Genre
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.
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.).
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:
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:
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:
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:
Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:
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
(be) Glad
Is
Persecuted
Were
Genre
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.
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.).
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:
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:
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:
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:
Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:
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
(be) Glad
Is
Persecuted
Were
Genre
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 5:13-16.
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 passage. This is what has been done for this passage. In previous studies focusing on the beatitudes, the case was made for demarcating between verse twelve and thirteen. In hindsight, France’s take on the matter, demarcating between ten and eleven seems more plausible as indeed the author changes from third person to second person. However, for the sake of this lesson, the demarcation will maintain that commonly held by most English translations.
In the prior passage regarding the beatitudes, Jesus makes general statements about the different characteristics of his followers and the reward awaiting them. Jesus changes to second person by addressing the disciples specifically in this passage.
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 speaks of the kingdom of God truths surrounding various characteristics of his followers.
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 how the disciple of Jesus are to be salt and light to the world. Jesus is calling his disciples to live in such a way that the world will be “flavored”, “preserved”, and “illuminated” by his truth which is contrary to the ways of the kingdom of this world. France comments of this passage that “it thus takes for granted that the “job description” of a disciple is not fulfilled by private personal holiness, but includes the witness of public exposure” (France, 2007, p. 176). And, “The subject of this discourse, and the aim of discipleship which it promotes, is not so much the betterment of life on earth as the implementation of the reign of God” (France, 2007, p. 177).
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.
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:
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:
Appeal to Particular Cultural Conventions/Cues:
This passage would have appealed to the cultural concern of distribution of power. The stark contrast between Jesus’ morals and the worldly morals would have challenged the normal cultural conventions of the time. Because of the dichotomy between the world’s standards and God’s standards, Jesus’ disciples would be seen as outcast and different from the society they had been sent to serve. Jesus’ disciples would have needed to hear from their rabbi that they indeed are salt and light to the world because the message they would receive from the worldly kingdom would be different.
The Interface of Contexts:
This passage stands in tension with the world it addresses as Jesus’ statement about the impact his disciples would have on the world is a stark contrast from what the world would communicate to them.
Similarly, in today’s western culture, the world marginalizes the message of Jesus and his disciples who deliver that message. It is vital for Jesus’ disciples to listen to his message that they are salt and a light to the world since the message they receive from the worldly kingdom is so different from the truth.
Intertext
OT passages are alluded to in this text and their significance in this new context:
Other Ancient Texts (Greco-Roman or Jewish) alluded to alluded to in this passage and their significance in this new context of the author’s argument:
Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:
This passage is the “story of God and God’s people”. In this passage, Jesus speaks the truth, contrary to worldly standards, of the impact his disciples have on the worldly kingdom, that they are salt to the earth and a light to the earth. This is the “story of God and God’s people.”
Matthew 5:16 (NRSV)
16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.
Main Verbs
Let
See
Give
Verb
Let
See
Give
Genre
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.
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.
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:
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:
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:
OT passages alluded to in this text and their significance in this new context:
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:
Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:
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
Is
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