Matthew 5

Matthew 5:1-7

The First Discours: The Sermon on the Mount (Luke 6:20-49) – Matthew 5:1 to Matthew 7:29 records the Sermon on the Mount, which is perhaps the best known passage in the New Testament. This sermon is more accurately a teaching lesson, for the Gospel of Matthew reflects Jesus in His office and ministry as a Teacher, while Mark’s Gospel records His preaching ministry. Thus, scholars refer to the five “discourses” in the Gospel of Matthew. In this discourse Jesus gives to the people the Laws of the Kingdom of Heaven, in which He lays the foundational doctrines for the Kingdom. The Sermon on the Mount will also serve as His inaugural address as the King of the Jews, in which He tells the people about the laws that are to govern the Kingdom of God. This new government is not a democracy where a leader is elected. Rather, it is a kingdom by which a king is chosen by royal birth, and whose rule endures throughout the life of the King. Its constitution and civil laws are not written and voted upon by the people as in a democracy and reads, “We the people…” as the constitution of the United States reads. But this is a kingdom by which the king’s words serve as the Law. This is why Jesus says in His Sermon, “Ye have heard that it was said…but I say unto you.” His Word takes authority over all pervious law.

In a kingdom the king is honored, even worshipped. There can be no protests and demonstrations to impeach a king. This would only happen in a democracy. How the Sermon on the Mount of Mat 5:1 to Matthew 7:29 Reflects the Structure of Matthew’s Gospel – The Sermon on the Mount is clearly the most popular passage of Matthew’s Gospel. This sermon reflects the underlying theme of Matthew’s Gospel, which the testimony of Jesus as the Messiah and King of the Jews through Jesus’ teaching ministry. Divine Service (Matthew 6:1-18) — π — See Matthew 10:1 to Matthew 11:1 Perseverance: Worldliness (Matthew 6:19 to Matthew 7:12) — π — See Matthew 13:1-52 Perseverance: False Doctrines (Matthew 7:13-20) — π — See Matthew 18:1-35 Glorification (Matthew 7:21-23) — π — See Matthew 24:1 to Matthew 25:46 Summary and Application (Matthew 7:24-29) Justification (Matthew 5:1-16) - The Beatitudes (Matthew 5:1-16) emphasizes how a person is justified in the Kingdom of Heaven. Indoctrination (Matthew 5:17-48) - Matthew 5:17-48 indoctrinates the people on the meaning of the original intent of the Law of Moses. Divine Service (Matthew 6:1-18) – They prepare themselves for divine service through almsgiving, prayer and fasting. He will expound upon this topic and actually send out twelve apostles for training in divine service in His second discourse in Matthew 10:1 to Matthew 11:1. Perseverance Amidst Worldliness (Matthew 6:19 to Matthew 7:12) – Matthew 6:19 to Matthew 7:12 teaches how to perseverance amidst worldliness so that they will be able to find their place of rest with God. He will expound upon this topic again in His third discourse consisting of parables about man’s reactions to Gospel (Matthew 13:1-52). Perseverance Amidst False Doctrine (Matthew 7:13-20) - In Matthew 7:13-20 Jesus places emphasis upon the need to persevere amidst offences and false doctrines within the Church. In this passage Jesus teaches us about the dangers along our journey to Heaven. He tells us that the path is narrow and many will not make it (Matthew 7:13-14). We are told that there are many detours to mislead us (Matthew 7:15-20). Jesus will expound upon this topic in His fourth discourse about handling offences in the Kingdom of God (Matthew 18:1-35). Glorification (Matthew 7:21-23) - In Matthew 7:21-23 Jesus Christ teaches on the subject of how to enter into our future glorification in Heaven. It is only those who stay on course and do the will of the Father who will enter into Heaven. Jesus will expound upon this topic in His Olivet Discourse (Matthew 24:1 to Matthew 25:46). Summary and Application (Matthew 7:24-29) – In Matthew 7:24-27 Jesus Christ summaries His message by telling the people to apply the Sermon on the Mount to their personal lives. Matthew 7:28-29 serves as a transitional sentence that the author uses between the five major sections of the Gospel. Outline - Note the proposed outline of Jesus’ first discourse, which we call the Sermon on the Mount (Matthew 5:1 to Matthew 7:29). This particular outline emphasizes this Sermon as the Giving of the Laws of the Kingdom.

1. Justification: The Children of the Kingdom — Matthew 5:1-16a) Nine Characteristics of the Children — Matthew 5:1-12b) The Salt and Light — Matthew 5:13-162. Indoctrination: The Laws of the Kingdom — Matthew 5:17-48a) The Fulfillment of the Law — Matthew 5:17-20b) The Giving of the Laws of the Kingdom — Matthew 5:21-48i) Murder (Dealing with Man’s Heart) — Matthew 5:21-26ii) Adultery (Dealing with Man’s Heart) — Matthew 5:27-32iii) Swearing (Man’s Tongue/Mind) — Matthew 5:33-37iv) Retribution (Physical Actions) — Matthew 5:38-42v) Loving thy Neighbor (Summary of Law) — Matthew 5:43-483. Calling: Divine Service in the Kingdom — Matthew 6:1-18a) Almsgiving (Sanctifies the Heart) — Matthew 6:1-4b) Prayer (Sanctifies the Mind) — Matthew 6:5-15c) Fasting (Sanctifies the Body) — Matthew 6:16-184. Perseverance Amidst Worldliness — Matthew 6:19 to Matthew 7:12a) Seeking God First (Heart) — Matthew 6:19-34b) Judge Not (Mind) — Matthew 7:1-6c) Trusting God in Prayer (Bodily Needs) — Matthew 7:7-125. Perseverance Amidst False Doctrines — Matthew 7:13-206.

Glorification - Entering the Promised Land — Matthew 7:21-237. Conclusion — Matthew 7:24-29 The Recipients to the Five Discourses of the Gospel of Matthew – The five discourses that Jesus Christ delivered during His earthly ministry were primarily directed to His disciples (Matthew 5:1; Matthew 10:1; Matthew 13:10-11; Matthew 13:36-37; Matthew 18:1; Matthew 24:3). Although the multitudes gathered together to receive miracles and to hear Him, Matthew is accurate to note that Jesus addressed these discourse to His disciples. Thus, the purpose of the five discourses was the training of the Twelve, preparing them for His final command to take the Gospel to the nations, which is traditionally called the Great Commission (Matthew 28:18-20). The Motif of Righteousness in the Sermon on the Mount – In the Sermon on the Mount, Matthew uses the Greek word δικαιοσύνη five times (Matthew 5:6; Matthew 5:10; Matthew 5:20; Matthew 6:1; Matthew 6:33). Matthew uses this Greek word only on two other occasions in the rest of his Gospel (Matthew 3:15; Matthew 21:32). The first use is found in the narrative material preceding the first discourse (Matthew 3:15) in which Jesus demonstrates true righteousness prior to teaching on the topic in the Sermon on the Mount. Thus, the motif of righteousness is embedded within the first discourse, in which Jesus teaches on God’s true standard of righteousness for mankind. The Motif of God the Father in the Sermon on the Mount – The Sermon on the Mount is the first place in the Holy Scriptures where God is revealed as a Father intimately concerned about and involved with the daily affairs of His children. David was the first individual to recognized God as his Father, and the sweet psalmist of Israel called Him Father throughout His psalms. Yet, in the centuries that followed, few individual understood the intimacy that God intended for His children, so there is very little reference to this concept in the canonical Scriptures that were written after David. For this reason, the message Jesus Christ delivered in the Sermon on the Mount is a new revelation for the Jews of the divine character of the God of Israel as a loving Father for each of them. The Motif of the Mosaic Law in the Sermon on the Mount – Jesus refer to the Mosaic Law a number of times in the Sermon on the Mount. Since the Gospel of Matthew emphasizes Jesus as the Scriptural fulfillment of the coming Messiah, this Gospel also gives emphasis to Jesus’ teachings on the Kingdom of God, a theological concept that the Jews incorporated with the coming of the Messiah. The Jews believed that the Messiah would usher in a new kingdom, where He would reign on earth from Jerusalem as King. Since Jesus Christ came as King of the Jews, He teaches the people the laws of the Kingdom of God by contrasting them to the Mosaic Law. Note these comments from Philip Schaff: “After the Messianic inauguration and trial Jesus opens his public ministry with the Sermon on the Mount, which is the counterpart of the Sinaitic legislation, and contains the fundamental law of his kingdom. The key-note of this sermon and of the whole Gospel is that Christ came to fulfil the law and the prophets, which implies both the harmony of the two religions and the transcendent superiority of Christianity.”[359] [359] Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 617.In chapter five, Jesus reveals how the Ten Commandments are to be obeyed in the Kingdom of God, and how the blessings and curses operate in this new Kingdom. In chapter 6, Jesus explains how the statutes of the Mosaic Law are also to be fulfilled in this new kingdom. The major theme of the Pentateuch is the delivering of the Mosaic Law to the children of Israel. On Mount Sinai, Moses gave the people the Ten Commandments, which can be referred to as the “Moral Law.” He then delivered to them many statutes and ordinances regarding daily living and service in the Tabernacle. This set of rules and regulations can be referred to as the “Civil Laws.” The Ten Commandments became the foundation for the civil laws. Thus, the Ten Commandments dealt with a man’s heart, while the civil laws dealt with a man’s actions. When a man held the moral laws within his heart, he would then be willing to follow the civil laws. When Jesus taught the Sermon on the Mount, He taught the people the true meaning of the Ten Commandments. He explained to the people the foundational laws from which the civil laws were derived. Jesus dealt with the heart of man, because the people were confused with the endless civil laws that the Pharisees had heaped upon them through the centuries. In the days of Jesus, the people of Israel easily confused righteousness with legalism. The Pharisees imposed a strict and complicated legal system on the Jewish people, who lived in fear of these religious leaders. The Jews watched the Pharisees strive to keep the details of these rules and regulations while inwardly they were liars, thieves and murderers. For example, they misused the treasury money. They murdered the Lord Jesus Christ and lied about His body being stolen by the disciples. All of their actions were motivated to please one another. Thus, the people sought to please the Pharisees outwardly, to be seen by others, but inwardly, their motives were false. It is in this setting that Jesus taught to such a people who had lost the true meaning of righteous. This is why Jesus emphasizes the word “righteousness” in the Sermon on the Mount, which is subtitled by A. T. Robertson as, “Christ’s Standard of Righteousness.”[360] [360] A. T. Robertson, A Harmony of the Gospels for Students of the Life of Christ (New York: George H. Doran, 1922), 48.This sermon clearly lays out what true, Scriptural righteous conduct is all about. In Job 31, Job lived many of these truths in his life. This lifestyle of righteousness had been lost during Jesus’ day in the teachings of the Pharisees. So, as Moses instituted the laws of God at Mount Sinai to begin the kingdom of Israel, so Jesus lays the foundation of the Kingdom of God by teaching its laws and statutes. In laying this foundation, Jesus is attempting in His Sermon to explain to the children of Israel the real meaning behind the Ten Commandments and the laws of Moses. In a similar way that Moses separated the children of Israel from Egypt through the Exodus, delivered to them the Ten Commandments on Mount Sinai, and led them to the Promised Land, so does Jesus Christ call out the true children of God from the world in the Beatitudes (Matthew 5:1-16). He explains the true meaning of the Ten Commandments in Matthew 5:17-48. He tells them how to get to the Promised Land (Matthew 6:1 to Matthew 7:29). In addition, there is a clear contrast between this setting of Jesus teaching the people and the scene from Mount Sinai in Exodus 19. Note:

1. God came down to give the Law from heaven. Jesus went up into a mountain to teach, since He was among men, flesh and blood.
2. God gave the Ten Commandments to Moses on Mount Sinai. Jesus explains how to live the Ten Commandments here.
3. God spoke out of thunder, lightening, and a thick cloud. Jesus spoke out of in a voice of authority.
4. At Mount Sinai, we sense God’s holiness. Here we see God’s love. 1 John 3:16, “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.”
5. On Mt. Sinai, the people were ordered to keep their distance. Here, the people are able to come up to Jesus.
6. On Mt. Sinai, Moses asked to see God. He only saw His back. Here, they see God in the flesh as Jesus. John 14:8-9, “Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” Jesus’ Authority verses Rabbinic Authority in the Sermon on the Mount - When the Jewish leaders heard Jesus teach, they marveled, saying, “How knoweth this man letters, having never learned?” (John 7:15) Because Jesus did not rise up through the rabbinical educational system, He was unknown to the educated Pharisees and Jewish leaders. Andreas J. Kφsterberger notes that the rabbis of the first century often cited other rabbinical authorities in their teachings.[361] Thus, the rabbis considered those who taught without such rabbinical authorities to lack credibility.[362] They themselves referred back to a long history of traditional interpretation of the Mosaic Law as their authority. Jesus, however, offered Himself as the sole authority in His teachings on twenty-five occasions in John’s Gospel, saying, “Truly, truly, I say to you…” (John 1:51; John 3:3; John 3:5; John 3:11; John 5:19; John 5:24-25; John 6:26; John 6:32; John 6:47; John 6:53; John 8:34; John 8:51; John 8:58; John 10:1; John 10:7; John 12:24; John 13:16; John 13:20-21; John 13:38; John 14:12; John 16:20; John 16:23; John 21:18) Throughout the Synoptic Gospels Jesus says, “Verily I say unto you…” When pressed by the Jews for His source of authority, Jesus refers to His Father as the source of His doctrine (John 5:17-26; John 5:36-37; John 6:44-46; John 7:16; John 8:28; John 8:38; John 10:18, John 10:37-38; John 12:49-50; John 14:31; John 15:15). Jesus’ response of elevating Himself above rabbinic authority incited the Jews to anger, as they accused Him of blasphemy because He made Himself equal to God, while the common rabbi lowered himself below rabbinical authorities in his teachings. Perhaps the best example of the Jew’s scholar’s dependence upon the long tradition of rabbinical authority is found in the Babylonian Talmud, which consists of lengthy discussions of the views of renowned rabbis regarding particular interpretations of the Law. [361] Andreas J. Kφsterberger, John, in Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2004), 232-233. [362] Scholars cite Sotah 22a from the Babylonian Talmud as an example of the negative rabbinical attitude towards those who do not appeal to other authorities in their teachings, which says, “It has been reported, If one has learnt Scripture and Mishnah but did not attend upon Rabbinical scholars, R. Eleazar says he is an ‘Am ha-arez’ [lit. a people of the land].” (Babylonian Talmud, Sotah 22a) The rabbis equated such teachers to “people of the land,” meaning such teachers were like the common, uneducated person.The Pauline Epistles and the Sermon on the Mount - Paul the apostle will later write the nine Church Epistles, in which he will be divinely used to lay down the doctrines for the New Testament Church. But his doctrines will be built upon the Sermon on the Mount. Thus, Jesus Christ lays down a foundation upon which all of the New Testament apostles and prophets are to build upon. This is why Paul the apostle could say, “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;” (Ephesians 2:19-20). Just as Paul’s epistles are grouped into the doctrines of justification, sanctification and glorification, so is the Sermon on the Mount structured around this three-fold emphasis. Similarities of the Sermon on the Mount to the Structure of the New Testament – Besides the similarities between the Pentateuch and the Gospel of Matthew, we find similarities between the five major discourses and the structure of the New Testament writings. To begin with, we know that the nine Pauline Church Epistles establish the doctrines of the New Testament Church. The three Pastoral Epistles establish the order and ministry of the Church. The three General Epistles of Hebrews, James and 1 Peter establish the perseverance of the saints in regards to persecutions from without the Church. The five General Epistles of 2 Peter , 1, 2, 3 John and Jude establish the perseverance of the saints in regards to persecutions from false doctrines within the church. In a similar manner, we can compare the Sermon on the Mount to the Church Epistles in that they lay the foundation for the doctrine of the Kingdom of God and of the New Testament Church. The second discourse of Jesus sending out the twelve establishes the ministry and order of the Church, which can be compared to the Pastoral Epistles. The third discourse regarding the parables of the Kingdom of Heaven which reveals the ways in which men reject the preaching of the Gospel can be compared to the General Epistles of Hebrews, James and 1 Peter which deal with persecutions from without. The fourth discourse of dealing with offences and persecutions from the Jewish leaders can be compared with the General Epistles of 2 Peter , 1, 2, 3 John and Jude which discuss persecutions from false doctrine within the Church. The emphasis upon false doctrine in this narrative material is because the theme of this passage is about offences because of false doctrines in the Kingdom of God. These offences are not coming from the multitudes but from those who appear to be within the Kingdom of God, that is, the religious leaders. The fifth Eschatological discourse of the Second Coming of Christ can be compared to the book of Revelation, which deals with the glorification of the Church. Similarities of the Sermon on the Mount to the Six Foundational Doctrines of the New Testament Church - If we compare the foundational doctrines listed in Hebrews 6:1-2 with the scheme of the five major discourses in Matthew’s Gospel, we can observe some parallels. Hebrews 6:1-2, “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.” The six foundational doctrines found in Hebrews 6:1-2 were laid down by Jesus Christ. It is these six doctrines upon which the Kingdom of Heaven is established:
7. repentance from dead works
8. faith toward God
9. the doctrine of baptisms
10. laying on of hands
11. resurrection of the dead
12. eternal judgment Jesus’ first discourse, the Sermon on the Mount, finds its parallel in the third foundational doctrine of the doctrine of baptisms. The second discourse, the Sending out of the Twelve, parallels the laying on of hands for Christian service. The third and fourth discourses emphasize the perseverance of the saints. The last discourse, the Eschatological Discourse, places most of its emphasis upon the resurrection of the dead and eternal judgment. Similarities of the Sermon on the Mount to Luke 6:20-49 – Just as Jesus Christ visited the synagogues of Galilee and probably delivered the same speech out of Isa 61:1-2, do did He probably delivered messages similar to the Sermon on the Mount to the multitudes, which would explain the differences in the parallel passages in Luke 6:20-49 and the Sermon on the Plain (Matthew 5:1 to Matthew 7:29). In the Gospel of Luke, Jesus chose the twelve apostles prior to the Sermon on the Plain, while the appointment of the Twelve comes after the Sermon on the Mount in Matthew’s Gospel. This helps to explain what many scholars otherwise see as conflicting accounts of the same events.

Matthew 5:17-48

Indoctrination: The Laws of the Kingdom - Matthew 5:17-48 emphasizes the process of indoctrination for God’s children after they have experienced genuine conversion and justification. In this passage of Scripture Jesus teaches the people the meaning of the original intent of the Law of Moses. In Matthew 5:17-20 Jesus refers to divine authority of the Law of Moses, which serves as an introduction to His teaching on the Ten Commandments in Matthew 5:21-48. This introduction (Matthew 5:17-20) says that true righteousness means something different from what they see in the lifestyle of the scribes and the Pharisees. Therefore, these four verses serve as a basis of how true righteous, or the keeping of the laws of God, proceeds from the heart and not from the letter. In the passage following this introduction (Matthew 5:17-20), Jesus teaches us how to follow the Ten Commandments from our hearts (Matthew 5:21-48). In Matthew 5:21-48 Jesus takes some of the Ten Commandments and statutes of the Mosaic Law to teach on the laws of the Kingdom. This passage in the Sermon on the Mount can be likened to the giving of the Law of Moses at Mount Sinai. Just as Moses delivered the Ten Commandments to the children of Israel, so now Jesus teaches the true meaning of these Ten Commandments. In the passage following His introduction about true righteousness (Matthew 5:17-20), Jesus now teaches us how to follow the Ten Commandments from our hearts and not from the letter of the Law (Matthew 5:21-48). He teaches us on three of the Ten Commandments and on two statues of the Law of Moses. Matthew 1:17-20 – The Fulfillment of the Law Matthew 5:21-26 - The Sixth Commandment on Murder. Matthew 5:27-32 - The Seventh Commandment on Adultery. Matthew 5:33-37 - The Ninth Commandment on Swearing Matthew 5:38-42 – Law of Retribution (Exodus 21:24) Matthew 5:43-48 – Law of Your Enemies (Leviticus 19:18) Why would Jesus teach on only three of the Ten Commandments? Perhaps the answer is found in the content of these three commandments. Since man is a three-fold make-up, spirit, soul and body, Jesus used these three commandments to deal with these three parts of man’s make-up. For example, the teaching on murder deals with a sin that proceeds from the heart. Adultery deals with the fleshly lusts that proceed from the body. Swearing deals with our words, which proceed from our mind, which is the realm of the soul. Therefore, Jesus dealt briefly with how a man is to walk in spirit, soul and body. Outline – Here is a proposed outline: Matthew 1:17-20 – The Fulfillment of the Law Matthew 5:21-26 - The Sixth Commandment on Murder Matthew 5:27-32 - The Seventh Commandment on Adultery Matthew 5:33-37 - The Ninth Commandment on Swearing Matthew 5:38-42 – The Law of Retribution (Exodus 21:24) Matthew 5:43-48 – The Law of Your Enemies (Leviticus 19:18)

Matthew 5:21-26

Jesus Teaches on Murder - In this passage (Matthew 5:21-25), Jesus teaches us the true meaning of the sixth commandment, which tells us not to murder. Matthew 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: Matthew 5:22 — “But I say unto you” - Comments - Jesus is not changing or adding to the Mosaic Law, but simply explaining what they actually mean. He is revealing the original purpose and intent of the Law. God, the Father, who wrote them fourteen hundred years earlier for Moses and Israel, is speaking through Jesus Christ. Here in the Sermon on the Mount, God is dealing with the heart more than the outward actions. Matthew 5:22 — Comments - These two passages deal with the heart of man. Note illustrations of the thoughts of man’s heart: Job 31:1, “I made a covenant with mine eyes; why then should I think upon a maid?” Acts 8:22, “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.” Matthew 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Matthew 5:22 — Comments - Anger can often lead to murder. Matthew 5:23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Matthew 5:24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Matthew 5:24 — Comments - Creflo Dollar refers to Matthew 5:24 to explain how many people want to give offerings unto the Lord in order to be blessed, but are not willing to walk in love with others. He then explains that love is like a curtain rod upon which all of God’s divine laws hang.[375] In other words, a person must be walking in love with others in order for the laws of prosperity to true operate in his life. [375] Creflo Dollar, “Sermon,” (Kampala, Uganda: Miracle Center Cathedral), 14 June 2007.Matthew 5:25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Matthew 5:25 — Comments - The Lord spoke the word “apology” to me in reference to Matthew 5:25. We are to be quick to apologize and ask forgiveness when we have wronged someone. If the case is that God is the judge, then this verse means that you will be bound by His decree and your prayers hindered. Matthew 5:26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

Matthew 5:27-32

Jesus Teaches on Adultery - In Matthew 5:27-32 Jesus teaches us the true meaning of the seventh commandment, which tells us not to commit adultery. In this passage Jesus explains how sin first proceeds from the heart and is later manifested by one’s actions. Matthew 5:31-32 — Comments - Jesus Teaches on Divorce (Matthew 19:9, Mark 10:11-12, Luke 16:18) – Matthew 5:31-32 gives us the account of Jesus teaching on marriage and divorce in the Kingdom of God. John Nolland explains that many Jews of the first century were loose in their practice of divorce according to Deuteronomy 24:1, while some devout Jews were more rigid by limiting divorce only on the grounds of adultery. Although the man was allowed to divorce his wife under the Law with a bill of divorcement (Deuteronomy 24:1), Nolland says the Jewish woman could not legally initiate a divorce.[376] In the Kingdom of Heaven the rules are not as flexible as they were in this first century Jewish society. Jesus clarifies the rules of adultery in the Kingdom for the Pharisees following the stricter view, stating that putting away one’s wife and remarrying another, or marrying a wife who has been divorced, constituted adultery. In other words, Jesus made it clear to the Pharisees that the Law was still of utmost importance in the Kingdom of Heaven. However, it is important to note that in the Sermon on the Mount, when addressing the multitudes, Jesus allowed divorce on the unique grounds of adultery (Matthew 5:31-32). [376] John Nolland, Luke 9:21-18:34, in Word Biblical Commentary, vol. 35B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), explanation on Luke 16:18.Deuteronomy 24:1, “When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.” Matthew 5:31-32, “It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.” Scripture References - Note other passages on divorce: Malachi 2:14-16, “Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.” Matthew 19:1-9. Mark 10:11-12, “And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery.” Luke 16:18, “Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.” 1 Corinthians 7:1-40

Matthew 5:33-37

Jesus Teaches on Swearing - In Matthew 5:33-37, Jesus teaches us the true meaning of the ninth commandment, which tells us not to swear.

Matthew 5:38-42

Jesus Teaches on Retribution (Luke 6:29-30) - In Matthew 5:38-42, Jesus teaches us the true meaning of the law of retaliation by making a reference to Exodus 21:24. Exodus 21:24, “Eye for eye, tooth for tooth, hand for hand, foot for foot,” Matthew 5:39 — Comments - A. R. Bernard explains that when someone is struck on the right cheek, it means that a right-handed persecutor has to strike with a back-hand stroke, and not his fore-hand. This demonstrates his intent to intimidate rather than to injure. For the persecuted person to offer his left cheek also is an act of passive resistance, saying that I am of stronger moral character than my persecutor, and am not intimidated into fearing an opponent. Bernard illustrates the power of passive resistance, when it was used by the black man during the 1960’s Civil Rights movement in America.

The black man marched in the city streets of the South without violence, with his wife and children. In response, the white police intimidated them by beating them, shooting water cannons at them, and other cruel attempts to intimidate and disperse these crowds of peaceful demonstrators. The actions of these white persecutors captured on film, along with the assassination of Martin Luther King, Jr., so moved the American people with compassion for the plight and cause of the black man in the South that legislation was soon passed in Congress recognizing their equal rights. Thus, the persecuted won the battle because they were able to demonstrate to America that their moral character exceeded the immoral behavior of the white man and his persecutions. This was all done by passive resistance.[377] [377] A. R. Bernard, interviewed on “Praise the Lord,” on Trinity Broadcasting Network (Santa Ana, California), television program, 16 January 2007.These civil protests were sparked by an event that took place in December 1, 1955, when Ms. Rosa Parks refused to give up her seat on a bus to a white man. She was charged with violating racial segregation laws in Montgomery, Alabama. This led to a city wide boycott of city buses, which became the early stages of the Civil Rights movement in the South.[378] [378] Rosa Parks and James Haskins, Rosa Parks: My Story (New York: Scholastic Inc., 1992).In contrast, Malcolm X was another Black leader of civil rights during this era in American history. He was a converted Muslim, and very outspoken about equal rights for African Americans. The famous slogan he gave his people was, “By any means necessary.” This pro-active position has resulted in him being viewed in history with much less importance than Martin Luther King, Jr.[379] [379] Malcolm X, By Any Means Necessary (Malcolm X Speeches & Writings) (New York: Pathfinder Press, 1992).Illustration – When I was about 14 years old, I had a bully slap me on the cheek at Moat Junior High School. I remembered this verse, so I turned my other cheek, for that was what the Bible told me to do. He slapped the other cheek. Many years later he became a church member of the small church that I was co-pastoring with Jack Emerson in Panama City, Florida called Alethia Fellowship Church (1983-1988). Matthew 5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. Matthew 5:40 — Comments - Creflo Dollar tells the story of when he was done wrong by his church account and the Lord spoke to him from Matthew 5:40 about how to handle the situation. He was paying millions of dollars in bills for television air time. One day the television stations notified him of his past unpaid bills or he would be cut off. He thought his accountant had been paying these bills, but was instead stealing the money. Dollar at first was angry and wanted to sue this individual or put him in jail. But while in prayer the Lord told him to forgive this person and let him alone.

Dollar replied that he had a right to take him to court. The Lord then explained that the Scripture teaches us that when a person takes our coat, we are to give him our cloke also. Dollar said, “But, Lord this is not a coat. This is millions of dollars.” The Lord then told him that if he would obey His Word, that the Lord would take care of the rest. Dollar decided to let this person go, and over the next few weeks, almost all of the television stations forgave his debt and he continued on air.[380] [380] Creflo Dollar, Changing Your World (College Park, Georgia: Creflo Dollar Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.We find another example of Mat 5:40 in Hebrews 10:34 where the author reminds his readers of how they joyfully took the spoiling of their goods. Hebrews 10:34, “For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.” Matthew 5:41 And whosoever shall compel thee to go a mile, go with him twain. Matthew 5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

Matthew 5:43-48

Jesus Teaches on Loving Our Neighbour (Luke 6:27-28; Luke 6:32-36) - In Matthew 5:43-48, Jesus teaches us the true meaning of how to love our neighbour by making a reference to Leviticus 19:18. Leviticus 19:18, “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” He tells us not only to love our neighbour, but to love our enemies as well (Matthew 5:44). How do we do this? We do it by blessing them and praying for them (Matthew 5:44). Why do we do this? Because God loves His enemies (Matthew 5:45) and we are to be imitators of Him (Matthew 5:48). Scripture Reference - Note a similar passage: Proverbs 25:21-22, “If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.” Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. Matthew 5:43 — Comments - Leviticus 19:18 teaches us to love our neighbour. However, the scribes and Pharisees taught that men were not obligated to love those whom it did not consider its neighbour. Leviticus 19:18, “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” Everett F. Harrison notes that the phrase “Thou shalt love thy neighbour, and hate thine enemy,” although not found in the Old Testament, has a parallel statement in the Manual of Discipline (1.4.10) (now called the Community Rule Scroll), which is a writing of the ancient Jewish Qumran community, suggests that Jesus may have borrowed this phrase from sources outside of the Old Testament.[381] Adolfo Roitman paraphrases this quote, “if you are part of this group, you must not only love your fellows but also hate your opponents.”[382] This statement may have been commonly used in the first century Jewish culture, of which Jesus makes a reference by saying, “Ye have heard that it hath been said…” [381] Everett F. Harrison, Introduction to the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, c1964, 1971), 174. [382] Adolfo Roitman, The Dead Sea Scrolls Offer New Insight Into the Roots of Western Culture, 15 December 2003 [on-line]; accessed 9 June 2009; available from Internet.Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; Matthew 5:44 — “do good to them that hate you” – Scripture References - Note similar verses: Exodus 23:4-5, “If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.” Exodus 23:22, “But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.” Matthew 5:44 — Comments - Jesus Christ spoke these words to a people who had spent years under the bitter oppression of the Roman government. He spoke to a people who had been treated cruel by their enemies. Jesus was telling them to love them and not to hate them. Illustration - David treated Saul good as he ran from Saul (1 Samuel 24:19). 1 Samuel 24:19, “For if a man find his enemy, will he let him go well away? wherefore the LORD reward thee good for that thou hast done unto me this day.” Illustration - In March 2001 I made a decision to do what Matthew 5:44 says to do. I was managing a Christian television station in Kampala, Uganda. This was also a commercial station selling advertisements and airtime. We greatly depended upon some large marketing agencies in town in order to gain big clients. However, in the largest agency in town, the manager over these clients was corrupt. He convinced the largest advertisers in East Africa not to advertise on our Christian television station. I trying going to his boss, the managing director, but to no avail. I tried taking this person to lunch and befriending him. Nothing worked. Finally, when all else failed, I made a decision to pray for him and his company. Every morning, we began the workday with a word of prayer. We constantly lifted this company up in prayer, praying that the Lord would give the managers and workers in this company wisdom and blessings. While he was cursing me, I was blessing him. It took an act of faith to do this, but I knew that this was what the Lord wanted me to do. To my surprise, within two months, this person was fired. I believe that it was because this agency gained a large advertiser, and this corrupt treated them unfairly. They Lord had both blessed this company and given the management wisdom. Matthew 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Matthew 5:45 — Comments - God would not ask us to do something that He Himself was not willing to do. By the act of giving men the sunshine and the rain, He blessings the good and the evil people because of His overall love for mankind. Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? Matthew 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Matthew 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect. Matthew 5:48 — Comments - Job was perfect. Job 31 shows this Old Testament saint living out much of the Sermon on the Mount in Matthew 5. It is living God’s Word, not just knowing it, that counts in God’s eyes. Romans 2:13, “For not the hearers of the law are just before God, but the doers of the law shall be justified.” Job 1:1, “There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.” This supreme command is a reflection of Lev 19:2. Leviticus 19:2, “Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.” Peter quotes from this passage in Leviticus. 1 Peter 1:16, “Because it is written, Be ye holy; for I am holy.”