Matthew 5
5
The Beatitudes
1 When#tn Here δέ (de) has not been translated. he saw the crowds, he went up the mountain.#tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law. After he sat down his disciples came to him. 2 Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. he began to teach#tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively. them by saying:
3 “Blessed#sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers. are the poor in spirit,#sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29. for the kingdom of heaven belongs#sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. to them.
4 “Blessed are those who mourn, for they will be comforted.#sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
5 “Blessed are the meek, for they will inherit the earth.
6 “Blessed are those who hunger#sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9). and thirst for righteousness, for they will be satisfied.
7 “Blessed are the merciful, for they will be shown mercy.
8 “Blessed are the pure in heart, for they will see God.
9 “Blessed are the peacemakers, for they will be called the children#tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT). of God.
10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
11 “Blessed are you when people#tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general. insult you and persecute you and say all kinds of evil things about you falsely#tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary. on account of me. 12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
Salt and Light
13 “You are the salt#sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him. of the earth. But if salt loses its flavor,#sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle. how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 14 You are the light of the world. A city located on a hill cannot be hidden. 15 People#tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general. do not light a lamp and put it under a basket#tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151). but on a lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.
Fulfillment of the Law and Prophets
17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them.#tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style. 18 I#tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated. tell you the truth,#tn Grk “Truly (ἀμήν, amhn), I say to you.” until heaven and earth pass away not the smallest letter or stroke of a letter#tn Grk “Not one iota or one serif.” sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter). will pass from the law until everything takes place. 19 So anyone who breaks one of the least of these commands and teaches others#tn Grk “teaches men” ( in a generic sense, people). to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness goes beyond that of the experts in the law#tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4. and the Pharisees,#sn See the note on Pharisees in 3:7. you will never enter the kingdom of heaven.
Anger and Murder
21 “You have heard that it was said to an older generation,#tn Grk “to the ancient ones.” ‘Do not murder,’#sn A quotation from Exod 20:13; Deut 5:17. and ‘whoever murders will be subjected to judgment.’ 22 But I say to you that anyone who is angry with a brother#tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א2 D L W Θ 0233 Ë1,13 33 Ï it sy co Irlat Ormss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì64 א* B 1424mg pc aur vg Or Hiermss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original. will be subjected to judgment. And whoever insults#tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.” a brother will be brought before#tn Grk “subjected,” “guilty,” “liable.” the council,#tn Grk “the Sanhedrin.” and whoever says ‘Fool’#tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c). will be sent#tn Grk “subjected,” “guilty,” “liable.” to fiery hell.#tn Grk “the Gehenna of fire.”sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). 23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 25 Reach agreement#tn Grk “Make friends.” quickly with your accuser while on the way to court,#tn The words “to court” are not in the Greek text but are implied. or he#tn Grk “the accuser.” may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 26 I tell you the truth,#tn Grk “Truly (ἀμήν, amhn), I say to you.” you will never get out of there until you have paid the last penny!#tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
Adultery
27 “You have heard that it was said, ‘Do not commit adultery.’#sn A quotation from Exod 20:14; Deut 5:17. 28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell.#sn On this word here and in the following verse, see the note on the word hell in 5:22. 30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.
Divorce
31 “It was said, ‘Whoever divorces his wife must give her a legal document.’#sn A quotation from Deut 24:1. 32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
Oaths
33 “Again, you have heard that it was said to an older generation,#tn Grk “the ancient ones.” ‘Do not break an oath, but fulfill your vows to the Lord.’#sn A quotation from Lev 19:12. 34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 35 not by earth, because it is his footstool, and not by Jerusalem,#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. because it is the city of the great King. 36 Do not take an oath by your head, because you are not able to make one hair white or black. 37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one.#tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
Retaliation
38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’#sn A quotation from Exod 21:24; Lev 24:20. 39 But I say to you, do not resist the evildoer.#tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38). But whoever strikes you on the#tc ‡ Many mss (B D K L Δ Θ Ë13 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W Ë1 33 892 1241 pm). The pronoun was probably added by way of clarification. NA27 has σου in brackets, indicating doubt as to its authenticity. right cheek, turn the other to him as well. 40 And if someone wants to sue you and to take your tunic,#tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature. give him your coat also. 41 And if anyone forces you to go one mile,#sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them. go with him two. 42 Give to the one who asks you,#sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11). and do not reject#tn Grk “do not turn away from.” the one who wants to borrow from you.
Love for Enemies
43 “You have heard that it was said, ‘Love your neighbor’#sn A quotation from Lev 19:18. and ‘hate your enemy.’ 44 But I say to you, love your enemy and#tc Most mss ([D] L [W] Θ Ë13 33 Ï lat) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B Ë1 pc sa, as well as several fathers and versional witnesses. pray for those who persecute you, 45 so that you may be like#tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26. your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 For if you love those who love you, what reward do you have? Even the tax collectors#sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. do the same, don’t they? 47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 48 So then, be perfect, as your heavenly Father is perfect.#sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
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Matthew 5
5
Jesus’ Sermon on the Hillside
1One day Jesus saw a vast crowd of people gathering to hear him, so he went up the slope of a hill and sat down. With his followers and disciples spread over the hillside, 2Jesus began to teach them: # 5:2 It should be noted that Matt. 5–7, commonly known as the Sermon on the Mount, is the messianic Torah (law or teaching) and the Constitution of the kingdom of heaven. Jesus begins with giving his followers a superior way to live than the Ten Commandments of Moses. It is a superior version of all that God expects and provides for those who yield to him. Jesus gives us more than laws; he gives us promises of power to fulfill all that he asks of us. The emphasis is not on outward duty but on the inward transformation of our hearts by grace. God’s kingdom is offered to those who will learn the ways of Christ and offer themselves to him in full surrender.
3“What happiness comes to you # 5:3 Or, “Blessed are they.” The Aramaic word toowayhon means “enriched, happy, fortunate, delighted, blissful, content, blessed.” Our English word blessed can indeed fit here, but toowayhon implies more—great happiness, prosperity, abundant goodness, and delight! The word bliss captures all of this meaning. Toowayhon means to have the capacity to enjoy union and communion with God. Because the meaning of the word goes beyond merely being “blessed,” this translation uses different phrases for each of the Beatitudes. Verses 3–10 are presented with third-person pronouns; however, it is not abstract truth, but spoken directly to Jesus’ disciples. This is why the translation is in the second person. The implication of this verse is that the poor in spirit have only one remedy, and that is trusting in God. This total reliance upon God is the doorway into the kingdom realm. Notice the obvious parallel between Isa. 61:1–2 and these “beatitudes.” when you feel your spiritual poverty! # 5:3 Or, “humble in spirit,” or, “poor in spirit,” which means to be humble and totally dependent upon God for everything. It is synonymous with “pious” or “saintly,” not just in the sense of those who possess nothing. It could be translated “Delighted are those who have surrendered completely to God and trust only in him.” See also Isa. 41:17; 57:15; 66:2. For yours is the realm of heaven’s kingdom.
4“What delight comes to you when you wait upon the Lord! # 5:4 As translated from the Hebrew Matthew. (See also Ps. 27:14.) The Greek is “mourn (grieve).” The Hebrew word for “wait” and for “mourn” is almost identical. For you will find what you long for. # 5:4 As translated from the Aramaic word for comfort, nethbayoon, which can mean “to see the face of what (or who) you long for.” The Greek is “They shall be comforted.”
5“What blessing comes to you when gentleness # 5:5 Or “meekness.” Jesus is saying that when you claim nothing as yours, everything will be given to you. The Aramaic word, makeekheh, implies being both gentle and flexible. lives in you! For you will inherit the earth. # 5:5 See Pss. 37:11; 149:4.
6“How enriched you are when you crave righteousness! # 5:6 Or “goodness” or “justice.” For you will be satisfied. # 5:6 See Ps. 11:3–7; Zeph. 2:3.
7“How blessed you are when you demonstrate tender mercy! # 5:7 Or “merciful to forgive.” The Hebraic and Aramaic concept of mercy is that it comes from our innermost being. The root word for “mercy” is the root word for “womb.” See 2 Sam. 22:26; Ps. 18:25; Prov. 14:21; James 2:13. For tender mercy will be demonstrated to you.
8“What bliss you experience when your heart is pure! # 5:8 Or “when your heart is full of innocence.” See Pss. 15:1–2; 24:4; 51:10. For then your eyes will open to see more and more of God. # 5:8 The Aramaic word used for “see” is nahzon and can be translated either in the present tense (“They see God”) or the future tense (“They will see God”). The Greek is “They will progressively see God.” See also Ps. 17:15.
9“How joyful you are when you make peace! For then you will be recognized as a true child of God. # 5:9 See Pss. 72:3–7; 122:8–9; Isa. 26:12.
10“How enriched you are when persecuted # 5:10 The Aramaic is “being rejected.” for doing what is right! # 5:10 See Ps. 38:20; Isa. 66:5; Acts 5:41; 1 Peter 3:14. The Hebrew Matthew is “for the Righteous One.” For then you experience the realm of heaven’s kingdom.
11“How blessed you are when people insult # 5:11 The Aramaic is “criticize you” (1 Peter 3:14; Acts 5:41). The Hebrew Matthew is “for the Righteous One.” and persecute you and speak all kinds of cruel lies about you because of your love for me! # 5:11 See Ps. 119:85–87. We are to live in such a way that people have to lie when they speak evil of a believer in Christ. 12So leap for joy—since your heavenly reward is great. For you are being rejected the same way the prophets were before you.
13“Your lives are like salt among the people. But if you, like salt, become bland, how can your ‘saltiness’ be restored? Flavorless salt is good for nothing # 5:13 Or “Salt that has lost its flavor is foolish.” Both Greek and Aramaic use a word that can mean either “good for nothing” or “foolish.” If salt that has lost its flavor is foolish, then salt that keeps its flavor is wise. Rabbinical literature equates salt with wisdom. After speaking of salt, Jesus speaks of lighting a lamp. It was a common practice in the time of Jesus to put salt on the wick of a lamp to increase its brightness. The “salt” of wisdom will make our lights shine even brighter. (Eduard Schweizer, The Good News According to Matthew, Atlanta: John Knox Press, 1975. W. A. Elwell and P. W. Comfort, Tyndale Bible Dictionary, Wheaton, Ill.: Tyndale House, Tyndale reference library, 2001, Lamp, Lampstand. 797–8.) and will be thrown out and trampled on by others.
14“Your lives light up the world. For how can you hide a city that stands on a hilltop? # 5:14 See Isa. 49:6. 15And who would light a lamp and then hide it in an obscure place? # 5:15 Or “under a basket.” Instead, it’s placed where everyone in the house can benefit from its light. 16So don’t hide your light! # 5:16 The Aramaic word for “light” (noohra) is often used as a metaphor for teachings that bring enlightenment and revelation into the hearts of men. Light can also represent the presence of God (“the light of his countenance”). Jesus is the light of God within us. Let it shine brightly before others, so that your commendable works # 5:16 Light and works are intertwined. We need the light of Christ in order to do good works. Our good works are like light shining upon their hearts. will shine as light upon them, and then they will give their praise to your Father in heaven.”
Fulfillment of the Law
17“If you think I’ve come to set aside the law of Moses or the writings of the prophets, you’re mistaken. I have come to bring to perfection all that has been written. 18Indeed, I assure you, as long as heaven and earth endure, not even the smallest detail # 5:18 Or “not even one letter or even a part of the letter of the law.” of the Law will be done away with until its purpose is complete. # 5:18 Or “All its teachings come true.” 19So whoever violates # 5:19 Or “whoever loosens” (diminishes). even the least important of the commandments, # 5:19 Or “these implanted goals.” and teaches others to do so, will be called least in heaven’s kingdom. But whoever obeys them and teaches their truths to others will be called great in heaven’s kingdom. 20For I tell you, unless your lives are more pure and full of integrity # 5:20 Or “your deeds of righteousness.” than the religious scholars # 5:20 Or “scribes,” who were considered to be the expert theologians of the Scriptures. and the Pharisees, you will never enter heaven’s kingdom.”
Anger
21“You’re familiar with the commandment taught to those of old: ‘Do not murder or you will be judged.’ # 5:21 See Ex. 20:13; Deut. 5:17. 22But I’m telling you, if you hold anger in your heart # 5:22 Some manuscripts add, “without a cause.” See 1 John 3:15. Both Aramaic and Hebrew Matthew read “if you provoke a fellow believer to anger,” or “if you cause offense to the spirit of your brother.” toward a fellow believer, you are subject to judgment. # 5:22 The implication is that you would be judged as a murderer. Anger and murder are equally odious in God’s eyes. Angry words kill. And whoever demeans and insults # 5:22 The Aramaic is raca and can mean “spittle” or “lunatic.” It is a word that could imply calling a fellow believer demon-possessed. The Greek is “worthless fool, imbecile.” a fellow believer is answerable to the congregation. # 5:22 Or “council” (Sanhedrin). And whoever calls down curses upon a fellow believer # 5:22 Or “whoever calls him a worthless fool.” It is a word that could imply calling a fellow believer demon-possessed. is in danger of being sent to a fiery hell. # 5:22 Or “the Gehenna of fire.” Gehenna, which was an actual place where garbage was burned outside of Jerusalem, became a figure of speech for hell in the days of Jesus. It used to be the site of child sacrifice to the god Molech. See 2 Chron. 33:6.
23“So then, if you are presenting a gift before the altar and suddenly you remember a quarrel you have with a fellow believer, 24leave your gift there in front of the altar and go at once to apologize to the one who is offended. Then, after you have reconciled, # 5:24 A true heart of repentance means attempting to heal severed relationships, not just empty words. come to the altar and present your gift. 25It is always better to come to terms with the one who wants to sue you before you go to trial, or you may be found guilty by the judge, and he will hand you over to the officers, who will throw you into prison. 26Believe me, you won’t get out of prison until you have paid the full amount!”
Adultery
27“Your ancestors have been taught, ‘Never commit adultery.’ # 5:27 See Ex. 20:14. 28However, I say to you, if you look with lust in your eyes at a woman who is not your wife, you’ve already committed adultery in your heart. # 5:28 The Aramaic is speaking of more than adultery with a married woman; it uses the word for any sex act outside of marriage. Jesus elevates the standard of righteousness. He is holy, and when he comes to live within the believer, his holiness is the fulfillment of what God requires of us. 29If your right eye seduces you to fall into sin, # 5:29 The Greek word skandalizo means to “entice to sin,” “offend,” or “set a trap.” then go blind in your right eye! # 5:29 Or “pluck out your eye and throw it away.” For you’re better off losing sight in one eye than to have your whole body thrown into hell. 30And if your right hand entices you to sin, let it go limp and useless! # 5:30 Or “cut it off and throw it away.” Verses 29 and 30 use obvious hyperbole to help us understand how intent we must be to guard our lives from sin. For you’re better off losing a part of your body than to have it all thrown into hell. # 5:30 Jesus is using an obvious figure of speech when he instructs us to “pluck out” our eyes or “cut off” our hands. The metaphor is clear: we are to end every evil habit that will lead us to destruction.
31“It has been said, ‘Whoever divorces # 5:31 In this verse and in v. 32 the Greek word for divorce (apolyo) can also mean “to loose,” “to dismiss,” “to send away.” his wife must give her legal divorce papers.’ # 5:31 See Deut. 24:1. By serving her divorce papers, a husband was required to return his wife’s dowry. The divorced woman would then leave his house and receive back her dowry. 32However, I say to you, if anyone divorces his wife for any reason, except for infidelity, he causes her to commit adultery, and whoever marries a divorced # 5:32 The Aramaic can be translated “whoever marries a woman who is separated and not divorced.” woman commits adultery.”
Making Oaths
33“Again, your ancestors were taught, ‘Never swear an oath that you don’t intend to keep, # 5:33 That is, don’t perjure yourself. but keep your vows to the Lord God.’ # 5:33 See Lev. 19:12; Isa. 66:1. 34However, I say to you, don’t bind yourself by taking an oath at all. Don’t swear by heaven, for heaven is where God’s throne is placed. # 5:34 In the days of Jesus and in the Middle Eastern cultural setting of Israel, taking oaths and swearing by something greater than oneself was a common practice. Jesus’ words trump culture and our bondage to doing things according to the expected norms of society. He instructs us to be faithful and true with our words. 35Don’t swear an oath by the earth, because it is the rug under God’s feet, # 5:35 As translated from the Aramaic. The Greek is “his footstool.” and not by Jerusalem, because it is the city of the Great King. # 5:35 See Ps. 48:2. 36And why would you swear by your own head, because it’s not in your power to turn a single hair white or black? But just let your words ring true. # 5:36 Our words must be fulfilled by actions. All four things Jesus mentioned were considered sacred to the Jewish people—heaven, earth, Jerusalem, and a person’s head. But Jesus teaches us that words of truth make our lives sacred. See James 5:12. 37A simple ‘Yes’ or ‘No’ will suffice. Anything beyond this springs from a deceiver. # 5:37 As translated from the Aramaic. See Eccl. 5:4–7.
38“Your ancestors have also been taught, ‘Take an eye in exchange for an eye and a tooth in exchange for a tooth.’ # 5:38 See Ex. 21:24. 39However, I say to you, don’t repay an evil act with another evil act. # 5:39 As translated from Hebrew Matthew. The Greek is “Do not resist evil (or evil doer).” But whoever insults you by slapping you on the right cheek, turn the other to him as well. # 5:39 That is, simply stand and take it without responding in return with violence. In the cultural setting of the days of Jesus, to slap someone was the greatest insulting physical blow you could give a person. It is better to respond with kindness. This robs the oppressor of his ability to humiliate. See Prov. 15:1; 24:29; Isa. 50:6; Lam. 3:30. 40If someone is determined to sue you for your coat, give him the shirt off your back as a gift in return. 41And should people in authority take advantage of you, do more than what they demand. # 5:41 “If someone forces you to go a mile with him, go two.” This is in reference to the Roman authorities, who often compelled the Jewish men to carry their heavy items for them. In v. 40 we are challenged to give up our rights, in v. 41 to surrender our freedom, and in v. 42 to surrender our prosperity. 42Learn to generously share what you have with those who ask for help, and don’t close your heart to the one who comes to borrow from you.” # 5:42 The Aramaic can be “If someone wants to benefit from you, do not stop him.” In the agrapha sayings of Jesus, as quoted by early church fathers, an additional line is found here that reads, “It is more blessed to give than to receive.” See also Acts 20:35.
Love Your Enemies
43“Your ancestors have also been taught ‘Love your neighbors # 5:43 The Aramaic is “your relatives.” This phrase is found in the Torah; the following phrase is from oral tradition. See Lev. 19:18. and hate the one who hates you.’ 44However, I say to you, love your enemy, bless the one who curses you, do something wonderful for the one who hates you, # 5:44 As translated from the Aramaic. The previous two clauses are not found in some reliable Greek manuscripts. and respond to the very ones who persecute you by praying for them. 45For that will reveal your identity as children of your heavenly Father. He is kind to all by bringing the sunrise to warm and rainfall to refresh whether a person does what is good or evil. 46What reward do you deserve if you only love the loveable? Don’t even the tax collectors # 5:46 The Hebrew Matthew is “transgressors.” do that? 47How are you any different from others if you limit your kindness # 5:47 Or “ask for the peace of your brothers” (Hebrew Matthew and Aramaic). only to your friends? Don’t even the ungodly # 5:47 Or “gentiles” (who worship other gods). do that? 48Since you are children of a perfect Father in heaven, become perfect # 5:48 The Greek and Aramaic words for “perfect” can also mean “whole, complete, fully mature, lacking nothing, all-inclusive, well rounded, and spiritually mature.” like him.”
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