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
The Sermon on the Mount; The Beatitudes
1When Jesus saw the crowds, He went up on the mountain; and when He was seated, His #A disciple was a “learner” who may have been curious or convinced or committed.disciples came to Him. 2Then He began to teach them, saying,
3 “Blessed [spiritually prosperous, happy, to be admired] are the poor in spirit [those devoid of spiritual arrogance, those who regard themselves as insignificant], for theirs is the kingdom of heaven [both now and forever].
4 “Blessed [forgiven, refreshed by God’s grace] are those who mourn [over their sins and repent], for they will be comforted [when the burden of sin is lifted].
5 “Blessed [inwardly peaceful, spiritually secure, worthy of respect] are the #Or humble, meek.gentle [the kind-hearted, the sweet-spirited, the self-controlled], for they will inherit the earth.
6 “Blessed [joyful, nourished by God’s goodness] are those who hunger and thirst for righteousness [those who actively seek right standing with God], for they will be [completely] satisfied.
7 “Blessed [content, sheltered by God’s promises] are the merciful, for they will receive mercy.
8 “Blessed [anticipating God’s presence, spiritually mature] are the pure in heart [those with integrity, moral courage, and godly character], for they will see God.
9 “Blessed [spiritually calm with life-joy in God’s favor] are the makers and maintainers of peace, for they will [express His character and] be called the sons of God.
10 “Blessed [comforted by inner peace and God’s love] are those who are persecuted for #Lit the sake of righteousness.doing that which is morally right, for theirs is the kingdom of heaven [both now and forever].
11 “Blessed [morally courageous and spiritually alive with life-joy in God’s goodness] are you when people insult you and persecute you, and falsely say all kinds of evil things against you because of [your association with] Me. 12Be glad and exceedingly joyful, for your reward in heaven is great [absolutely inexhaustible]; for in this same way they persecuted the prophets who were before you.
Disciples and the World
13 “You are the # In ancient times salt was often used as a preservative. Similarly, followers of Christ are to preserve both the gospel message and Christian values in the secular world. salt of the earth; but if the salt has # The salt from the Dead Sea contains impurities that affect its qualities as a seasoning and as a preservative. lost its taste (purpose), how can it be made salty? It is no longer good for anything, but to be thrown out and walked on by people [when the walkways are wet and slippery].
14 “You are the light of [Christ to] the world. A city set on a hill cannot be hidden; 15nor does anyone light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. 16Let your light shine before men in such a way that they may see your good deeds and moral excellence, and [recognize and honor and] glorify your Father who is in heaven.
17 “Do not think that I came to do away with or undo the # I.e. the Pentateuch. Law [of Moses] or the [writings of the] Prophets; I did not come to destroy but to fulfill. 18For I assure you and most solemnly say to you, until heaven and earth pass away, not the smallest letter or stroke [of the pen] will pass from the Law until all things [which it foreshadows] are accomplished. 19So whoever breaks one of the least [important] of these commandments, and teaches others to do the same, will be called least [important] in the kingdom of heaven; but whoever practices and teaches them, he will be called great in the kingdom of heaven.
20 “For I say to you that unless your righteousness (uprightness, moral essence) is more than that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Personal Relationships
21 “You have heard that it was said to the men of old, ‘You shall not murder,’ and ‘Whoever murders shall be # Or liable to. guilty before the court.’ 22But I say to you that everyone who continues to be angry with his brother or harbors malice against him shall be guilty before the court; and whoever speaks [contemptuously and insultingly] to his brother, #A severe Aramaic insult.‘Raca (You empty-headed idiot)!’ shall be guilty before the supreme court (Sanhedrin); and whoever says, ‘You fool!’ shall be in danger of the #Gr Gehenna, a Greek version of the Hebrew for Valley of Hinnom, a ravine where garbage was burned continuously, located just south of Jerusalem. Often regarded in ancient times as symbolic of hell (the lake of fire), a realm reserved for the wicked. Mentioned in Matt 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6.#Lit Gehenna of fire.fiery hell. 23So if you are presenting your offering at the altar, and while there you remember that your brother has something [such as a grievance or legitimate complaint] against you, 24leave your offering there at the altar and go. First make peace with your brother, and then come and present your offering. 25Come to terms quickly [at the earliest opportunity] with your opponent at law while you are with him on the way [to court], so that your opponent does not hand you over to the judge, and the judge to the guard, and you are thrown into prison. 26I assure you and most solemnly say to you, you will not come out of there until you have paid the last #Gr kodrantes, from the Lat quadrans, which was the smallest Roman bronze coin.cent.
27 “You have heard that it was said, ‘You shall not commit adultery’; 28but I say to you that everyone who [so much as] looks at a woman with lust for her has already committed adultery with her in his heart. 29If your right eye makes you stumble and leads you to sin, tear it out and throw it away [that is, remove yourself from the source of temptation]; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. 30If your right hand makes you stumble and leads you to sin, cut it off and throw it away [that is, remove yourself from the source of temptation]; for it is better for you to lose one of the parts of your body than for your whole body to go into hell.
31 “It has also been said, ‘Whoever divorces his wife is to give her a certificate of divorce’; 32but I say to you that whoever divorces his wife, except on grounds of sexual immorality, causes her to commit adultery; and whoever marries a woman who has been divorced commits adultery.
33 “Again, you have heard that it was said to the men of old, ‘You shall not make false vows, but you shall fulfill your vows to the Lord [as a religious duty].’ 34But I say to you, do not make an oath at all, either by heaven, for it is the throne of God; 35or by the earth, for it is the footstool of His feet; or by Jerusalem, for it is the city of the Great King. 36Nor shall you make an oath by your head, for you are not able to make a single hair white or black. 37But let your statement be, ‘Yes, yes’ or ‘No, no’ [a firm yes or no]; anything more than that comes from the evil one.
38 “You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth [punishment that fits the offense].’ 39But I say to you, do not resist an evil person [who insults you or violates your rights]; but whoever #In this context the “slap” is not an act of violence, but more likely an insult or violation of one’s rights.slaps you on the right cheek, turn the other toward him also [simply ignore insignificant insults or trivial losses and do not bother to retaliate—maintain your dignity, your self-respect, your poise]. 40If anyone wants to sue you and take your shirt, #Probably a prohibition against frivolous legal action.let him have your coat also [for the Lord repays the offender]. 41And whoever #Roman soldiers were allowed to force civilian bystanders to carry their gear one mile for them.forces you to go one mile, go with him two. 42Give to him who asks of you, and do not turn away from him who wants to borrow from you.
43 “You have heard that it was said, ‘You shall love your neighbor (fellow man) and hate your enemy.’ 44But I say to you, #The key to understanding this and other statements about love is to know that this love (the Greek word agape) is not so much a matter of emotion as it is of doing things for the benefit of another person, that is, having an unselfish concern for another and a willingness to seek the best for another.love [that is, unselfishly seek the best or higher good for] your enemies and pray for those who persecute you, 45so that you may [show yourselves to] be the children of your Father who is in heaven; for He makes His sun rise on those who are evil and on those who are good, and makes the rain fall on the righteous [those who are morally upright] and the unrighteous [the unrepentant, those who oppose Him]. 46For if you love [only] those who love you, what reward do you have? Do not even the tax collectors do that? 47And if you greet only your brothers [wishing them God’s blessing and peace], what more [than others] are you doing? Do not even the Gentiles [who do not know the Lord] do that? 48You, therefore, will be perfect [growing into spiritual maturity both in mind and character, actively integrating godly values into your daily life], as your heavenly Father is perfect.
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