The Sermon on the Mount: An Overview (Part 3 of 4)

Meaningless Oaths (Matthew 5:33-37)

In contrast to Jewish teachers who warned against swearing (taking a vow or oath) falsely (v. 33), Jesus goes even further and condemns trivializing dishonesty and presumptuously and arrogantly establishing one’s word on things beyond one’s control (cf. Matt. 23:16-21; Jas. 4:13-16).¹ The Lord’s exhortation is to say what you mean and mean what you say (v. 37), i.e., honesty, integrity, character, trustworthiness.

Retaliation Prohibited (Matthew 5:38-42)

Although selfish retribution may have been legitimized among the Jewish people at the time (Matt. 5:38), the Law required the victim to bring the offender to trial, and the authorities were to inflict the appropriate punishment, not exceeding the original offense (Ex. 21:23-25; Lev. 24:17-21; Deut. 19:15-21). While evil itself is to be resisted (cf. Jas. 4:7), the Lord’s prohibition is against resisting an evil person or evil treatment (Matt. 5:39a). The behavior of a follower of Jesus is not to be determined by someone else’s sinful words and actions (cf. Luke 6:29-30).

What about a slap on the cheek (Matt. 5:39b)? Retaliation only exacerbates the situation (cf. Matt. 7:12; John 18:22, 23; Rom. 12:17; Prov. 24:29), especially in the context of brutal Roman aggression and abusive religious leaders. What about losing one’s tunic in a lawsuit (Matt. 5:40)? Rather than revenging unjust treatment, evil is to be overcome with good (cf. Rom. 12:19-21; 1 Cor. 6:7).

What about being conscripted to travel a lengthy distance (Matt. 5:41)? Any Roman soldier or authority figure had the legal right to compel anyone from the subjugated populace to assist him on a journey up to a mílion. A Roman mile, literally “a thousand paces,” became “a fixed measure … 1,478.5 meters” (BDAG 651), compared to an English mile of 1,609.344 meters. A disciple of Jesus, in this oppressive environment, had the opportunity to make a lasting impression by going beyond what was required.

What about a request for assistance (Matt. 5:42a)? A follower of Christ is to have a benevolent disposition, seeing that even the Law required helping the needy (Lev. 25:35-36; Deut. 23:19-20). What about a request for a loan (Matt. 5:42b)? Being benevolent toward a borrower was also enjoined in the Law (Ex. 22:25).

Jesus addresses real-life situations that his immediate audience would have faced in a society controlled by corrupt Jewish authorities and tyrannical Roman oppressors (see also 1 Thess. 5:15; 1 Pet. 3:9).

Love Your Enemies (Matthew 5:43-48)

There is no explicit command in the Mosaic Law to hate one’s enemies, but this attitude naturally developed (cf. Psa. 139:21-22). Disciples of the Lord are to rise above the typical ways other human beings react toward one another. The world should be viewed through God’s eyes: with love, blessings, good deeds, and prayer (cf. Luke 6:27-28).

The Heavenly Perspective (Matthew 6:1-34)

The way of Christ means doing good to please God rather than to be seen of men (Matt. 6:1-4). One’s “charitable deeds” (NKJV) or “practicing … righteousness” (ESV) is not for show or to draw undue attention to oneself. This concerns the motive, whereas Matt. 5:16 addresses the desired result (cf. Mark 12:41-44; Acts 4:36-37). Those who seek to impress fellow humans only have temporal reward, whereas seeking to please and honor God carries everlasting rewards (Matt. 25:34-40).

A Model for Praying and Fasting (Matthew 6:5-18)

Private prayer (“when you [singular] pray …”)² is not for public show but an intimate communication with the heavenly Father (Matt. 6:5-8). What has traditionally been labeled “the Lord’s Prayer,” or more appropriately “a model prayer,” was taught by Jesus as a sample of how to pray (Matt. 6:9-15; cf. Luke 11:2-4). This model prayer (a) is addressed to the heavenly Father, (b) acknowledges his holiness, (c) desires his sovereignty, (d) seeks his will, (e) asks for his provision, (f) requests his forgiveness, (g) depends on his spiritual guidance and protection. Whether private (individual) or public (collective), we ought to be mindful and inclusive of one another in prayer: “Our Father ... give us this day ... forgive us ... do not lead us ... deliver us ...”

As we acknowledge our own human frailties and weaknesses, we have God’s permission to ask in prayer, “lead us not into temptation” (Matt. 6:13a).³ However, if we are unwilling to avail ourselves of all that he provides to help us along the way, we are missing a key component of the petition, “Your will be done on earth as it is in heaven” (v. 10b). Satan tempts. God provides. We decide which path to follow. Being forgiving is a prerequisite for being forgiven (Matt. 6:12, 14, 15; cf. Matt. 18:23-35; Mark 11:25-26). And we can be assured that God always answers according to his perfect will (1 John 5:14-15).

Fasting is also meant to please God rather than to be seen of men (Matt. 6:16-18). Often coupled with prayer (Ezra 8:21-23; Dan. 9:3; Matt. 17:21; Luke 2:37; Acts 13:3; 14:23), individual fasting is personal and should not be done for show or with improper motives (Isa. 58:3-10; cf. Dan. 9:3-5). While the Law of Moses enjoined one day of fasting each year for the people of Israel (Lev. 23:26-32; Acts 27:9), individuals fasted on various other occasions for different periods for a variety of purposes (cf. Matt. 9:14; Acts 10:30).

Reasons for fasting included bereavement (1 Sam. 1:12; 3:35; 2 Sam. 31:13; 1 Chron. 10:12; Dan. 10:2-3), public calamities (2 Sam. 1:12), afflictions (2 Sam. 12:16; Psa. 35:13; Dan. 6:18), eminent danger (Esther 4:16), remorse for sins (1 Sam. 7:6; Neh. 9:1-2), humility (Neh. 9:1; Psa. 35:13), and seeking divine guidance or favor (Ezra 8:21; Acts 13:3; 14:23). There is a time and place for everything (Eccl. 3:1), and fasting is neither a mindless and meaningless ritual nor an activity for public spectacle.

Treasures in Heaven, the Lamp of the Body, and Riches (Matthew 6:19-24)

Rather than accumulating temporary earthly possessions for selfish purposes, the focus of the heart ought to be directed toward the accumulation of permanent heavenly treasures (Matt. 6:19-21; cf. Col. 2:2). The “eye” represents one’s singular focus, whether earthly or heavenly. The former leaves one consumed with spiritual darkness, whereas the latter provides enlightenment (Matt. 6:22-23). The choice is between two masters: (a) an earthly focus leading to being enslaved to mamōnâs (Aramaic “riches”) or worldly things; or (b) a heavenly focus leading to service to God (Matt. 6:24; cf. 19:21-22).

--Kevin L. Moore

Endnotes:

     ¹ On the Jewish practice of oath-taking, see Num. 6:1-5; 30:2; Matt. 26:63; Acts 18:18; 2 Cor. 1:23 (cf. Judg. 11:30 ff.).

     ² Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ³ See K. L. Moore, “What Are We Asking? (Part 1),” Moore Perspective (28 Sept. 2022),<Link>, + accompanying Links (Parts 2–3).

Related Posts: God Answers Prayer, Sermon on the Mount: Part 1, Part 2

 

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The Sermon on the Mount: An Overview (Part 2 of 4)

The Place of the Lord’s Disciples in the World (Matthew 5:13-16)

Seeing that salt is a preservative (Matt. 5:13a), the very presence of the Lord’s people on earth (the blessed ones of vv. 3-12) helps prevent total moral corruption that would otherwise necessitate the world’s destruction. But if followers of Jesus fail to endure in the face of worldly temptations, distractions, and persecutions (vv. 10-11), they lose their Christlike influence and therefore serve no useful or impactful purpose (v. 13b; cf. Mark 9:49-50).

As Jesus is “the light of the world” (John 8:12; 9:5),¹ it is said of his faithful disciples, “You are the light of the world” (Matt. 5:14a), illuminating the realm of spiritual darkness and dispelling ignorance and sin by living and proclaiming God’s word (cf. Matt. 10:27; Mark 4:21-25; Luke 8:16-18; 11:33-36). Note the broad-to-narrow focus: world … city … house (Matt. 5:14-16). The behavior and works of Christ’s loyal followers are observable, with the express purpose of glorifying the heavenly Father (Matt. 5:16).

The expression “Father in heaven” (Matt. 5:16, 45, 48; 6:1, 9, 26; 7:11, 21) is not found in the Old Testament. The expression “our/your Father” does not occur in Luke, only once in Mark (11:25), but multiple times in Matthew (5:16, 45; 6:1, 4, 6, 8, 9, 14, 18, 32; 7:11).

The Law of Moses and the Law of Christ (Matthew 5:17-48)

Speaking to a pre-Christian Jewish crowd—at least two years before Christ’s new covenant was ratified (cf. Heb. 9:15-17)—rather than taking issue with or negating the Mosaic Law at this point in his ministry, Jesus opposes wrongful interpretations of it. “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled” (Matt. 5:17-18).

These listeners were assured that Christ’s purpose was not to nullify (destroy, overthrow, abrogate) the Law or the Prophets. In fact, Jesus himself was an Israelite who was amenable to the Jewish Law (Gal. 4:4; cf. Matt. 8:4), and he kept it perfectly. Instead, his purpose was to “fulfill” (plēróō = to fill up or make full) all that the Law and the Prophets had said concerning the promised Messiah.

One of the primary aims of Matthew’s Gospel is to establish the fact that Jesus and all that was accomplished in his ministry were in fulfillment of the prophetic scriptures (Matt. 1:22; 2:15, 17, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:54, 56; 27:9, 35). Accordingly, these things were not to remain unfulfilled for millennia after the Lord’s death, resurrection, and ascension. Once Jesus accomplished his mission on earth, the role that the Law and the Prophets had served for centuries was complete (see Gal. 3:16-25; Heb. 8:6-13). In other words, when the intended purpose was fulfilled, that purpose then became obsolete.

Contrary to what many have inferred from this text, the Lord did not say that the old Mosaic legal system was to remain binding until the end of time. Twice in this passage he uses the expression héōs án (“until”). From the standpoint of his contemporary Jewish audience, heaven and earth could pass away at any time. Yet the Lord affirms that until that happens (whenever that might be), nothing will fail from the Law or the Prophets until all things come to pass. This is a statement of assurance, i.e., the Law will unquestionably be vindicated and will have served its purpose when Jesus has completed his personal mission on earth (cf. John 4:34; 5:36; 17:4; 19:30).

The six antitheses of Matt. 5:21-48, rather than taking issue with the written Law of Moses, contrast the traditional misinterpretations of the Law vs. the loftier conduct expected in the Lord’s kingdom (cf. v. 20). Note, “You have heard that it was said …” (Matt. 5:21, 27, 31, 33, 38, 43), NOT “You have read” or “It is written …” The Law never states, “hate your enemy” (Matt. 5:43b; cf. Lev. 19:17-18), but apparently this is what these Jews had heard from their misguided teachers. The Law did not justify unrighteous anger as long as it didn’t lead to murder, or lust as long as it didn’t lead to adultery, or divorce for any or no reason, or questionable oaths, or senseless retribution, or hatred …. irrespective of what others had “said” to the contrary.²

Murder Begins in the Heart (Matthew 5:21-26)

Anger itself is not necessarily sinful (cf. Eph. 4:26), but it is when generated for the wrong reason and/or expressed in the wrong way. Sinful anger leads to sinful actions, like murder, or sinful words, like hracá (Aramaic “empty head”) or moré (“fool”). The impulsive venting of hostility with hateful and insulting labels is what Jesus condemns. Although saying the English word “fool” is not inherently sinful (cf. Matt. 23:17), it is an English translation of Matthew’s Greek translation of Jesus’ Aramaic description of something irrationally spoken from a sinful heart – however that translates into English.

 

If a brother has something against you, you are responsible for trying to make it right (Matt. 5:23-24). If you have something against a brother, you are responsible for trying to make it right (Matt. 18:15).³

Adultery Begins in the Heart (Matthew 5:27-30)

Sexual sin stems from the premeditation of a lustful heart (cf. Matt. 15:19; Mark 7:21; 2 Pet. 2:14; also Acts 5:4; Job 31:1; Jer. 5:8). Jesus uses graphic imagery to stress the importance of ridding oneself of whatever leads to sin, and avoiding what he describes as géenna (Matt. 5:29-30). Plucking out the right eye and cutting off the right hand is hyperbolic, highlighting the seriousness of sin and its consequences. While the Grecized term géenna is rendered in most English versions as “hell,” it is derived from the Aramaic gēhannā and its Hebrew equivalent ge Hinnom, meaning “Valley of Hinnom.” Similar to picturing heaven with the most beautiful and precious things known to man (e.g., Rev. 21:11-21), the Lord portrays the destination of the wicked with imagery familiar to his listening audience. The most disgusting place imaginable was the rubbish dump outside of Jerusalem (the Valley of Hinnom), with decomposing carcasses and cadavers covered in maggots (“where their worm does not die”) and its perpetual smoldering (“and the fire is not quenched”) (see Mark 9:42-48).⁴

Divorce and Remarriage (Matthew 5:31-32)⁵

The current Jewish attitude toward divorce (succinctly stated in Matt. 5:31) had apparently become as lax as their attitude toward other moral issues discussed in this chapter. According to the Law of Moses, the death penalty could only be administered “on the testimony of two or three witnesses,” without which execution would be unlawful (Deut. 17:6-7; 19:15). In cases of adultery, the availability of two or three witnesses would have been so rare that divorce became an alternative (Deut. 24:1; cf. Matt. 1:19; 19:7-8).⁶

The term used in Matt. 5:32 to express the reason for the divorce is porneía, generally referencing any kind of “unlawful sexual intercourse” (BDAG 854). In the plural form it might be argued that this word “points out the various factors that may bring about sexual immorality” (ibid.), e.g., lust, fondling, licentiousness, etc., but in its singular form (as in Matt. 5:32; 19:9; etc.), it refers to the specific act of sexual intercourse.  

 

Being remarried to someone else following an unlawful divorce, Jesus says, “is committing adultery.” The verb moicháō (along with its noun form moicheía) is a specific kind of porneía, namely “adultery,” i.e., consensual sexual intercourse between a married person and someone other than his or her legitimate spouse (cf. Lev. 18:20; 20:10; Deut. 22:22; Prov. 6:32; Matt. 5:28; John 8:3; Heb. 13:4). It follows that if a divorce occurs without divine sanction, God does not recognize the dissolution of the marriage, thus every time the unscripturally remarried couple engages in sex, they are committing the sexual sin of adultery.

A few chapters later Jesus is asked about the “cause” or “reason” for a lawful divorce, and he gives the same answer, reaffirming God’s intent from the beginning: one man and one woman for life (Matt. 19:3-6). He then contrasts the written Law of Moses (still subject to misinterpretation) with what “I say to you” (vv. 7-9). There are divorces the Lord does not sanction and remarriages the Lord does not sanction, and vice versa (cf. also Mark 10:1-12).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ² The so-called Golden Rule (“do unto others ...”) is cited in the same discourse (Matt. 7:12), and just because it summarizes “the Law and the Prophets” does not mean it is no longer applicable as a fundamental principle in Christ’s new covenant system.

     ³ See K. L. Moore, “Conflict Resolution (Part 1),” Moore Perspective (17 June 2026), <Link>, + accompanying Link (Part 2).

     ⁴ See K. L. Moore, “One of the Worst Things About Hell,” Moore Perspective (9 Dec. 2012), <Link>.

     ⁵ See K. L. Moore, “Divorce and Remarriage (Part 2),” Moore Perspective (7 May 2015), <Link>.

     ⁶ In John 8:3-11 Jesus upheld the Law while the scribes and Pharisees were in violation of it. Both parties who were guilty of adultery (not just one) were to be punished (Deut. 22:22), but only on the testimony of two or three witnesses (Deut. 17:6), and the witnesses were to cast the first stones (Deut. 17:7). Without these legal requirements, neither Jesus nor anyone else could lawfully condemn her (to death). See K. L. Moore, “The Pericopae Adulterae,” Moore Perspective (12 Sept. 2018), <Link>.

Related Posts: Matthew 5:17-20, Sermon on the Mount: Part 1, Part 3

 

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The Sermon on the Mount: An Overview (Part 1 of 4)

Present Day Mount of Beatitudes

In the second year of his public ministry, from a mountain near Capernaum,¹ the celebrated “Sermon on the Mount” was preached by our Lord Jesus, recorded in chapters 5–7 of Matthew’s Gospel. In the context of “preaching the gospel of the kingdom” (Matt. 4:23),² his immediate audience was Jewish, inclusive of but not limited to his disciples (5:1; 7:28).

It was not the time to teach exclusively Christian doctrine, nor was it the time to set aside the Mosaic Law (Matt. 5:17-19; 7:12). It was, however, necessary to address the fallacies of the hypocritical Jewish leaders (5:20; 6:2, 5, 16; 7:15-20, 29) and prepare for the approaching kingdom (cf. 6:10, 33; 7:21).³ The ministry of John the baptizer, soon followed by Christ’s ministry, had inaugurated a new era of teaching that was pointing to and giving instructions concerning the kingdom of God (see Luke 16:16; Matt. 3:2; 4:17; 16:28; etc.). While the Mosaic system was still operable, clarifications and even new teachings were gradually being introduced (e.g., Matt. 18:15-27; John 3:3-5, 22-26).

Jesus “was seated” (Matt. 5:1), the customary posture of a Jewish rabbi giving instruction (cf. Mark 9:35; Luke 4:20; 5:3; John 8:2). He “taught [edídasken – imperfect tense of didáskō, conveying past continual action] … saying [légōn – present tense, conveying current continual action] ...” At the risk of reading too much into these tenses, it seems that the teachings recorded here were not limited to a single sermon but were regularly and repeatedly taught by Jesus (cf. Luke 6:20-49). William Barclay observes, “Matthew has said as plainly as Greek will say it that the Sermon on the Mount … is the essence of all that Jesus continuously and habitually taught his disciples” (Gospel of Matthew 87).

The Beatitudes (Matthew 5:1-12)

The Greek word makários (“blessed”) appears thirteen times in Matthew’s Gospel, all employed in the teachings of Jesus, nine of which are found in the opening words of the Sermon on the Mount (vv. 3-11). The Latin beatus, from which the English “beatitudes” is derived, means “fortunate,” “blissful,” or “happy.” Nevertheless, “blessed” is probably the better rendering of the Greek term here since it directs our focus upward and implicitly acknowledges God from whom these blessings emanate (cf. Col. 3:2; Jas. 1:17).

The blessings of verses 4-9 are bracketed between the repeated blessing of verses 3 and 10: “For theirs is the kingdom of heaven.” Matthew alone employs the expression “the kingdom of heaven,” which is synonymous with “the kingdom of God” (cf. 19:23-24), underscoring the heavenly or spiritual nature of God’s sovereign rule. This spiritual kingdom, equated with the church that Jesus promised to build (16:18-19), was to be realized within the lifetime of the Lord’s immediate disciples (3:2; 4:17; 16:28; cf. Mark 1:15; 9:1). Not long after these words were spoken, the church of Christ was established (Acts 2:37-47) and its members are recognized as citizens of the heavenly kingdom (Eph. 2:19; Phil. 3:20; Col. 1:13; 4:11; etc.).⁴

Those Who Are Blessed

Who are the blessed ones? Jesus describes them as follows:⁵

‣  The poor in spirit (v. 3): recognizing their own spiritual impoverishment and consequent spiritual needs (cf. Psa. 51:17).

‣  Those who mourn (v. 4): including godly sorrow due to sin, a necessary prelude to repentance (cf. 2 Cor. 7:9-10; Jas. 4:7-10).

‣  The meek (v. 5): those whose strength is under control and exercised in a gentle, kind, benevolent manner (cf. Matt. 21:5; 1 Pet. 3:4, 15).

‣  Those who hunger and thirst for righteousness (v. 6): an intense desire to pursue what is right (cf. Matt. 6:33; 1 Pet. 2:2).

‣  The merciful (v. 7): those who are compassionate and forgiving (cf. Matt. 6:14-15; 9:13; 12:7; 18:33; 23:23).

‣  The pure in heart (v. 8): free from evil thoughts and desires (cf. Matt. 23:25-26; 2 Cor. 7:1).

‣  The peacemakers (v. 9): those who seek harmony among disputants (cf. Luke 2:14; Rom. 12:8; Heb. 12:14).

‣  The persecuted for righteousness’ sake (vv. 11-12): suffering for what is right (cf. 2 Tim. 3:12; 4:18).

What the Blessed Ones are Promised

The promised blessings, rather than being withheld from God’s people for millennia into the future, are most certainly available to the citizens of the Lord’s kingdom in the here and now.

‣  Theirs is the kingdom of heaven (v. 3; cf. v. 10; 4:17; 16:18-19, 28; 19:23-24; Col. 1:13).

‣  They shall be comforted (v. 4; cf. 2 Cor. 1:3-7; 7:6).

‣  They shall inherit the earth (v. 5; cf. Matt. 19:29; Mark 10:29-30).⁶

‣  They shall be filled with righteousness (v. 6; Rom. 1:17; 5:17; 2 Cor. 5:21).

‣  They shall obtain mercy (v. 7; Rom. 11:30-32; 2 Cor. 4:1).

‣  They shall see (comprehend) God with purity of heart (v. 8; John 1:18; 14:7-9).

‣  They shall be called children of God (v. 9; Gal. 3:26; 1 John 3:1-2).

‣  Theirs is the kingdom of heaven (v. 10; cf. v. 3; 4:17; 16:18-19, 28; 19:23-24; Col. 1:13).

Blessings come with the renewal of self (vv. 3-5) in the likeness of God (vv. 6-8) lived out in the world (vv. 9-16). The word makários (“blessed”) is employed in Jesus’s teachings four more times in Matthew’s Gospel beyond the fifth chapter: blessed are the faithful (11:6), the attentive (13:16), the receptive (16:17), and the prepared (24:46).⁷ In the meantime, Jesus has a lot more to say to his listening audience (and to Matthew’s reading audience) about faithful discipleship in God’s kingdom.

--Kevin L. Moore

Endnotes:

     ¹ The traditional site is Mount Eremos (a.k.a. the Mount of Beatitudes) on the northwestern shore of the Sea of Galilee, between Capernaum and Gennesaret.

     ² Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ³ Contrary to overly simplified timelines, there was not an immediate change from the old Jewish system to the new Christian system. The Gospels represent a developmental period culminating in key historical events (e.g., Christ’s death, resurrection, ascension), while much of the New Testament beyond the Gospels represents a transitional period from the old to the new (cf. Heb. 8:13).

     ⁴ See K. L. Moore, “The Kingdom of God,” Moore Perspective (11 Jan. 2014), <Link> + accompanying Links (Parts 2–3).

     ⁵ The first seven of these are attitudes or virtues spiritually focused, while the last one is a circumstance. On other occasions, speaking to different listening audiences (e.g., Luke 6:20-26), physical circumstances are also recognized.

     ⁶ While each of these blessings is reasonably clear in light of additional teaching elsewhere in scripture, the statement in v. 5 may need further clarification. To interpret this particular promise as something that is unavailable until the distant future in a yet-to-be-established earthly kingdom is to miss the point. For a brief analysis, see K. L. Moore, “The Meek Shall Inherit the Earth,” Moore Perspective (20 Jan. 2013), <Link>. For a more in-depth discussion, see “Layers of Context (Part 1),” Moore Perspective (22 April 2020), <Link> + accompanying Links (Parts 2–5).

     ⁷ See K. L. Moore, “The Beatitudes Beyond the Sermon on the Mount,” Porirua Church (2 April 2012), <Link>.

Related Posts: Sermon on Mt Part 2, Part 3, Luke's Unique Perspective ... Kingdom of God (Part 1) + accompanying Links (Parts 2–4)

 

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