Matt. 5:1–7:29 The Authoritative Message of the Messiah: Kingdom Life for His Disciples. This is the first of five major teaching sections in Matthew (chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus explains the reality of discipleship in the everyday world through the presence and power of the kingdom of God. These teachings form a challenging but practical systems of ethics that Jesus expects his followers to live by in this present age. This “Sermon on the Mount” is probably a summary of a longer message that Jesus may have given a number of times in various forms (compare the “Sermon on the Plain” in Luke 6:17–49).

Matt. 5:1 mountain. Matthew does not give the location of this sermon. The traditional site is northwest of Capernaum, on a ridge of hills overlooking the Sea of Galilee. This ridge is likely also where Jesus went “to a desolate place” (14:13; compare Mark 1:35) and where he went “up on the mountain” (Matt. 14:23; 28:16). he sat down. Teachers in Judaism typically taught while sitting (see 13:1–2; 15:29; 23:2; 24:3–4; 26:55).

Matt. 5:2 He taught them, that is, his disciples who had come to him (v. 1).

Matt. 5:3–12 The Beatitudes (from Latin for “blessed, happy”) all begin with “Blessed are . . .” These short statements summarize the Sermon on the Mount.

Matt. 5:3 Blessed is a state of well-being in relationship to God. The poor in spirit are those who recognize they need God’s help.

Matt. 5:4 those who mourn. Recognizing one’s sin should lead to mourning and longing for God’s forgiveness and healing (see 2 Cor. 7:10).

Matt. 5:5 The meek do not assert themselves over others in order to further their own agendas in their own strength. Compare Ps. 37:11.

Matt. 5:6 Those who hunger and thirst for righteousness long for God’s righteous character to be evident in people’s lives.

Matt. 5:8 In contrast to Jewish traditions that emphasized ritual purity, Jesus taught that purity of heart was most important (see note on v. 28).

Matt. 5:9 peacemakers. Those who promote God’s message of peace through Jesus the Messiah will receive the ultimate reward of being called sons of God (see note on Gal. 3:26).

Matt. 5:13 As salt is beneficial in a number of ways (preservative, seasoning, etc.), so are disciples of Jesus who influence the world for good.

Matt. 5:17–20 These verses explain how Jesus and the kingdom fulfill the Law of Moses. This is the key to interpreting the Sermon on the Mount and indeed the whole of Jesus’ ministry.

Matt. 5:17 abolish the Law or the Prophets. The “Law” refers to the first five books of the OT. The “Prophets” includes the rest of the OT (see 13:35, which cites Ps. 78:2; on “Law [and the] Prophets,” see Matt. 7:12; 11:13; 22:40; Rom. 3:21). but to fulfill them. Jesus “fulfills” all of the OT in that it all points to him, not only in its specific predictions of a Messiah but also in its sacrificial system, in many events in Israel’s history, and in the laws and principles which only Jesus perfectly obeyed (see Matt. 2:15; 11:13; 12:3–6, 39–41, 42; also Luke 24:27). Jesus’ ministry does not replace OT teaching. Instead, Jesus’ life and teaching clarify the proper understanding of the OT.

Matt. 5:18 until heaven and earth pass away. Jesus confirms the OT’s full authority as Scripture for all time (compare 2 Tim. 3:15–16), even down to the smallest parts of the written text. An iota is the smallest letter of the Greek alphabet (compare the yod of the Hebrew alphabet). The dot likely refers to a tiny stroke or a part of a letter used to tell the difference between Hebrew letters. not . . . pass from the Law. The OT remains an authoritative account of divine testimony and teaching. Some of those teachings, however, such as sacrifices and other ceremonial laws, foreshadowed events that would be accomplished in Jesus’ ministry (see note on Gal. 4:10) and therefore are not required of Christians. Until all is accomplished points to Jesus’ fulfillment of specific OT hopes, partly through his earthly life, death, and resurrection, and then more fully after his second coming.

Matt. 5:19 these commandments. The rabbis recognized a distinction between “light” commandments (such as tithing garden produce) and “weighty” commandments (such as those concerning idolatry, murder, etc.). Jesus demands a commitment to both, yet condemns those who confuse the two (see 23:23–24).

Matt. 5:20 The scribes and Pharisees took pride in their outward obedience to extrabiblical regulations. But they still had impure hearts (see 23:5, 23, 27–28). Kingdom righteousness works from the inside out as it produces changed hearts (Rom. 6:17; 2 Cor. 5:17).

Matt. 5:21–48 You have heard that it was said (vv. 21, 27, etc.). Jesus does not correct the OT (see note on v. 43); rather, he corrects common misunderstandings of the OT.

Matt. 5:21 Murder is prohibited by the sixth commandment (Ex. 20:13). It carried the death penalty under OT law (Num. 35:31). See notes on Num. 35:9–34; 35:16–21.

Matt. 5:22 angry. Anger typically includes a desire to damage or destroy the other person (see v. 21; James 4:1–2). Calling someone a fool is closely related to anger. It represents a destructive attack on the person’s character and identity.

Matt. 5:23–24 First be reconciled. The one who initiates the reconciliation here is the one who has wronged the other person.

Matt. 5:25–26 Come to terms quickly. Failure to reconcile will have disastrous consequences on a human level, but much more so if one is not reconciled to God. (Regarding lawsuits, see note on 1 Cor. 6:1.)

Matt. 5:28 with lustful intent (literally, “for the purpose of lusting for her”). It is not enough to maintain physical purity alone. One must also guard against mental acts of unfaithfulness (see Ex. 20:17; compare Ps. 19:14).

Matt. 5:29–30 right eye . . . right hand. The right side often stood for the more powerful or important. The eye is the medium through which one is tempted to sin. The hand is used to commit all sorts of sin. cut it off. Jesus uses deliberate overstatement to emphasize the importance of maintaining exclusive devotion to one’s spouse (compare vv. 27–28). See note on Mark 9:43–48.

Matt. 5:31–32 This passage reflects the fact that divorce and remarriage were widely practiced in the first century. A certificate of divorce gave a woman the right to remarry. But I say to you. God’s rule upheld marriage and protected women from being divorced for no reason. (See notes on Deut. 24:1–4; Matt. 19:8.) Here and in 19:3–9, Jesus bases his teaching on God’s original intention that marriage should be a permanent union of a man and woman as “one flesh” (Mark 10:8). Sexual immorality can refer to adultery, prostitution, incest, or other types of sex outside of marriage. Scripture prohibits any kind of sexual intercourse outside of marriage (thus forbidding the practice of homosexuality and bestiality as well). Except on the ground of sexual immorality. This implies that when a divorce is obtained because of the sexual immorality of one’s spouse, then such a divorce is not morally wrong. But when a man unjustly divorces his wife (that is, when his wife has not been sexually immoral), the husband thus makes her commit adultery when she remarries. Jesus places primary blame on the husband in such cases. (See also note on Matt. 19:9.) Whoever marries a divorced woman means, “whoever marries such a wrongly divorced woman commits adultery.” See also notes on 19:3–9; Mark 10:4–6; 10:10–11; 10:12; Luke 16:18; 1 Cor. 7:15.

Matt. 5:33–37 An oath involved using God’s name, or substitutes for it, to guarantee the truth of one’s statements (see Num. 30:2). Jesus’ disciples should be so honest that their words can be believed without an oath.

Matt. 5:38 eye for an eye. God intended this “law of retaliation” to prevent inappropriate punishment. See note on Ex. 21:23–25.

Matt. 5:39 Do not resist the one who is evil. Jesus does not prohibit governments, police, or soldiers from using force when opposing evil (see notes on Luke 3:12–14; Rom. 13:1–4; 1 Pet. 2:13–14). Rather, Jesus prohibits the human tendency to seek personal revenge (see note on Rom. 12:17–19). if anyone slaps you on the right cheek, turn to him the other also. One should not return an insulting slap. However, acting in love toward an attacker (Matt. 5:44; 22:39) often includes preventing him from attempting further attacks. Jesus does not prohibit self-defense or fleeing from harm (see 1 Sam. 19:10; Luke 4:29–30; John 8:59).

Matt. 5:42 Give to the one who begs from you. Christians should help those who are truly needy (and are therefore forced to beg). They are not required to give foolishly (see 7:6), to give to a lazy person who is not in need (2 Thess. 3:10), or to give where giving would do more harm than good.

Matt. 5:43 You have heard that it was said . . . hate your enemy. The OT never says that anyone should hate his or her enemy. In his “you have heard” statements (vv. 21, 27, 33, 38, 43), Jesus corrects misinterpretations of the OT, not the OT itself.

Matt. 5:45 sons. Those who obey God’s will through belief in Jesus (compare 12:48–50). (Regarding “sons,” see ESV Preface.)

Matt. 5:46–47 In Palestine, tax collectors represented the Roman government. Their own people hated them because they often charged extra taxes and took the money for themselves (see Luke 19:8).

Matt. 5:48 Be perfect, as your heavenly Father is perfect concludes and summarizes vv. 21–48. It shows that all the Law and the Prophets find perfect fulfillment in God the Father’s perfection. All Jesus’ disciples are called to pursue this perfection.