thanksgiving Hymns). “Among the poor in spirit [...] a hard heart, and by those whose way is perfect shall all wicked nations come to an end…” In this Qumran passage, the author states that it is among those who are poor in spirit that the wicked nations come to an end.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Luke 6:20-49. This is the Luke version of the Beatitudes. France states “while the Matthean beatitudes commend in general terms the qualities which promote the good life of the kingdom of heaven, the Lucan beatitudes and woes speak directly to the disciples of their own material and social disadvantage as a result of their following Jesus. The cumulative effect of these observations is to cast serious doubt on the common assumption that there was a single original set of beatitudes which either Matthew has “spiritualized” or Luke has “radicalized”” (p. 162-163).
• Luke 11:28. “But he said, “Blessed rather are those who hear the word of God and obey it!” In this passage, Jesus makes a declaration. This is the crux of the beatitudes. Those who hear what God is saying in the beatitudes, that those way of living life, are from God and obey it, those are the ones who are truly blessed regardless of what the doomed kingdom of the world tries to establish.
• Acts 10:34. “Then Peter began to speak to them: “I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.” In this passage, Peter states what is being communicated in the beatitudes, that those who do right are acceptable to him.
• Romans 4:6-10. In this passage, Paul is quoting David as he speaks of blessedness. Paul makes the point that God does not discriminate against those who are not Jews, but accept all who follow his ways.
• 1 Peter 1:6. “In this you rejoice, even if now for a little while you have had to suffer various trials…” In this passage, Peter tells his audience to rejoice during times of trouble knowing that God is just.
• 1 Peter 2:12. “Conduct yourselves honorably among the Gentiles, so that, though they malign you as evildoers, they may see your honorable deeds and glorify God when he comes to judge.” In this passage, Peter encourages his audience to behave in a way that will cause others to glorify God. The beatitudes are the way.
• 1 Peter 3:14a. “But even if you do suffer for doing what is right, you are blessed.” Here, Peter is telling his audience that they are blessed if they suffer for doing what is right.
• 1 Peter 4:3-5. “You have already spent enough time in doing what the Gentiles like to do, living in licentiousness, passions, drunkenness, revels, carousing, and lawless idolatry. They are surprised that you no longer join them in the same excesses of dissipation, and so they blaspheme.” Peter encourages his audience through trials to continue to live according to God’s kingdom and not the kingdom of the world whose ways are heralded.
• 1 Peter 4:14. “If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you.” In this passage, Peter encourages his audience to persevere through suffering on account of Jesus stating they are blessed.

This passage is the “story of God and God’s people”. In this passage, Jesus speaks the truth, contrary to worldly standards, of the kingdom of God and how heart attitudes are rewarded in God’s kingdom. This is the “story of God and God’s people.”

Matthew 5:12 (NRSV)

12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

Main Verbs

Rejoice

(be) Glad

Is

Persecuted

Were

Verb

Rejoice

• Tense – Present
• Mood – Imperative
• Voice – Active

(be) Glad

• Tense – Present
• Mood – Imperative
• Voice – Passive

Is

• Tense – Present
• Mood – Imperative
• Voice – Passive

Persecuted

• Tense – Past
• Mood – Indicative
• Voice – Active

Were

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

Matthew 4:23-7:29. This is the Sermon on the Mount. The NABRE footnote regarding this section states “The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s “Sermon on the Plain” (Lk 6:20–49), although some of the sayings in Matthew’s “Sermon on the Mount” have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Mt 5:3–4, 6, 11–12), a section on the new righteousness with illustrations (Mt 5:17, 20–24, 27–28, 33–48), a section on good works (Mt 6:1–6, 16–18), and three warnings (Mt 7:1–2, 15–21, 24–27).

Matthew 5:17-48. In this section of Jesus’ Sermon on the Mount, Matthew has Jesus reframing the Law using six examples; anger, lust, divorce, oaths, retaliation, and love for enemies. This section is bookended with verses seventeen and forty-eight. Verse seventeen states “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill.” Verse forty-eight states “Be perfect, therefore, as your heavenly Father is perfect.” In this section, Jesus is not changing the Law, he is interpreting the Law. Jesus takes the Law from words on a page and guidelines to follow to a heart matter. Jesus raises the bar on the Law. Jesus uses a formula to do so. He states, “You have heard that it was said… but I say to you…”

Demarcation of the Text

This passage is somewhat difficult to demarcate. As a narrative, the cohesive section begins in 4:23 and extends through chapter seven encompassing all of the Sermon on the Mount. The Sermon on the Mount is one cohesive narrative in the same location with the same characters. But as far as narratives go, it is difficult to maintain cohesiveness in the passage across so many different teaching points represented in the sermon. Therefore, it becomes tempting to split this narrative into small teachable passages. This passage is still lengthy even though it does not encompass the entire Sermon on the Mount. It is still tempting to split this passage into even smaller sections focusing on each of the teaching. It is clear however, that the five examples of the Law that are used are not conclusive. There are other Kingdom laws that could have been added by Jesus. One assist in demarcating this passage are the bookends in verse seventeen and forty-eight which frame this section.

• NRSV, ESV, NIV, NET, NABRE, NLT, CEV. The NRSV, ESV, NIV, NET, NABRE, NLT, and CEV demarcate this passage into seven different sections focusing on; The Law and the Prophets, anger, lust, adultery, divorce, oaths, retaliation, and Love for Enemies.
• NASB. The NASB demarcates this passage into two sections; v. 13-20 entitled “Disciples and the World” and v. 21-48 entitled “Personal Relationships”.
• MSG. The MSG demarcates this passage into five sections.
• R. T. France. France states immediately “While we shall subdivide this section of the discourse for the purpose of commentary, it is important to recognize its coherence as a concentrated section of teaching on a single theme, the fulfillment of the law” (p. 177). 

This passage is framed by the bookend statements in v. 17 and in v. 48. These passages highlight that God is after more than his followers simply obeying the letter of the law. God wants his people to have transformed hearts. It is clear that this section is not a comprehensive framing of the Law as it does not illustrate all matters of the Law. For instance, this list does not mention coveting or honoring our parents.

The boundaries should be moved to encompass the complete narrative from chapter five into chapter seven. However, doing so makes the application of Jesus’ various teachings at the Sermon on the Mount overwhelming.

The Argument of the Text

The author uses a narrative that is entirely made up of a discourse of Jesus to communicate his point.

In this passage, Jesus reframes the Law using the formula, “You have heard that it was said… but I say to you…” Using this formula, Jesus reframes six Laws.

• Murder (v. 21-26). Jesus states, “You have heard that our ancestors were told, ‘You must not murder. If you commit murder, you are subject to judgment.’ But I say, if you are even angry with someone…” This law is reframed from an action into a heart matter, equating the two. France states, “The principle of v. 22 is that the actual committing of murder is only the outward manifestation of an inward attitude which is itself culpable, whether or not it actually issues in the act of murder” (p. 199). Regarding this law, there is a three-stage progression with more specific and escalating consequences; Anger equates to an unspecified judgement, an insult to liability before the council, and ‘You fool’ to the punishment of Gehenna. As Jesus reframes this law, it seems there is a dramatic increase in severity and specificity of consequences. Jesus also states that a person should forgo the sacrificial liturgy if they find they have offended someone and that a person should settle matters prior to a court hearing. Jesus is more concerned with his follower’s relationships than he is with his follower’s sacrifices. France states that in the context of the Sermon on the Mount, Jesus’ audience would have thought of traveling from Galilee to Jerusalem with their sacrifice, remembering their brother’s grievance, leaving the animal at the alter in Solomon’s temple, traveling back to their brother in Galilee for reconciliation, and then traveling back to Jerusalem to find their animal and make their sacrifice, an impossibility.
• Adultery. Jesus states, “You have heard the commandment that says, ‘You must not commit adultery.’ But I say, anyone who even looks at a woman with lust…” France helps us relate Jesus’ context to our culture today when he says, “It is concerned specifically with a man who has sexual relations with another man’s wife” (p. 204). France then explains that the range of meaning is probably not just sexual attraction, but “desire for (and perhaps the planning of) an illicit sexual liaison” (p. 204). This helps to frame the view of adultery in Jesus’ time. Jesus alludes that the punishment for adultery is Gehenna by stating that it is better to lose a part of one’s body in lieu of the entire body being thrown into Gehenna. Again, this law is reframed from an action into a heart matter, equating the two.
• Divorce. Jesus states, “You have heard the law that says, ‘A man can divorce his wife by merely giving her a written notice of divorce.’ But I say that a man who divorces his wife, unless she has been unfaithful, causes her to commit adultery…” The view of divorce in Jesus’ time was very different than the current culture of divorce today in the western Church. Josephus states that it is lawful for a man to divorce his wife for any reason, which may be a bit self-serving as this is how his first marriage ended. (Ant. 4.253, Life 426-427). He also states that it is unlawful for a woman to divorce her husband (Ant. 15.259). With this understanding in view, it is obvious that divorce in Jesus’ culture was an option open only to men. Craig Keener, in his “…And Marries Another”, makes the claim that believers must read scripture in light of its original audience. When setting the tone for his main thesis, that the modern Church has got it wrong regarding divorce, Keener relates Christians’ view regarding murder and hate in Matthew 5 compared to how the Church views the stain of divorce. First Keener sets Matthew 5 in the literary genre of proverbial sayings. Then reminds his readers that Proverbs “are general statements stated in a succinct manner to grab the reader’s attention and to make a point” (Keener, 1991, p. 24). Keener claims that ““Immorality” here is not just premarital sex, nor is it just incest; it is any kind of sexual unfaithfulness to one’s current spouse” (Keener, 1991, p. 31). Keener concludes that “forever disallowing the remarriage of the innocent party seems to annul Jesus’ law of mercy (9:13; 12:7): if Jesus’ emphasis in this passage is the sanctity of marriage, then penalizing rather than defending an innocent partner appears more like the sort of interpretation the “hard of heart” foes of Jesus (19:8) would offer than the kind that Jesus would offer” (Keener, 1991, p. 35). France details the juxtaposed position between the two pharisaical camps of Shammai and Hillel. The Shammai position was “that only “unchasity” was a valid ground for divorce” (p. 207). The Hillel position “allowed a man to divorce his wife for such a trivial offense as spoiling a meal, or even (according to R. Akiba) simply because he had found someone he preferred (f. the “hate” of Deut 24:3?). In practice, it seems clear that the Hillelite position prevailed among most Jews, of whom Josephus’s laconic comment is probably typical…” (p. 207-208). Hermas Mandates goes so far as to make the case that a man is obliged to divorce his adulterous wife stating, “if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." (4.1.5). France speaks to this when he states, “In Jewish thought this second “one-flesh” union was understood to violate the original one so radically that the subsequent continuation of the original marriage was unthinkable; it was officially dissolved…” (p. 210). France concludes, “Against such a background it can be argued that when in Mark and Luke Jesus forbids divorce tout simple this is understood to mean the voluntary breaking of a marriage which is hitherto intact, it being assumed that in the case of porneia by the wife the marriage was already destroyed and could not be allowed to continue. On that view, Matthew is merely making explicit what was assumed by Mark and Luke to be already obvious to their readers” (p. 211). France states, “Modern discussions of divorce in the light of Jesus’ teaching sometimes suggest that Jesus recognized the necessity of divorce after adultery, but forbade remarriage. But such a view does not fit the Jewish context, where divorce consisted of the provision of a certificate which explicitly granted the right to remarry…” (p. 211-212). The NABRE commentary speaks differently to this issue (see marginal note on 5:31-32). Leviticus 20:10 states that the adulterer is to be put to death. While this punishment was not necessarily carried out during Jesus’ time, if the adulterer was put to death then the husband would be a widower and released to remarry. Correlating this to our current culture, the victim of adultery is held to a high standard after showing mercy to the offending party.
• Oaths. Jesus states “You have also heard that our ancestors were told, ‘You must not break your vows; you must carry out the vows you make to the Lord.’ But I say, do not make any vows!” France defines the issue here as “Oaths, invocations to God or of some sacred object to undergird a statement or promise, shade into vows, solemn promises to God of an action to be performed” (p. 213). France summarizes Jesus’ stance regarding the law when he states, “these provisions should never have been needed if people practiced the uncomplicated truthfulness which is what God desires” (p. 213). Jesus wants our yes to be yes and our no to be no. He states that anything more than that is from evil (or the evil one). The NABRE footnote commentary states “Oath-taking presupposes a sinful weakness of the human race, namely, the tendency to lie. Jesus demands of his disciples a truthfulness that makes oaths unnecessary.”
• Retribution. Jesus states “You have heard the law that says the punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth.’ But I say, do not resist an evil person!” France states “Here Jesus’ teaching moves even further away from the spirit of the OT law quoted than in any of the previous examples” (p. 217). France, when speaking of Jesus’ examples, continues “They portray an unselfish and uncalculating benevolence which thinks only of the other’s needs or desires, not of protecting one’s own resources or even one’s honor. Those who have understood the true thrust of Jesus’ teaching here have often declared it to be not only extreme and unwelcome, but also practically unworkable in the real world. You cannot live like this… Here more than anywhere in this section we need to remind ourselves that Jesus’ aim is not to establish a new and more demanding set of rules… It is to establish… a different understanding of how we should live as the people of God…” (p. 217-218). In this point regarding retaliation, Jesus wants his followers to give up their right to recompense. Jesus uses three examples;
  • If a person is sued, give more than asked for.
  • If a person is commandeered, go farther than required.
  • Give to those who ask and lend to others if asked.
• Love Others. Jesus states “You have heard the law that says, ‘Love your neighbor’ and hate your enemy. But I say, love your enemies!” France states “To “love” (agapao) in the NT is not only a matter of emotion but also of an attitude which determines our behavior…” (p. 225). France continues “God’s people were to reflect his character, and the same is now true for those who are subjects of the kingdom of heaven” (p. 228). Jesus reminds his people that when they love their enemies they are emulating their Father who causes the sun to rise and the rain to fall on those who curse him just as he does to those who bring glory to his name. 

In this narrative, there are three characters; Jesus, the disciples, and the crowd. The narrator begins the scene by describing the setting and then Jesus’ completes the remainder of the narrative with dialogue. Jesus is teaching about the kingdom of God while the disciples and crowds listen. France states “The crowds are thus deliberately distinguished from the audience of the discourse, even though in 7:28-29 we find that they have been listening to it, perhaps as an outer circle “eavesdropping” on what he has to say to his disciples. It is explicitly to the disciples (“them,” v. 2) that the discourse is addressed” (France, 2007, p. 156).

In this narrative, there is not much interaction between the characters outside Jesus teaching and the disciples and crowds listening. This is appropriate with how the author has presented the characters up to this point.

The narrator gets his message across through a narrative that primarily consists of a teaching by Jesus to the disciples and the crowd.

In this section, there is no information given as to why people would be so inclined to listen to this particular teacher. 

This passage is about Jesus reframing the Law from a list of do’s and don’ts to a heart matter. Jesus wants his people to exhibit a pure heart instead of adhering to a list of regulations. Jesus utilizes specific but not a comprehensive list of principles. France states “Those who are to belong to God’s new realm must move beyond literal observance of rules, however good and scriptural, to a new consciousness of what it means to please God, one which penetrates beneath the surface level of rules to be obeyed to a more radical openness to knowing and doing the underlying will of “your Father in heaven” … Those who can do no more than simply keep the rules, however conscientiously, haven’t even started as far as the kingdom of heaven is concerned” (p. 190). He further states “So demanding are Jesus’ alternative rulings that those who fully grasp his intention often declare them to be unworkable in the real world… with its culmination in the requirement that our lives should be “perfect as your heavenly Father is perfect” (v. 48)” (p. 195).

The Co-text

Prior to this passage, Jesus is baptized by John the Baptist and then John is arrested and thrown into jail. Jesus is then sent into the wilderness to be tempted by the Holy Spirit. This tempting is mainly centered on Jesus’ identity as the Son of God. After his temptation, Jesus calls Peter and Andrew and James and John to be his disciples. Jesus then began his ministry of repentance and healing attracting large crowds. Jesus then begins the “Sermon on the Mount” to share the truths of the kingdom of God. In the Sermon on the Mount so far, Jesus has taught his listeners about kingdom principle through the Beatitudes and has exhorted them to be unique in the world as salt and light.

Matthew has developed Jesus as the long-awaited Jewish Messiah to his audience and in the narrative as a great healer and teacher up to this moment. Jesus is gaining popularity as he meets the needs of the crowds of people who follow him.

Development of Important Words/Motifs:

• “You have heard it said… but I tell you…. Jesus uses this formula to reframe his disciple’s behavior toward others from what they had been taught to a new pattern of behavior that puts others needs ahead of themselves.

Openness to Interpretive Possibilities:

This passage could be used as a prooftext for each issue that Jesus addresses, but doing so takes the focus on the overarching idea that Jesus is trying to communicate. Jesus is stating that it is more important to care for your neighbor (and enemy) than to adhere to the letter of the law. One can adhere to the letter of the law, and this was what the religious leaders were guilty of, while failing to submit to the heart of the law.

Without reading further, the audience does not see the rest of Jesus’ teaching to the disciples and the crowds at this early juncture of his ministry. The audience does not see how Jesus’ teaching is contrary to the wisdom of the world.

Context

Socio-Historical Setting:

(See Introduction)

In this passage, perhaps as much as any other in Scripture, it is vitally important to understand this teaching in its original culture presented to its original audience before it is interpreted into current culture. Most dramatically this can be seen in the topic of divorce. Divorce was very different in ancient Jewish culture than it is in today’s current western culture.

The knowledge of this setting influences the reading of this text by helping the audience understand that this type of teaching by Jesus was not foreign to the audience, but the morals were contrary to the current culture. The formula would have garnered attention for the audience and would have stood in contrast from what was expected.

Appeal to Particular Cultural Conventions/Cues:

This passage would have appealed to the cultural concern of social roles. In ancient Judaism, the Law was the anchor of the community. Daily life was filtered through the lens of the Law.

The Interface of Contexts:

This passage stands in tension with the world it addresses as Jesus’ reframing of the Law turns the Jewish culture upside down from the heavenly kingdom.

In today’s current, western culture there exists a dichotomy in which two extremes have come out of this passage. The one extreme is using this passage, not only to reframe the Jewish Law, but also to use Jesus’ reframing as a more stringent list of regulations as is sometime done by conservative Christians. On the other hand, in today’s current, post-Christian, western culture, accountability to the community has eroded and morals are lacking.

Intertext

OT passages explicitly cited in this text and their significance in this new context:

• Exodus 20:7. “You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name.” This is the passage that Jesus quotes from when God spoke to the Israelites from Mount Sinai.
• Exodus 20:12. “Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving you.” This is the passage that Jesus quotes from when God spoke to the Israelites from Mount Sinai.
• Exodus 20:13. “You shall not murder.” This is the passage that Jesus quotes from when God spoke to the Israelites from Mount Sinai.
• Exodus 20:14. “You shall not commit adultery.” This is the passage that Jesus quotes from when God spoke to the Israelites from Mount Sinai.
• Exodus 21:24. “eye for eye, tooth for tooth, hand for hand, foot for foot” Jesus quotes this passage that comes from God speaking to Moses in the dark cloud upon Mount Sinai after God had spoken to the nation of Israel.
• Leviticus 24:20. “20 fracture for fracture, eye for eye, tooth for tooth…” Jesus quotes this passage that comes from God speaking to Moses in the dark cloud upon Mount Sinai after God had spoken to the nation of Israel.
• Deuteronomy 5:11. “You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name.” This passage comes from when Moses delivers the Ten Commandments to the next generation of Israelites just before they enter the promise land.
• Deuteronomy 5:17. “You shall not murder.” This passage comes from when Moses delivers the Ten Commandments to the next generation of Israelites just before they enter the promise land.
• Deuteronomy 5:18. “Neither shall you commit adultery.” This passage comes from when Moses delivers the Ten Commandments to the next generation of Israelites just before they enter the promise land.
• Deuteronomy 19:21. “Neither shall you covet your neighbor’s wife.” This passage comes from when Moses delivers the Ten Commandments to the next generation of Israelites just before they enter the promise land.

OT passages alluded to in this text and their significance in this new context:

• Genesis 9:6. “Whoever sheds the blood of a human, by a human shall that person’s blood be shed; for in his own image God made humankind.” In this passage, God is speaking to Noah about the consequence of taking another person’s life. Jesus reframes what murder looks like reframing it from a letter of the law to a heart matter.
• Exodus 22:25-27. “25 If you lend money to my people, to the poor among you, you shall not deal with them as a creditor; you shall not exact interest from them. 26 If you take your neighbor’s cloak in pawn, you shall restore it before the sun goes down; 27 for it may be your neighbor’s only clothing to use as cover; in what else shall that person sleep? And if your neighbor cries out to me, I will listen, for I am compassionate.” In this passage, God directs his people regarding taking another’s cloak as collateral. In the Sermon on the Mount, Jesus directs his people to be generous to the point of not only giving someone your shirt, but also your cloak, which doubled as a blanket.
• Leviticus 6:3-5. “…or have found something lost and lied about it—if you swear falsely regarding any of the various things that one may do and sin thereby— 4 when you have sinned and realize your guilt, and would restore what you took by robbery or by fraud or the deposit that was committed to you, or the lost thing that you found, 5 or anything else about which you have sworn falsely, you shall repay the principal amount and shall add one-fifth to it. You shall pay it to its owner when you realize your guilt.” In the Sermon on the Mount, Jesus instructs his followers not to bear false witness against their neighbors. In this passage, God goes to length to establish guidelines for his people on how to treat others.
• Leviticus 19:12. “And you shall not swear falsely by my name, profaning the name of your God: I am the Lord.” This is a passage that Jesus alludes to as he reframes the Law regarding oaths.
• Leviticus 19:18. “You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord.” This is a passage that Jesus alludes to as he reframes the Law regarding vengeance.
• Leviticus 24:17. “Anyone who kills a human being shall be put to death.” This passage describes the penalty for killing another according to the Levitical Law which Jesus reframes during the Sermon on the Mount.
• Numbers 30:2. “When a man makes a vow to the Lord, or swears an oath to bind himself by a pledge, he shall not break his word; he shall do according to all that proceeds out of his mouth.” In this passage, God gives his people guidelines regarding making oaths to one another. Jesus reframes the idea of oaths by stating that his followers do not need to make oaths, they just need to follow through on their word.
• Numbers 30:3-15. In this passage, God goes to great lengths to instruct his people regarding the guidelines of females making oaths and who is responsible. This passage shows that God when to great lengths to give his people guidelines on how to treat others. Jesus reframes the idea of oaths by stating that his followers do not need to make oaths, they just need to follow through on their word.
• Deuteronomy 7:1-6. In this passage, God describes how his people, the Israelites, are to act when they are living in the land that he is about to give them. This passage describes how God wanted a people, his people, a special people, the Israelites to be an example to the people living around them so that they will take notice and have an example of what it means to live according to God’s character.
• Deuteronomy 10:19. “You shall also love the stranger, for you were strangers in the land of Egypt.” This passage was alluded to in the Sermon on the Mount when Jesus states his people need to love even their enemy.
• Deuteronomy 15:7-11. This passage speaks to being generous and giving to those in need and not being “tightfisted” as does Jesus in the Sermon on the Mount.
• Deuteronomy 15:21-23. “21 If you make a vow to the Lord your God, do not postpone fulfilling it; for the Lord your God will surely require it of you, and you would incur guilt. 22 But if you refrain from vowing, you will not incur guilt. 23 Whatever your lips utter you must diligently perform, just as you have freely vowed to the Lord your God with your own mouth.” This passage, and others, speaks to the Law in which Jesus reframes. This passage is the letter of the Law, but the religious leaders made righteousness all about following the letter of the Law. Jesus, in the Sermon on the Mount, resituates the Law to include the position of his people’s hearts.
• Deuteronomy 24:1-4. “1 Suppose a man enters into marriage with a woman, but she does not please him because he finds something objectionable about her, and so he writes her a certificate of divorce, puts it in her hand, and sends her out of his house; she then leaves his house…” This passage describes the culture of marriage in ancient Israel that Jesus alludes to as he reframes the Law regarding divorce.
• Deuteronomy 24:12-13. “12 If the person is poor, you shall not sleep in the garment given you as the pledge. 13 You shall give the pledge back by sunset, so that your neighbor may sleep in the cloak and bless you; and it will be to your credit before the Lord your God.” This passage speaks to the importance of not taking someone’s cloak.
• 1 Samuel 16:7. “But the Lord said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.” This passage speaks to the Lord looking upon his people’s heart for their true position.
• 2 Kings 23:10. “He defiled Topheth, which is in the valley of Ben-hinnom, so that no one would make a son or a daughter pass through fire as an offering to Molech.” This passage refers to Gehenna which Jesus alludes to as a punishment for calling someone a “fool”.
• Psalms 24:3-4. “Who shall ascend the hill of the Lord? And who shall stand in his holy place? Those who have clean hands and pure hearts, who do not lift up their souls to what is false, and do not swear deceitfully.” This passage speaks to the condition of the heart of God’s people.
• Psalms 72:17. “May his name endure forever, his fame continue as long as the sun. May all nations be blessed in him; may they pronounce him happy.” This passage is speaking about Israel’s king and how all the nations will be blessed in him. This passage alludes to God’s people being an example to the people around them.
• Proverbs 24:29. “Do not say, “I will do to others as they have done to me; I will pay them back for what they have done.” This passage, similar to Jesus in the Sermon on the Mount, speaks against retribution.
• Proverbs 25:21-22. “If your enemies are hungry, give them bread to eat; and if they are thirsty, give them water to drink; for you will heap coals of fire on their heads, and the Lord will reward you.” This passage speaks to helping one’s enemy, not with a pure heart, but with a motive of retribution.
• Ecclesiastes 5:4. “When you make a vow to God, do not delay fulfilling it; for he has no pleasure in fools. Fulfill what you vow.” This passage speaks to the Old Testament concept of fulfilling a vow made to God.
• Jeremiah 31:31-34. “31 The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. 32 It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. 34 No longer shall they teach one another, or say to each other, “Know the Lord,” for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.” This passage prophesies to what Jesus is speaking to in the Sermon on the Mount.
• Jeremiah 7:31-34. “And they go on building the high place of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire—which I did not command, nor did it come into my mind. 32 Therefore, the days are surely coming, says the Lord, when it will no more be called Topheth, or the valley of the son of Hinnom, but the valley of Slaughter: for they will bury in Topheth until there is no more room. 33 The corpses of this people will be food for the birds of the air, and for the animals of the earth; and no one will frighten them away. 34 And I will bring to an end the sound of mirth and gladness, the voice of the bride and bridegroom in the cities of Judah and in the streets of Jerusalem; for the land shall become a waste.” This passage refers to Gehenna which Jesus alludes to as a punishment for calling someone a “fool”.

Sensitivity to other Ancient Texts (Greco-Roman or Jewish) alluded to in this text and their significance in this new context of the author’s argument:

• Wisdom of Sirach 23:23. “For first of all, she has disobeyed the law of the Most High; second, she has committed an offense against her husband; and third, through her fornication she has committed adultery and brought forth children by another man.” This Old Testament Apocrypha speaks to the view of divorce in ancient times.
• Wisdom of Sirach 28:1-7. This Old Testament Apocrypha speaks to anger and the consequences of having anger toward another.
• Ethiopic Enoch 90:26. “25And those seventy shepherds were judged and were found to be sinners, and THEY were thrown into this abyss of fire. 26And I saw at that time that an abyss like it was opened in the middle of the earth, which was full of fire, and they brought those blinded sheep, and they all were judged and were found to be sinners, and were thrown into the abyss of fire and burned; and this abyss was to the right of that house. 27And I saw those sheep burning, and their bones burned.” This Old Testament Pseudepigrapha speaks to the ancient Jewish view of judgement.
• Testament of Joseph 3:8. “For every one who doeth the law of the Lord shall be loved by Him.” This Old Testament Pseudepigrapha speaks to the value of doing the law.
• 1QS 6:25-7:9. This passage, in the book of The Community Rule of the Dead Sea Scrolls, speaks to several consequences of negatively impacting the community through unwillful or willful activity.
• 1QS 10:17-18. This passage speaks of judgement being in God’s hands alone and directs the community rule to abstain from “pay[ing] to no man the reward of evil. I will pursue him with goodness.”
• b. Baba. Mesi’a 58b. Baba Mesi’a speaks about determining the retribution allowed according to the offense.
• Ant. 4.253. “He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him.” This passage speaks to Jewish teaching regarding divorce during New Testament times. This sheds light on the context of Jesus’ teaching in the Sermon on the Mount.
• Ant. 15.259. “But some time afterward, when Salome happened to quarrel with Costobarus, she sent him a bill of divorce and dissolved her marriage with him, though this was not according to the Jewish laws; for with us it is lawful for a husband to do so; but a wife; if she departs from her husband, cannot of herself be married to another, unless her former husband put her away.” This passage speaks to Jewish teaching regarding divorce, especially from the perspective of the wife, during New Testament times. This sheds light on the context of Jesus’ teaching in the Sermon on the Mount.
• Did. 14:2. “But let none who has a quarrel with his fellow join in your meeting until they be reconciled, that your sacrifice be not defiled.” This passage speaks to reconciling differences before presenting sacrifices.
• Life 426-27. “426about which time I divorced my wife also, as not pleased with her behavior, though not till she had been the mother of three children; two of whom are dead, and one, whom I named Hyrcanus, is alive. 427After this I married a wife who had lived at Crete, but a Jewess by birth: a woman she was of eminent parents…” This passage speaks to Jewish teaching regarding divorce during New Testament times. This sheds light on the context of Jesus’ teaching in the Sermon on the Mount.
• Hermas Mandates 4.1.5. “And I said to him, "Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." The Shepherd of Hermas’ commandment four deals entirely of divorce and is insightful for background into the Jewish cultural teaching during the first century C.E. The passage sited above speaks to the belief that a husband had a duty to divorce his wife for adultery and that continuing to remain in the marriage was equated to joining in the adulterous affair.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text: 

• Mark 10:2-12. This passage speaks to Jesus’ view on divorce.
• Mark 11:25. “Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses.” In this passage, Jesus speaks to the importance of forgiveness.
• Luke 6:27-35. In this passage, Jesus speaks about loving one’s enemies.
• Luke 10:29-37. This passage is the parable of the Good Samaritan. Jesus is asked to define who is a neighbor. Jesus responds using the Parable of the Good Samaritan to answer the question.
• Luke 16:18. “Anyone who divorces his wife and marries another commits adultery, and whoever marries a woman divorced from her husband commits adultery.” This passage speaks to Jesus’ view on divorce.
• Acts 6:11-14. “11 Then they secretly instigated some men to say, “We have heard him speak blasphemous words against Moses and God.” 12 They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council. 13 They set up false witnesses who said, “This man never stops saying things against this holy place and the law; 14 for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us.” This passage speaks to how the Jews thought about what the Christian movement was doing to the commands of Moses and the Law of Israel.
• Acts 11:2-10. This passage is about Peter’s speech before the council to defend his interaction with Cornelius. In this passage, God releases the dietary and fellowship restrictions upon his people opening the door for the Gentiles inclusion and the fulfillment of Abraham being a blessing to all peoples.
• Acts 21:28. “Fellow Israelites, help! This is the man who is teaching everyone everywhere against our people, our law, and this place; more than that, he has actually brought Greeks into the temple and has defiled this holy place.” This passage is about the seizing of Paul in Jerusalem. This passage speaks to how the Jews thought about what the Christian movement was doing to the commands of Moses and the Law of Israel.
• Acts 24:14. “But this I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets.” In this passage, Paul is defending himself before Governor Felix in Caesarea. Paul states that believes in the Law.
• Acts 28:23. “After they had set a day to meet with him, they came to him at his lodgings in great numbers. From morning until evening he explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets.” In this passage, Paul is defending himself in Rome. Paul utilizes the law of Moses and the prophets to explain the truth of Jesus.
• Romans 3:21. “But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets…” In this passage, Paul states that through Jesus (apart from the law) the law and the prophets have been attested too.
• Romans 7:1-13. In this passage, Paul explains how the law illuminated the evil in the hearts of people. He states that the law is not evil, but reveals evil in men. Paul goes on to state that Jesus came to fulfill the law and accomplish what no one else could. This opened the way for all of mankind to follow Jesus’ righteousness to the Father.
• Romans 10:1-4. “1 Brothers and sisters, my heart’s desire and prayer to God for them is that they may be saved. 2 I can testify that they have a zeal for God, but it is not enlightened. 3 For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they have not submitted to God’s righteousness. 4 For Christ is the end of the law so that there may be righteousness for everyone who believes.” In this passage, Paul explains that Jesus came to fulfill the law and accomplish what no one else could. This opened the way for all of mankind to follow Jesus’ righteousness to the Father.
• Galatians 2:19. “For through the law I died to the law, so that I might live to God. I have been crucified with Christ…” In this passage, Paul explains that Jesus came to fulfill the law and accomplish what no one else could. This opened the way for all of mankind to follow Jesus’ righteousness to the Father.
• Galatians 3:24-26. “24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian, 26 for in Christ Jesus you are all children of God through faith.” In this passage, Paul explains that Jesus came to fulfill the law and accomplish what no one else could. This opened the way for all of mankind to follow Jesus’ righteousness to the Father.
• Galatians 5:1-6. “1 For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery. 2 Listen! I, Paul, am telling you that if you let yourselves be circumcised, Christ will be of no benefit to you. 3 Once again I testify to every man who lets himself be circumcised that he is obliged to obey the entire law. 4 You who want to be justified by the law have cut yourselves off from Christ; you have fallen away from grace. 5 For through the Spirit, by faith, we eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything; the only thing that counts is faith working through love.” This passage explains well Paul’s stance on the law versus grace. Paul is not discarding the law, but pointing people toward the grace of Jesus who fulfilled the law and through Christ fulfilling the law, all people have been afforded grace through Christ’s sacrifice.
• Ephesians 4:26-27. “26 Be angry but do not sin; do not let the sun go down on your anger, 27 and do not make room for the devil.” In this passage, Paul speaks to anger.
• James 5:12. “Above all, my beloved, do not swear, either by heaven or by earth or by any other oath, but let your “Yes” be yes and your “No” be no, so that you may not fall under condemnation.” In this passage, James speaks to oaths.
• 1 John 3:15. “All who hate a brother or sister are murderers, and you know that murderers do not have eternal life abiding in them.” In this passage, John echoes the words of Jesus at the Sermon on the Mount.

This passage is the “story of God and God’s people”. In this passage, Jesus takes the Law that had become a stringent yoke upon people necks that they could not ever hope to maintain to a heart matter that can only be healed by Jesus’ loving grace. France states this passage is not to “provide a suitable ethic for getting along alright in the world but to challenge those who have accepted the demands of the kingdom of heaven to live up to their commitment by being different from other people. The rhetorical questions of vv. 46-47 therefore sum up the thrust of all these examples of the greater righteousness: it is to live on a level above that of ordinary decent people, to draw your standards of conduct not from what everyone else is doing, but from your heavenly Father” (p. 224). This is the “story of God and God’s people.”

Matthew 5:48 (NRSV)

48 Be perfect, therefore, as your heavenly Father is perfect.

Main Verbs

(be) Perfect

Is

Verb

(be) Perfect

• Tense – Present
• Mood – Imperative
• Voice – Passive

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive