Matthew 5


Matthew 5 is the fifth chapter of the Gospel of Matthew in the New Testament. It contains the first portion of the Sermon on the Mount, which will also take up chapters 6 and 7. Portions are similar to the Sermon on the Plain in Luke 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. Warren Kissinger reports that among Early Christians no chapter was more often cited by early scholars. The same is true in modern scholarship.
In the Middle Ages an interpretation was developed that the chapter only applied to a select group, and not to the general populace. Reformer Martin Luther, in a discussion of this chapter, was highly critical of the Catholic view. He wrote that "there have fallen upon this chapter the vulgar hogs and asses, jurists and sophists, the right hand of the pope and his Mamelukes."
In John 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 the necessaries of life" and chapter 7 to provide "cautions against the main hinderances of religion".
The source of Matthew 5 is uncertain. It contains only a handful of parallels with Mark, but does have a number of loose parallels with Luke's Sermon on the Plain. For those who believe in the two-source hypothesis, it indicates that much of this text likely came from Q. However, Harvey King McArthur notes that the parallels in Luke tend to be very loose, far further away than most areas they overlap. There are also a considerable number of verses that have no parallel in Luke. McArthur thus theorizes that there was an extra step between the sources Matthew and Luke used than usual.

Text

The original text was written in Koine Greek. This chapter is divided into 48 verses.

Textual witnesses

Some early manuscripts containing the text of this chapter are:
The New King James Version organises this chapter as follows:
After a brief introduction the chapter contains the section known as the Beatitudes, which includes some of Jesus' most famous teachings. Theologian Robert H. Gundry suggests the Beatitudes can be divided into two quartets. The first group outlines the persecuted nature of Jesus' disciples, and the rewards they will receive for enduring this condition. The second four list the righteous behaviour which can led to such persecution. Most scholars feel the ninth Beatitude at is separate from the first eight, as demonstrated by its shift to the second person. Four of the Beatitudes seem to be also in Luke, the rest are only found in Matthew.
The English word used to show the positive nature of the Beatitudes is blessed. 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 the Greek. William F. Albright and C. S. Mann use the more general word fortunate instead of blessed. R. T. France feels that it should be read as "worthy of congratulation". Lapide supports the New American Bible usage of happy; it directly translates the word beatus in the Vulgate, and it carries the meaning of the Greek. After the Beatitudes there are a series of metaphors, called Salt and Light, that are often seen as commentaries upon them. These include a number of famous phrases such as salt of the earth and city on a hill.

Teachings on the law

The role and importance of the law

The NIV translation entitles "The Fulfillment of the Law", the NRSV translation entitles it "The Law and the Prophets", the United Bible Societies' "The Greek New Testament", edited by Kurt 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 as Gospel, Grace, New Covenant, New Commandment, Law of Christ, and those attributed to Moses or the Mosaic Law, and hence on the relationship between the New Testament and Old Testament, Christian views on the old covenant, Law and Gospel, and as a basis of Christian ethics.
The reason for this argument is a disagreement about the proper interpretation of the word "fulfillment". This goes back at least as far as Marcion of Sinope and continues until today. 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.

Antitheses

The sermon then moves to a highly structured discussion of the "Law and Prophets" or Old Covenant. This section is traditionally referred to as the Antitheses, or the Six Antitheses.
Gundry disputes this title: "The sayings are traditionally called 'the Antitheses'. But this designation seems to imply that after stoutly affirming the Law in, 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".
After the introduction, the next verses are commentaries on six specific topics where Jesus recites a law, starting with two of the Ten Commandments, and then comments on it. This generally sees Jesus impose more rigorous standards. The six antitheses are on:
  1. You shall not murder in verses,,,,,
  2. You shall not commit adultery in verses,,,
  3. Divorce in verses and
  4. Oaths in verses,,,,
  5. Eye for an eye in verses,,,,
  6. Love thy neighbour as thyself in verses,,,,,
, Matthew 5:22–6:4
The Jewish Encyclopedia states:
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 only appear in Matthew. At the outset, Jesus made it clear that he greatly respects Old Testament Law in the Torah, and fulfilling the Law was one of his purposes for coming to Earth.
Daniel J. Harrington believes that the community for which Matthew wrote primarily but not exclusively were Jewish 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 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.

Murder

The first antithesis attacks anger as the root of murder. The two loosely connected illustrations point out the value of reconciling with one's enemy.

Adultery

The second antithesis attacks lust as the root of adultery. The sayings about the right eye and the right-hand as causes of scandal are further instances of going to the sources of sin.

Divorce

The third antithesis explains Jesus' prohibition of divorce as a way of avoiding the divorce procedure outlined in.

Oaths

The fourth antithesis about oaths says to avoid oaths entirely so as never to swear falsely.

An eye for an eye

The fifth antithesis on non-retaliation 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.

Love for enemies

The final antithesis defines "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.

Perfection

The chapter ends with an exhortation to perfection, the τέλειος, teleios, meaning also "full grown" or "of full maturity".

Verses

Full text

In the King James Version chapter five reads:
¹And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: ²And he opened his mouth, and taught them, saying,
³Blessed are the poor in spirit: for theirs is the kingdom of heaven.
⁴Blessed are they that mourn: for they shall be comforted.
⁵Blessed are the meek: for they shall inherit the earth.
⁶Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
⁷Blessed are the merciful: for they shall obtain mercy.
⁸Blessed are the pure in heart: for they shall see God.
⁹Blessed are the peacemakers: for they shall be called the children of God.
¹⁰ Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
¹¹Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. ¹²Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
¹³Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
¹⁴Ye are the light of the world. A city that is set on an hill cannot be hid. ¹⁵Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. ¹⁶Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
¹⁷Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. ¹⁸For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. ¹⁹Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. ²⁰For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
²¹Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: ²²But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. ²³Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; ²⁴Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. ²⁵Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. ²⁶Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
²⁷Ye have heard that it was said by them of old time, Thou shalt not commit adultery: ²⁸But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. ²⁹And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. ³⁰And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
³¹It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: ³²But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
³³Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: ³⁴But I say unto you, Swear not at all; neither by heaven; for it is God's throne: ³⁵Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. ³⁶Neither shalt thou swear by thy head, because thou canst not make one hair white or black. ³⁷But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
³⁸Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: ³⁹But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. ⁴⁰And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. ⁴¹And whosoever shall compel thee to go a mile, go with him twain. ⁴²Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
⁴³Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. ⁴⁴But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; ⁴⁵That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. ⁴⁶For if ye love them which love you, what reward have ye? do not even the publicans the same? ⁴⁷And if ye salute your brethren only, what do ye more than others? do not even the publicans so? ⁴⁸Be ye therefore perfect, even as your Father which is in heaven is perfect.

Old Testament references