Carrying His Values - Apr. 19th, 2026

Session 7: April 19th, 2026

Matthew 5:17–22, 43–45: Carrying His Values

Jesus values all human life and expects His followers to do the same.

Two Sundays ago, we stood at an empty tomb and declared that Jesus Christ is alive. The resurrection settled the question of His authority. Death could not silence Him. The grave could not hold Him. The risen Christ speaks, and when He speaks, heaven and earth listen.

In the weeks that follow Easter, the glow of the celebration begins to settle into daily life. Yet resurrection truth was never meant to remain confined to one Sunday. A risen King claims a people. A risen King defines righteousness. A risen King sets the values of His kingdom.

On a hillside in Galilee, Jesus said, “Think not that I am come to destroy the law, or the prophets.” Then He opened the Law and traced it deeper than the surface. “Thou shalt not kill” reached beyond the act to the anger that feeds it. “Thou shalt love thy neighbour” stretched further than convenience and comfort. The King pressed past behavior into the heart.

In recent years, our nation has witnessed significant legal shifts regarding the protection of unborn life. The Supreme Court’s decision in Dobbs v. Jackson returned the matter of abortion law to the states, marking a major turning point after decades under Roe v. Wade. That change was consequential in the civic arena. Yet no court — whether expanding or restricting — holds authority to define the value of life. That authority belongs to the Creator and to His Christ.

Long before any modern decision, Jesus declared the weight of the sixth commandment. Long before legislatures debated policy, He revealed that contempt, hatred, and violence begin in the unseen chambers of the heart. The Law, fulfilled in Him, carries a depth that surpasses public compliance. It calls for transformed character.

Matthew 5 does not invite us merely to discuss moral issues. It summons us to live as citizens of a kingdom ruled by a risen King — a kingdom where human life bears divine image, where reconciliation replaces rage, and where love reaches even toward enemies.

The resurrection proves His authority. The Sermon on the Mount reveals His expectations.

Understand The Context

MATTHEW 5:17–48

In MATTHEW 5:17–48, Jesus taught about the relationship between His disciples—those committed to His kingdom and to the values of His kingdom—and the law of God revealed in the Old Testament. Christians, in fact, have wrestled with this subject since the time Jesus first taught about it. How are today’s believers to understand their relationship to the law?

In this context, the law refers in particular to the commands God gave the Israelite people through Moses. The Ten Commandments (Ex. 20:2–17; Deut. 5:6–21) provide the foundation for many of the specific commands; yet, the law also included ceremonial regulations and rules for well-ordered community life as well as moral guidelines. God gave the law to the Israelites after He delivered them from Egyptian bondage. In other words, they were already a redeemed people when they received the law. They were not trusting in the law to save them. Indeed, the law was never intended as a way of salvation. Some Jewish groups in the time of Jesus made a serious mistake along these lines, supposing that their good works or obedience to the law earned their salvation. The apostle Paul—a former Pharisee himself—corrected that error and insisted that the law revealed the nature of sin (Rom. 7:7) and “was our guardian until Christ, so that we could be justified by faith” (Gal. 3:24).

While the Old Testament law has no eternal saving power (and never did), it is part of Holy Scripture and thus has great benefits: (1) it reveals sin and shows individuals their need of the Savior (Rom. 7:7–12); (2) it restrains evil in society to a degree (Rom. 13:3–4); (3) it helps believers grow in godliness, serving as a God-given measurement or yardstick of obedience. Jesus told His disciples, “If you love Me, you will keep My commands” (John 14:15). He clarified this truth in His teaching on the law in Matthew 5. A right relationship with Him leads to a willingness to live according to His moral commands, thus fulfilling God’s original intention for the law.

Jesus developed His teaching in this passage in seven segments. First, He stated the general principle that He came to fulfill the law. His followers are to have a kind of righteousness greater than that of the Jewish religious elite (Matt. 5:17–20). Second, He examined the issue of murder, expanding it to include anger, the heart attitude that can lead to murder (5:21–26). Third, He examined the issue of adultery, expanding it to include lust, the heart attitude that can lead to adultery (5:27–30). Fourth, He explored the issue of divorce, clarifying God’s intention in permitting divorce (5:31–32). Fifth, He examined the matter of oaths, teaching that His disciples should be such truth-tellers that oaths are unnecessary (5:33–37). Sixth, He examined what the law taught about retaliation, instructing His disciples to go the second mile rather than to seek revenge (5:38–42). Seventh and last (and perhaps hardest of all), He examined love for enemies, expecting His disciples to love their enemies, just as the Heavenly Father does (5:43–48).

In light of this session’s emphasis on the sanctity of human life, we will focus on the first, second, and seventh segments. We will learn that Jesus’ teaching emphasizes the value of all human life. And we will learn that He expects His followers to live accordingly—counter-culturally when necessary—out of their deep love for the Lord.

Explore The Text

LOOK TO THE SCRIPTURES (Matt. 5:17–20)

Jesus began His teaching about His disciples and the law by affirming the law. He declared that He fulfilled the law and that the law still has an ongoing, God-given purpose.

VERSE 17

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

Because of His previous teaching concerning God’s kingdom, especially in the Beatitudes with His emphasis on the character traits of kingdom citizens rather than their good deeds, Jesus did not want His followers to assume (“think,”) that He was setting aside the Scriptures of the Old Testament. Jesus set about correcting this false understanding.

By the phrase The Law referred to the five Books of Moses (Genesis through Deuteronomy), which for both Jews and Christians have always enjoyed a place of importance in the Scriptures. The Prophets meant the second section of the Old Testament, which in Jesus’ day probably included Joshua through 2 Kings as well as the books we typically think of today as prophetic books. A third division came to be known as the Writings; it included books of wisdom such as Proverbs and books of poetry such as Psalms (see Luke 24:44).

With the termsWith the terms destroy and fulfill, Jesus set up a stark contrast between a false assumption about Him and His real purpose. To destroy the Scriptures would mean to set them aside or to bring them to an end as if they had never been. On the other hand, to fulfill the Scriptures meant to show their full or complete meaning. In other words, Christ’s followers are to interpret the Old Testament in light of His coming and the new covenant He brought. He “filled full” all the laws, the prophecies, the history, the psalms, and the wisdom of the Old Testament. Let us keep this truth in the front of our minds as we continue to study Jesus’ teaching on the law.

VERSE 18

For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

With the words I assure you (“verily I say unto you,”), Jesus put emphasis on what He was about to say. The phrase until heaven and earth pass away was a descriptive way of saying “forever.” In other words, Jesus affirmed the absolute authority of God’s Word for all time (see Isa. 40:8; 2 Tim. 3:16–17).

He also affirmed that each and every part of Scripture is permanent, declaring smallest letter (corresponding to our “y”) looks like little more than an apostrophe. In Greek, the honor for tiniest letter goes to the iota (corresponding to our “i”). Further, some letters in the biblical languages contain a dot or small stroke, much like the dot of an “i” or the cross mark of a “t” in English. These marks, or tittles, often serve to distinguish between similar-looking letters. Jesus’ point was clear: Even the most seemingly insignificant parts of Scripture’s language were put there by God’s design and for all time; the Bible has no throwaway truth.

With the words until all things are accomplished, Jesus revealed an important consideration about certain aspects of the Old Testament. With His coming, certain aspects of the law were brought to a successful conclusion. For example, the system of animal sacrifices and rules for the Israelite priesthood were foreshadowings or predictions of what Jesus would accomplish ultimately in His life and ministry (Heb. 10:11–18).

VERSE 19

Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Jesus contrasted two different kinds of disciples. Both the first and the last parts of this verse refer to those who are in the kingdom of heaven. These individuals have already committed themselves to Jesus as the Messiah-King over God’s kingdom. First, He mentioned the wrong approach that some of His followers might take (and indeed, have taken) toward biblical commands in Scripture: they might become dismissive. The one who breaks the commands is rejecting the ongoing validity of Scripture. Because every word down to each stroke of a letter is from God, even the least of these commands matters. (Jesus did in fact later indicate that some commands of the law, such as its teachings on justice, mercy, and faith, are “more important” than other commands; see Matt. 23:23.) The point is that Jesus’ disciples cannot pick and choose which biblical commands they will obey.

Even worse than the one who sets aside biblical teaching is the one who least subject of His kingdom. Status in the kingdom is directly related to obedience to the King’s words.

Second, Jesus noted the right approach that His followers can make to the Old Testament teachings. Such a person practices and teaches these commands. The entirety of the Old Testament expresses the will of God, and New Testament Christians understand it according to Jesus’ interpretation of its intention, meaning, and fulfillment. So then, as “a people of the Bible,” Christians acknowledge both Testaments as the Word of God. Such persons, Jesus taught, will be called great in the kingdom of heaven. In other words, great regard for following God’s Word translates to greatness in the kingdom.

VERSE 20

For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Jesus moved on to discuss a different category of people: those who were not His disciples; that is, they were not yet in the kingdom. How might they enter the kingdom? They could only do so when they obtained a kind of righteousness that surpassed that of the scribes and Pharisees. Surely this proclamation astonished those who were listening to Him.

The Lord did not deny that Jewish religious leaders had a certain kind of righteousness. They were indeed attentive to the Scriptures. But their understanding of a right relationship with God was based on rote conformity to laws and traditions. Jesus condemned such leaders because “they do everything to be observed by others” (Matt. 23:5). They ignored the real purpose of the law and their need for God’s merciful salvation.

So what is the righteousness that surpasses (literally, “is much better than”) the righteousness of seemingly elite religious people? It is this: the righteousness necessary to enter the kingdom of heaven is a righteousness that is working from the inside out. Those whose hearts have been transformed by the King have entered His kingdom. They have new motives for obedience. In the end, their conduct will be much better than the behavior of those who seek to live according to a set of rules by their own force of will.

Explore Further

Locate the article titled “Law, Ten Commandments, Torah” in the Holman Illustrated Bible Dictionary and read the section on Jesus and the law (pp. 1017–1018). How would you summarize Jesus’ attitude to the commands of the Old Testament? How did it differ from the scribes’ and Pharisees’ attitudes? How can a follower of Christ be obedient to biblical commands yet avoid becoming legalistic?

VALUE HUMAN LIFE (MATT. 5:21–22)

Jesus identified murder as an act that begins in the heart when another person is devalued. Sin occurs both when another person is devalued as well as in the act of murder itself.

VERSE 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:

In his 2010 book titled Radical: Taking Back Your Faith from the American Dream, Christian leader David Platt challenged comfortable Christians to reconsider what total commitment to Jesus might involve for 21st-century believers. He based the book and his challenge on Jesus’ teachings, including the Lord’s “radical” teachings in Matthew 5.

We might say that Jesus’ teaching here could have been subtitled “Taking Back Your Faith from the Jewish Dream.” He was challenging the easy conformity to external obedience to the law that the scribes and Pharisees promoted. He longed for His followers to reclaim the law’s original intent.

The Ten Commandments was an obvious place for Jesus to begin His far-reaching interpretation. He called attention first to the Sixth Commandment, the prohibition of murder. Like a carpenter digging away layers of loose soil to build a house on solid rock, Jesus scraped off the first-century misunderstandings of this command. As He did, He showed the full extent of God’s intention for the command. The Sixth Commandment says murder (“kill,”) did not apply to situations of self-defense, accidental death, warfare, or capital punishment. Rather, it pointed to intentional, planned homicide.

Jesus introduced the Sixth Commandment with the words you have heard that it was said (see also Matt. 5:27, 33, 38, 43) and not with the declaration “it is written” (4:4, 6, 10). Perhaps Jesus used these words as a way of cautioning His followers to distinguish between what Scripture actually says and what others quote, misquote, or paraphrase it to say. (Such a caution is as important today as in Jesus’ day.) The phrase to our ancestors (“by them of old time,”) referred primarily to the people of Israel who received the law from God through Moses.

The phrase whoever murders will be subject to judgment was not part of the original Sixth Commandment. However, it accurately reflects the practice in ancient Israel of bringing someone accused of murder before a judge for trial. If convicted, the guilty person was then subject to the death penalty (Num. 35:31). The law stipulated this severe penalty on the basis that human beings have been created in the image of God (Gen. 1:26–27; 9:6). To murder was to devalue a human life that bore the image of the Creator. Thus, murder required the severest punishment.

The issue of abortion has raged on as a national debate in the United States for several decades. Not everyone affirms or even recognizes the biblical concept that all human beings (including those not yet born) bear the image of God. But for followers of Jesus, this truth is a given. Thus, abortion must surely be understood as one way that our culture devalues human life.

Explore Further

Read Genesis 1:26–27; Psalm 139:13–15; Prov. 24:10–12; Matthew 18:10; and Mark 10:13–16. What do each of these passages contribute to building a biblical view of the sanctity of human life? What other passages would you add to the list? What are ways that you can support the sanctity of human life in your community? Your state? Your nation?

VERSE 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.

With the bold declaration But I tell you, Jesus expressed His authority to rightly interpret the law. He did not disagree that murderers should be taken to court for judgment. He did, however, add new categories of offense against human life that merit judgment—that is, anger and verbal abuse. He taught that these actions also were ways of sinfully devaluing life.

Jesus spoke first of malicious thinking prohibited by the Sixth Commandment. In this context, to be angry means to display an attitude of unrighteous wrath or resentment against another believer. The KJV includes the qualifying phrase “without a cause,” which, although not appearing in some ancient New Testament manuscripts, appropriately reflects Jesus’ intent. In other words, some situations call for righteous anger. God displays righteous anger, His wrath, against sin (Rom. 1:18). Jesus also expressed righteous anger against the money changers in the temple (Matt. 21:12–13).

Nevertheless, human beings’ anger in most instances is selfish and hurtful. The desire for revenge, when left unchecked, can lead to murder. Scripture warns against the danger of such anger (Prov. 20:2; 29:11; Gal. 5:19–20; Eph. 4:31; Jas. 1:19). Jesus marked the seriousness of this sin by noting that those guilty of it will be subject to judgment—the same penalty as those who have murdered (Matt. 5:21). Most likely He was looking ahead at this point to the final judgment when God will pronounce sentence even on “the ideas and thoughts of the heart” (Heb. 4:12–13).

Hurtful speech can be expressed in many ways. Jesus gave two examples. The first example was of a person who fool probably meant “empty-headed.” (Think of modern insults such as “nitwit” or “numskull.”) Jesus’ second example was of one who said to another individual “You moron!” This term implied that someone was an imbecile, or was immoral, godless, or worse. As with the condemnation of anger, Jesus had in mind the malicious, unjustified use of such insults.

What was Jesus’ point? As with anger, so with insults: these attitudes and expressions reveal a deep-seated desire to belittle, devalue, or even get rid of someone who is made in God’s image. The penalties Jesus mentioned seem increasingly severe: appearance before the Sanhedrin [san HEE drihn] (“the council,”) and then hellfire. Essentially these were similar ways to refer to the same penalty He named for those who have murdered. In the final judgment God will punish anger and insulting language as well as murder.

LOVE BEYOND EXPECTATIONS (MATT. 5:43–45)

Jesus challenged those who follow Him to love all people, including those who persecute them. He made it clear that His disciples can love sinners without condoning their sins.

VERSE 43

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

Here, the words you have heard that it was said introduce a popular statement composed of part Scripture (love your neighbor) and part tradition (hate your enemy). The result of layering tradition on top of Scripture often was an avoidance of the true intent of God’s Word when it seemed too demanding.

The command to love your neighbor is found in Leviticus 19:18. Jesus later commended the full version of this command as the second greatest commandment (Matt. 22:39). The popular form of the quotation conveniently omitted that God’s people were to love their neighbors “as yourself.” This command set the standard of love very high.

Further, Jewish tradition restricted the command all the more by adding an injunction to hate your enemy. This directive appears nowhere in Scripture. Sadly, however, it is a common trait of fallen humanity that too often leads to sins such as racism, discrimination, abuse, and even genocide.

VERSE 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;

Jesus opposed the tradition about hating one’s enemy. He pronounced that the true intent of Leviticus 19:18 was to broaden the love of God’s people for others, not to narrow it. The command to love your enemies and pray for those who persecute you was (and is) astonishingly high! Yet it was altogether consistent with everything Jesus had already taught in the Sermon on the Mount. Thus, Christ’s followers on the one hand were never to express unrighteous anger or to insult others; on the other hand, they were to seek the good of those who heaped such anger and insults on them.

The two actions Jesus commanded are significant. First, Jesus charged His followers to love. This verb is closely related to the noun agape [ah GAH pay], meaning “generous self-sacrifice for the good of others.” (The KJV also includes the words “bless them that curse you, do good to them that hate you,” which appear in some but not all ancient New Testament manuscripts. They surely express legitimate ways in which Jesus’ followers can express love to those who may not love them back.)

Second, Jesus told His followers to pray. What should we pray in such difficult situations? Jesus was not specific. We can pray for our persecutors’ well-being. Even more, we can pray for them to repent of their sins and turn to Jesus as their Savior and Lord. We can pray that they will see in us an example of life as God expects. (The KJV includes the phrase “for them which despitefully use you,” based on other New Testament manuscripts.)

VERSE 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.

Although Jesus did not tell His followers what to pray for their enemies, He did tell them why they should pray: loving their enemies demonstrates that they are sons of [their] Father in heaven. Further, Jesus indicated ways in which God demonstrates His love for those who have rebelled against Him and hate Him. Both illustrations are examples of God’s providential care for humanity. First, the ordering of day and night comes to all: He causes His sun to rise on the evil and the good. Second, the ordering of the seasons comes to all: He sends rain on the righteous and the unrighteous.

How do we explain that God loves sinners and yet will condemn those who remain unrepentant? The best answer is that God hates evil, yet even those who reject Him enjoy many general, everyday blessings God gives to all people (rain and sunshine, breath, food, and so forth). Such blessings are intended to lead people to repentance, not to rejection (Acts 14:17; Rom. 2:4).

Thus Jesus called His followers to live to a higher standard. We demonstrate this standard by refusing to devalue human life. We follow Jesus by loving all people, even those who oppose Him and His followers.

Explore Further

How would you explain to a non-Christian that Jesus has called His followers to love all people without at the same time condoning their sins? How have you seen this kind of love work out in your own experience? To what extent do you and your church act receptively toward those who seek God’s forgiveness in repentance, no matter what they have done?