In part 1 of this study, we saw Jesus teaching that people enter the kingdom of God by grace, by God's mercy and blessing. Jesus came to do what the Scriptures said, and every law remained in force until Jesus accomplished everything he was sent to do. Now, he teaches a better righteousness, and this is what we look at this month.
Jesus gives six contrasts between the old teachings and the new. Six times he quotes a traditional teaching, most often from the Torah, and six times he explains that the old way is not enough. He presents a more exacting standard of righteousness.
"You have heard that it was said to the people long ago, `Do not murder, and anyone who murders will be subject to judgment' " (v. 21). Where did people hear this saying? They heard it in the synagogues, when the Scriptures were read. This is a quote from the Torah and a summary of its civil laws.
Who said this "to the people long ago"? God himself, at Mount Sinai. Jesus is not quoting a distorted tradition of the Jews--he is quoting the Torah.
He then contrasts it with a more rigorous standard: "But I tell you that anyone who is angry with his brother will be subject to judgment" (v. 22). Did the Torah really mean this? Perhaps, but Jesus does not say that. He simply teaches it on his own authority.
Anyone who is angry will be subject to divine judgment. Jesus states the principle in bold terms, without listing any exceptions--although exceptions exist. Not all anger is sin (Jesus himself was sometimes angry). Here and elsewhere in the sermon, Jesus phrases his demands in an extreme form.
Jesus then says, "Again, anyone who says to his brother, `Raca,' is answerable to the Sanhedrin. But anyone who says, `You fool!' will be in danger of the fire of hell" (v. 22). Jesus is not referring new lawsuits to the Jewish leaders. More likely, in the saying about "raca," he is quoting something that the scribes were already teaching.
Jesus says that the penalty for evil attitudes goes much further than a civil court--it goes all the way to the final judgment.
Jesus himself called people "fool" (Matt. 23:17, same Greek word). Jesus' saying is not a rule that must be enforced to the letter. No, it is a startling statement designed to make a point: that we should not despise other people. This is the true righteousness of the kingdom of God.
Jesus then gives two parables to illustrate (vs. 23-26). It is not always possible to reconcile, but it is always possible to try.
"You have heard that it was said, `Do not commit adultery' " (v. 27). God said it on Mount Sinai. But Jesus tells us "that anyone who looks at a woman lustfully has already committed adultery with her in his heart."
The tenth commandment prohibited lust, but the seventh commandment prohibited "adultery"--a behavior that could be regulated by civil laws and penalties. Jesus is the living Word, and he has more authority than the written Word.
Jesus' teaching falls into a pattern: The old law says one thing, but true righteousness requires more. He then gives extreme statements to drive the point home. When it comes to adultery, he says: "If 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" (vs. 29-30).
Yes, it is better to lose a body part than to lose eternal life. But that is not really our choice, because eyes and hands cannot cause us to sin, and if we remove them, we have committed another sin. Sin originates in our thoughts, and we desperately need a changed heart.
"It has been said, `Anyone who divorces his wife must give her a certificate of divorce' " (v. 31). This refers to Deuteronomy 24:1-4, which accepts divorce as an established custom among the Israelites. The law did not allow a remarried woman to remarry her first husband, but other than this rare situation, it did not make any restrictions. The Law of Moses permitted divorce, but Jesus did not.
"But 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" (v. 32). It is difficult to understand this saying. Suppose an evil man puts away his wife for no reason at all. Is she automatically guilty of adultery? And is it a sin for anyone to marry this victim?
We cannot treat Jesus' statement as an unchangeable law. For one thing, Paul was inspired to write about another legitimate exception for divorce (1 Cor. 7:15). When we study the Sermon on the Mount, we must remember that it is not the last word on the subject of divorce. What we learn here is only part of the picture.
Jesus' saying here is a shocking statement designed to make a point--in this case the point that divorce always involves sin. God intended for marriages to be life-long, and we must strive to keep them the way he intended. Jesus did not discuss here what we should do when things go wrong.
"Again, 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' " (v. 33). These principles are taught in Scripture (Num. 30:2; Deut. 23:31). But what the Torah clearly allowed, Jesus did not: "But I tell you, Do not swear at all.... Simply let your `Yes' be `Yes,' and your `No,' `No'; anything beyond this comes from the evil one" (vs. 34-37). The principle is simple: honesty.
Again, exceptions are allowed. Jesus himself said more than Yes and No. He said that heaven and earth would pass away, but his words would not. He called God as witness that what he was saying was true. Paul also wrote some oath-like affirmations, rather than simply saying Yes (Rom. 7:1, 2 Cor. 1:23).
Again, we should not take the bold statements of the Sermon on the Mount as prohibitions that must be enforced exactly as written. We should have simple honesty, but we can on occasion emphasize the truth of what we are saying.
In a court of law, to use a modern example, we are allowed to "swear" to tell the truth, and ask God to help us tell the truth. It is nitpicking to say that the word "affirm" is acceptable but "swear" is not. In a court of law, these words mean the same thing--and both are more than a simple Yes.
Jesus again quotes the Torah: "You have heard that it was said, `Eye for eye, and tooth for tooth' " (v. 38). This was a maximum limit for vengeance in the Old Testament, and it was sometimes a minimum, too (Lev. 24:19; Deut. 19:21).
But what the Torah required, Jesus prohibited: "But I tell you, Do not resist an evil person" (v. 39). But Jesus himself resisted evil people, and so did the apostles. It is permissible to resist evil people. Jesus would allow us, for example, to report crime to the police.
Jesus' next statements must be seen as exaggerations for effect, too. That does not mean we can dismiss them as irrelevant. Rather, we must allow the principle to challenge our behavior, without turning these rules into a new law-code as if exceptions were never allowed.
"If someone strikes you on the right cheek, turn to him the other also." But sometimes it would be better to object or walk away (Acts 12:9; Acts 23:3). Jesus is teaching a principle, not a rule that must be kept in a rigid way.
"And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you" (vs. 40-42). But if people sue you for $1,000, you do not have to give them $2,000. If a drunk asks for $10, you do not have to give to him.
The point in Jesus' sayings is not that we must always let people take advantage of us, nor that we should reward people who do that. Rather, it is that we should try to make peace, not to seek vengeance.
"You have heard that it was said, `Love your neighbor and hate your enemy' " (v. 43). The Torah commands love for neighbors, and it commanded Israel to kill all the Canaanites and punish all evil-doers.
"But I tell you: Love your enemies and pray for those who persecute you" (v. 44). Jesus teaches a different way, a way different from the world. Why? What is the model for all this radical righteousness?
"That 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" (v. 45). We are to be like God is, and he loved his enemies so much that he sent his Son to die for them. We cannot do that, but we are to love our enemies and pray for them to be blessed.
We are called to do more than what is natural, more than unconverted people do (vs. 46-47). We fall short, of course, but that does not mean that we should quit trying. Our love for others is to be complete, to extend to all peoples--and that is what Jesus means when he says, "Be perfect, therefore, as your heavenly Father is perfect" (v. 48).
Michael Morrison
For a longer version of this study, with a chart summary, see www.wcg.org/lit/bible/gospels/matt5.htm
Copyright © Worldwide Church of God, 2000