| Matthew 5 | |
|---|---|
 Matthew 5:13–16 onPapyrus 86 (4th century) | |
| Book | Gospel of Matthew |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | 1 |
Matthew 5 is the fifth chapter of theGospel of Matthew in theNew Testament. It contains the first portion of theSermon on the Mount, the other portions of which are contained in chapters6 and7. Portions are similar to theSermon on the Plain inLuke 6, but much of the material is found only in Matthew. It is one of the most discussed and analyzed chapters of the New Testament.
The original text was written inKoine Greek. This chapter isdivided into 48 verses.
Some earlymanuscripts containing text from this chapter are:[1]
The structure of Matthew 5 can be broken down as follows:
In theMiddle Ages aninterpretation was developed that the chapter only applied to a select group, and not to the general populace. ReformerMartin Luther, in a discussion of this chapter, was highly critical of the Catholic view. He wrote that "there have fallen upon this [fifth] chapter the vulgar hogs and asses, jurists and sophists, the right hand ofthe pope and hisMamelukes."[3]
InJohn Wesley's analysis of the Sermon on the Mount, chapter five outlines "the sum of all true religion", allowing chapter 6 to detail "rules for that right intention which we are to preserve in all our outward actions, unmixed with worldly desires or anxious cares for even thenecessaries of life" and chapter 7 to provide "cautions against the main hinderances of religion".[4]
Matthew 5 contains parallels to the otherSynoptic Gospels. These include a few parallels toMark (e.g., Mark 4, 5, 9) and many toLuke, especially to theSermon on the Plain (Luke 6), as well as to other materials (e.g., Luke 8, 12, 14, 16). According to thefour-source hypothesis, most of Matthew 5 is based onQ and Matthew's unique source or sources (M). Harvey King McArthur considers the parallels in Luke to be very loose, much further away than most areas they overlap. McArthur thus theorizes that there must have been an extra step between the sources Matthew and Luke used.[5]
After a brief introduction (Matthew 5:1–2), the chapter contains the section known as theBeatitudes, which includes some ofJesus' most famous teachings.Robert H. Gundry suggests that the Beatitudes can be divided into two quartets. The first group of four beatitudes describes the ideal righteous behaviour of Jesus' disciples. The second group of four focuses on the persecution that these disciples will likely encounter because of their righteous behaviour.
Some scholars feel the ninth Beatitude inMatthew 5:11 is separate from the first eight, as demonstrated by its shift to thesecond person. However, the use of the second person here may simply be a reflection of the four beatitudes found in Luke 6:20-23 that are all in the second person. In contrast to Matthew's beatitudes with their characteristic spiritual expressions (e.g., "poor in spirit", "hunger and thirst for righteousness", and "persecuted for righteousness sake") and the multiple references to his own term, the "kingdom of heaven", Luke reflects social and economic realities with simple mentions of "you who are poor", "you who are hungry now", and "when people hate you". This understanding is clearly evident in Luke's four parallel "woes", which he inserted after the beatitudes in verses 24-26. Furthermore, Luke uses the common expression "kingdom of God", the only term for the kingdom used in Mark and Luke. All this suggests that the number and versions of the beatitudes found in Luke 6 are closer to the sayings of Jesus than those in Matthew, as well known and beloved as they may be.
The English word used to show the positive nature of the Beatitudes isblessed. A number of scholars note that this is not an ideal translation as in modern English,blessed often means "blessed by God", a meaning not implied by theGreek.William F. Albright and C. S. Mann use the more general wordfortunate instead ofblessed.R. T. France feels that it should be read as "worthy of congratulation". Lapide supports theNew American Bible usage ofhappy; it directly translates the wordbeatus in theVulgate, and it carries the meaning of the Greek. After the Beatitudes there are a series of metaphors, calledSalt and Light, that are often seen as commentaries upon them. These include a number of famous phrases such assalt of the earth andcity on a hill.
TheNIV translation entitlesMatthew 5:17–20 "The Fulfillment of the Law", theNRSV translation entitles it "The Law and the Prophets", theUnited Bible Societies' "The Greek New Testament", edited byKurt Aland,Bruce Metzger and others, entitles it the "Teaching about the Law".
This pericope is at the core of the argument about the relationship between the views attributed to Jesus, such asGospel,Grace,New Covenant,New Commandment,Law of Christ, and those attributed toMoses or theMosaic Law, and hence on the relationship between theNew Testament andOld Testament,Christian views on the old covenant,Law and Gospel, and as a basis ofChristian ethics.
The reason for this argument is a disagreement about the proper interpretation of the word "fulfill" (πληρόω). As David Wilber explains, "Depending upon the context, the verb 'to fulfill' (πληρόω) can mean to carry out, to show forth true meaning, or to complete."[6] Wilber goes on to argue that "the sense of 'fully doing' or 'revealing true meaning' fits this context better than the idea of 'completing.'"[6] Other interpreters, like Andy Stanley, suggest that Matthew intends the meaning of "bring to an end." As Stanley writes, "Jesus fulfilled—as in ended—the necessity of the Jewish law."[7] Many modern scholars now consider these four verses to be a prelude to the Antitheses, but this position is not universally accepted, and many continue to interpret Matthew 5:17–20 independent of its textual neighbors.
The sermon then moves to a highly structured discussion ("Ye have heard... But I say unto you") of the "Law and Prophets"[8] orOld Covenant. This section (Matthew 5:17 toMatthew 5:48) is traditionally referred to asthe Antitheses, or theSix Antitheses.[9]
Gundry disputes this title: "The sayings are traditionally called 'the Antitheses'. But this designation seems to imply that after stoutly affirming the Law inMatthew 5:17–20, Jesus contradicts it." Instead Gundry argues that Jesus escalates the Law towards "the goal toward which it was already headed, so that we should stop calling these sayings "the Antitheses" and perhaps start calling them "the Culminations."[10]
After the introduction (5:17–20), the next verses are commentaries on six specific topics where Jesus recites a law, starting with two of theTen Commandments, and then comments on it. This generally sees Jesus impose more rigorous standards. The six antitheses are on:
The Jewish Encyclopedia states:
AsSchechter inJ.Q.R. x. 11, shows, the expression "Ye have heard..." is an inexact translation of the rabbinical formula (שומע אני), which is only a formal logical interrogation introducing the opposite view as the only correct one: "Ye might deduce from this verse[11] that thou shalt love thy neighbor and hate thine enemy, but I say to you the only correct interpretation is, Love all men, even thine enemies."[12]
Jesus' six antitheses are on six topics. In each of them, Jesus opens the statement with words to the effect: "You have heard it said... but I say to you...". These antitheses appear only in Matthew. At the outset, Jesus made it clear that he greatly respects Old Testament Law in theTorah, and fulfilling the Law was one of his purposes for coming to Earth.
Daniel J. Harrington believes that Matthew wrote primarily but not exclusively forJewish Christians. If so, that may explain why Matthew could use Jewish rhetoric and themes without explanation. Harrington says that is not the case for 21st-century Americans and others who read the Gospel today. In the six antitheses Jesus either extends through the Commandment's scope by going to the root of the abuse (avoiding anger and lust to prevent murder and adultery) or going beyond a biblical commandment as in the case of divorce and oaths. Harrington writes that Matthew presents the six antitheses as examples of the principle that Jesus came not to abolish but to fulfill the Law and the Prophets.[13]
Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.
— Jesus,Matthew 5:17–20
The first antithesis (verses 21–22) attacks anger as the root of murder. The two loosely connected illustrations (23–24, 25–26) point out the value of reconciling with one's enemy.[13]
21You have heard that it was said to the people long ago, "Do not murder,[14] and anyone who murders will be subject to judgment."22But I tell you that anyone who is angry with his brother[e] will be subject to judgment. Again, anyone who says to his brother, "Raca",[f] is answerable to the Sanhedrin. But anyone who says, "You fool!" will be in danger of the fire of hell.
— Jesus,Matthew 5:21–22
The second antithesis (verses 27–28) attacks lust as the root of adultery. The sayings about the right eye and the right-hand as causes of scandal (29–30) are further instances of going to the sources of sin.[13]
27You have heard that it was said, "Do not commit adultery."[15]28But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.29If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.30And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.
— Jesus,Matthew 5:27–30
The third antithesis (verses 31–32) not only contains Jesus' rejection of the legal process of divorce stated inDeuteronomy 24:1[13] but uniquely includes his only justification for divorce, i.e. "sexual unfaithfulness" (cf. Matthew 19:8).[16]
31It has been said, "Anyone who divorces his wife must give her a certificate of divorce."[17]32But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery.
— Jesus,Matthew 5:31–32
The fourth antithesis (verses 33–37) about oaths says to avoid oaths entirely so as never to swear falsely.[13]
33Again, you have heard that it was said to the people long ago, "Do not break your oath, but keep the oaths you have made to the Lord."34But I tell you, Do not swear at all: either by heaven, for it is God's throne;35or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King.36And do not swear by your head, for you cannot make even one hair white or black.37Simply let your "Yes" be "Yes", and your "No", "No"; anything beyond this comes from the evil one.
— Jesus,Matthew 5:33–37
The fifth antithesis on non-retaliation (verses 38–39a) also urges the followers of Jesus to not seek revenge through violence. The examples not only prohibit violence, but also require that brutality and force be met with goodness.[13]
38You have heard that it was said, "Eye for eye, and tooth for tooth."[18][19]39But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.40And if someone wants to sue you and take your tunic, let him have your cloak as well.41If someone forces you to go one mile, go with him two miles.42Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
— Jesus,Matthew 5:38–42
The final antithesis (verses 43–48) expands the concept of "neighbor". Here Jesus urges that love include even enemies instead of restricting love only to those who either can benefit us or who already love us.[13] This section concludes with the call to be perfect, "as your heavenly Father is perfect", i.e. be like God, who "causes his sun to rise on the evil and the good, and send rain on the righteous and the unrighteous" - on his friends and his enemies. (verse 45).
43You have heard that it was said, "Love your neighbor[20] and hate your enemy."44But I tell you: Love your enemies and pray for those who persecute you,45that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.46If you love those who love you, what reward will you get? Are not even the tax collectors doing that?47And if you greet only your brothers, what are you doing more than others? Do not even pagans do that?48Be perfect, therefore, as your heavenly Father is perfect.
— Jesus,Matthew 5:43–47
5:17Law andProphets refer to the first two parts of theHebrew Bible:Law,Prophets, andWritings. "The Law" can stand for the whole of the Hebrew Bible as well as for the first five books (ThePentateuch).
