Matius 5:21-48

Anger and Murder

5:21 “You have heard that it was said to an older generation, ¹  ‘Do not murder,’ ²  and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother ³  will be subjected to judgment. And whoever insults ⁴  a brother will be brought before ⁵  the council, ⁶  and whoever says ‘Fool’ ⁷  will be sent ⁸  to fiery hell. ⁹  5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 5:25 Reach agreement ¹⁰  quickly with your accuser while on the way to court, ¹¹  or he ¹²  may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 5:26 I tell you the truth, ¹³  you will never get out of there until you have paid the last penny! ¹⁴ 

Adultery

5:27 “You have heard that it was said, ‘Do not commit adultery.’ ¹⁵  5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ¹⁶  5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Divorce

5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ ¹⁷  5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Oaths

5:33 “Again, you have heard that it was said to an older generation, ¹⁸  ‘Do not break an oath, but fulfill your vows to the Lord.’ ¹⁹  5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, ²⁰  because it is the city of the great King. 5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. ²¹ 

Retaliation

5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ ²²  5:39 But I say to you, do not resist the evildoer. ²³  But whoever strikes you on the ²⁴  right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, ²⁵  give him your coat also. 5:41 And if anyone forces you to go one mile, ²⁶  go with him two. 5:42 Give to the one who asks you, ²⁷  and do not reject ²⁸  the one who wants to borrow from you.

Love for Enemies

5:43 “You have heard that it was said, ‘Love your neighbor’ ²⁹  and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and ³⁰  pray for those who persecute you, 5:45 so that you may be like ³¹  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors ³²  do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect. ³³ 

Matius 19:3-9

19:3 Then some Pharisees ³⁴  came to him in order to test him. They asked, “Is it lawful ³⁵  to divorce a wife for any cause?” ³⁶  19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ³⁷  19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ³⁸  19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ³⁹  19:8 Jesus ⁴⁰  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ⁴¹  but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.”

Matius 16:21

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ⁴²  Jesus began to show his disciples that he must go to Jerusalem ⁴³  and suffer ⁴⁴  many things at the hands of the elders, chief priests, and experts in the law, ⁴⁵  and be killed, and on the third day be raised.

[5:21]  ¹ tn Grk “to the ancient ones.”

[5:21]  ² sn A quotation from Exod 20:13; Deut 5:17.

[5:22]  ³ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ⁴ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ⁵ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁶ tn Grk “the Sanhedrin.”

[5:22]  ⁷ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ⁸ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁹ tn Grk “the Gehenna of fire.”

[5:22]  sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[5:25]  ¹⁰ tn Grk “Make friends.”

[5:25]  ¹¹ tn The words “to court” are not in the Greek text but are implied.

[5:25]  ¹² tn Grk “the accuser.”

[5:26]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:26]  ¹⁴ tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.

[5:26]  sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.

[5:27]  ¹⁵ sn A quotation from Exod 20:14; Deut 5:17.

[5:29]  ¹⁶ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[5:31]  ¹⁷ sn A quotation from Deut 24:1.

[5:33]  ¹⁸ tn Grk “the ancient ones.”

[5:33]  ¹⁹ sn A quotation from Lev 19:12.

[5:35]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:37]  ²¹ tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.

[5:38]  ²² sn A quotation from Exod 21:24; Lev 24:20.

[5:39]  ²³ tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).

[5:39]  ²⁴ tc ‡ Many mss (B D K L Δ Θ Ë¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ˹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

[5:40]  ²⁵ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[5:41]  ²⁶ sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.

[5:42]  ²⁷ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[5:42]  ²⁸ tn Grk “do not turn away from.”

[5:43]  ²⁹ sn A quotation from Lev 19:18.

[5:44]  ³⁰ tc Most mss ([D] L [W] Θ Ë¹³ 33 Ï lat) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ˹ pc sa, as well as several fathers and versional witnesses.

[5:45]  ³¹ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[5:46]  ³² sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[5:48]  ³³ sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[19:3]  ³⁴ tn Grk “And Pharisees.”

[19:3]  sn See the note on Pharisees in 3:7.

[19:3]  ³⁵ tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

[19:3]  ³⁶ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[19:4]  ³⁷ sn A quotation from Gen 1:27; 5:2.

[19:5]  ³⁸ sn A quotation from Gen 2:24.

[19:7]  ³⁹ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:7]  sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[19:8]  ⁴⁰ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[19:8]  ⁴¹ tn Grk “heart” (a collective singular).

[16:21]  ⁴² tn Grk “From then.”

[16:21]  ⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:21]  ⁴⁴ sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[16:21]  ⁴⁵ tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.