Matthew 5:21-48
But I say unto you ( εγω δε λεγω υμιν ). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. " Raca" ( Ρακα ) and " Thou fool" ( Μωρε ). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that μωρε is a Hebrew word, but Field (Otium Norvicense) objects to that idea. "Raca expresses contempt for a man's head=you stupid! More expresses contempt for his heart and character=you scoundrel" (Bruce). " The hell of fire" ( την γεενναν του πυρος ), "the Gehenna of fire," the genitive case ( του πυρος ) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2Ki 23:10). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades ( αιδης ) which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition" (Vincent). The place of torment is in Hades (Lu 16:23), but so is heaven.First be reconciled ( πρωτον διαλλαγηθ ). Second aorist passive imperative. Get reconciled (ingressive aorist, take the initiative). Only example of this compound in the New Testament where usually καταλλασσω occurs. Deissmann (Light from the Ancient East, p. 187, New Ed.) gives a papyrus example second century A.D. A prodigal son, Longinus, writes to his mother Nilus: "I beseech thee, mother, be reconciled ( διαλαγητ ) with me." The boy is a poor speller, but with a broken heart he uses the identical form that Jesus does. "The verb denotes mutual concession after mutual hostility, an idea absent from καταλλασσω " (Lightfoot). This because of δια (two, between two).
Agree with ( ισθ ευνοων ). A present periphrastic active imperative. The verb is from ευνοος (friendly, kindly disposed). "Mak up wi' yere enemy" (Braid Scots). Compromise is better than prison where no principle is involved, but only personal interest. It is so easy to see principle where pride is involved.
The officer ( τω υπηρετη ). This word means "under rower" on the ship with several ranks of rowers, the bottom rower ( υπο under and ηρεσσω, to row), the galley-slave, then any servant, the attendant in the synagogue (Lu 4:20). Luke so describes John Mark in his relation to Barnabas and Saul (Ac 13:5). Then it is applied to the "ministers of the word" (Lu 1:2).
The last farthing ( τον εσχατον κοδραντην ). A Latin word, quadrans, 1/4 of an as ( ασσαριον ) or two mites (Mr 12:42), a vivid picture of inevitable punishment for debt. This is emphasized by the strong double negative ου μη with the aorist subjunctive.
Thou shalt not commit adultery ( ου μοιχευσεις ). These quotations (verses 21, 27, 33) from the Decalogue (Ex 20 and De 5) are from the Septuagint and use ου and the future indicative (volitive future, common Greek idiom). In 5:43 the positive form, volitive future, occurs ( αγαπησεις ). In 5:41 the third person ( δοτω ) singular second aorist active imperative is used. In 5:38 no verb occurs.
In his heart ( εν τη καρδια αυτου ). Not just the centre of the blood circulation though it means that. Not just the emotional part of man's nature, but here the inner man including the intellect, the affections, the will. This word is exceedingly common in the New Testament and repays careful study always. It is from a root that means to quiver or palpitate. Jesus locates adultery in the eye and heart before the outward act. Wunsche (Beitrage) quotes two pertinent rabbinical sayings as translated by Bruce: "The eye and the heart are the two brokers of sin." "Passions lodge only in him who sees." Hence the peril of lewd pictures and plays to the pure.
Causeth thee to stumble ( σκανδαλιζε σε ). This is far better than the Authorized Version "Offend thee." Braid Scots has it rightly "ensnare ye." It is not the notion of giving offence or provoking, but of setting a trap or snare for one. The substantive ( σκανδαλον, from σκανδαληθρον ) means the stick in the trap that springs and closes the trap when the animal touches it. Pluck out the eye when it is a snare, cut off the hand, even the right hand. These vivid pictures are not to be taken literally, but powerfully plead for self-mastery. Bengel says: Non oculum, sed scandalizentem oculum. It is not mutilating of the body that Christ enjoins, but control of the body against sin. The man who plays with fire will get burnt. Modern surgery finely illustrates the teaching of Jesus. The tonsils, the teeth, the appendix, to go no further, if left diseased, will destroy the whole body. Cut them out in time and the life will be saved. Vincent notes that "the words scandal and slander are both derived from σκανδαλον. And Wyc. renders, 'if thy right eye slander thee.'" Certainly slander is a scandal and a stumbling-block, a trap, and a snare.
A writing of divorcement ( αποστασιον ), "a divorce certificate" (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an abbreviation of βιβλιον αποστασιου (Ma 19:7; Mr 10:4). Vulgate has here libellum repudii. The papyri use συγγραφη αποστασιου in commercial transactions as "a bond of release" (see Moulton and Milligan's Vocabulary, etc.) The written notice ( βιβλιον ) was a protection to the wife against an angry whim of the husband who might send her away with no paper to show for it.
Saving for the cause of fornication ( παρεκτος λογου πορνειας ). An unusual phrase that perhaps means "except for a matter of unchastity." "Except on the ground of unchastity" (Weymouth), "except unfaithfulness" (Goodspeed), and is equivalent to μη επ πορνεια in Mt 19:9. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew's report of the words of Jesus. It looks like criticism to meet modern needs.
Swear not at all ( μη ομοσα ολως ). More exactly "not to swear at all" (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1Th 5:27; 1Co 15:31). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular "cuss-words" and excuse themselves because they do not use the more flagrant forms.
An eye for an eye, and a tooth for a tooth ( οφθαλμον αντ οφθαλμου κα οδοντα αντ οδοντος ). Note αντ with the notion of exchange or substitution. The quotation is from Ex 21:24; De 19:21; Le 24:20. Like divorce this jus talionis is a restriction upon unrestrained vengeance. "It limited revenge by fixing an exact compensation for an injury" (McNeile). A money payment is allowed in the Mishna. The law of retaliation exists in Arabia today.
Resist not him that is evil ( με αντιστηνα τω πονηρω ). Here again it is the infinitive (second aorist active) in indirect command. But is it "the evil man" or the "evil deed"? The dative case is the same form for masculine and neuter. Weymouth puts it "not to resist a (the) wicked man," Moffatt "not to resist an injury," Goodspeed "not to resist injury." The examples will go with either view. Jesus protested when smitten on the cheek (Joh 18:22). And Jesus denounced the Pharisees (Mt 23) and fought the devil always. The language of Jesus is bold and picturesque and is not to be pressed too literally. Paradoxes startle and make us think. We are expected to fill in the other side of the picture. One thing certainly is meant by Jesus and that is that personal revenge is taken out of our hands, and that applies to "lynch-law." Aggressive or offensive war by nations is also condemned, but not necessarily defensive war or defence against robbery and murder. Professional pacifism may be mere cowardice.
Thy coat ... thy cloke also ( τον χιτωνα σου κα το ιματιον ). The "coat" is really a sort of shirt or undergarment and would be demanded at law. A robber would seize first the outer garment or cloke (one coat). If one loses the undergarment at law, the outer one goes also (the more valuable one).
Shall compel thee ( αγγαρευσε ). The Vulgate has angariaverit. The word is of Persian origin and means public couriers or mounted messengers ( αγγαρο ) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Mt 27:32, ηγγαρευσαν ).
Turn not thou away ( μη αποστραφηις ). Second aorist passive subjunctive in prohibition. "This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord's commands (see vv.32, 34, 38). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving" (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up.
And hate thine enemy ( κα μισησεις ). This phrase is not in Le 19:18, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in Ro 12:20 quotes Pr 25:22 to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word "neighbour" is "nigh-bor," one who is nigh or near like the Greek word πλησιον here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Lu 10:29ff.).
Perfect ( τελειο ). The word comes from τελος, end, goal, limit. Here it is the goal set before us, the absolute standard of our Heavenly Father. The word is used also for relative perfection as of adults compared with children.
Copyright information for
RWP