Matthew 5:1

A parallel account of this passage is found in Luke 6:17-19.

Having introduced Jesus as the Messiah, Matthew now gives his audience the opportunity to encounter Him up close through the first of five extended discourses dispersed throughout his Gospel narrative (Matthew chapters 5-7; 10; 13; 18; 24-25). This first discourse is the most well-known and it is among the most beloved passages in all of scripture. It is commonly known as Jesus's "Sermon on the Mount."

The word quickly spread about Jesus's miracles that healed every kind of disease and sickness. In a short span of time following His arrival in Capernaum, a village on the northern shore of Lake Galilee, He was drawing considerable crowds. Jesus noticed the crowds of people coming to get healed. When He saw the crowds, He went up on the mountain and sat down (v 1). Jewish teachers (called rabbis) often sat down when they taught, with their pupils gathered around them. Matthew writes that Jesus's disciples came to Him, after He sat down (v 1).

The context indicates that Jesus withdrew from performing miracles for the crowd of Jews and Gentiles who came to Him from a 200'mile radius seeking a physical benefit, to be healed. Jesus apparently withdrew in order to provide His disciples a spiritual benefit. In the previous chapter Jesus was teaching in the synagogues and healing among the people. Now Jesus begins to teach His disciples on a mountain. The Greek word translated mountain also occurs in 5:14 and is translated hill. This term does not provide a precise location for the Sermon on the Mount. Tradition places Jesus' sermon on a slope near the shore of the lake that is the Sea of Galilee. Wherever it was, the disciples followed, but the crowds did not, as shown in 8:1, "When Jesus came down from the mountain, large crowds followed Him" (Matthew 8:1).

The picture Matthew presents indicates that Jesus first demonstrated His divine power through healing, then sat down to explain a greater power to His disciples. Physical healing has a temporary benefit. But the inner power to heal souls has a lasting benefit.

Jesus's sermon appears to only be addressed to His disciples. The phrase, His disciples, is not necessarily limited to the "twelve disciples" whom Jesus selects in Matthew 10:2-4. Context determines which disciples are being referred to. Jesus had a substantial number of disciples. This can be seen in John 6:66, when a large number of disciples ceased walking with Jesus while the twelve remained. In the context of Matthew 5:1, His disciples is likely a broader reference to those who have been following Jesus with some regularity and/or demonstrated a greater level of commitment to Him than the wider crowds. Simon Peter and Andrew, as well as James and John'the two pairs of brothers whom Jesus called to follow Him in earlier verses'would almost certainly have been a part of His audience.

"The Sermon on the Mount" is therefore an internal message whose recipients already belong to the movement Jesus is founding and leading. In Luke's Gospel, Jesus will restate many of the same ideas to the twelve disciples after He chooses them (Luke 6:12-49). Since this is Jesus' kingdom platform, it is likely the twelve heard these teachings on many occasions.

Although this group of disciples in Matthew 5 includes more than the twelve, it probably was not a substantial group size, both because Jesus was teaching while sitting down, and because Jesus's ministry had just begun. After the Sermon on the Mount, Matthew says that "When Jesus had finished these words, the crowds were amazed at His teaching" (Matthew 7:28). The word translated as crowds ("ochlos" G3793) also means "people." In this context the "crowds" or "people" refers to the gathering of His disciples and not the "large crowds" (ochloi polloi) who flocked to Jesus from far and wide that Matthew mentions in 8:1.

"The Sermon on the Mount" serves as a deeper initiation for His disciples where Jesus reveals to them the core platforms of His Kingdom. Among these platforms are counter-intuitive ideas such as "Treat others the way you want others to treat you;" "Forgive others and You will be forgiven;" and "Humble yourself and follow after Me and I will make you great." Jesus will make the point in this chapter that He did not come to overturn the teachings of the Old Testament, but to fulfill them. Jesus's platform is a kingdom platform, but might be summarized this way: "Serve Now and Rule Later." Matthew shares the record of this internal meeting as a way to introduce his audience to Jesus's Kingdom platform.

Considering that the traditional location of the Sermon on the Mount was a slope near the northern shore, His disciples likely would have gathered around their Lord facing the Sea of Galilee. As Jesus sat with the Sea as His backdrop and its breeze blowing into the disciples' faces, the slope of the hill would have formed a natural amphitheater. From His disciples' vantage point they could see the different towns and villages circling the lake. These towns represented a wide range of political diversity within Jewish and Gentile society. If Jesus ascended Mt. Arbel or a similar nearby peak, they would have been roughly a thousand feet above the shore, and also had a full view of the towns and cultures surrounding the lake. For purposes of painting a picture of the event, we will assume the sermon took place in the traditional location.

As His disciples faced the sea, just down the slope and slightly to their left was the trade city of Capernaum located on the northern shore. Further up the road and fully to their left was the farming village of Chorazin. To the east of Capernaum, on the northern edge of the sea was the fishing village of Bethsaida. The Pharisees' influence ruled these towns. They emphasized strict obedience to God's law. From their synagogues, the Pharisees sat in the seat of Moses and taught everyone to obey the law. Of all the leading political-religious groups among the Jews at this time, it was the Pharisees who ought to have most accepted Jesus as their Messiah. They were knowledgeable, committed, and held a strong faith that what the scriptures said was true. But their political system was corrupt.

The Pharisees were hypocrites (pretenders.) They wanted to be seen as standing for the law, but they did not want to live it. Faithfulness to God would have brought a confrontation with Rome, and such a confrontation would have put at risk their position of power and influence. Outwardly the Pharisees identified with the Law of God, but inwardly they bowed the knee to Rome. Jesus will call them out on this point. However, it seems the Pharisees were held in high regard by ordinary Jews. This can be seen in Matthew 15:12, when the disciples come to Jesus to make sure He was aware that His words had offended the Pharisees. This signals respect for the Pharisees, even among the twelve.

To His disciples' right was the western shore of Galilee and the city of Tiberias. Tiberias was made the capital of the Galilee region a little over a decade earlier by Herod Antipas. Herod spent a great deal of his time enjoying his palace there. Herod's followers, the Herodians, were the party most strongly affiliated with Rome. Not only did their power directly come from Rome, the Herodians were basically Jewish by ethnicity but Roman by culture. They indulged in the sinful acts of Roman paganism. And wherever there were Herodians, there were Sadducees nearby. Even though the Jerusalem temple was a hundred miles south of Galilee, Sadducees would regularly court their Herodian allies. The city of Tiberias then represented a place of compromise, if not outright surrender to Roman authority.

To the left of His disciples was Galilee's eastern shore. There was the Gentile region known as the Decapolis, which was often referred to in the gospels as "The other side." The Decapolis received its name from the ten principal cities that were founded by Alexander the Great's surviving generals in the fourth and third centuries B.C. Now under the rule of Rome, the Decapolis was a separate province that bordered Israel. These cities were guarded and protected by Rome's famous Tenth Legion. The Greco'Roman city of Hippos sat atop a hill and loomed over Galilee, as an ominous reminder of Rome's dominance and rule.

On the eastern horizon, five or so miles up a valley, His disciples might have been able to make out the city and fortress of Gamala. Gamala was situated on a steep hill, just over the northern border of the Roman Decapolis. It was where the Jewish Zealots were headquartered. The Zealots lead the movement that sought to overthrow Roman rule. They would lead an uprising in 66-73 A.D. and be defeated after a bloody war. Gamala itself would be the site of perhaps its fiercest battle. In order to rally his battle-tired troops, the Roman general and future emperor, Vespasian, personally led the final charge to victory. Over 4,000 Jewish zealots chose to jump off the cliffs upon which Gamala sat rather than submit to Roman capture. Gamala represented the brewing tension between those who sought to violently gain Jewish independence and the Romans who sought to maintain their occupation of Judea. At least one of Jesus' twelve disciples was an official member of the Zealots, "Simon the Zealot." The rest (save Judas) had the zealot spirit.

Jesus's "Sermon on the Mount" is delivered up on the mountain (v 1). Matthew, once again, alludes to Jesus being a kind of Moses. Matthew has previously compared Jesus to Moses: Israel's Lawgiver through multiple allusions in his Gospel narrative. (Jesus's escape from Herod's slaughter of baby boys in Bethlehem similar to Moses' escape from Pharaoh's edict to kill all Hebrew male children (Matthew 2:16-19); Jesus's baptism at the Jordan similar to Moses leading Israel through the sea (Matthew 3:13); Jesus fasting 40 days following the Spirit in the wilderness similar to Moses leading Israel in the wilderness (Matthew 4:1-2); Jesus directly quoting Moses's final message to Israel (Deuteronomy) in His refutations of the devil (Matthew 4:4, 4:7, and 4:10). Jesus will be a 'second Moses' in fulfillment of a prophecy from Deuteronomy. He will not only lead His people out of slavery and fulfill the Law of Moses, but He will deliver a New Covenant.

As Messiah, Jesus is a second (and better) Moses. In Deuteronomy 18 it was prophesied that the Messiah would be like Moses:

"The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, 'Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.' The Lord said to me, 'They have spoken well. I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him." (Deuteronomy 18:15-19)

In this passage from Deuteronomy, Moses recounts the time when the children of Israel were extremely mortified by God's nearness. The thunder, lightning, and smoke coming from the mountain terrified them so much that they requested Moses go alone up the mountain to receive and deliver God's law. The children of Israel said that they would die if God came any nearer. And the Lord said that their terrors were well founded. Then God made a promise to them, that He relayed through Moses. The promise was essentially this: "I have heard your prayers asking Me not to speak in this manner to you again because My speaking to you will cause you to die. So, I will raise up for you a prophet like Moses who will be among your countrymen, and He will speak My words to you. His voice will not be as scary, but this does not mean you should not listen to Him or listen any less intently than you are listening now. I will personally require obedience from you to what He says."

The Sermon on the Mount is a second giving of the law from a mount by the second Moses, and Mt. Sinai was a foreshadowing of the Sermon on the Mount. The Israelites' request was answered fifteen hundred years later when God raised up Jesus: who was a prophet like Moses; who was among His countrymen (Matthew 1:1-17); and who spoke the words of God (John 12:49). Jesus and His Sermon on the Mount are a fulfillment of Moses's prophecy in Deuteronomy 18:15-19.

The Old Covenant was delivered at Mt. Sinai by Moses, God's prophet. The New Covenant was delivered up on the mountain overlooking Galilee by Jesus, God's Messiah. Both covenants were delivered to a covenant people (the nation of Israel and Jesus's disciples.) In each case, the covenant was given for the benefit of the covenant people. Jesus' objective in encouraging His disciples to live according to His words is so they will be "blessed" or fulfilled. Similarly, Moses exhorted the covenant people of Deuteronomy to "choose life" by walking in obedience. A society where everyone treats others as they want to be treated is a great place to live. The alternative is that everyone fights until one tyrant wins, and oppresses the rest.

As God's Messiah, Jesus was more than a prophet like Moses. He was also God. God was no longer delivering His message directly from a Mountain, through words written on stone tablets, or through a human prophet. God was now in human form, personally delivering His message to His people. Jesus, the Word of God, opened His mouth and began to teach (speak) the words of God. Moses could only deliver the Law as God instructed and inscribed it upon tablets of stone. Jesus reveals the truth and spirit behind the Law and writes them upon the hearts of His people (Jeremiah 31:31-34; Ezekiel 11:19-20; 36:26-28).

Though one message was delivered amidst smoke and fire and the other on an unremarkable day by a calm lake, the sermons given on both mountainsides 1500 years apart were the same in essence: love God and worship Him, love others and serve them'and you and those around you will be blessed.

With his disciples gathered around him, Jesus opened His mouth and began to teach them about His Kingdom (v 2). Jesus's Kingdom platform echoed, fulfilled, and surpassed that of His prophetic predecessor, Moses. His platform was a reframing of the Mosaic Law. But instead of being a law on tablets of stone, Jesus revealed the truth and spirit behind the law. Jesus put the His law within the hearts of His people (Deuteronomy 30:6; Jeremiah 31:31-34; Ezekiel 11:19-20; 36:26-28).

Moses told the children of Israel of a new way of living that was different from the surrounding nations. The Mosaic Law was an invitation for voluntary compliance without human rulers. It was an invitation to self-governance. Moses instructed his people how to find and enjoy God's blessing within the land they were about to enter by voluntarily living in harmonious community. Jesus told His disciples of a new way of living that was different from typical earthly powers, who seek coercive control. He instructed His disciples how to live the principles of Kingdom of Heaven while living on earth, and enjoy its blessings to the fullest.

But even though these covenants were delivered by different men, at different times, and in different environments, the offer and the requirements were the same.

The offer was to choose life or choose death (Deuteronomy 30:15-20; Matthew 7:24-27).

The requirement to choose life was to love God and worship Him only (Deuteronomy 5:1-15; 6:5; Matthew 6:33) and to serve one's neighbor in love (Deuteronomy 5:16-21; Matthew 5:39-44; 6:12; 7:12).

What follows is the fullest discourse we have on record of the gospel of the kingdom Jesus was preaching. For the next three chapters, Matthew ceases to narrate. He simply lets his audience listen and hear the words that came when Jesus opened His mouth and began to teach, saying' (v 2).

Matthew 5:3

The parallel account of this teaching is found in Luke 6:20-24.

Jesus begins speaking to His disciples with a series of statements describing the Good Life (Blessed Life) as it is understood in His Kingdom.

The statements are organized into a "chiasm." A chiasm is a poetic pattern of statements or ideas whose arrangement resembles the left half of the form of the Greek letter "Chi" which looks like the English letter "X." Chiasms are a mirrored pattern that follow an A'B'C'C''B''A' format. The main idea of chiasms is located in their center so that as they narrow, chiasms get closer in proximity and significance of their most important statement, before they unwind. Chiasms are found throughout scripture. They were a common thought form that Jews used to express their thoughts.

Jesus shares eight distinct ideas about the Blessed Life over the course of nine statements. The chiasm is expressed in the first eight "Beatitudes." (The ninth statement repeats and expands the eighth.)

The chiasm is as follows:

A. Blessed are the poor in spirit, for theirs is the kingdom of heaven.

B. Blessed are those who mourn, for they shall be comforted.

C. Blessed are the gentle, for they shall inherit the earth.

D. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

D'. Blessed are the merciful, for they shall receive mercy.

C'. Blessed are the pure in heart, for they shall see God.

B'. Blessed are the peacemakers, for they shall be called sons of God.

A'. Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.

Matthew's use of verb tense and voice throughout this chiasm suggests both a present and a future aspect within the Kingdom of Heaven.

• A and A' use the present active verbs'for theirs is'to describe the present reality for those who are Blessed.
• B and B' use the future passive tense'for they shall be'to describe what God will do one day for the Blessed.
• C and C' use the future active tense'for they shall'to describe what the Blessed will one day have or do.
• D and D' use the future passive tense'for they shall be/receive'to describe what God will one day give the Blessed.

The heart of Jesus's chiasm centers on righteousness (social harmony) and mercy (compassion) both of which are major themes throughout the Sermon on the Mount and all of Jesus's teaching. They are also the main point of the Jewish Law, and the covenant God made with Israel as reflected in Deuteronomy.

In English each statement of this chiasm begins with the word Blessed. The Greek word translated Blessed is Makarios (G3107). Makarios describes a complete and total fulfillment in life. It does not refer to a passing happiness or good fortune. It is an enduring state or condition that is unassailable.

Makarios is an interesting word choice to describe Christ's Kingdom amidst the multi-cultural setting of the Sea of Galilee. The world in which Jesus' disciples and Matthew's audience inhabited was predominantly a Jewish subculture within a Roman and Greek world. The Romans supplanted the Greeks, but absorbed substantial Greek influence. Judea was under Greek rule for over a century and a half, spanning from the time of Alexander the Great's conquests (332 B.C.) until the Maccabean revolt (167-160 B.C.) When the Roman general Pompey first incorporated Judea as a province of the Roman Empire in 63 B.C., he reintroduced the Greek culture and worldview that Rome had assimilated. A major figure with the Greek worldview was Alexander the Great's teacher'Aristotle.

Aristotle begins one of his most famous books, "Ethics," asking the question "Can virtue (good habits) make one happy?" In other words, "Does living a moral life and being morally good lead to the good life?" Aristotle concludes that virtue does make one happy (Greek word: Eudaimonia) but it cannot make one blessed (Makarios.) According to Aristotle, Makarios is only possible by the combination of one's virtue and circumstantial bliss. The worldview of Aristotle assumed Makarios was external. But in Matthew's Gospel, Jesus says the opposite of Aristotle. Jesus taught that Makarios comes from the inside out. It cannot be extracted from earthly circumstances.

As we consider the assumptions of the different perspectives represented by the towns lining the Sea of Galilee, we find that they all aligned with Aristotle's position. The Herodians and Sadducees dining in the halls of Tiberias, on the western shore, would have said Makarios comes from enjoying the circumstances of luxury and power at the expense of others. The Roman soldiers garrisoned in the Decapolis on Galilee's eastern shore would have said the same thing.

The Zealots in Gamala, who bitterly hated those Romans with all their heart, would have said Makarios would come when they were in power and the Romans were no more, i.e. if their external circumstances were changed. And the Pharisees, teaching along the cities and towns of Galilee's northern shore would have believed Makarios was having a righteous reputation in the community, even as they lived like gluttonous Romans by devouring widows' houses (Matthew 23:14).

Jesus rejected the fake, earthly, and elusive Makarios assumed by Aristotle and many others. The Makarios that Jesus taught was real, heavenly, and available. The kingdoms of the earth had missed the good life in their efforts to rule or overthrow. Those who inhabit the Kingdom of Heaven would find the good life through humbly serving one another in love.

The first statement (A) of Jesus's chiasm focuses on having a realistic opinion of one's self.

The parallel account of this teaching is found in Luke 6:20.

Jesus's statement (A) Makarios are the poor in spirit, for theirs is the kingdom of heaven, corresponds with (A') Makarios are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven (vv 3, 10).

Jesus says Makarios (happy and fulfilled) are the poor in spirit (v 3). To be poor means to lack something. If we are poor, then we have need. We often use the word poor to describe someone who needs more money in order to have a sufficient livelihood.

The Bible uses the Greek word pneuma (G4151), translated here as spirit in many different ways. It can mean wind (John 3:8). It can mean the immaterial part of man that relates and interacts with God (Romans 8:16). It can mean a spiritual being such as an angel or demon (Matthew 12:43). It can mean the Third person of the Trinity, the Holy Spirit (Matthew 4:1). In this instance, spirit does not refer to any of these uses. Instead, spirit here describes what we might call "self-image." To be poor in spirit is to realize spiritual poverty, and therefore have a sense we have a great spiritual need. To be poor in spirit means to reject having a false opinion of self-sufficiency. To realize spiritual need is the opposite of self-sufficiency. It leads to spiritual dependence. To be filled with God's Spirit, we must first empty ourselves of "self."

Jesus teaches that the poor in spirit are Makarios because theirs is the kingdom of heaven (v 3). The kingdom of heaven refers to the new spiritual and political order that Jesus has come to bring. If we do not recognize our spiritual need, we will not seek the benefits of heaven. The benefits of heaven come through spiritual dependence. When we live in spiritual dependence we serve one another, which results in the principles of heaven reigning on earth.

The Kingdom of Heaven is unlike the kingdoms of this earth who are ruled by those rich in spirit and full of themselves. Those who seek power for themselves squabble and fight one another for the position to rule the kingdoms of the earth. The opposite of Jesus's statement would read "Wretched are the rich in spirit, for theirs are the fleeting kingdoms of the earth." Once attained, the earthly rulers exhaust their energy clinging to power or selfishly exerting their power at the expense of those beneath them. As Shakespeare says, "Uneasy lies the head that wears such a crown."

The kind of people most recognized as being poor in spirit, might have been slaves or servants. Servants had only the authority granted them. Servants were expected to quietly and simply do what they were asked without making a fuss. Jesus will use servants in many parables to describe how to live kingdom principles. Jesus teaches, paradoxically, that in the Kingdom of Heaven, the servants are the rulers.

Jesus is saying that those who serve others rather than demand of them, those who lay down their own claims for the sake of loving their neighbor, those who have an attitude of being poor in spirit have full reign in the kingdom of heaven. The servant-hearted are the rulers in God's Kingdom. It is these servant kings who are happy and fulfilled (Makarios) because God created mankind to rule with Him in harmony with others. It is Satan who embodies the spirit of tyranny.

It is interesting to note the present tense. When believers serve, they are ruling from the standpoint of the Kingdom of Heaven. It is a matter of faith to have the eyes to see that true greatness lies in serving.

The parallel account of this teachin

Matthew 5:4

The parallel account of this teaching is found in Luke 6:21.

Jesus's statement (B), Makarios are those who mourn for they shall be comforted, corresponds with (B') Makarios are the peacemakers, for they shall be called sons of God (vv 4, 9).

The second line of Jesus's chiasm is also paradoxical. In the first statement the servants are the rulers in the kingdom of heaven. Jesus now says that Makarios (happy and fulfilled) are those who mourn (v 4). Mourning is an outpouring of grief and sorrow. Mourning is typically associated with the opposite of happiness or fulfillment (Makarios). It results from being profoundly disappointed with surrounding circumstances.

What then does Jesus mean when he says that Makarios are those who mourn? (v. 4)

This is likely a zooming in of the attitude already introduced. To become poor in spirit requires that we recognize our neediness, and to empty ourselves of the deception that we are self-reliant. It requires we see our limitations with the eyes of reality. It requires us to see our inherent sinful state. To see ourselves as we actually are. When we see ourselves truly, it ought to lead us to mourn because we fall so far short (Romans 3:23). This mourning is the mourning of self-awareness. It is the setting aside of rationalizations and comparisons to other people, and recognizing our standing in the sight of God, our Creator.

An example might be a painful realization someone has when they recognize that much of their life has been a mistake. Mourning is a sign of regret and disappointment. It is an integral part of changing perspectives from what is not true to what is true. It leads to repentance, which begins with a change of heart. When people recognize that they have been chasing the wrong pursuits, deeply investing themselves in finite things (i.e. earthly kingdoms), and by extension have not invested themselves in what is good, true, and eternal, mourning is a proper response.

But Jesus consoles those who mourn (in this life), for they shall be comforted (v 4). Having repented of self-reliance and self-deception, they are now free to live in reality. They can now seek the Kingdom of God and His righteousness. This provides great comfort, because it makes the pain worthwhile. The agony of seeing our own neediness opens the door for us to reach the fulfillment (Makarios) for which our souls long.

Those who mourn their sinful condition have rightfully recognized that the Kingdom of Heaven is at hand and repented (changed their ways). The rewards they will receive in the kingdom of heaven shall be their comfort. This promise is in future tense. The sufferings they endure and mourn in this life shall be redeemed into a great comfort for them when the Messiah's kingdom is fully realized (Romans 8:18; 8:28; 2 Corinthians 4:16-18). While this promise is future tense in this passage, it is also a comfort in this life, through the eyes of faith that the promise will be fulfilled (2 Timothy 1:12).

Contrasting those who mourn are those who elevate self. People who pretend they are better than they are. This leads to division and coercion. It creates tyranny of one person over another, in defiance of God's reign. It is rooted in a demand for control. The irony is that those who seek to rule will not rule in the kingdom that is to come, and those who serve others shall inherit the right to reign in harmony with God. Those who mock God shall reap what they are sowing, which will include dissension and strife. This will not lead to fulfillment (Makarios).

Matthew 5:5

There is no apparent parallel account of this teaching in the Gospels.

Jesus's statement (C) Makarios are the gentle, for they shall inherit the earth corresponds with (C') Makarios are the pure in heart, for they shall see God (vv 5, 8).

The third statement of Jesus's Makarios chiasm is another paradox. This time it is the gentle who are blessed (Makarios) (v 5). The Greek term which Matthew uses to capture Jesus's thought for gentle is the Greek word, "Praus" (G4239). It is sometimes translated as "meek."

Gentle in English means mild or soft, as opposed to stern, stiff, or severe. Unfortunately, the English words gentle or meek often carry a connotation of weakness. The Greek word, Praus, portrays an underlying strength being channeled, a power under control. It was a word used to describe a powerful war horse that was willing to go into the thick of battle when urged by its rider. Horses by nature are prone to either flight or dominance. An animal whose strength is submissive to its master has channeled its power to flee or dominate in service to the master.

To be gentle while standing firmly on the truth requires great strength. But it also requires an attitude of service. People are not our enemy. Spiritual forces of evil are our enemy. The gentle or meek, who are channeling their energies into service to their Master, in service to others, are blessed. They are happy and fulfilled (Makarios), because they shall inherit the earth (v 5). They are fulfilling their design. This is a future promise Jesus makes to the gentle. That one day, they shall inherit the earth (v 5). The word translated inherit includes the idea of possession. God granted the land of Israel to Abraham's descendants as a reward to Abraham for his faithfulness. But God told Abraham his descendants would not possess it for another 400 years (Genesis 15). They had been granted it, but did not experience the blessing of it until they fought the required battles to possess it.

The situation is similar for the gentle. Jesus has granted that they shall inherit the earth (v 5). It has been granted. The possession will take place in a future reign of servant kings in the new earth (Revelation 21:1). Jesus is saying that those who live with gentleness and humility now will one day inherit the earth and reign over it in harmony with Him. Genesis 1:28 tells us that God created mankind to have dominion over the earth. Revelation 21:24 refers to "the kings of the (new) earth."

The psalmist, contemplating God's mysterious purpose for man, marvels,

"What is man that You take thought of him,
And the son of man that You care for him?
Yet You have made him a little lower than God,
And You crown him with glory and majesty!
You make him to rule over the works of Your hands;
You have put all things under his feet"
(Psalm 8:4-6).

From these passages (and many others) we can see that man was created to rule the earth. Because we were designed to rule in harmony with God, we cannot be Makarios (blessed, fulfilled, happy, satisfied, etc.) until we are ruling in harmony with God. Jesus's statement'Makarios are the gentle, for they shall inherit the earth'appears paradoxical, but only because the current earth is twisted from its original design (v 5). In the current age of the earth, the boastful and proud are usually in charge. The most ruthless tyrants are the ones who tend to build great empires. From Attila the Hun and Alexander the Great to Adolf Hitler and Genghis Khan. From the Caesars and Sultans to Mao and Stalin.

But the kingdoms of the current earth are destined to pass away. One day they will be no more. When Christ returns and creates the new earth, He will place His followers in positions of authority. He will exalt to places of authority those who used their gifts to serve others, as He did (Matthew 20:28; Luke 14:11; Philippians 2:3-11). Those who are gentle or meek will be elevated by Him to fulfill their destiny (Makarios) of inheriting the earth (v 5).

The proud kingdoms of the present earth seek to dominate and demand, coerce and control, but their time is fading. In the end those who seek power over others will be empty, for they will not inherit the earth. But Jesus tells us that those who serve now will reign later. Thus, the gentle are Makarios (v 5).

The makarios qualities beginning with poor in spirit and moving onto those who mourn, and now here with the gentle, reveal a progression. The poor in spirit are those who have come to a point of brokenness and become bankrupt of self. They realize that have nothing to offer of themselves (like the wayward son in Jesus's famous parable in Luke 15:16-17). When we realize this, the appropriate response is to mourn. To mourn how we squander life by pursuing foolish dead-ends. This poor spirit and mourning leads to repentance. Repentance begins the process of building a new life according to God's values. We show gentleness (or meekness) when we channel our power and capabilities as our master directs. Like a war horse commanded by its rider, we go where we are directed. Jesus desires fearless servants to reign over His kingdom, those who are willing to brave difficulty and continue to walk in obedience.

Matthew 5:6

The parallel account of this teaching is found in Luke 6:21.

Jesus's statement (D) Makarios are those who hunger and thirst for righteousness, for they shall be satisfied, corresponds with (D') Makarios are the merciful, for they shall receive mercy (vv 6, 7).

Jesus's statement about righteousness lies at the heart of the "Beatitudes"—His Makarios chiasm.

With few exceptions, hunger and thirst were conditions that were universally experienced throughout the ancient world. The people living in Judea were certainly not exempt. Without the aid of modern agriculture or refrigeration, food production and storage were constantly unstable and at the mercy of drought, famine, and war. Even with aqueducts, access to fresh, clean water was limited to natural access points of rivers, lakes, springs, and wells. It required constant effort to overcome the dry heat of Judea's landscape. Jesus's disciples and the vast majority of Matthew's readers alike would have experienced real pain from hunger more than once in their lives. Working in the towns and fields or traveling the roads of Judea, all of them would have regularly felt an intense thirst for water. When we hunger and thirst, we think of little else than having that pang satisfied. It is constantly upon our minds, and we seek it relentlessly.

Jesus is not talking here about a hunger for nourishing food or a thirst for life-sustaining water. He is talking about a hunger and thirst for life-sustaining righteousness (social harmony). To pursue Righteousness relentlessly, as though our life depended upon it. Because in the sense of gaining Makarios, it does.

In the Old Testament, Righteousness meant keeping an oath or abiding to a covenant agreement. The primary requirement of fulfilling most covenants was for the vassal to faithfully serve the ruler or suzerain. In God's covenant with Israel, He was the Great Suzerain, and the nation Israel was the vassal. Righteousness came from fulfilling the demands of the Law, obedience to the commands of the Great Ruler. God's righteousness was demonstrated throughout the Old Testament by keeping His promises (2 Chronicles 12:1-6; Psalm 7:3-17; Jeremiah 9:23-24).

Righteousness is best depicted as a social harmony that exists when two or more parties honor their agreements —both externally (letter of the law) and internally (spirit of the law). God always keeps His word. When we obey His commands, there is righteousness. Righteousness is the key to gaining Makarios, which is why Jesus tells us to seek it as though we are seeking water when we are dying of thirst, or food if we are dying of hunger.

Paul's letter to the Romans addresses the question "What is righteousness and how is it obtained?" In that respect, Romans is similar to Plato's "Republic," which was an influential work written several centuries earlier that founded Greek philosophy. In the "Republic," Plato explains Socrates' conclusion that righteousness, or justice, is when everyone in the city state does what they do best for the benefit of all. Paul reaches a similar conclusion, stating in Romans 12 that righteousness looks like a body where all the body parts are playing their part well, in harmony with their design.

Where Paul and Plato differ is in their analysis of the Head. Paul states that there is only one Head, and it is Christ. Believers are righteous when they serve with their gifts in obedience to the Head, the "brain" of the Body of Christ, which is Christ. Plato's head is a subset of fallible humans, whom he fantasizes will have a noble nature. True righteousness, or justice, is social harmony in obedience to the commands of Jesus.

Both Jesus's disciples and Matthew's Jewish readers would have known that righteousness can come through faith as it did to Abraham (Genesis 15:6). But in this sermon Jesus is not talking about being made righteous by faith in the sight of God, to be "justified" as Paul will later describe (Romans 3-4).

The righteousness (social harmony) that Jesus is describing is a prevailing justice that flows into daily life for the covenant people when the Law is adhered to and kept. A society flourishes when a group of self-governing individuals respect and follow the rule of law toward one another. When the rule of law is followed voluntarily, the community doesn't have to spend time, energy, and wealth guarding what is theirs from robbers or tyrants. When a community follows the rule of law because they choose to do so, it frees them to invest their energy in being productive. The things they produce and the services they provide are a blessing not only to them but to the whole community.

Human law and government are imperfect. Even our best systems are corrupted by selfish and greedy men who lust for power. Such corruption results in unending cries for righteousness. While these cries are real and right, they are often subverted and hijacked by equally greedy and crafty men. The promised harmony and righteousness are not much better than the corruption it had vowed to replace. The end result is disappointment and cynicism, where no one is satisfied. Those who are full of their own righteousness will thirst and starve.

Jesus and His kingdom offer true righteousness, which is what we must hunger and thirst for: "Seek first His kingdom and His righteousness" (Matthew 6:33) (v 6). As God, Jesus is the perfect King. His Law is the perfect Law of love and liberty (Romans 3:8; James 1:25). His reign is perfectly just.

Jesus's message here is that humankind needs to stop hungering and thirsting for broken righteousness according to the lies of the world systems (or their own faulty systems of righteousness). He promises that those who hunger and thirst for His righteousness will be satisfied (v 6). These are the ones who are Makarios. The social harmony His Kingdom provides is unlike anything the world offers. It is the byproduct of living with a heart that loves our neighbor as we love ourself. It is the fruit of living with self-governing responsibility with the perfect law of liberty in a way that is eager to bless and serve others (Galatians 5:13-14). This is true social harmony. This is justice. This is the righteousness that nourishes and sustains society. Those who shall live in such a society are Makarios.

Matthew 5:7

There is no apparent parallel account of this teaching in the Gospels.

Jesus's statement (D') Makarios are the merciful, for they shall receive mercy, corresponds with (D) Makarios are those who hunger and thirst for righteousness, for they shall be satisfied (vv 7, 6). This completes the centerpiece of the "Beatitudes" chiasm, which is its primary point. Choosing to live righteously yields enormous benefits. It is the path to complete fulfillment (being blessed, Makarios) as a human.

The counterpart to righteousness in Jesus's Makarios chiasm is mercy (v 7). Mercy is a key theme throughout the Old Testament and it is a key theme throughout Jesus's New Covenant as well.

The three main terms that are translated mercy in the Old Testament are "Channuwn" (H2587), "Rachuwm" (H7349), and "Checed" (H2617). "Channuwn" describes pity and gracious generosity (Proverbs 14:21). "Rachuwm" depicts familial bonds of affection (a father to his son'Jeremiah 31:20; or a mother to her nursing infant'Isaiah 49:15; or a husband to his wife'Hosea 2:19; or Joseph among his brothers'Genesis 43:30). "Checed" describes a steadfast and faithful love (Psalm 100:5).

All three terms are combined in several Old Testament verses (Exodus 34:6; Numbers 14:18; Nehemiah 9:17; Psalm 86:15; 103:8; 145:8; Joel 2:13). One verse that contains all three was uttered by the prophet Jonah, "I knew that You are a gracious ('Channuwn') and compassionate ('Rachuwm') God, slow to anger and abundant in lovingkindness ('Checed'), and one who relents concerning calamity" (Jonah 4:2). Mercy is definitely a characteristic of God.

Jesus announces that those who are merciful are Makarios (happy and fulfilled) (v 7). It is not difficult to see why. For those who are merciful shall receive mercy (v 7). This idea, this mercy principle is repeated time and again by Jesus, not only within this sermon but throughout His ministry. Jesus's mercy principle is the crux of Jesus's prayer in Matthew 6: "forgive us our debts, as we also have forgiven our debtors" (Matthew 6:12). Mercy is also the focal point of Jesus's reemphasis which immediately follows His prayer:

"For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions" 
(Matthew 6:14-15).

A short while later Jesus affirms the mercy principle by reframing its truth in the negative:

"Do not judge so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you"
(Matthew 7:1-2).

Even the golden rule follows the mercy principal, "In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets" (Matthew 7:12). Be merciful and receive mercy (v 7).

Jesus repeats the mercy principle in His parables of the unforgiving debtor (Matthew 18:23-35).

And of course, Jesus practices what He preaches, even without needing forgiveness Himself. Jesus forgave the paralytic (Mark 2:5). He forgave the sinful woman who washed His feet (Luke 7:48). He forgave the woman caught in adultery (John 8:11). He forgave those who crucified Him (Luke 23:34). Jesus the Messiah came to forgive. And He teaches His followers to forgive.

The kingdoms of this world are built on blame and condemnation. When something goes wrong someone must be blamed and punished. This is a wretched system. And wretched are those who are judgmental for they shall be condemned.

But Jesus teaches that when someone is merciful (forgives another of the wrong done against them) they enter into a blessing (Makarios) because they too shall receive mercy (from the King) (v 7). In a world of wrongs and sin, mercy is often the unmistakable act of love. Mercy runs counter to the systems behind the kingdoms of this world. But mercy is a major platform in the Kingdom of Heaven.

Thus, completes the centerpiece of the Makarios chiasm. The primary focal point of gaining human fulfillment is to pursue righteousness as though your life depended upon it. In fact, your spiritual fulfillment does. When we play our role in the Body according to our gifts, and in obedience to the Head, we are Makarios. If we obey the Head, we will have a merciful attitude toward all the other members of the Body. When they fail, we forgive. And when we forgive, we are forgiven by the Head (Jesus).

Matthew 5:8

There is no apparent parallel account of this teaching in the Gospels.

(C') Makarios are the pure in heart, for they shall see God corresponds with (C) Makarios are the gentle, for they shall inherit the earth (vv 8, 5). The gentle or meek channel their energy and capabilities as they are directed by their Master. They pursue their Master's will because they are pure in heart.

Purity and cleanliness were important in Jewish life. The book of Leviticus stresses the importance for priests, who mediated between God and man, to maintain purity in all aspects of their lives. Leviticus especially shares in great detail how priests were to remain pure as they prepared themselves and performed sacrifices. Several of these sacrifices were offered for the purpose of making one pure (from sin'Leviticus 4-6:7; disease'Leviticus 14; or some other uncleanness'Leviticus 15) so that they could rejoin fellowship with others and God.

But being pure was not only for the priests; it was for the entire nation (Leviticus 11:13-46; Numbers 19).

While external purity was important, it was not as important as being pure in heart (purity inside). King David (a man after God's heart) recognizes the importance of internal purity in his psalm of regret after his affair with Bathsheba and the murder of her husband, Uriah. David confesses to God:

"For You do not delight in sacrifice, otherwise I would give it;
You are not pleased with burnt offering.
The sacrifices of God are a broken spirit;
A broken and a contrite heart, O God, You will not despise."
(Psalm 51:16-17)

At the center of this Psalm, David cries out:

"Create in me a clean heart, O God,
And renew a steadfast spirit within me.
Do not cast me from Your presence
And do not take Your Holy Spirit from me."
(Psalm 51:10-11)

David's psalm foreshadows Jesus's statement "Makarios are the pure in heart for they shall see God" (v 8). Those who are poor in spirit do not have egos or self-importance, which clears the way for them to see reality for what it is, and to submit to their Creator. Those who mourn for their foolish ways and repent have the opportunity to live a life of obedience to God. Those who are gentle and meek are like a war horse following their rider into battle. They humbly submit to God wherever He leads. Those who hunger and thirst for Christ's righteousness both for themselves and for the world, who seek first His Kingdom and His righteousness bring harmony to their surroundings and their community. Those who are merciful unto others, and live in forgiveness have a pure heart.

The pairing of a pure heart with mercy and forgiveness toward others highlights the reality of the poison of bitterness toward others. It is not possible to have Makarios, or happiness, when we are bitter. Bitterness is an inner anger we direct toward others in an illusion to punish or control them. The reality is that it causes us to be under the control of the person toward whom we are angry. Not only are we controlled by them, our anger punishes us, rather than them. Jesus says that the pure of heart will be Makarios because they shall see God (v 8).

Since God is Spirit, and cannot be seen, what does Jesus mean by this? There are a number of Bible verses that speak of seeing God all around us. Romans 10:17-18 makes an interesting point regarding seeing and hearing God:

"So then faith comes by hearing, and hearing by the word of God.
But I say, have they not heard? Yes indeed:
'Their sound has gone out to all the earth,
And their words to the ends of the world.'"

Paul asks the question whether all Israel has heard the gospel. Then he answers, "Yes, because they have seen God in creation." Paul quotes Psalm 19 to make the point:

"The heavens are telling of the glory of God;
And their expanse is declaring the work of His hands.
Day to day pours forth speech,
And night to night reveals knowledge."
(Psalm 19:1-2)

God's creation is constantly expressing His character through what He made. By observing the creation around us, we have the opportunity to hear God, and to gain knowledge from God. But it takes eyes to see. A pure heart will desire to see what is. To seek what is true. Titus 1:15 says, "To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled." When we seek what is true, God is all around us. In fact, Colossians 1 says that Jesus is in all things, holding them together:

"He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities'all things have been created through Him and for Him. He is before all things, and in Him all things hold together. He is also head of the body, the church"
(Colossians 1:15-18).

It also seems reasonable that as we walk in meekness and mercy, forgiving others, we will cease to see other people as obstacles, but as God's creations made in His image. Perhaps by being pure in heart we can even begin to see God in other people (v 8). When we see as God sees, we are fulfilled, we are Makarios.

Those who are not pure in heart, even if they are ritually pure like the Pharisees, are not Makarios, but are woefully wretched (Matthew 23:25-28). They shall not see God. They have too much self in the way. They do not seek the benefit of others. They do not seek to play their role in the Body of Christ in submission to the Head. They seek to be the head, and to extract benefit for themselves at the expense of others (Matthew 23:4-6, 16).

Matthew 5:9

There is no apparent parallel account of this teaching in the Gospels.

Jesus's statement (B') Makarios are the peacemakers, for they shall be called sons of God, corresponds with (B) Makarios are those who mourn for they shall be comforted (vv 9, 4).

Even though there were no ongoing wars at the time Jesus delivered this statement to His disciples, there was no peace. Tensions were high from all factions and quarters of Judea. The disciples must have had this on their minds while they listened to Jesus, looking over the Sea of Galilee's northern shore on the towns run by Pharisees: Corazine, Capernaum and Bethsaida. Further down the western shore to their right was Herod's capital city, Tiberius, where his Herodian party and Sadducees enjoyed the luxuries of Rome. Across the sea to the East was the Greco-Roman Decapolis and the city of Hippos atop a hill rising from Galilee's eastern shore. Roman legions were garrisoned there. And on the horizon lay the hornet's nest of Gamala where Zealots spent their days plotting bloody revolution against the Romans.

Each of these factions had their own vision for peace, which mostly meant dominance, or the elimination and ruin of their rivals. When Jesus said, Makarios are the peacemakers, His disciples would have been fully aware of all that these parties stood for (v 9). Each disciple surely had political leanings, if not allegiance, to one of these factions. For instance, Matthew was a Herodian tax collector while Simon was a Zealot (Matthew 10:2-4).

Peace for the Herodians and Sadducees meant compromise with Rome and all it represented. Peace for the Pharisees meant capitulating to Rome even as they officially remained aloof. They wanted to be seen as standing up to Rome and for God's law (which Jesus will call out as hypocrisy). Peace for the Roman soldiers in the Decapolis meant the annihilation of any who defied Rome. This was the "Pax Romana," the Roman Peace. Do as Rome demands, and all will be peaceful. Defy Rome and be crushed. The Jewish Zealots will experience Rome's crushing power one generation after Jesus departs from earth, during the Jewish Wars (66-73 A.D.). Peace for Zealots meant the retreat of Rome and the downfall of the Herodians.

But Jesus did not come to take sides between this or that faction. He came to take over. He did not come to lift up one party and destroy the others (as happened when the Roman general Pompey intervened in Israel and brought in Roman authority a century earlier).

Later, Jesus will tell His disciples that He "did not come to bring peace, but a sword" (Matthew 10:34). Jesus did not come to compromise with evil or find a way to fit into the corrupt systems and wicked kingdoms of this world. Moral compromise and cozying up to corruption is not the kind of "peace" Jesus was talking about when He said "Makarios" are the peacemakers.

Rather, Jesus came to institute His kingdom built on righteousness, mercy, and peace. The fullest expression of these ideals is the Hebrew concept'shalom. Peace. Jesus taught Makarios are the Shalom-makers, the peacemakers, for they shall be called the sons of God (v 9).

Shalom is more than mere justice or lack of war. It is wholeness, the full-bodied presence of harmony and love that only comes from God's presence (Judges 18:6).

An apparent paradox emerges when we consider Jesus' two statements:

Blessed are the Shalom'makers for they shall be called sons of God (v 9).

"Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword"
(Matthew 10:34).

How can Jesus be summoning His followers to both peace and war at the same time?

These statements may be reconciled when we recall two truths that have been previously mentioned.

1. It is impossible for the corrupt kingdoms of this world to experience Shalom. Evil and Shalom are mutually exclusive. Jesus is not calling His disciples to compromise with the sinful dominions of the world.
2. Instead of the hollow peace of compromise with evil, Jesus and His Kingdom offer the fullness of Shalom.

With those truths in mind, we see that a major aspect of what Jesus meant by Shalom-maker is to be a faithful witness; to lay down your life for what is true and good; to resist compromising with the world; to expose false teaching; to stand against injustice and corruption. In so doing, as we follow Jesus we bring the sword to the world system'the sword that is the Shalom of Jesus.

This idea of Shalom as an uncompromising witness also feeds into both the next Beatitude'"Makarios are those who have been persecuted for the sake of righteousness" (Matthew 5:10) and Jesus's declaration that His disciples are "salt" and "light" (Matthew 5:13-16).

Because Shalom only comes from God's presence, apart from God, shalom is elusive to man (Leviticus 26:6, Job 25:2, Isaiah 26:12, Ezekiel 37:26). Jesus, God's Messiah, our Immanuel (God with Us) came to bring Shalom (peace).

This can be seen many places in the Old Testament. One example is in Zechariah 6:12-13. This is a Messianic passage speaking of Messiah as both King and Priest. Normally the king executes judgement while the priest intervenes between man and God. Jesus harmonizes both functions, and the way He harmonizes the "two offices" of king and priest is through the "counsel of peace."

"Thus says the Lord of hosts, 'Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the Lord. Yes, it is He who will build the temple of the Lord, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices.'"
(Zechariah 6:12-13)

It is righteousness, harmony of people serving one another, that brings true peace. Jesus is a peacemaker. Jesus, God's Son, is the bringer of Shalom. The peacemakers, those who bring the Messiah's Shalom to the people in their lives, will be like Jesus (God's Son) and shall be called sons of God (v 9).

The notion of being a "son" in the context of ruling in the ancient world was a reward for faithful service. A faithful vassal would receive "adoption" as a "son" of the king, gaining honor and privileges, as a reward for faithful service. God rewards those who seek harmony, or righteousness. As we will see, part of seeking Shalom, being a peacemaker, is to call out false teachers, as Jesus will do to the Pharisees (Matthew 23). For a body to be healthy, diseases must be removed. This reward reflects the future reward of reigning, which is also expressed in clause C of the chiasm.

A. Blessed are the poor in spirit, for theirs is the kingdom of heaven (v 3).

B. Blessed are those who mourn, for they shall be comforted (v 4).

C. Blessed are the gentle, for they shall inherit the earth (v 5).

D. Blessed are those who hunger and thirst for righteousness, for they
shall be satisfied (v 6).

D'. Blessed are the merciful, for they shall receive mercy (v 7).

C'. Blessed are the pure in heart, for they shall see God (v 8).

B'. Blessed are the peacemakers, for they shall be called sons of God (v 9).

A'. Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven (v 10).

We cannot demand any of these rewards. There is no external standard by which any human can measure their deeds and demand rewards from God. When God rewards us, it is an act of mercy. Becoming sons of God is not the same thing as becoming a child of God through belief. Becoming a son of God is the reward of reigning with Christ. It will be the peacemakers, those who seek the righteousness of harmony of the Body under the Headship of Jesus who will be rewarded in a manner that they can be satisfied.

It is interesting to note that the core of the chiasm does not include the future reign with Jesus as a reward. As important as that is to fulfill our design as humans, reigning appears to be a means to an end: to be satisfied. To be fulfilled. And in order to be satisfied, it is necessary to receive mercy.

Being such a peacemaker requires carrying the burdens of others. It requires living what is true, and rejecting what is false, an approach that always brings rejection from the world. But this is the path to happiness, to be blessed (Makarios).

The opposite of being a peacemaker is to be one who creates division and strife. Jesus was a warrior. He battled His enemies. But His purpose was to serve. He was actually acting in the best interest of those He confronted. His goals in showing the Pharisees the truth about themselves (that they were hypocrites) were twofold. Jesus was offering the Pharisees an opportunity to repent. He was also diminishing their social status, weakening their ability to lead others astray.

A person who creates division for the purpose of elevating himself is the opposite of a peacemaker. Jesus fought, but He fought for unity. Jesus desires to reward faithful servants who will fight for unity, and serve courageously, just like He served.

The p

Matthew 5:10

The parallel account of this teaching is found in Luke 6:22-23.

Jesus's statement (A') Makarios are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven, corresponds with (A) Makarios are the poor in spirit, for theirs is the kingdom of heaven (vv 10, 3).

The kingdom of heaven presently belongs to both those who have been persecuted for the sake of righteousness and the poor in spirit (v 10). All the other blessings in this chiasm are presented as being delivered in the future. The paradoxical mix of present with future blessings corresponds with the paradoxical nature of God's kingdom. The kingdom of heaven is both now and 'not'yet.' Jesus told Pilate that "My kingdom is not of this world" (John 18:36). This statement is both present and future. The kingdom is now, because Jesus says, "My kingdom is." But we know from other scriptures that Jesus' kingdom will someday be upon the earth. His kingdom is real, and in existence. But it does not currently occupy the full space it is destined to fill.

Persecution occurs when a group or individual is harassed or harmed because of who they are, what they represent, or what they do. Persecution can come from a broad spectrum of sources and degrees. It can be social, such as public ridicule or shame. It can be political where the abuse comes from a governmental authority in the form of fines, confiscation of property, imprisonments, or execution. Regardless of who is doing the persecution, the goal is always the same: shame the victim, isolate them from the wider group, and make an example in order to shape the behavior of others within the community.

Jesus paradoxically says that those who have been persecuted for the sake of righteousness are Makarios (happy and fulfilled) (v 10). Jesus knew that the rulers of the world's kingdoms would not like it when His followers began to live according to the laws of His kingdom (John 15:18-20, 16:1-2, 33). The powers of the old kingdoms will demand that Jesus's followers act like them. They will persecute anyone who seeks and practices His righteousness, which is harmony with Jesus' kingdom, instead of their righteousness, which is harmony with their kingdom. Jesus tells His faithful followers that when they are persecuted for following His righteousness, they are Makarios for it means that theirs is the kingdom of heaven (v 10). The kingdom of heaven belongs to those who are persecuted for living Christ's righteousness (v 10).

In effect Jesus is saying live in harmony (righteousness) according to God's kingdom, over living in harmony (righteousness) with the kingdoms of this world (Romans 12:2). In other words, happiness and fulfillment (Makarios) doesn't come from seeking harmony with the world, it comes from seeking harmony with Jesus. When we seek harmony (righteousness) with Jesus, His kingdom is ours.

Jesus emphasizes this point by shifting from a generic Blessed are those to a more personal Blessed are you. Jesus is telling His disciples that they are a part of His kingdom and will receive its blessings if they will be like Jesus, and live out these sayings in the "Beatitudes."

As He shifts from third person to second, Jesus unpacks the final line of the chiasm. He tells His followers that even when people insult (try to shame) you, persecute (harass or harm) you, or falsely say all kinds of evil against you (slander) because of Me—that you are Makarios (v 11). Notice that Jesus nowhere says that everyone who is persecuted for any reason is Makarios. It is only those who are persecuted for the sake of Christ's righteousness or those who are harassed because of Jesus that are Makarios (v 10).

Rather than mourn or complain about their mistreatment, Jesus remarkably tells His disciples to Rejoice and be glad! (v 12). The reason for their gladness is not sadistic pleasure over the pain and shame, but because of the result of being persecuted: for your reward in heaven is great (v 12). Jesus regularly speaks of reward throughout the Sermon on the Mount (Matthew 5:46; 6:1-6; 6:16-18; 6:19-20). This makes sense because He is teaching His disciples. His servants.

Just as the first Moses set forth a path of life and blessing if Israel would follow God's commands which He set forth in His covenant agreement with them, now Jesus, the second Moses, is setting forth rewards for obedience. Jesus speaks of rewards in the context of future reward (from God) for present faithfulness.

This reward in heaven is not 'getting into heaven' or 'spending eternity with God' which is only granted on the basis of God's grace through faith in Jesus (Ephesians 2:8-9). Rather, the reward that Jesus promises is Makarios. To be satisfied. To reign in harmony with Christ over His kingdom. The reward is given for faithful service. For living a life of faith in the face of earthly trials, of which persecution is only a type. Jesus's half-brother, James, writes the same message in his epistle: "Consider it all joy, my brethren, when you encounter various trials" (James 1:2). James also writes "Blessed (Makarios) is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him" (James 1:12).

Jesus demonstrates that this is how God has always treated those who have been persecuted for the sake of righteousness (v 10). He reminds His disciples that the prophets who were before you (Abel, Noah, Joseph, Moses, Elijah, Elisha, Jeremiah, etc.) were persecuted in the same way (v 12). The implied upshot is that as God richly honored and rewarded those prophets for seeking harmony with Him instead of the world, despite constant persecution, so will He reward us if we do the same.

Matthew 5:13

The parallel Gospel accounts of this teaching are Mark 9:50, Luke 8:16, 11:33, and 14:34.

In Matthew 5:13 Jesus continues to use the second person you in His address to His disciples. He tells them that as His followers, You are salt and light in a dark and tasteless world.

He first uses the metaphor of salt to describe their function in the world, saying, You are the salt of the earth (v 13). In Jesus's Jewish culture salt had three uses'all of which apply here.

First, salt was used as a seasoning for food (Job 6:6). As a seasoning, the right amount of salt has the ability to draw out the full flavor and true taste of the food it seasons. Too much salt masks the flavor. If there is no salt then the food is tasteless. But just a little salt enhances the flavor greatly. When Jesus told His disciples that they are the salt (seasoning) of the earth He is telling them that though there are few of them, their godly lives will draw out the good in the world around them (v 13). It is important for believers to remember that they are not called to be a majority. They are called to fulfill their function as salt.

When God first created the world, He declared it to be "very good" (Genesis 1:31). Through the corruption of sin resulting from our disobedience, the original goodness of creation is obscured and hard to taste. But as Christ redeems the world through the lives of His followers, creation's hidden goodness becomes more revealed and appetizing. Godly living then salts the earth. It is an invitation for others to "taste and see that the Lord is good" (Psalm 34:8).

Second, salt was used as a preservative. In the days before refrigeration, salt kept food from spoiling before it could be consumed. As a preservative, the Old Testament uses salt as a metaphor for endurance, signifying the covenant between God and His people, or His lasting covenant with King David (Leviticus 2:13; Numbers 18:19; 2 Chronicles 13:5). When Jesus told His disciples that You are the salt (the preservative) of the earth, He is telling them that their godly lives are the seasoning that preserves the goodness in society (v 13).

Recall how God promised to Abraham that He would preserve Sodom despite its wickedness if only Abraham could present to Him ten righteous men (Genesis 18:32). Only ten righteous men would have been enough salt to preserve a famously wicked city. A world that was good when it was created now rots with evil, but it only takes a little salt to be sufficient goodness to preserve the world. Jesus told His followers that they are that preserving salt when they live according to the principles in the "Beatitudes" chiasm.

Third, Moses taught that salt was the key ingredient for the incense that burned before the altar. The incense was perfume, whose aroma was to be "salted, pure, and holy." (Exodus 30:34-35). Likewise, the faithful lives of Jesus's followers are salt that is used to become the "fragrance of Christ to God among those who are being saved and those who are perishing" (2 Corinthians 2:14-16). Moreover, the righteousness of Jesus's followers that does not conform to the world's standards salts their living sacrifice and signifies their covenant with God (Mark 9:49-50; Romans 12:1-2).

As salt, Jesus's disciples are to be all three of these things. They are to be the seasoning that draws out what is good. They are to be the preservative that keeps what is good. And they are to be an ingredient in the altar's incense that signifies what is holy and pleases God. But if the salt becomes tasteless and loses its saltiness it does none of these things (v 13). Pure sodium chloride does not spoil. In the time of Jesus it is likely their salt contained compounds other than sodium chloride. If their salt came from the Dead Sea, and it was similar to today's salt, it might have been less than half sodium chloride. If left in humidity, the sodium chloride could dissolve, leaving behind salts other than sodium chloride. What would remain would not serve the function that sodium chloride serves, as it would not have the proper flavor.

When Jesus rhetorically asks how can it be made salty again? He is saying "There is no way to fix spoiled salt." You (His followers) are it (v 13). If You (His followers) lose your saltiness you become useless to serve as salt. You (His followers) are no longer good for anything except for one thing, to be thrown out and trampled under foot by men (v 13). Perhaps after the sodium chloride spoils, the remaining salt is useful as an herbicide. Jesus might be referencing methods of salting roads in order to keep them free of weeds and thorns, by scattering the spoiled salt and allowing it to be trampled under foot by men (v 13). In any event, the metaphor makes a stark contrast between the two uses. One is to bring out goodness, the other is to be discarded and forgotten.

The second metaphor Jesus uses to describe the function of His disciples is light. Light illuminates. Light reveals what is there and shows the way. Light, opposite to darkness, is a common metaphor throughout the Bible and the ancient world for goodness. When Jesus told his disciples, You are the light of the world, He was telling them that they are the beacon fires of truth that reveal the reality of God's goodness and contrast with man's wickedness (v 14).

Jesus expands the light metaphor to a city set on a hill which cannot be hidden (v 14). At nighttime a city that is elevated on a hill is like a lamp that gives light to all who are in the house (v 15). It cannot be hidden (v 14). It is too large to cover with a shade. It is in full view, for everyone to see. The city is a metaphor that adds a community element to the light. Those who live in God's Kingdom and seek His standard of righteousness (social harmony) are a city whose citizens enjoy the life-giving blessings of unity and harmony. Its light is attractive and draws people to its warmth.

You (Jesus's followers, His disciples) are an example of God's goodness to the world. Just as no one lights a lamp and hides its light by putting it under a basket, but rather puts it on the lamp stand so that it gives light to all in the house, so you (His followers) are to let your light shine before men in such a way that other people take notice (vv 15-16). They are to live in such a way that others may see their good works, not for the purpose of mistaking the servant for the King, but in such a way that when others notice, they glorify the King (your Father) who is in heaven (v 16). Jesus's followers are to live in such a way where other people can see God's goodness.

By describing God as your Father who is in heaven, Jesus draws His disciples in even closer. (v 16) Not only are they disciples, and ambassadors of the heavenly kingdom, they are children of the King. God Himself is their Father.

Matthew 5:17

There is no apparent parallel account of this teaching in the Gospels.

Jesus further connects His teachings with the teachings of Moses and the Old Testament, here described as the Law and the Prophets. In Jesus's time, only the Old Testament had been written. The first five books were considered to be written by Moses, and much of the rest was written by prophets.

Even though Jesus's message is radically different than the system being taught by the religious leaders of that time, the scribes and Pharisees, He has not come to abolish the Law or the Prophets (v 17). The scribes and Pharisees were the recognized religious leaders. They had created a long list of rules to follow that they taught would achieve righteousness, and Jesus isn't really speaking about any of them. So it is reasonable for Jesus to explain to His disciples why His teaching is so different.

Jesus did not come to abolish the law, but rather to fulfill it. Jesus is not speaking about keeping the long list of rules made by the scribes and Pharisees; His message is about how to fulfill the Law. The implication is that the approach being advocated by the scribes and Pharisees isn't working, and won't work to achieve righteousness. Jesus is forging a new path to fulfill the Law and the Prophets (v 17). The Pharisees were consumed with the Law, but Jesus likely adds the Prophets because they often spoke of Him (the Messiah) as the path to fulfill all righteousness.

Jesus came to fulfill the Law and the Prophets in three ways.

First, Jesus is the promised Messiah foretold in the Law and by the Prophets who "will save His people from their sins" (Matthew 1:21). We have already seen several instances of Jesus fulfilling Old Testament prophecies in Matthew's gospel narrative. Here Jesus makes a general statement about how He fulfills what was prophesied of Him.

Second, Jesus perfectly kept (fulfilled) the Law and its commandments. He was blameless and without sin. Even His enemies'whether His adversaries (John 8:46); His betrayer (Matthew 27:4); His accusers (Mark 14:55-59); or His judge (Luke 23:4)'could not find fault in Him.

Third, Jesus came to fulfill the Law within the hearts of His disciples (v 17). Moses's Law told people how to live, but they were unable to do it. Jesus came not only to tell and show us how to live righteously (in harmony with Him), but He came to give us a new heart and the power of His Spirit so that we can live like He wants us to.

Romans 10:4 says, "For Christ is the end (fulfillment) of the Law for righteousness to everyone who believes." Romans 8:4 says believers in Jesus fulfill the Law when they walk in the Spirit instead of walking in the flesh. In his letter to the Galatians, Paul sets forth an argument that the Law is our tutor, and walking by faith leads believers to grow up to be sons and heirs. Paul also states:

"For the whole Law is fulfilled in one word, in the statement, 'You shall love your neighbor as yourself.'"
(Galatians 5:14)

Paul goes on to describe walking in the Spirit as the path to fulfill the Law. All this is consistent with Jesus' Sermon on the Mount. Jesus is teaching His disciples to walk by faith, following the spirit behind the Law, focusing on the inner attitude of the heart, walking in dependance on God and in service to others.

After affirming His support for the Law and the Prophets, Jesus then makes an astonishing claim with His next statement: For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished (v 18). Jesus is saying that there is 100% certainty that everything written within the Law and the Prophets will happen. All of it. Not the smallest letter or stroke will go unfulfilled (v 18). The very existence of the current universe is assured until all that God has written in His scriptures has come to pass fully and completely. It is noteworthy that Jesus boldly makes this assertion on His own authority: for truly I say to you (v 18).

In the rabbinic tradition, a teacher's thoughts were not greater than his authority. Rabbis would often provide lengthy rabbinic genealogies to support what they taught. "This was taught by Rabbi so-and-so who was the student of Rabbi such-and-such, who was the student of Rabbi'" and so on. But Jesus does not teach in this manner. He does not defer or appeal to a rabbinic tradition. He does not appeal to any authority higher than Himself in making this claim. And the reason He does not do so, is simple'there is no higher authority than Jesus. As God, there is no name above His name.

Throughout the Gospels many who encountered Jesus wanted to know the source of His authority (Luke 4:31-32, Mark 2:6-11, John 8:13-14, Matthew 21:23). In the minds of the Jews, there was no higher human authority than Moses because Moses saw the face of God and received God's Law, which he then delivered to the nation of Israel. But Jesus was God. As John 1:17 says, "For the Law was given through Moses; grace and truth were realized (literally 'came into existence') through Jesus Christ." As God who made heaven and earth and wrote the Law that was given to Moses, Jesus was the source of the Law and the ultimate authority.

Therefore, Jesus did not need to teach like the scribes and Pharisees did. He could, with a straight face, say, "I say to you." And He did. (Jesus uses the phrase I say to you no less than fourteen times in this sermon). But this likely made it no less shocking to His disciples or the crowds who heard Him teach. We will see this clearly in His disciples' reaction when Jesus concludes His sermon, "the crowds were amazed at His teaching; for He was teaching them as one having authority" (Matthew 7:28-29).

In order to demonstrate the importance of the Law, Jesus demonstrates its endurance. Not (even) the smallest letter (literally 'iota' the smallest letter in the Greek alphabet) or stroke shall pass from the Law until all is accomplished (v 18). Heaven and earth will pass away first (v 18). In other words, the Law is to be honored and upheld and it will remain in effect until it has accomplished all of its purposes (v 18). Jesus's remark echoes Isaiah 40:8, "The grass withers, the flower fades, But the word of our God stands forever." Jesus will later comment in Matthew 24:35, "Heaven and earth will pass away, but My words will not pass away." When we consider these three passages together the conclusion is that Jesus is God'the same God who delivered every letter and stroke of the Law to Moses. This make sense, since the Apostle John clearly states that Jesus is the Living Word of God (John 1:1-5).

Jesus then gives the consequences of keeping and not keeping the Law. Anyone who tries to nullify or rewrite even one of the least significant commandments, or who teaches others that any commandment is not important shall be called least in the kingdom of heaven. It is worth pointing out that Jesus does not say that whoever annuls the commandments or teaches others to do the same will be barred from the kingdom of heaven'only that they will be called least once they are there (v 19). Least in this case likely means the least notable or distinguished, someone who has the least amount of authority in the kingdom. This is the consequence for delegitimizing God's Law.

The consequence for anyone who keeps the commandments and teaches them is a reward (v 19). The reward is that this person shall be called great in the kingdom of heaven (v 19). Their greatness likely refers to their influence, authority, and distinction throughout the kingdom.

Jesus concludes His preliminary remarks to His disciples regarding His kingdom and its platforms with yet another startling statement. He tells His disciples that they will not enter the kingdom of heaven unless their righteousness surpasses the professional teachers and guardians of the law'the scribes and Pharisees (v 20). In the eyes of Jesus's disciples and their Jewish communities, it is probable that no one was considered more righteous than the Pharisees. No one understood the Law more than they. No one appeared to focus on keeping the Law more than they did. No one taught the Law and its applications better than the Pharisees.

When it came to righteousness under the Law, the Pharisees were generally considered cultural heroes. This can be inferred from Matthew 15:12 when the disciples inform Jesus that the Pharisees were offended at something He said. They had credibility, so you'd generally want to take their criticisms seriously. Their righteousness under the law was something to aspire to. This can also be seen in Jesus' rebuke of the Pharisees in Mathew 23. The mischief Jesus points out, such as "devouring widow's houses," would only have been possible if the Pharisees had great credibility among the people. The immediate reaction in everyone's mind would likely have been, "If the Pharisees are not righteous enough to enter the kingdom of heaven, then who can ever get in?"

What then did Jesus mean by this stunning statement?

The requirement Jesus was describing for entering His kingdom was not so much a matter of 'degree' or 'amount' of righteousness as it was a matter of 'kind' of righteousness. What kind of righteousness allows a person to enter God's Kingdom? Is it the legalistic outward performance of the Law or the inward righteousness overflowing from the heart?

Jesus taught that it was the latter. The righteousness that was required to enter the kingdom of heaven came from the heart (v 20). It was not a showy external righteousness (the kind the Pharisees had abundantly), but an internal righteousness that came from loving God. This becomes even more evident as we consider the teachings that immediately follow Jesus's remark.

In the teachings that follow, Jesus describes a half-dozen or more scenarios that contrast external adherence to the Law with the inward keeping of it (Murder and Anger'Matthew 5:21-22; Making Peace with God while Resenting a Brother'Matthew 5:23-24; Adultery and Lust'Matthew 5:27-32; Public Vows and Plain Honesty'Matthew 5:34-37; Payback vs. Mercy'Matthew 5:38-47; Public Shows of Charity, Prayer, and Fasting'Matthew 6:1-21).

In every one of these examples Jesus teaches that an individual's inward obedience was at least as important as their external obedience. This distinction is often described as keeping the letter of the law vs. keeping the spirit of the law. Jesus taught that we should keep both.

The upshot of this seemingly impossible feat of surpassing the righteousness of the scribes and Pharisees is that it is actually very doable (v 20). We are not trying to outdo them in external displays. This we will likely never achieve. But the Pharisees' inward righteousness was extremely bankrupt. Jesus scolded them "So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness" (Matthew 23:28). We will never enter the kingdom of heaven if our righteousness does not surpass hypocrisy and lawlessness (v 20).

There is no

Matthew 5:20

There is no apparent parallel account of this teaching in the Gospels.

Jesus just challenged the status quo by telling His disciples that, "unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven" (Matthew 5:20). At that time, the Pharisees were viewed as the most righteous people in Israel, so this statement likely provoked surprised curiosity from the disciples. Jesus begins to give examples to demonstrate His Kingdom principles of Righteousness (harmony) which surpass the righteousness of the Pharisees.

The first principle is that Kingdom righteousness is both external and internal. The first example deals with the issue of anger.

Jesus begins with the primary subject of the Noahic covenant (Genesis 9:5-6) later repeated as the famous sixth commandment in the Ten Commandments (Exodus 20:13): You shall not commit murder (v 21). Jesus tells His disciples, You have heard that the ancients were told that it was a violation of God's covenant to murder another person (v 21). The phrase you have heard likely means you have been taught God's law by the scribes and Pharisees, or other rabbis.

At this point in history, Jews were taught the scriptures from their youth. Some believe the typical Jewish male would have memorized the entire Bible by the time they became an adult. It is clear from the writings of the gospels that the Bible was read and discussed regularly within the Jewish community (Matthew 21:42; 23:2-3; Luke 4:16-20). The entire Bible at that time consisted of all the books we know as the Old Testament. When Jesus burst onto the scene, there had not been any writings added to the Bible in four hundred years.

The ancients (G746) in the phrase the ancients were told literally means "the beginners" or the "old timers" (v 21) Jesus repeats this word in Matthew 5:33. The ancients could be a general reference to the era when God revealed the Old Testament from Moses to Malachi, or it could refer to the Exodus generation when the Law was officially given. Or the ancients could even refer to the period before the Mosaic Law during the time between Adam, Noah and the Patriarchs of Genesis. Murder was explicitly condemned by God in His dealings with Cain, and before the flood, and again in the Noahic covenant. Whomever Jesus is referring to, He's speaking about men who lived a long time ago in the distant past.

This reference emphasizes the connection between these teachings of Jesus and ancient teachings familiar to His Jewish disciples. Jesus did not contest the teachings of the scribes and Pharisees. He contested their application, or rather lack of application of the teachings (Mathew 23:2-3). As stated just a few verses prior, Jesus was adamant that He did not come to overturn even the slightest aspect of any biblical writing, but rather to fulfill all that the Bible says (Matthew 5:17). Jesus emphasized that the Bible's application requires a transformation of the heart and mind.

His disciples also have heard that whoever commits murder shall be liable to the court (Deuteronomy 16:18) (v 21). The words translated liable to the court are rendered in most translations "in danger, subject to, or liable to judgement." Murder is not only wrong, it is seriously wrong and must be prosecuted, tried, and punished. Under both the Noahic covenant and the Law of Moses the punishment for being found guilty of committing murder was death (Genesis 6:5-6; Leviticus 24:17-18; Deuteronomy 19:1-13).

Jesus expounds upon this sacred commandment by teaching from His own divine authority'But I say to you (v 22). Again, Jesus is not contradicting or changing the Bible, after all He just told them that He did not come to abolish or replace the law but to fulfill it (Matthew 5:17). Jesus is revealing the inner principle of righteousness that transcends mere external acts. He is not giving a new code of ethics to supplant the old one. Jesus is applying the Law's teaching to the heart, and taking it beyond the visible realm. Jesus gets to the heart of the matter, which is a heart issue.

It is not enough to say "Well I didn't break the law and murder anyone, therefore I am righteous." Everyone, Jesus says, who is angry with his brother shall be guilty and therefore liable for judgment (v 22). God's righteousness (social harmony) does not come from simply abstaining from murdering your brother as Cain murdered his brother Abel. Righteousness comes from the heart, i.e. not being angry with your brother and thereby murdering him in your heart. Since God is the ultimate judge, and can see the thoughts and intents of the heart, this is quite sobering (Hebrews 4:12).

It is anger with a brother that is the violation of righteousness (social harmony). Murder is a horrific expression of a horrific heart condition. Murder is the effect. Anger is the cause. Anger and bitterness lead to the opposite of harmony and spoil the goodness of community. Everyone who is angry with his brother is guilty of disrupting the social harmony of God's order'not just murderers (v 22). It is possible to violate the spirit of the Law by living in anger and bitterness even as the commandment not to murder is kept externally. But any violation of the law, whether inwardly or outwardly, does not produce righteousness (social harmony).

Everyone who has anger toward his brother shall be found guilty before the court (literally judgment, G2920) (v 22). God and the court of heaven are able to judge the heart (1 Samuel 16:7; Proverbs 21:2; John 2:24-25; 2 Corinthians 5:10).

Jesus follows an escalation of being angry, as the anger produces action. At each step, the negative consequence grows. And whoever says out loud to his brother 'You good-for-nothing' shall be guilty before the supreme court (v 22). Even what we might consider a "relatively mild" insult like you are good-for-nothing is an externalization of anger. Speaking an insult and committing murder have different external consequences, but both are expressions of the same inward sin (anger), "for [a man's] mouth speaks from that which fills his heart" (Luke 6:45). Both will be judged alike by God. Jesus elevates the severity of the sin when anger is externalized. While unspoken anger toward his brother makes a man guilty before the court, showing anger by saying to his brother that he is 'good-for-nothing' makes a man guilty before the supreme court (v 22). The supreme court is a translation of "Sanhedrin" (G4862).

The Sanhedrin was the highest Jewish council during the 1st century A.D. Jewish tradition holds that this court began with the 70 elders Moses appointed in Numbers 11:16. By Jesus's day, the supreme court (Sanhedrin) consisted of both Sadducees and Pharisees, but was led by the High Priest. This suggests that the Sadducees had more influence in its decisions. The Sanhedrin's authority was limited by Rome. Rome withheld from them the power to enforce capital punishment.

The Sanhedrin was the Jewish tribunal that condemned Jesus and brought Him before the Roman governor, Pilate, because they wanted Jesus to be crucified. It appears that Jesus is using supreme court figuratively to demonstrate the greater severity of anger that spills out of the mouth. It is unlikely that He is saying that an individual will literally sit before the present council of Sadducees and Pharisees, whom He calls "sons of hell (Gehenna)" (Matthew 23:15). He is likely indicating that idle words of insult will get the attention of the highest levels of judgment in His "Kingdom of heaven."

Jesus describes a third penalty for sinning in anger for whoever says, 'You fool.' This time, not only has the penalty escalated, it also is revealed in more descriptive language: whoever says this shall be guilty enough to go into the fiery hell (v 22).

The word translated as hell is "Gehenna" (G1067). Gehenna is the English transliteration of the Greek transliteration of the Hebrew word "Hinnom." Hinnom/Gehenna was the name of a valley just south of Jerusalem's walls. In Jesus's time, the Hinnom Valley, or Gehenna, was utilized as the city garbage dump and sewer. Its name stemmed from a family name, being originally called the Valley ("Gay" in Hebrew) of Hinnom (2 Chronicles 28:3; 33:6; Jeremiah 7:31; 32:35).

The Hinnom Valley or Gehenna was also called "Topeth" and "Valley of Slaughter" (2 Kings 23:10; Jeremiah 7:32). Each of these alternate names are connected to a time when the Kingdom of Judah fell into idolatry, where this valley was used as a location for child sacrifice to the pagan god Moloch (2 Kings 23:10). During the Babylonian invasion, mounds of dead human bodies were piled in Gehenna (Jeremiah 7:32). The valley's name carries forward to current times; it is currently called the "Hinnom Valley" and still sits just outside the walls of the Old City of Jerusalem (although it is no longer a dump).

However, in the context of Jesus's sermon, He is referencing a place where trash and the carcasses of dead animals were burned, and where dung was disposed. Consequently, Jesus describes Gehenna as a place where "their worm does not die, and the fire is not quenched" (Mark 9:44, 48). Gehenna appears eleven times in the gospel accounts (Matthew 5:22; 5:29; 5:30; 10:28; 18:9; 23:15; 23:33; Mark 9:43, 9:45, 9:47, Luke 12:5), and one time in the epistles (James 3:5). In each instance it is translated hell. In each instance, a better approach would be to translate it as "Valley of Hinnom" and allow the reader the opportunity to interpret what Jesus meant by referring to this image of the smoldering combination landfill and sewage dump.

In the NASB, the English word hell only appears one other time where it is not a translation of Gehenna, and that is in 2 Peter 2:4, when hell is a translation of "tartaroo" (G5020). Tartaroo, or Tartarus was a region of Hades, the Greek concept of the underworld of the dead; Tartarus was the compartment for the evil or damned. In 2 Peter 2:4, Tartarus is stated to be a holding tank for fallen angels awaiting judgement. In the NASB, the named place of the dead is translated as "Hades" (G86). Hades occurs ten times (Matthew 11:23, Matthew 16:18; Luke 10:15, Luke 16:23; Acts 2:27, Acts 2:31; Revelation 1:18, Revelation 6:8, Revelation 20:13, Revelation 20:14).

Gehenna refers to a geographic location, and is figurative for foulness, death, corruption, evil, and rot. It is a geographical place with figurative meaning, such as saying "Wall Street" to refer to the world of high finance, or "Hollywood" to refer to the movie industry. It depends on the context what sort of foulness and death is being referred to by Gehenna. It seems if Jesus had meant Hades here, He would have said "Hades," as He does at other times.

Hades is a Greek word that stems directly from Greek mythology. But apparently it was a sufficiently accurate picture for the Jews to use the term to express biblical thoughts. Acts 2:27 quotes Psalm 16:10 and "Hades" is substituted directly for the Hebrew word "Sheol" which is used throughout the Old Testament to mean grave, or place of the dead. Jesus validated this usage of "Hades," most particularly in His parable of the rich man and Lazarus. In that parable, Jesus depicts two compartments, separated by an impassable gulf. On one side of the gulf is Abraham's bosom (paradise, from the description) and on the other side of the gulf is a second compartment containing the rich man, who lives in torment (Luke 16:19-31).

Therefore, other than the passage in 2 Peter (tartaroo), the reader can gain clarity by substituting "Hinnom Valley" or Gehenna each time they encounter "hell." Hades is a real place, as Jesus makes clear. Jesus told the thief on the cross "Truly I say to you, today you shall be with Me in Paradise" (Luke 23:43). However, Hades is not the ultimate destination for the eternally damned. They go to the lake of fire. Both Hades and Death are destined to be thrown into the "lake of fire" along with the devil and his angels (Revelation 20:10; 14-15).

Jesus will consistently use descriptions such as "Gehenna", "fiery furnace," and "outer darkness" as a contrast to entering His Kingdom. The pictorial contrast is between living in the dump/sewer outside the city walls in squalor and stench'vs. living inside the city in a comfortable house. These references generally apply to consequences for our deeds, so they do not fit the biblical context to be descriptive accounts for spending eternity separated from God. The Bible teaches that spending eternity as a child of God is unconditionally and graciously given on the basis of faith in Jesus Christ as God's Son, and is not connected to deeds (Ephesians 2:8-9).

Eternal separation from God in the lake of fire is reserved for those whose names are not written in the book of life because they did not believe in Jesus (Revelation 20:15). In the Sermon on the Mount, Jesus is speaking to His disciples and wants them to fully participate in His kingdom. Full participation in the Kingdom is gained by righteous living from the heart. Believers who are unfaithful and live unrighteous lives still go to Heaven when they die, but to their deep regret, they will miss out on the present reward of enjoying Christ in this life and participating fully in Christ's future reign in the next life (Matthew 25:14-30; Romans 8:16-17; 1 Corinthians 3:11-15; 2 Timothy 2:11-13; 2 Peter 1:10-11; Revelation 21:6-7).

In telling His disciples whoever says 'You fool,' shall be guilty enough to go into the fiery Gehenna, Jesus means that their inward anger and hurtful words can cause them to miss out on good consequences from living the principles of the Kingdom of Heaven (v 22). Instead, people who live angry lives get the severe and harmful consequences of sin and the world. In the case of harboring anger or bitterness, it observably turns our hearts into a Gehenna (a landfill, a garbage heap). Smoldering anger rots our joy, destroys relationships, breaks down our physical health, and robs us of fulfillment.

The world presents its lifestyle as satisfying, pleasurable, and beneficial. With this example, Jesus makes clear the true reality is quite the opposite. Not entering His kingdom through righteous living is like remaining outside Jerusalem in the Hinnom Valley, living among the rot and sewage. It is living like a squatter in Gehenna, the valley filled with death, sewage (waste), and decay. The proper picture for the world's kingdom is the ever-smoldering corruption of dead carcasses burning in the fiery Gehenna. Jesus is presenting a stark outcome for the choice his disciples must make. This applies to the thoughts they dwell upon, as well as the words and deeds that flow from those thoughts.

This picture could also apply to the Judgement. In Jewish understanding, it was likely the disciples in the audience considered themselves at risk of spending time in the afterlife having corruption burned away from them. This is still a common understanding in Jewish thought. This perspective was probably held widely by the early church, and in time morphed into the medieval teaching of Purgatory. The medieval church improperly granted church officials authority over God's refining fire. They then corruptly and incorrectly sold "indulgences" for cash, claiming that this allowed people to sin without consequence in the Judgement.

The fact that some teachings about God's refining fire are inaccurate does not negate its reality. In one of his letters, the Apostle Paul gives an illustration of believers' earthly deeds being subjected to refining fire. Some deeds perish in the fire, some remain. But the person himself will be "saved, yet so as through fire" (1 Corinthians 3:15). The Bible is consistent that obediently following God is beneficial both in this life as well as in the next (Mark 10:30).

Later in Matthew, Jesus again emphasizes how severely evil and even careless words will be judged:

"For the mouth speaks out of that which fills the heart. The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil. But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. For by your words you will be justified, and by your words you will be condemned"
(Matthew 12:34-37).

All of the examples from Matthew 5:21-22 demonstrate that in addition to our actions toward others, the things we say to them, even the attitudes we harbor towards them, all determine whether we are being righteous or unrighteous. Whether we are sowing harmony or division. Whether we are choosing life or death. They showcase the first Kingdom principle of righteousness: Righteousness is not only a matter of external harmony from following the Law's letter with outward behavior. Righteousness is an inward, spiritual harmony by honoring the Law's spirit in the heart.

Matthew 5:21

There is no apparent parallel account of this teaching in the Gospels.

Jesus's example of offering a sacrifice upon the altar to God reveals a second Kingdom principle: the quality of our fellowship with God is conditional on our attitude toward other people. This means going out of our way to reconcile with others, prioritizing peace above acts of religious observance.

How we treat others matters a great deal to God. This is true not only of our actions, but also of our words and feelings. It is not sufficient for us to merely avoid murdering or physically harming someone in order to be righteous in our behavior (and therefore be pleasing to God, and gain His rewards.) We also must guard our tongues, which means guarding our hearts (Luke 6:45; Proverbs 4:23). Failing to do so risks missing the benefits of God's kingdom. Failing to do so also exposes us to the very negative outcome of experiencing corruption and death (of relationships, opportunities, etc.) pictured by the garbage dump that is "fiery Gehenna" (v 22). This second Kingdom principle becomes even brighter in what Jesus says next.

Making an offering of sacrifice at the alter is encouraged in the Mosaic Law for seeking fellowship with God (Leviticus 1). At this point in history the temple still stood in Jerusalem, and all the Jewish disciples listening to Jesus would have regularly made offerings at the Jerusalem temple's altar as a matter of religious observance. But Jesus says there is a priority over the religious observance of sacrifice: making peace with your brother.

Therefore, Jesus says, if you are seeking to be on good terms with God by presenting your offering at the altar, and happen to remember that your brother has something against you, stop right in the middle of your observance (v 23). Put the offering on pause. This dramatic situation shows the importance God places on His people seeking harmonious fellowship with one another.

To prepare an offering to sacrifice and transporting to the altar at the temple in Jerusalem would have taken days for those listening to Jesus near the Sea of Galilee. It is a distance of about 75 miles from the Galilee to Jerusalem. We can imagine the listeners thinking of a trip they had made to Jerusalem to present an offering. Perhaps they gathered a lamb, walked four days to Jerusalem, participated in all the ritual cleansing necessary to approach the altar with their offering. Now Jesus describes that they suddenly remember that their brother has something against them (v 23). Jesus now commands them to leave your offering there before the altar and go first be reconciled to your brother (v 24).

We can imagine the disciples thinking "Why wouldn't I just go ahead and finish the offering and be reconciled when it is more convenient?" Jesus insists they stop in the middle of their offering and do what it takes to be reconciled immediately. Since Jesus says to leave your offering there before the altar, perhaps the brother is in the group that made the trek to Jerusalem, and near by (v 24). That would mean going out of the temple, being reconciled, then going back through all the ritual cleansing and back up the steps to the temple. But perhaps the brother is back home. In that case they would be repeating the four day trek, be reconciled, then turn around and head back to Jerusalem to present their offering. It doesn't seem to matter how much trouble it will take, to be reconciled is the priority.

With this example, Jesus is making a dramatic point. He is emphatic that reconciliation between brothers takes priority over religious observance. It seems that reconciliation between brothers is even a prerequisite to effective religious observance, which is why it is worthwhile to go to all this trouble. The Lord's Prayer will have this point as its primary emphasis. Seeking harmony with others is a prerequisite to seeking fellowship with God.

The Apostle Paul echoes this principle with respect to the Christian ceremony of the Lord's Supper, also called Communion. He says those who partake of it in an "unworthy manner" may end up sick or even in death. The answer is for each man to "examine himself." He says "if we judged ourselves rightly, we would not be judged" (1 Corinthians 11:27-32). In each case, religious observance is inferior to having a proper heart attitude.

Jesus said that the greatest commandment is to "love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength" (Mark 12:30). Jesus will later say in Matthew that the entire law and prophets stand on the foundation of this greatest commandment, along with the second greatest, which is, "You shall love your neighbor as yourself" (Matthew 22:39). That means both are necessary for the law and prophets to be on a solid foundation. Jesus is saying that if you are unwilling to be reconciled to your brother, God is unwilling to accept your offering and be reconciled to you (v 24). People are a priority before religious observance. This will be the core point of the Lord's Prayer (Matthew 6:14).

Jesus is not teaching that religious observance should be neglected. It is a question of priorities. Seek to be reconciled to your brother first (v 24). Then come and present your offering to God second (v 24). Righteousness (harmony) does not merely come from the external act of offering a physical sacrifice (1 Samuel 15:22; Hosea 6:6). It comes from sacrificing one's pride and seeking reconciliation with those in our house and community. If we understand this, Jesus assures us "You are not far from the kingdom of God" (Mark 12:34). If we are faithful to actually do this in obedience to God, the kingdom of heaven and its blessings shall be ours to enjoy (Matthew 5:3-10). It will be our great reward.

On reflection, this is a highly practical point Jesus is making. A fellowship of people who resolve conflicts and do not harbor bitterness will bring joy to all its participants. Conversely, a fellowship of people in constant conflict and bitterness will be like living in Gehenna. Living Jesus' kingdom principles has a great reward in this life as well.

Once again, through Jesus's application we see two key principles of His Kingdom in action. First, that righteousness is an inward matter of the heart and not only an external work. And second, that the quality of our fellowship with God is conditional with our heart toward other people.

Matthew 5:23

The parallel account of this teaching is found in Luke 12:57-59.

Jesus shares a second example of earthly relationships. But instead of sacrifices upon the altar in the temple, He shifts the setting to a legal courtroom. And in this instance, it is not a brother but rather an opponent at law in the dispute. The four people in His example are you, your opponent at law, the presiding judge, and the officer of the court. The example makes it clear that guilt is not in dispute, you know you have wronged your opponent.

Jesus makes a clear command. He says to make friends (reconcile) quickly (with urgency) with your opponent at law. He tells His disciples to do this while you are with him and on the way (v 25). The phrase while you are with him means "right now" (v 25) On the way means on the way to trial. Don't wait until later, and don't wait until the trial. Make restitution with a sense of urgency.

This applies to our current life. It is always better to seek harmony and settle when possible, rather than "go to court." In this story, it is clear we are guilty; Jesus tells us we will be thrown into prison if we stand trial before the judge (v 25). Therefore, our reason to go to trial would be to avoid paying what we owe. To try to shirk our responsibility. Jesus counsels to take responsibility and make things right promptly.

Jesus presents two options. We can make friends with our opponent and reconcile with him by making right the wrongs we've done against him. If we choose this option, we avoid the negative result of the court.

The alternative is to choose not to make amends with our opponent now and ignore the wrong we have done him. But justice is still inevitable. When we stand trial, when the judge finds us guilty he will hand us over to the officer, and we will be thrown into prison (v 25). If we are thrown into what is apparently a debtors' prison, Jesus warns with His divine authority Truly I say to you, that we will not come out of there until we have paid up the last cent that we owe (v 26).

It is far better to choose the first option and pay what we owe than to try to avoid payment and find out the judge's verdict after the fact. The key to following this kingdom advice would be to have the objectivity to see our own actions truly; in particular that we are in the wrong. Humans are excellent at self-rationalizing. To follow Jesus' command here requires objectivity toward ourselves. Another key is to shoulder responsibility for our actions. We can't follow this instruction while placing blame on others.

This teaching could also apply to the day of judgment. There is another trial we are all on the way to attending. That is the judgment seat of Christ (2 Corinthians 5:10) where we will give an account for the things we have done, said, and harbored within our hearts. It seems clear there will be a price to pay for the known wrongs we have done. The things we remember but did not act upon. The Lord's Prayer will make settling our debts with others a priority. 1 John 1:9 tells us to confess our sins before God, and He will forgive our sins, and cleanse us. Just as the disciples had only to have their feet washed to be clean, Jesus will "cleanse us from all unrighteousness." If we confess our sins now, we will avoid a negative consequence from the judge.

It seems clear it is better to seek restitution now and avoid answering for our offense when we stand trial before God (1 Corinthians 3:11-15).

When we consider this passage together with the verses preceding it (Matthew 5:21-24) we see that righteousness (harmony) applies to our external obedience to the commandments (Do not murder) and to our internal obedience (do not be angry.) We also see that how we treat others affects our present fellowship with others, as well as with God and our future Kingdom prospects at the Day of Judgment.

Matthew 5:25

The parallel account of this teaching is found in Mark 9:47-48.

Having discussed the first Kingdom principle—righteousness is a matter of external obedience to the letter of the law and internal obedience from the heart—with the issue of anger, Jesus now applies it to the issue of lust.

Jesus references the seventh commandment (Exodus 20:14), You have heard that it was said, 'You shall not commit adultery' (v 27). Adultery is not just a sexual sin. It is a violation of God's institution of marriage. Marriage is the uniting of soul and body of a man and a woman into a single organism. Marriage is the first institution God gave to mankind (Genesis 2:24). Adultery breaks that union. Adultery was defined as a capital offense under Jewish law.

"If there is a man who commits adultery with another man's wife, one who commits adultery with his friend's wife, the adulterer and the adulteress shall surely be put to death"
(Leviticus 20:10).

When Jesus was in Jerusalem, the scribes and Pharisees brought a woman who was caught in the act of adultery and tried to entrap Jesus to publicly stone her to death. But He did not take their bait (John 8:1-11). It was clear that this specific law had not been enforced for some time; it was against Roman law for the Jews to apply capital punishment. Further, the law was not being applied properly even in this instance. The law required that both the man and woman be stoned, but the accusers only brought the woman. Jesus gave permission to whichever one of them was without sin to cast the first stone. Thus He upheld the law, while making it clear the more important issue was the heart. Jesus was without sin, so He could have thrown the first stone. Instead He forgave her, but admonished her to, "Go. From now on sin no more" (John 8:11).

As He dealt with the commandment against murder in the previous verses, so He does with the commandment against adultery. Jesus internalizes it to the heart level, teaching His disciples that the sin of adultery is not only committed through a physical act. Referencing His own divine authority (but I say to you), Jesus teaches that everyone who looks at a woman with (sexual) lust for her has already committed adultery with her in his heart (v 28).

It is not enough to claim righteousness if you do not actually have illicit sex with someone. If you even look at a woman with lust for her you are already guilty (v 28). The physical and external act of adultery can only occur if it first takes place in the heart.

Once again, Jesus is not only teaching that the external sin of adultery makes a person unrighteous and out of harmony with His kingdom. He takes it a step further and says that the internal sin of lust makes a person unrighteous and out of harmony with the principles of His kingdom. In the judgement to come, the book of Hebrews states that the "thoughts and intentions of the heart" will be judged (Hebrews 4:12).

Matthew 5:27

The parallel account of this teaching is found in Mark 9:43-46.

Jesus continues with two graphic metaphors for zealous discipleship.

The first metaphor begins if your right eye makes you stumble, tear it out and throw it from you (v 29). The second metaphor begins if your right hand makes you stumble, cut it off and throw it from you (v 30).

What can Jesus mean by such drastic statements? Are His disciples supposed to literally tear out their eyeballs and cut off their hands? The short answer is, "No. He is not speaking literally but figuratively." Nowhere in scripture does Jesus or the Bible teach that physical mutilation of the body is a requirement to enter the kingdom. The Apostle Paul says it has no value (Galatians 5:6; Colossians 2:23). The sound practice of interpreting any passage is to observe what it says, make an interpretation, then compare the principles of that interpretation with the immediate context and teachings of similar passages. Passages are to be read in a normal manner, as intended by the author or speaker. These statements are clearly metaphorical.

Because these metaphors follow a clear pattern, we will consider them together.

The reason Jesus gives for these drastic actions is that it is better for you to lose one of the parts of your body, than for you whole body to go into Gehenna (v 30). This explanation is repeated after each warning. To better understand what Jesus means we need to look at each element of the metaphor. There are four parts to its pattern. They are a condition, a command, a comparison, and a subtle but powerful contrast.

The conditions are: if your right eye makes you stumble; if your right hand makes you stumble (vv 29-30). They apply to those who are prone to stumble and sin, which is everyone. Everyone is tempted to sin, but the actual temptations we face can vary. Some of us are tempted by lust (your right eye). Others are tempted by greed or ambition for power (your right hand). Others are tempted by other sins. The point is we are all tempted to stumble and sin. Sin prevents us from gaining the benefits of Jesus's kingdom. Therefore, Jesus's words have meaning for His disciples, if they are to be disciples who enter kingdom living, and gain its benefits.

The commands are: tear it out and throw it from you and cut it off and throw it from you (vv 29-30). Since all are prone to stumble into sin, Jesus tells His followers to get rid of'tear it out and cut it off'the parts of their body that tempt them and makes them stumble. He says this figuratively, as is shown by what follows.

The comparisons: it is better for you to lose one of the parts of your body, than your whole body (v 30). No one naturally desires to lose any part of your body. Jesus understands this. And so, He draws a comparison, saying it is better for you to do these drastic measures and lose one part of your body than the whole of it. Something will be lost, and it will be costly. But we get to decide what it is. Jesus asks which would you rather lose: a little or all? Only a fool would choose to lose everything.

Jesus's body parts metaphor likely refers to various aspects of our lives that might cause us to sin. Perhaps it is a possession, or an activity. Perhaps a relationship or an occupation. Terminating any of those things is losing a part of our lives. It is painful. But if the disciples don't rid themselves of any aspect of their lives which makes them stumble, they can end up losing all they value.

An example might be a relationship that tempts us to commit adultery. It might be painful to lose that relationship, but vastly better than going through the Gehenna of adultery and perhaps divorce, with the possible result of losing all the relationships you cherish.

A contrast of place and time is vital to apply Jesus' stern command: it is better for you to lose one of the parts of your body (here and now), than later on in the future find your whole body thrown into Gehenna (v 30). There is a time lag between sin and its consequence. James uses the metaphor of pregnancy to illustrate the progression of sin:

"But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death"
(James 1:14-15).

There is a gap between sin being conceived, and sin that leads to the consequence of death. Jesus is saying that it is better for you to prune away parts of your life now that are counter to the kingdom than to have those pleasures or comforts cause you to end up in Gehenna, a picture of death.

This entrance into His kingdom could apply to this life or the next. In each case it applies to a believer who is a disciple, and the reward of their choices. There is normally a delay between self-denial and its benefits. The reaping and sowing principle applies to both good and bad behavior. There is a delay between planting and harvest. It could be days or years between sowing to the denial of fleshly desires and reaping a tangible benefit.

The sowing and reaping principle also applies to rewards we receive for deeds done during our lifetimes. Our entire life is a time of sowing. The time of the judgement determines what eternal benefits disciples will harvest. These rewards will likely be dispensed and enjoyed during Jesus' thousand year reign on this earth, as well as in the new heaven and the new earth (Revelation 3:21). It is better for you to go through life feeling the loss of that unmet desire and temptation, than to be completely unfulfilled when your whole body is thrown into Gehenna (v 30). What does Jesus mean by His reference to Gehenna, which translators translated as hell?

The contrast of locations is between the Valley of Hinnom (Gehenna in Greek, G1067) outside Jerusalem's walls, vs. the inside of the city, in houses and palaces. The Hinnom Valley (Gehenna) is just south of Jerusalem's city wall. It functioned as the ancient city's garbage dump. Jesus refers to being in this valley as a contrast to being in His kingdom. The King and His faithful followers are inside the walls of the city, perhaps residing in the palace. They are enjoying the safety and bounty of kingdom living. They are not outside the walls of the city living in the garbage dump.

The garbage dump and sewer of the Hinnom Valley, Gehenna, was a place of waste and decay. Dead and decaying carcasses, trash, and dung were constantly smoldering. It could be a picture for the consequences of sin in this life. And it could be a picture of the burning up of deeds of "wood, hay and stubble" that do not survive the refining fire of God's judgement in the day of judgement (1 Corinthians 3:11-15). It would not be consistent with the context of the Sermon on the Mount for Jesus to be telling His disciples they will "spend eternity in the lake of fire" if they sin. Were that the case, Jesus would not have needed to die on the cross (Colossians 2:14). It would be up to each disciple to earn their way to heaven through avoiding sin.

When Jesus says it is better for you to tear out your eye or cut off your hand, He is speaking of making choices that are better (vv 29-30). Any choice has consequences. Putting away lust and temptation means loss of a temporal pleasure. But it is better to lose that fleeting pleasure than to suffer the adverse consequences of the sin. Putting away things that cause you to stumble frees you to enjoy the benefits of kingdom living. It might feel good to curse someone out, to take revenge. But that likely results in an ongoing feud, with substantial damage. It is a vastly better outcome to forgive and live with healed relationships. However, forgiving or confessing sometimes feels like cutting off an arm or poking out an eye.

The message of these metaphors is similar to Jesus's famous challenge to deny ourselves for His sake and take up our cross each day (Luke 9:23-26). If we give in to sin and do not rid ourselves of lust and its baggage, if we do not deny ourselves and take up our cross, then we seek to save our life, which means we will lose it (in the Gehenna of this world). By contrast, if we lose our life for His sake we will find it (in His kingdom.) The message of Jesus's metaphors here and Jesus's command from the passage in Luke are a consistent theme throughout scripture.

The theme is this. Do not give into the temptation of enjoying earthly sin now, because it will cost you great fulfillment in God's kingdom later. Denying self is better. If we give into sin we will regret it when we find ourselves in Gehenna. If you are faithful to follow Christ and resist sin, you will be granted entrance into the "city" that is His kingdom, and enjoy its blessings. The experience in Gehenna can apply in this life, experiencing the adverse consequences of sin, which leads to death. And it can apply in the next life, losing rewards at the Judgement Seat of Christ.

Matthew 5:29

The parallel account of this teaching is found in Mark 10:11-12 and Luke 16:18. A similar, but not quite parallel, of this teaching is described in Matthew 19:3-9 and Mark 10:2-9.

Jesus set high standards for anger and moral purity. He also sets a high standard for marriage.

Biblical marriage is the union of a man and a woman. God instituted the first marriage covenant when He brought the woman to Adam. Adam named her Eve and they came together to unify the relationship and she became his wife. Together they became one flesh (Genesis 2:18-25). The marriage covenant is a picture of Christ's relationship with His bride, the church (Ephesians 5:28-29). As such, marriage is a holy and sacred relationship that is to depict God's relationship with us. Therefore "marriage is to be held in honor among all, and the marriage bed is to be undefiled" (Hebrews 13:4). Sadly, marriage is not always honored, and those who enter its covenant sometimes break its vows.

Jesus references the teachings of Moses concerning divorce. It was said, 'Whoever sends his wife away (Apolyo, to send away), let him give her a certificate of divorce (Apostasion, to sever)' (v 31). Moses taught that when a man sends his wife out of his house he must give her a certificate of divorce verifying that she is no longer married to her husband (v 31). This certificate made the divorce official. It showed everyone that the woman who was sent away from her former husband was now available to be remarried.

This was important, because marriage and family gave protection and provision for women. Women in that era depended on male strength for protection and manpower to raise crops and provide basic necessities. So it was important to allow the woman an opportunity to remarry. We see this in the story of Ruth. After her husband and sons died, the widow Naomi urged her daughters-in-law, Ruth and Orpah, to find new husbands who would provide for them (Ruth 1:8-9). Throughout the ancient world, women had few other options to turn to for protection and provision. To send a wife away without a certificate of divorce was cruel (v 31). It condemned her to a life of desperate instability. Therefore, Moses said in Deuteronomy 24:1-2,

"When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, and she leaves his house and goes and becomes another man's wife."

But man's wickedness created loopholes in Moses's law. The loophole was manufactured from the phrase "found some indecency in her." By Jesus's day it seems men had come to justify themselves for divorcing their wives without reasonable cause. They could divorce their wives, and assure themselves that they had done nothing wrong because they kept the law of Moses by giving their former wives a certificate of divorce.

But Jesus said this is not righteousness.

Stating His own divine authority, I say to you, Jesus gives His disciples a higher standard for grounds for divorce. This standard is unchastity. The word Matthew uses is "porneia" (G4202) from which we get our word pornography. It can also be translated "fornication" which means sexual immorality. Everyone who divorces (apolyo) his wife except for this reason is unrighteous because he makes her commit adultery (v 32).

A likely way everyone who divorces (apolyo) his wife, except for the reason of unchastity, makes her commit adultery is that sending her away for a reason other than unchastity creates an illegitimate divorce (v 32). It does not meet the standard of the intent of Moses's law. Therefore when the woman marries another she is actually still married, and so commits adultery. But it is the divorcing husband who makes her commit adultery. Therefore the fault lies with the husband. He may have kept the letter of the law, as interpreted by the scribes and Pharisees, but he has violated the Law's spirit.

In pointing this out, Jesus is unraveling a legal interpretation that might have been quite popular among the men listening to him. But Jesus is not striving to win popularity. He is presenting a kingdom platform, and inviting His disciples to participate in its bounty.

Jesus adds "and whoever marries a divorced (apolyo) woman (without a legitimate certificate of divorce'Apostasion) commits adultery" (v 32). In other words, if a woman has not been served her divorce papers for a proper reason, the reason of unchastity, she is still considered to be married. Therefore, it would be an act of adultery to have sex with or marry her. For the listening group of disciples, Jesus made it clear that He expected the men to treat their wives properly.

Matthew 5:31

There is no apparent parallel account of this teaching in the Gospels.

Jesus next moves to the subject of making promises or vows. He again addresses the matter at the heart level. Again, you have heard that the ancients were told, 'You shall not make false vows, but shall fulfill your vows to the Lord' (v 33). The reference to the ancients could mean the time period of the Old Testament in general. It could also be a specific reference to the Exodus generation who had received the Law from Moses. The ninth commandment was "You shall not bear false witness against your neighbor" (Exodus 20:16, Deuteronomy 5:20).

Regardless of which ancients Jesus has in view, it is clear that He is discussing a long-standing practice of making vows. To vow or make an oath by something was to say that your promise is as good or as lasting as the thing you are swearing by. If someone were to swear by this mountain, they are saying that "as long as this mountain is here so will I be or do what I am promising to you." People typically swore by things that endured as a way of adding gravity to their oaths. The most permanent thing or person to swear by is of course God. Moses wrote in Psalm 90:2 of God that He is "from everlasting to everlasting." To appeal to God by invoking the Lord's name when making an oath was to be absolutely bound to that oath in the strongest possible terms.

Here is what the Law of Moses said about making vows to the Lord.

"You shall not swear falsely by My name, so as to profane the name of your God; I am the LORD"
(Leviticus 19:12).

"If a man makes a vow to the LORD, or takes an oath to bind himself with a binding obligation, he shall not violate his word; he shall do according to all that proceeds out of his mouth"
(Numbers 30:2).

"When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you"
(Deuteronomy 23:21).

Moses' admonition is echoed by Solomon:

"When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! It is better that you should not vow than that you should vow and not pay"
(Ecclesiastes 5:4-5).

From these verses it is obvious that God takes His name very seriously. Anyone who violated an oath they made by invoking the Lord would face punishment from society, but also be accountable before God. Yet again, religious authorities created loopholes to "get away with" being deceitful and wiggle out of their promises while maintaining a facade of righteousness.

People would make vows not by God's name but by heaven, or by the earth, or by Jerusalem, or some other thing. When they broke their promise or did not fulfill their vows they could set aside their feelings of guilt or dismiss their accusers with the thought that the vow did not have to be kept because it was not made to the Lord Himself.

With delicious irony, Jesus invokes His own divine name and authority'I say to you'in His next instruction. But I say to you, make no oath at all but rather simply let your statements be, 'Yes' or 'No' (vv 34, 37). In other words, just tell the truth and stop deceiving one another by trying to wriggle out of your agreements. And quit trying to add more weight behind your words than what you can vouch for.

All authority ultimately derives from God'no authority rests solely with us. So do not swear by heaven, for it is the throne of God (v 34). Do not swear by the earth, for it is God's footstool (v 35). Do not swear by Jerusalem, for it is the city of the great King (v 35). The phrase the great King could refer to Himself, the Messiah, the Son of David, or to King David, who conquered Jerusalem and made it his capital city (Matthew 1:1, 2 Samuel 5:6-10). Do not swear by anything, just tell the truth.

With humor Jesus adds that you shall not even make an oath by your head, for you cannot make one hair white or black (v 36). There are precious few things we can control, and the natural color of our hair is not one of them. Everything ultimately comes back to God. What we can control is whether or not we will trust God, and strive to keep and fulfill our promises. This we should do.

Any oaths beyond the plain truth telling of 'Yes, yes' (doing what we say we will do) or 'No, no' (not doing what we say we will not do) is of evil (v 37). The kingdom of heaven is full of righteousness (social harmony); harmony between people cannot exist without people being truthful. Trust is the bond which ties together social groups and gives them strength.

Matthew 5:33

The parallel account of this teaching is found in Luke 6:29-30.

Having dealt with the issue of oaths and honesty in regards to righteousness (social harmony), Jesus addresses the matter of personal retribution for wrongs done against you. You have heard that it was said in the Law of Moses that 'An eye for an eye, and a tooth for a tooth' is the just principle to go by when paying back wrongs (v 38). Jesus took this directly from the Old Testament law:

"You shall appoint as a penalty life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise"
(Exodus 21:23-25).

"If a man takes the life of any human being, he shall surely be put to death. The one who takes the life of an animal shall make it good, life for life. If a man injures his neighbor, just as he has done, so it shall be done to him: fracture for fracture, eye for eye, tooth for tooth; just as he has injured a man, so it shall be inflicted on him. Thus the one who kills an animal shall make it good, but the one who kills a man shall be put to death. There shall be one standard for you; it shall be for the stranger as well as the native, for I am the LORD your God"
(Leviticus 24:17-22)

God gave this law through Moses as a standard for restitution to prevent the excesses of revenge or the influence of personal bias destroying the social harmony within the nation of Israel. Punishment for wrong doing was to be proportional to the harm inflicted. Losing a tooth is not that severe a loss. A minor offense should have a minor punishment, a tooth for a tooth (v 38). Losing an eye is a severe loss. A severe infraction should have a severe penalty, an eye for an eye (v 38). This principle has carried into modern society as "the punishment should fit the crime."

The Rule of Law was to govern society, rather than vendettas leading to a never-ending cycle of vengeance and chaos. Human justice and restoration matter, but they were to be applied by God's rules and not by tyrants or victims. The Lord says "Vengeance is Mine" (Deuteronomy 32:35). And God's standard was to ensure proportionality in response, so relationships can heal, rather than spiraling into feuds.

Jesus said that the righteousness of His Kingdom did not consist of obsessively paying back an eye for an eye, but it was obtained through mercy. Referencing His authority yet again by saying But I say to you, He says not to resist (seek to pay back) an evil person for the evil they have done you (v 39). Instead of returning evil for evil, return good.

This is at the heart of His kingdom. This is the mercy principle Jesus shared in the Beatitudes: "Makarios (blessed) are the merciful for they shall receive mercy" (Matthew 5:7). This is what Paul will tell the believers in Rome, "Never pay back evil for evil to anyone. Do not be overcome by evil, but, overcome evil with good (Romans 12:17; 21). This is what James means when he writes, "mercy triumphs over judgment" (James 2:13). Righteousness (social harmony) comes when people forgive and overlook offenses done to them, not when they prosecute every wrong.

Jesus then gives four specific examples of the mercy principle that leads to righteousness, harmony, and life.

The first example involves insults. Whoever slaps you on your right cheek, turn the other to him also (v 39). To slap someone in the face is a stinging and public insult. The natural reaction is to slap back. But Jesus tells His disciples to show mercy and not retaliate. Instead they are to, remarkably, turn the other cheek to the one who slapped them. An application of this statement might be to say, "Never react when someone does something offensive to you." This principle is also stated by Solomon, who said:

"If your enemy is hungry, give him food to eat;
And if he is thirsty, give him water to drink;
For you will heap burning coals on his head,
And the LORD will reward you"
(Proverbs 25:21-22).

This Proverbs passage is quoted by Paul in Romans 12:20. It is interesting to note that applying the mercy principle is actually more effective in besting evil than retaliation. When we retaliate, we focus on and are controlled by the action of the offender. Plus, we reward the offender by drawing attention to the offense. People don't gather around to watch someone be merciful. They gather around to watch a fight.

By being merciful, we "heap burning coals" on the head of the offender. Perhaps one way we "heap burning coals" is by showing them they do not control our actions. We show them we will choose our actions based on our values, rather than be controlled by them. In doing so, we do not give them the attention they seek by attacking us. When we behave in this manner, the Lord promises He will reward us.

This kind of meekness and humility is disarming. It avoids escalating the situation with violence. By offering your other cheek you may get struck a second time, but you also are refusing to be controlled. This can be viewed as a metaphor for how to respond to the world's system. By refusing to react, you are inviting the other person to join you in harmony along with Jesus in God's kingdom. In so doing you are giving the other an invitation to be your brother. You are also eliminating the motivation for the attack. What is the fun of attacking someone who is not provoked or offended?

The second example involves lawsuits. If anyone wants to sue you and take your shirt, let him have your coat also (v 41). If someone claims something against you, let them have not only what they claim but even more. Instead of digging in and "lawyering up" and making your neighbor an adversary, make them your friend, by giving them what they demand plus something extra for good measure.

In this case, the opponent wants to sue. This implies there has been some sort of transaction in which the other party feels they have been wronged, and has a point. If they didn't have a point, they wouldn't have a basis to sue. We aren't speaking here of being shaken down by a con artist. We are speaking of bringing harmony to relationships and engagements between neighbors.

It will cost you your shirt and your coat to settle the dispute, but it may win you a friend. A shirt and coat would both have been valuable possessions in Jesus's time. But in neither case would losing them have threatened someone's life or livelihood. In addition to not reacting to physical provocation, we also should seek out win-win opportunities. It seems it would be impossible to apply this kingdom principle while seeking to gain personal benefit from mere extraction. Kingdom transactions should provide benefits for both parties.

The third example involves duty and customs. Whoever forces you to go one mile, go with him two (v 41). Under Roman law, a Roman dignitary or authority could demand lower-class people assist them by hauling their luggage one mile. Naturally, people begrudged this inconvenience and loss of time to walk two miles (one there and one back.) This was especially true if they resented Rome to begin with, as many Jews did. Jesus tells His disciples that any time a Roman official forces you to go one mile, do not go with him begrudgingly or because you 'have to' (v 41). Instead you should go with him two miles (actually four'two miles with and two miles on the return) (v 41).

"Going the extra mile" shows a willingness to serve the other person. This trains our hearts to value others and respect authority. This is a great witness, and it trains our hearts to bow to God's authority.

The fourth example Jesus offers involves a neighbor asking to borrow from you. Jesus says in that instance to not turn away from him who wants to borrow from you, but rather to be willing to lend (v 42). If someone asks of you then give to him. Give it willingly, without any bitterness. Jesus exhorts His disciples to have a heart that seeks the best for others. To treat other people with generosity.

This kingdom principle reflects the wisdom of Solomon:

"Do not withhold good from those to whom it is due,
When it is in your power to do it.
Do not say to your neighbor, 'Go, and come back,
And tomorrow I will give it,'
When you have it with you"
(Proverbs 3:27-28).

Jesus contrasts this heart of generosity with the attitude of legal proportionality. Jesus' disciples are not to merely seek to follow the law and assert their legal rights, making sure everyone gets their just due. Rather, Jesus's followers are to look for opportunities to serve, give, and share with their neighbor. In each case, Jesus focuses upon the heart attitude. The overarching goal of our actions should be social harmony (righteousness) rather than self-seeking. His disciples should love, and seek true benefit for others and our communities.

Matthew 5:38

The parallel account of this teaching is found in Luke 6:27-28, 32-35.

Jesus continues expanding upon His teachings on mercy. You have heard that it was said, 'You shall love your neighbor and hate your enemy' (v 43). Jews in Jesus's day were, like most of us, keenly aware of who was on "their side" and who was "against them." They were familiar with the command from Leviticus 19:18 "You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the Lord." But the natural emphasis for Jews and Gentiles alike was narrowing its application to those they defined as "your people" or your neighbor. Everyone is quick to justify their behavior and define their neighbor in a manner that narrows neighbor to only being those on their "side" (Luke 10:29).

According to the world's system, anyone who is not our neighbor is naturally our enemy and is not deserving of our love, but our hate. This was reinforced by the Jews who could point to passages such as Deuteronomy 23:3-6 to find examples of those they should not love. From this list it would be natural and easy to add other people to the list of enemies to hate, such as the Romans if you were a Zealot, a Sadducee if you were a Pharisee, a Pharisee if you were a Herodian, and so on.

But Jesus did not come to teach the natural social law of the world. He came to teach His supernatural law of love.

Once again, speaking in His own divine name and authority, Jesus begins His teaching with the increasingly familiar phrase, But I say to you. Astonishingly, Jesus commands His disciples to love your enemies. This radical concept goes against human nature, and everything the world teaches.

The term used for love is not among the Greek words commonly used throughout classical literature. It is not "philos" which means mutual friendship. It is not "eros" which means "strong desire," and frequently used to describe sexual desire. It is "agape" (G25). Agape is used to describe the Christ'like brand of love. Agape love is based on choices rooted in values, irrespective of emotions, appetites or affections. Jesus admonishes His disciples to make a choice that goes against affections.

Before the New Testament was written, agape was a rarely used word and was a generic term for affection. But the writers of the New Testament (following the translators of the Greek Septuagint of the Old Testament) made it their own and employed it to describe the kind of love God has for us and the kind of love He desires us to have for other people—neighbor and enemy alike.

Paul gives the fullest definition and description for agape in 1 Corinthians 13. To agape someone is to seek their best, patiently, kindly, and sacrificially. Agape is seeking the best for others rather than seeking an opportunity to brag or elevate self. Agape love is also given unconditionally, without demand for reciprocity. Agape love trusts God for His reward. None of these actions are natural, or feel good. Patience is choosing not to react to irritants, which is difficult. Kindness is experiencing trouble on behalf of someone who you don't expect can return the favor. Sacrificing for others without hope of tangible and immediate return is hard. But a disciple is to look beyond what can be seen.

Agape is the lifestyle of a true and happy servant. It is the characteristic of a Christ follower (John 13:35). And Jesus's disciples are able to have agape for others because Christ first had agape for us (1 John 4:19). In each case, the motivation for agape is because this sort of sacrificial behavior is in our long term interest, because God will reward us. The Apostle Paul stated that agape love of others is necessary for our actions to yield profit (1 Corinthians 13:3).

Jesus commands His disciples to agape (love) your enemies and pray for those who persecute you (v 44). Instead of wishing enemies harm and judgment, we are to intercede on their behalf to God, that He will show them mercy. This is what Jesus did when He was nailed to the cross, asking His Father to forgive those who crucified Him (Luke 23:34). When we do this our enemies cease to be viewed as enemies. It frees us from hate. We can see them as fellow travelers in need of mercy. When we agape (love) our enemies we become like Jesus who agaped (loved) us while we were still His enemies (Romans 5:7-10). And as we love and pray for our enemies who persecute us, we become more like Jesus the Son, which leads us to become sons of our Father who is in heaven (vv 44-45).

Jesus shares the reason His followers are not to treat others according to the world system—why it is in their best interest to be radically different and love their enemies and pray for those who persecute them (v 44). The reason is so that you may be sons of your Father who is in heaven (v 45). Loving one's neighbor and one's enemies is akin to being a peacemaker; both acts of love share the same blessings—"they shall be called the sons of God" (Matthew 5:9).

The notion of becoming a "son" is likely offered in the context of ruling sovereigns in the ancient world. Becoming a "son" was a reward for faithful service. A faithful vassal would receive "adoption" as a "son" of the king, gaining honor and royal privileges, as a reward for faithful service. God will reward those who seek harmony, or righteousness. Jesus repeats this reward of sharing His reign to those who "overcome as I overcame" (Revelation 3:21).

The reward of being a "son" was bestowed upon Jesus for faithful service in taking on human form and doing the will of God (Hebrews 1:5). Both the C and B' portion of the Beatitudes include a promise of the future reward of reigning with Christ, the B' portion in verse 9 being expressed as "they shall be called the sons of God." Being a son means taking on kingdom responsibility. Part of seeking Shalom, being a peacemaker, is to call out false teachers, as Jesus will do to the Pharisees (Matthew 23). For a body to be healthy, diseases must be removed.

God's natural and supernatural grace is freely offered to everyone. God's natural grace is seen in that He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous (v 45). God does not send the rain only for those who love Him. God's supernatural grace is demonstrated "in that God sent His only begotten Son into the world so that we might live through Him" (1 John 4:9). As God offers the mercy and grace of agape (love) to everyone, so should His followers desire to be called sons.

For emphasis, Jesus then asks four rhetorical questions organized as an enthymeme. An enthymeme is a three-part logical statement of two premises and a conclusion, where one of these three parts is presumed rather than stated. Enthymemes let the hearer actively solve the logical problem instead of passively being told every part.

For the first enthymeme, Jesus asks, For if you love those who love you, what reward do you have? Do not even tax collectors do the same? (v 46). The inferred enthymeme might be stated as:

Premise 1: Since we all want rewards (unstated),
Premise 2: And we don't get rewards from God unless we love our enemies,
Conclusion: Therefore we ought to love our enemies.

Tax collectors were reviled throughout the Jewish world because they had 'sold out' to the enemy of Rome. Yet Jesus observes that even these perceived lowlifes understood their self-interest sufficiently to be kind to those who were kind to them. It is easy to follow the implications of Jesus's logic: if you love only those who love you, and despised tax collectors do the same, therefore you are no better than a despised tax collector. The only reward you can expect is the reciprocity you can gain from other people. If you want a reward from God, you must rise above the level of behavior of the tax collectors. It is interesting that Matthew includes this teaching of Jesus, because Matthew was a tax collector before he followed Christ. Jesus will call Matthew as one of His inner twelve disciples in Matthew 9:9.

If our view of love is purely transactional, then we will only receive the amount of benefit equal to the amount of love we give others. In other words, this kind of love and its reward are like water. They will never rise higher than its source. We will only receive (at best) the exact amount of reward for our love in proportion to the amount of love we give others. Jesus wants us to consider love according to His kingdom's economy which is infinitely greater in both its supply and reward than that of the world's. Jesus wants His disciples to gain great rewards, eternal rewards that do not rust or decay (Matthew 6:19-20). Loving our enemies is a path to that result.

Jesus repeats the same basic enthymeme form when He rhetorically asks, If you greet only your brothers, what more are you doing than others? Do not even Gentiles do the same? (v 47). In the eyes of Zealots and many religious leaders, (Roman) Gentiles were even worse than tax collectors. They were the occupying force and source of oppression. Once again if you only greet your fellow Jewish brothers, what more are you doing than the Roman others (who only greet other Romans) (v 47). Even the Gentiles do that. Therefore, your love is no better than a wretched Gentile's love. Therefore, if you want to get the reward of God, you should greet those who are not your brothers. Immediately following the Sermon on the Mount, we will encounter Jesus interacting with a Roman centurion, and not only greeting him, but heaping praise upon him, and calling him great because of his faith.

Matthew 5:43

The parallel accounts of this event are found in Mark 1:39 and Luke 4:44; 6:17-19.

Matthew "zooms back out" after these events and gives a general account of Jesus's public ministry: Jesus was going throughout all Galilee (v 23).. His traveling ministry took place in the region of Galilee, which spanned from the western shoreline and surrounding hills and towns of the district. His ministry entailed teaching and healing. Jesus taught in their local assemblies or gathering places called synagogues. The full origins of synagogues are unclear, but many believe it was brought to Israel by Jews returning from the Babylonian exile. Synagogues were largely the domain of the Pharisees, who used them as Jewish culture centers and places of worship.

The Pharisees sought to maintain a vibrant Jewish identity by keeping the law. Every Sabbath, scrolls from the law were read and expounded on by a master teacher or Rabbi. Every town of size had a least one synagogue. Some had more. (Jewish tradition says that wherever ten Jewish men lived a synagogue should be formed. This tradition would assume a remarkably high degree of literacy among the people).

In order for Jesus to be able to teach in a synagogue He had to be invited to do so by the head of the synagogue. We know from Luke 2:41-52 that even as a young boy Jesus possessed amazing knowledge and insight into the scriptures. As a thirty-year-old man, Jesus would have grown even further in wisdom and knowledge. The ruins of ancient synagogues are observable among the ruins of ancient Capernaum as well as the nearby ruins of villages identified as Chorazin, and Magdala.

The message Jesus was teaching inside their synagogues and proclaiming beyond their walls was the gospel of the kingdom (v 23). Gospel means "good news." The Good News was spiritual as well as political. It was about the Kingdom (of Heaven). Kingdom is a political word, and heaven is a spiritual word. Jesus was announcing its arrival and describing what it was like. It was good and unlike anything anyone had ever heard. The people "were amazed at His teaching; for He was teaching them as one having authority, and not as their scribes" (Matthew 7:28-29).

In addition to teaching and proclaiming the gospel of the kingdom, Jesus was also miraculously healing every kind of disease and every kind of sickness among the people (v 23). The people that he healed suffered from all manner of afflictions, both physical (diseases, pains, epileptics, and paralytics) and spiritual (demoniacs) (v 24). Jesus was unlike any typical physician. He simply healed people from their afflictions with miraculous power. These miracles demonstrated the divine authority with which He taught. They were a sign to testify the truth of who Jesus was and what He said.

As Jesus taught and healed, the news about Him spread throughout all Syria (v 24). Syria was a predominantly Gentile region north of Galilee. The current Syrian border is roughly fifteen miles from the shores of Galilee, and its capital of Damascus roughly fifty miles. As the news of Jesus' teaching and miracles spread throughout all Syria, the people brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them (v 24). As this continued, the news went viral, spreading further and further until soon, large crowds followed Him not only from Galilee but also to the Decapolis (v 25).

Decapolis stems from the Greek prefix "deca," meaning "ten;" and the word, "polis" meaning "city." There were ten Greek cities, two in what is now northern Israel, and eight in modern Jordan and Syria. The Decapolis city of Hippas was located on a hill overlooking the eastern shore of Galilee. From the context it is likely people came from all ten cities, as well as other towns and villages from beyond the Jordan (to the east and north). News about Jesus also spread such that pilgrims traveled to see Jesus from Jerusalem, the capital city located about a hundred miles south, as well as Judea (southern Israel, including the region around Jerusalem).

People were coming to Jesus with various diseases and pains, as well as spiritual infirmities such as demon possession, and Jesus healed them (v 24). It seems from the geographic description that people came to be healed by Jesus from a two hundred mile radius of Galilee. Large crowds of people from this extensive area followed Him (v 25). It is notable that Decapolis, as well as the area beyond the Jordan were inhabited by Gentiles (v 25). Jesus is teaching in the Jewish synagogues and proclaiming the gospel of the kingdom to Jewish audiences (v 23). But He is healing all who come to Him, including Gentiles. This would have broken normal protocol for a Jewish Rabbi, who would have exclusively been interested in teaching Jews or possible Jewish converts. Rabbis typically avoided interacting with Gentiles as much as they could.