5:1–12 Chapters 5–7 contains Jesus’ Sermon on the Mount, which describes how members of the kingdom of heaven should live. Jesus’ statements in vv. 3–12 are known as the Beatitudes. This is the first of five primary speeches by Jesus and sets the tone for the rest of Matthew’s Gospel. Prior to this point, John the Baptist preached about the immediacy of God’s kingdom, viewing baptism as a means of entrance (3:2, 6). Here, Jesus gives instructions about how members of the kingdom should live, instructions fleshed out in the remainder of Matthew’s Gospel through parables and examples from Jesus’ life.

5:1 he went up the mountain Jesus’ giving new instruction on a mountain reflects Exod 19–24. His comparisons with various points of the law (Matt 5:21, 27, 31, 33, 38, 43) allude to Moses. Mountains provide the setting for significant teachings and events in Matthew (e.g., 17:1; 24:3; 26:30; 28:16).

sat down In Jesus’ day, the most important person or persons in a group would sit while the rest stood. Rabbis sat while giving instruction.

his disciples Matthew does not mention how many of Jesus’ followers were disciples in the full sense.

his disciples approached him The language of this verse reflects Moses’ reception of the law at Mount Sinai.

5:2 opening his mouth A common idiom that emphasizes the solemnity of His teaching (see Job 3:1).

5:3 Blessed The Greek word used here, makarios (meaning “happy” or “fortunate), often indicates someone who is favored by God.

poor in spirit Refers to those in Jesus’ day who recognize and bear their desperate plight, and who long for God’s restoration through the Messiah.

kingdom of heaven The crowd was already familiar with this terminology through John the Baptist’s proclamation; they anticipated a time of restoration. See note on Matt 3:2.

The Kingdom of God: Already but Not Yet

5:4 the ones who mourn Could refer to those who mourn for Israel and for their plight within its present conditions (e.g., Roman occupation, what seems like a lack of God’s presence, impoverishment). Alternatively, it could refer to those who mourn over their personal sin or are currently enduring difficult times.

because they will be comforted Those who mourn for the unfulfilled condition of Israel will be comforted when the kingdom is fulfilled. In the new kingdom, God’s new covenant will restore what had been lost due to violations of the old covenant.

5:5 the meek Refers to someone who is humble or gentle. The meek do not seek gain for themselves; instead, they hope in the Lord.

they will inherit the earth A reference to Psa 37:11, which foretells the destruction of evildoers (compare Rev 21), so that those who hope in Yahweh will live in peace.

5:6 ones who hunger and thirst for righteousness A metaphor for moral uprightness. This may be an allusion to Psa 37:12–17 (compare note on Matt 5:5), which speaks of a time when oppressors will be no more. This line expresses a deep desire both for personal righteousness and for a world characterized by God’s righteousness (or justice).

5:7 Blessed are the merciful God rewards those who imitate His goodness and mercy. This beatitude has the same emphasis as the others: God’s kingdom is breaking in upon the world. When it does, God will show mercy to those who have been merciful to others.

5:8 pure in heart Possibly an allusion to Psa 18:26. This beatitude uses the terminology of ritual purity and cleanness, which would have been common in Judaism.

they will see God Likely an allusion to the temple entrance liturgy of Psa 24:3–4. The idea being that they will witness God’s entrance.

5:9 Blessed are the peacemakers Jewish literature of the time valued those who worked for peace. For instance, 2 Enoch reads “Blessed is one who gives peace and love” (52:11).

sons of God Those whose lives reflect the ethics of Jesus will be clearly identified as children of God (see Rom 8:14 and note).

5:10–12 These three verses address persecution and likely reflect the situation of those who first read Matthew’s Gospel (which may explain why the theme receives such extensive treatment). Later in the narrative, Jesus encounters each form of persecution recorded here and suffers the same fate as many ot prophets (see Matt 23:29–37).

5:11 on account of me Jesus is speaking to His disciples about a radical way of life that reflects the ideals of the kingdom of heaven. He seems to imply that persecution is a result of practicing His teaching and believing in Him.

5:13–16 In what follows, Jesus shifts from pronouncements of blessing to instructions about the law. He compares His followers to salt and light, elements commonly used as metaphors in antiquity. His point is that disciples who fail to live a lifestyle that reflects the values of the kingdom of heaven are akin to something tasteless or devoid of light—undesirable and of no value.

5:13 salt of the earth Salt fulfilled a variety of functions throughout biblical history. Israel’s proximity to the Dead Sea and numerous salt pits throughout the land made salt a readily accessible commodity (see Zeph 2:9).

5:14 light of the world Recalls Israel’s role as a light to the nations (Isa 42:6; 49:6). In John, Jesus describes Himself as the light of the world (John 8:12; 9:5).

5:16 Father Jesus commonly refers to God by this designation, which indicates their relationship of father and son. The concept of Yahweh as a father was common throughout Israel’s history (e.g., 2 Sam 7:14; 1 Chr 22:9–10; Psa 2:7). Here, Jesus extends this metaphor to members of the kingdom (see Matt 5:45).

5:17 to fulfill The Greek word used here, plēroō, refers in this instance to carrying something out. Matthew is saying that Jesus performed or upheld that which was required by the law and met the expectations of the predictions about Him in the writings of the prophets. In Him, the Law and the Prophets reached their fullest expression (e.g., 1:22; 2:15, 17, 23).

The Formation of the Old Testament

Jesus’ Fulfillment of Old Testament Prophecy Table

5:18 will pass away All of the law was important to Jesus (compare v. 17).

5:20 surpasses that of the scribes and Pharisees These groups were associated with a high degree of righteousness. This should not be considered an endorsement of the scribes (teachers of the law, see note on Matt 2:4) and Pharisees (see note on John 7:32). Instead, Jesus points out that not even their righteousness is enough to enter the kingdom of heaven. Some of the scribes and Pharisees were externally “righteous” but failed to internalize the heart of the law. Jesus criticizes this attitude in Matt 23.

5:21–48 Jesus presents six antitheses—statements using opposites to make a point—to illustrate what it means to have a righteousness that surpasses that of the scribes (teachers of the law) and Pharisees. The righteousness required of Jesus’ disciples goes beyond the observation of the written law. However, Jesus’ teaching here does not overturn the existing Jewish law; it merely supplements or elaborates its teachings with principles for living the ethics of the kingdom of heaven (see note on Matt 5:17).

5:21 You have heard that it was said This expression (or a variation) occurs six times in this passage. Compare Exod 20:13.

5:22 I say to you Highlights Jesus’ authority.

hell The Greek word used here is geenna, often transliterated into English as “Gehenna.” The underlying reference is to the Hebrew name “Valley of Hinnom,” which was a place near Jerusalem linked with idolatrous sacrifices in the ot (e.g., 2 Chr 28:3). Over time, Gehenna came to represent a place of God’s wrath, hence the affiliation with fire. Compare note on 1 Pet 3:19.

5:23 something against you Likely refers to a legitimate complaint.

5:24 be reconciled The cases presented in Matt 5:23–24, 25–26 highlight the theme of reconciliation and provide illustrations of the ethic Jesus presents in vv. 21–22. The command to love is the heart of Jesus’ ethical teaching.

5:27 Do not commit adultery The term for adultery refers to a consensual sexual relationship between a married person and someone other than his or her spouse. See Exod 20:14.

5:28 looks at a woman to lust Jesus wants His followers to deal with sin where it starts: the mind or emotions.

Building Hedges against Adultery Devotional

5:29–30 The two examples Jesus gives in Matt 5:29–30 call for extreme measures to prevent and eradicate sin. However, they are not intended literally; they are hyperboles—deliberate exaggerations to make a point. Jesus is saying that people should be vigilant in avoiding sin, making every effort to remain pure.

5:29 hell See note on v. 22.

5:30 one of your limbs be destroyed Jesus uses this illustration to emphasize the way that sin stands between people and God. He also demonstrates the desperate need for a person, through the power of God, to rid their life of sin. Jesus is showing that for many people their desire for sin is so powerful that it keeps them from having relationship with God and thus leads to them experiencing God’s judgment and wrath. See note on v. 22.

5:31 must give her a certificate of divorce Jesus later indicates that divorce in the law of Moses (see Deut 24:1–4 and note) was permitted only because of people’s hardness of heart (see Matt 19:8 and note).

5:32 except for a matter of sexual immorality Jesus addresses this issue again at various points in His ministry (e.g., 19:3–9). In this text, Jesus indicates that sexual infidelity is an acceptable reason for divorce.

5:33 fulfill your oaths to the Lord People swore oaths to guarantee their truthfulness. Jesus calls on His followers to practice honesty without the use of oaths. See Num 30:2.

5:37 Yes, yes; no, no Instead of pronouncing an oath to guarantee the truthfulness of a particular statement, Jesus requires truthfulness in all speech. An answer of “yes” or “no” is sufficient for the person of character.

5:38 An eye for an eye This principle, often referred to as lex talionis or the “law of retaliation” (see Exod 21–24) contrasts with the unexpected generosity that a member of the kingdom of heaven should display.

5:39 do not resist the evildoer Jesus is speaking of someone who does wrong to another person. He encourages His followers to return good when someone else intends evil.

5:41 whoever forces you to go one mile The Roman military occupied Israel during this time, and soldiers could require bystanders to carry a load for a mile.

5:42 Give to the one who asks you Members of God’s kingdom should be characterized by overwhelming generosity.

5:43 Love your neighbor Jesus is quoting Lev 19:18 here.

Hate your enemy This phrase does not appear in the law (or anywhere else in the Hebrew Bible), but it might allude to Deut 23:3–6 (compare Pss 137:7–9; 139:21–22). It could also just be a colloquialism of the time.

5:44 love The focus of Jesus’ ethical teaching (see Matt 22:34–40).

5:45 you may be sons of your Father Just as God gives the good gifts of sun and rain to all people without distinction, members of the kingdom should act with love, kindness, and generosity toward all. Jesus’ followers should reflect God’s character.

5:46 tax collectors These were some of the most hated people in Israel, due to the nature of their work and their association with the Roman government.

5:47 Gentiles The Greek text here refers to non-Jews—people who were not ethnically part of Israel.

Gentiles

5:48 you be perfect Those who demonstrate love in the manner attributed to God the Father will become perfect—complete or mature.