Transform- Heart
Jesus rejected the traditions of the Pharisees (vv. 21–48) and their practices (6:1–7:6). Six times Jesus said, “You have heard that it was said.… But I tell you” (5:21–22, 27–28, 31–32, 33–34, 38–39, 43–44). These words make it clear that Jesus was presenting (a) what the Pharisees and teachers of the Law were saying to the people and, by contrast, (b) what God’s true intent of the Law was. This spelled out His statement (v. 20) that Pharisaic righteousness is not enough to gain entrance into the coming kingdom.
5:21–26. Jesus’ first illustration pertained to an important commandment, Do not murder (Ex. 20:13). The Pharisees taught that murder consists of taking someone’s life. But the Lord said the commandment extended not only to the act itself but also to the internal attitude behind the act. Of course, murder is wrong, but the anger prompting the act is also as wrong as plunging in a knife. Furthermore, becoming angry and assuming a position of superiority over another by calling him a derogatory name (such as the Aram. Raca or You fool!) demonstrates sinfulness of the heart. A person with such a sinful heart obviously is a sinner and therefore is headed for the fire of hell (“hell” is lit., “Gehenna”; cf. Matt. 5:29–30; 10:28; 18:9; 23:15, 33; 7 of the 11 references to Gehenna are in Matt.). “Gehenna” means valley of Hinnom, the valley south of Jerusalem where a continually burning fire consumed the city refuse. This became an apt name for the eternal punishment of the wicked.
Such wrongful attitudes should be dealt with and made right. Reconciliation between brothers must be accomplished whether the “innocent” (5:23–24) or the “offending” (vv. 25–26) brother takes the first step. Without such reconciliation, gifts presented at the altar mean nothing: Even on the way to a court trial a defendant should seek to clear up any such problem. Otherwise the Sanhedrin, the Jewish court of 70 members, would send him to prison and he would be penniless.
5:27–30. A second practical illustration dealt with the problem of adultery (Ex. 20:14). Once again the Pharisees’ teaching was concerned only with the outward act. They said the only way one could commit adultery was through an act of sexual union. They correctly quoted the commandment, but they missed its point. Adultery begins within one’s heart (looking lustfully) and follows in the act. The lustful desire, in the heart, as wrong as the act, indicates that one is not rightly related to God.
Jesus’ words recorded in Matthew 5:29–30 have often been misunderstood. Obviously Jesus was not teaching physical mutilation, for a blind man could have as much of a problem with lust as a sighted person, and a man with only one hand might use it also to sin. Jesus was advocating the removal of the inward cause of offense. Since a lustful heart would ultimately lead to adultery, one’s heart must be changed. Only by such a change of heart can one escape hell (“Gehenna”; cf. v. 22).
5:31–32 (Matt. 19:3–9; Mark 10:11–12; Luke 16:18). Among the Jewish leaders were two schools of thought regarding the matter of divorce (Deut. 24:1). Those who followed Hillel said it was permissible for a husband to divorce his wife for any reason at all, but the other group (those following Shammai) said divorce was permissible only for a major offense. In His response, the Lord strongly taught that marriage is viewed by God as an indissoluble unit and that marriages should not be terminated by divorce. The “exception clause,” except for marital unfaithfulness (porneias), is understood in several ways by Bible scholars. Four of these ways are: (a) a single act of adultery, (b) unfaithfulness during the period of betrothal (Matt. 1:19), (c) marriage between near relatives (Lev. 18:6–18), or (d) continued promiscuity. (See comments on Matt. 19:3–9.)
5:33–37. The matter of making oaths (Lev. 19:12; Deut. 23:21) was next addressed by the Lord. The Pharisees were notorious for their oaths, which were made on the least provocation. Yet they made allowances for mental reservations within their oaths. If they wanted to be relieved of oaths they had made by heaven … by the earth … by Jerusalem, or by one’s own head, they could argue that since God Himself had not been involved their oaths were not binding.
But Jesus said oaths should not even be necessary: Do not swear at all. The fact that oaths were used at all emphasized the wickedness of man’s heart. Furthermore, swearing “by heaven,” “by the earth,” or “by Jerusalem” is binding, since they are God’s throne … footstool, and city, respectively. Even the color of the hair on their heads was determined by God (Matt. 5:36). However, Jesus later in His life responded to an oath (26:63–64), as did Paul (2 Cor. 1:23). The Lord was saying one’s life should be sufficient to back up one’s words. A yes always ought to mean yes, and a no should mean no. James seems to have picked up these words of the Lord in his epistle (James 5:12).
5:38–42 (Luke 6:29–30). The words Eye for eye, and tooth for tooth come from several Old Testament passages (Ex. 21:24; Lev. 24:20; Deut. 19:21); they are called the lex talionis, the law of retaliation. This law was given to protect the innocent and to make sure retaliation did not occur beyond the offense. Jesus pointed out, however, that while the rights of the innocent were protected by the Law, the righteous need not necessarily claim their rights. A righteous man would be characterized by humility and selflessness. Instead he might go “the extra mile” to maintain peace. When wronged by being struck on a cheek, or sued for his tunic (undergarment; a cloak was the outer garment), or forced to travel with someone a mile, he would not strike back, demand repayment, or refuse to comply. Instead of retaliating he would do the opposite, and would also commit his case to the Lord who will one day set all things in order (cf. Rom. 12:17–21). This was seen to its greatest extent in the life of the Lord Jesus Himself, as Peter explained (1 Peter 2:23).
5:43–48. (Luke 6:27–28, 32–36). The Pharisees taught that one should love those near and dear to him (Lev. 19:18), but that Israel’s enemies should be hated. The Pharisees thus implied that their hatred was God’s means of judging their enemies. But Jesus stated that Israel should demonstrate God’s love even to her enemies—a practice not even commanded in the Old Testament! God loves them; He causes His sun to rise on them and He sends rain to produce their crops. Since His love extends to everyone, Israel too should be a channel of His love by loving all. Such love demonstrates that they are God’s sons (cf. Matt. 5:16). Loving only those who love you and greeting only your brothers is no more than the tax collectors and pagans do—a cutting remark for Pharisees!
Jesus concluded this section by saying, Be perfect therefore, as your heavenly Father is perfect. His message demonstrated God’s righteous standard, for God Himself truly is the “standard” of righteousness. If these individuals are to be righteous, they must be as God is, “perfect,” that is, mature (teleioi) or holy. Murder, lust, hate, deception, and retaliation obviously do not characterize God. He did not lower His standard to accommodate humans; instead He set forth His absolute holiness as the standard. Though this standard can never be perfectly met by man himself, a person who by faith trusts in God enjoys His
righteousness being reproduced in his life.