RSV ~ Matthew 5 Notes
Mt 5:1-7 | ISB Notes
The Sermon on the Mount encapsulates the Law of the New Covenant. It is a collection of Jesusâ teachings on Christian living and his perfection of Old Covenant moral laws (5:17). As the first of five discourses in Matthew (see outline), the sermon envisions our heavenly destiny based on acceptance or rejection of Jesus and his teaching (CCC 1965-68).
Mt 5:1 | ISB Notes
on the mountain: The setting recalls the giving 5 of the Law on Mt. Sinai (Ex 19-24). However, Moses brought the Law down the mountain to the people, whereas Jesus delivers his teaching to disciples who have come up the mountain.
⢠The mountain signifies the higher precepts of righteousness, for the precepts given to Israel were lower. God gave lesser laws to those requiring the bonds of fear, but higher laws to those ready to be set free by love. The higher precepts are for the kingdom of heaven, just as the lower precepts were for a kingdom on earth (St. Augustine, On the Sermon on the Mount 1, 1, 2).
he sat down: The posture of a Jewish rabbi speaking with authority (cf. 23:1-2; Jn 8:2).
Mt 5:3 | ISB Notes
the poor in spirit: Those who recognize their need for God and his grace. Unattached to this world, they find their security in the Lord and rely on his mercy rather than their merits or material wealth. The spiritually poor can also be economically poor, for these are often rich in faith (Jas 2:5). Full possession of the kingdom will be theirs at the final Judgment (Mt 25:34) (CCC 2544-47).
Mt 5:4 | ISB Notes
those who mourn: Those who lament the present state of this life. This includes weeping for sins as well as the grief that comes when the saints are made to suffer for their faith. In the life to come, they will be comforted by God, who wipes away every tear (Rev 7:17).
Mt 5:5 | ISB Notes
the meek: Those who appear powerless and insignificant in the eyes of the world. Far from being weak, however, the meek possess an inner strength to restrain anger and discouragement in the midst of adversity. Meekness is exemplified in the life of Moses (Num 12:3) and especially Jesus (11:29; 21:5). In the end, the meek will inherit the earth (or âthe landâ as in Ps 37:11). This refers either to heaven itself, envisioned as a new Promised Land (Heb 11:16), or to the new creation that is to come (Rom 8:21; Rev 21:1).
Mt 5:6 | ISB Notes
those who hunger and thirst: Those who yearn to live rightly according to the will of God. Their first priority is to seek the Lordâs kingdom and righteousness (6:33) as the most necessary sustenance of life (cf. Jn 4:34). Ultimately, they will be satisfied by God in eternal life (25:46).
Mt 5:7 | ISB Notes
the merciful: Those who imitate the Fatherâs mercy (Lk 6:36) by extending forgiveness to others (Mt 18:21-22, 33). The merciful are patient and understanding in bearing with othersâ faults, and they are generous in aiding the needy by works of charity and compassion (6:2-4; 25:34-40). When the final Judgment comes, they will receive the mercy that lasts forever (6:14; Jas 2:13) (CCC 2447).
Mt 5:8 | ISB Notes
the pure in heart: Those who act with integrity and serve the Lord unselfishly. In biblical terms, the heart is the hidden center of the person where oneâs thoughts, words, actions, and emotions are said to originate. A pure heart is undefiled by evil and lustful thoughts (5:27-30; 15:18-20) and finds its true treasure in heaven (6:19-21). In eternity, the pure in heart will see God as the angels do even now (18:10; 1 Cor 13:12; Rev 22:4). Catholic theology calls this unmediated union with God in heaven the Beatific Vision (CCC 2517-19).
Mt 5:9 | ISB Notes
the peacemakers: Those who sow peace in the world (Jas 3:18). Partly, this means striving to live at peace with others (Heb 12:14); ultimately, it means sharing the gospel so that others can be reconciled with God and live in the peace of Christ (Rom 5:1; Phil 4:7). Peacemakers will be called children of God (Mt 5:45). The gift of divine sonship is both a present possession of believers (Rom 8:14-16; 1 Jn 3:1) and a future hope linked with the resurrection of the body (Rom 8:23) and the glory of eternal life (Rev 21:7) (CCC 2305).
Mt 5:10 | ISB Notes
those who are persecuted: Those who are slandered, abused, or oppressed for their public witness to Christianity. They are targets of the worldâs hatred (Jn 15:18-19) because of their commitment to the righteousness of the gospel (1 Pet 3:14). Persecuted disciples can expect a great reward in the coming kingdom of heaven (Mt 5:12).
Mt 5:13-14 | ISB Notes
Two illustrations show that disciples must be true to their calling lest they render themselves useless for the kingdom. Being the salt of the earth, they are to season and preserve the world with peace (Mk 9:50) and gracious speech (Col 4:5). Being the light of the world, they are to bear witness to Jesus and his message (Jn 1:9; 8:12).
⢠Both images have links with the OT. Salt is associated with the covenant of priesthood made with Aaron and his descendants (Num 18:19) as well as the covenant of kingship made with David and his descendants (2 Chron 13:5). Light is associated with the OT vocation of Israel to make the truth and justice of God shine out to all nations (Is 42:6; 49:6).
Mt 5:14 | ISB Notes
a city set on a hill: An allusion to Jerusalem on Mt. Zion. It is a visible sign of the eternal city that awaits the saints in heaven (Gal 4:26; Heb 12:22; Rev 21:2).
Mt 5:16 | ISB Notes
your Father: Earlier chapters make no mention of the Fatherhood of God. In the Sermon on the Mount, however, Jesus calls God âFatherâ a total of 17 times (chaps. 5-7).
⢠Godâs Fatherhood is the deepest mystery of his identity; from eternity he fathers a divine Son (Jn 1:1), and throughout history he adopts us as his children in Christ (Jn 1:12; Gal 4:4-7).
Mt 5:17 | ISB Notes
the law and the prophets: A shorthand expression for the entire OT.
to fulfil them: Jesus completely fulfilled the Mosaic Law and OT prophecies (1:23; 2:6, 15; 4:15-16; Lk 24:44-47). The Greek word translated fulfil means âto make completeâ. The New Covenant thus includes and concludes the Old Covenant; it both perfects it and transforms it. While sacrificial laws of the OT expired with the sacrifice of Jesus, the moral Law (Ten Commandments, etc.) was retained and refined (5:21, 27, 43; 19:17). In the Christian life, the power of Godâs Spirit is necessary if we are to obey the Law and grow in holiness (cf. Rom 8:4; CCC 577-81, 1967).
Mt 5:18 | ISB Notes
an iota: Corresponds to the smallest letter of the Hebrew alphabet (yod).
a dot: Tiny extensions that distinguish similar-looking Hebrew letters from one another.
Mt 5:20 | ISB Notes
your righteousness: Jesus inaugurates a new and climactic phase in salvation history. He introduces a New Covenant standard of righteousness that surpasses the real, but insufficient, righteousness of the Old Covenant (cf. Deut 6:25; Is 48:18). The Old Covenant governed the temporal affairs of the earthly kingdom of Israel. The Mosaic Law (especially Deuteronomy) was designed to establish and maintain Israel as a nation-state in the land of Canaan. Its laws regulated public behavior to maintain civil order; it thus erected an outward standard of righteousness that defined Godâs people as a nation. Jesus invites the scribes and Pharisees to recognize the Mosaic Law as Godâs temporary arrangement for Israel (cf. Mt 19:8). It was a means of drawing them closer to God by separating them from the sins of the Gentiles (Lev 15:31; 20:26). Eventually, the Israelites expected a day when God would write his Law on their hearts (Jer 31:31-34; cf. Deut 30:6; Ezek 36:25-27). Christâs New Covenant signals the dawning of this great day when he perfects the moral laws of the Old Covenant and brings that covenantâs temporary and national phase to a close. He implements a new level of covenant righteousness that stretches beyond the boundaries of the Old Law in two directions. (1) Outwardly, the scope of the New Covenant is wider than the one nation of Israel; it encompasses an international kingdom in the Church. All nations can now share in Godâs blessing and become his covenant people. (2) Inwardly, the New Covenant penetrates to the heart; it reaches within to govern personal and private life by a maximal standard of holiness. As the Old Covenant formed virtuous citizens in Israel, so the New Covenant generates saints in the Church (CCC 196368).
See also word study: Righteousness at Mt 3.
Mt 5:21-48 | ISB Notes
Sometimes called the âSix Antithesesâ. Jesus acts with divine authority to perfect and deepen the moral codes of the Mosaic Law (cf. 7:29). Each antithesis follows a similar format: Jesus cites the Old Law, saying, you have heard that it was said (5:21, 27, 31, 33, 38, 43), and responds with the refrain, But I say to you (5:22, 28, 32, 34, 39, 44). The pattern underscores Jesusâ authority as a new Moses and the lawgiver of the New Covenant. See notes on Mt 2:16 and 17:5.
Mt 5:21 | ISB Notes
You shall not kill: Jesus reaffirms that murder is unlawful (Ex 20:13; Deut 5:17) but introduces a new dimension to the civil law. Not only acts of murder but even personal anger (5:22) and private slander (5:22) constitute a violation of the New Law. Degrees of personal guilt are illustrated (5:22) by an escalating movement from a local court verdict (âjudgmentâ), to the Jewish Sanhedrin (âcouncilâ), to eternal punishment (âhellâ). At each step, the judgment corresponds to the severity of the sin (CCC 2302).
Mt 5:22 | ISB Notes
You fool!: The Greek transliterates an Aramaic term that implies a lack of intelligence. It is an insult that means something like âempty headâ or ânumskullâ.
the hell of fire: The Greek expression (also in 5:29-30) denotes the Valley of Gehenna south of Jerusalem. It served as a large dump where garbage was burned continually. Jesus uses the image to illustrate the frightful reality of damnation (CCC 1034-35).
See word study: Hell at Mk 9.
Mt 5:27 | ISB Notes
adultery: Like the Mosaic Law, Jesus forbids acts of adultery (Ex 20:14; Deut 5:18). Yet he extends the prohibition to forbid even personal lust and interior thoughts of impurity. Looking and thinking âlustfullyâ (5:28) already violate the New Law, even if the exterior act of adultery is not committed (CCC 2380).
Mt 5:29 | ISB Notes
pluck it out: A figurative overstatement, not a literal command of self-mutilation. Jesus uses alarming images to underscore the severity of sexual sins (cf. 18:7-9); extreme measures are needed to avoid occasions of sin, the sins themselves, and the eternal punishment they lead to.
Mt 5:31 | ISB Notes
a certificate of divorce: Divorce and remarriage were permitted under the Old Covenant only because of Israelâs sinfulness (19:8; cf. Deut 24:1-4). In the New Covenant, remarriage leads to adultery (CCC 2382).
except on the ground of unchastity: Matthew alone records this added âexception clauseâ (cf. 19:9). For the meaning of this clause, see topical essay: Jesus on Marriage and Divorce at Mt 19.
Mt 5:33 | ISB Notes
not swear falsely: Jesus forbids oath swearing for private purposes. Oaths are important, however, in the public sector for the good of society. Judges, doctors, soldiers, politicians, and other professionals swear oaths for public service. Oaths are also sworn to make or renew covenants (cf. Heb 6:13-18). In every context, Godâs holy name is invoked to bring divine assistance (blessing) to the upright and divine punishment (curse) to those who violate their oaths. In Jesusâ day, the practice of oath swearing was sometimes mishandled; people would swear private oaths for personal advantage. By invoking something other than Godâs name (heaven / earth / Jerusalem; 5:34-35), oaths were taken lightly or even disregarded (23:16-22). Jesus denounces this, teaching that truthfulness and integrity should govern private life. Matthew recounts three episodes where such illicit oaths are sworn for personal purposes (14:7; 26:72, 74; 27:25) (CCC 2153-54).
Mt 5:38 | ISB Notes
An eye for an eye: Jesus forbids the misuse of Mosaic civil law to justify private vengeance. Exodus 21:24 was meant to limit retribution; it was never an invitation to inflict punishment for personal injuries or extend personal vengeance beyond the injury suffered (cf. Lev 24:20; Deut 19:21). The punishment had to fit the crime but not exceed it. Jesus eliminates such a policy of retaliation from personal life (cf. Rom 12:17).
Mt 5:41 | ISB Notes
if any one forces you: Roman soldiers in NT Palestine reserved the right to recruit and compel Jews into temporary service. Simon of Cyrene was forced under this custom to carry Jesusâ Cross in 27:32. Jesus calls for ungrudging generosity beyond the required call of duty.
Mt 5:43 | ISB Notes
love your neighbor: A reference to Lev 19:18. Jesus considers it one of the two great commandments of the Mosaic Law (22:39). Unlike Jesus, however, some Jews held a narrow interpretation of neighbor, restricting it only to oneâs fellow Israelite (cf. Lk 10:29-37) (CCC 1933).
hate your enemy: Probably a reference to Israelâs warfare laws in Deut 20. Because Gentiles in Canaan worshiped false gods, they were enemies of God. Moses thus called Israel to exterminate them under Joshua and the Judges, lest Israel imitate their idolatry (cf. Ex 23:32-33; Ps 139:19-22). Against this background, Jesus counters Jewish disdain for Gentiles who continue to live in Palestine. He broadens the meaning of neighbor to include Gentiles, even their Roman persecutors. The Fatherâs impartial treatment of all people is a model for Christian mercy (5:45).
Mt 5:48 | ISB Notes
You ⌠must be perfect: Jesus advocates moral righteousness higher than the Old Covenantâit is a standard of mercy. Just as Israel was to imitate God in being âholyâ (Lev 19:2), so Jesus calls the Church to imitate Godâs perfect compassion (Lk 6:36). The Father is kind and merciful to the good and evil alike, so his children must extend mercy even to their enemies (5:7; Lk 10:29-37; Jas 2:13). See note on (CCC 1968, 2842).