During the period of his activity in Galilee, Jesus’ typical teaching appears to have included at least parts of what has become known as the “Sermon on the Mount.” Matthew (5:1) specifically reported that Jesus ascended a mountain upon seeing the crowds, seated himself, and then, with his disciples near him, began to teach. Although his words were directed to the disciples, seemingly the acoustical properties of the location made it possible for the rest of the people to hear his strong voice. (Matthew 5:2)
Luke included much of the same material in his considerably shorter account but mentioned Jesus and many of his disciples being in a plain and surrounded by a large crowd from Judea, Jerusalem, and the coastal regions of Tyre and Sidon. (Luke 6:17-19) This suggests that two separate occasions may have been involved. It was not unusual for Jesus to repeat vital aspects of his teaching as he traveled from place to place. (For examples of repeated teaching on other occasions and the differences between Matthew 5:1-7:29 and Luke 6:20-49, see the respective Notes sections.) Those who believe that Luke 6:20-49 and Matthew 5:1-7:29 relate to the same occasion commonly suggest that the plain mentioned in Luke’s account may have been a level area on the elevated site.
Jesus pronounced those “fortunate” or “happy” who would usually not be considered such. The Greek term makários is descriptive of a privileged, enviable, or desirable state. In this context, the fortunate aspect involves a person’s having a yearning for a right relationship with God and for his guidance, help, and blessing.
The “poor in spirit” are persons who recognize their dire impoverished state. “In spirit” or in attitude, they see themselves as helpless. Their disposition is the opposite of those who are arrogantly self-reliant and consider themselves as needing nothing. (Compare Revelation 3:17.) Despite their trials and suffering, the “poor in spirit” cling to their faith in God. They are not like persons who fail to use good judgment, engage in risky behavior, or take needless chances and then blame God for their suffering or misfortune. (Compare Proverbs 19:3.) The “poor in spirit” are fortunate, “because theirs is the kingdom of the heavens.” Their disposition is such that they perceive their need for God, wanting to be part of his realm. Therefore, they willingly subject themselves to his guidance and direction. As persons whom God approves and who accept him as their Sovereign, they are, in fact, in his realm and so his kingdom or the “kingdom of the heavens” is theirs. (Matthew 5:3)
Not all persons who mourn may be considered fortunate, but those who mourn for the right reasons do find themselves in a desirable state. Whenever persons mourn in a godly way about their own flawed or sinful condition and the injustices and oppression existing in the world, they will, as Jesus said, “be comforted.” Their comfort would include being forgiven of their sins, having the inner assurance of God’s abiding love, and possessing the trust or faith that his coming day of judgment or reckoning will rectify all matters. (Matthew 5:4)
The “meek,” “humble,” “gentle,” or “considerate” are persons who do not have an exalted opinion of themselves. They are not impressed by their own importance and do not look down upon others with disdain nor treat them in a harsh or hateful manner. Unlike oppressors who seem to have power on their side, the “meek” or “gentle” appear to be at a disadvantage. Nevertheless, it is the meek who “will inherit the earth” or the land. In Psalm 37:10, 11, where the same thought is expressed, the contrast is drawn between the short time the evil oppressor is able to exercise control and the continuance of the meek on the land and their enjoyment of its fruitage. Likely many, if not all, who heard Jesus would have been reminded of the psalmist’s words and would have understood Jesus’ comments accordingly. While corrupt oppressors may dominate for a period, they are not the owners of the earth or land. The ones to whom God grants the inheritance will come to enjoy everything it embraces, and they are the meek or gentle who will continue to live after the oppressors are no more. (Matthew 5:5)
A hungering and thirsting for righteousness would denote an intense yearning to be righteous or upright from God’s standpoint. Such hunger and thirst would stem from an individual’s recognition of personal shortcomings in attitude, word, and action, and from an ardent desire to be a better person. The filling of this hunger and thirst would include coming into possession of the assurance of God’s forgiveness and the conviction that, in the future, one will experience complete deliverance from the sinful condition. (Matthew 5:6)
The merciful treat others in a compassionate manner, responding lovingly to their needs and showing consideration for the weaknesses associated with the flawed human condition. Those who deal compassionately with fellow humans are more likely to prompt a kindly response from others in their own time of need than are persons who have been harsh and demanding. The Most High also deals with individuals according to the way in which they have treated fellow humans. (Compare Matthew 18:35.) As Jesus said, “Fortunate are the merciful, because they will be granted mercy.” (Matthew 5:7)
Persons who are “clean in heart” are pure, not defiled or corrupt, in their inmost selves. They are not unduly suspicious and quick to ascribe bad motives to others. Their inner life is upright, and this makes it possible for them to have a clear vision of God as the Holy One. (Matthew 5:8) When Job, for example, came to recognize the greatness of his lack of knowledge in relation to his God, he was able to say, “Now my eye sees you.” (Job 42:5, NRSV) Those whose inner life is corrupt cannot see God, but their expressions about him will reflect the darkness of their inmost selves. (Compare Titus 1:15.)
“Peacemakers” are persons who promote good relationships with and among others. They do not incite quarrels, strife, and disputes but seek to effect reconciliation, using their influence to resolve differences and to further a better understanding with and among individuals. Peacemakers do not insist on the letter of the law but look at matters humanely. Jesus said that they would be called “sons of God.” His Father is the “God of peace” (Romans 15:13), and peacemakers, therefore, are like he is. (Matthew 5:9)
Those who find themselves among the persecuted for righteousness’ sake are in a desirable state, “because theirs is the kingdom of the heavens.” Their suffering is for the right reason, and God acknowledges them as his approved servants in his realm. He is their Sovereign. (Matthew 5:10)
It is not pleasant for a person to be misrepresented, persecuted, and spoken against in abusive terms. When, however, individuals are reviled, persecuted, and maligned for the sake of God’s Son, they are fortunate, as what they are facing is because of their being divinely approved. They have reason to rejoice, for their reward is great “in the heavens,” indicating that God will abundantly reward them. Further assuring them of their approved standing before the heavenly Father is the fact that formerly the Hebrew prophets also experienced persecution. (Matthew 5:11, 12)
Notes:
In Luke’s account, there are fewer clarifying terms, and the list of those who can be considered as being in a fortunate state is shorter. The fortunate include those who were then “poor,” “hungry,” and weeping, and those who would be hated, excluded, and reviled, and have their name cast out as wicked “for the sake of the Son of Man.” (Luke 6:20-23)
Instead of referring to the comfort those who “weep” or mourn would experience, Luke 6:21 says, “you will laugh.” This indicates a complete reversal, their weeping for the right reason would be transformed to rejoicing.
The words “cast out your name as wicked” may denote being expelled from the synagogue and thus represented as an evil person before others. (Luke 6:22) Perhaps being excluded (in a more limited way than by expulsion) and reviled preceded this severe measure. It may be noted that, before expelling the cured blind man, those who took this action reviled him. (John 9:34)
The “leaping” (Luke 6:23) would be a leaping for joy. Numerous translations make this explicit.
Luke 6:24-26 describes those who appear to be in a favorable situation but are not. The expression ouaí, commonly rendered “woe,” conveys the sense of “too bad” or “how terrible.”
Those who were then rich, regarding themselves as not being in need of anything, had all they would ever get. Their present state and the value they attached to it would be their only consolation or comfort. (Luke 6:24)
Persons who then thought of themselves as filled would experience a reversal, becoming painfully aware of their emptiness. They would hunger. As individuals possessing everything they deemed important and enjoying their status and belongings, they then did laugh. Faced with the loss of everything, however, they would end up weeping and mourning. (Luke 6:25)
It might appear that being spoken of in glowing terms by all would be desirable. Israelite history, though, confirmed that this was not the case. It was the false prophets concerning whom the Israelite “fathers” or ancestors spoke well. (Luke 6:26)
Unadulterated salt, a crystalline compound of sodium and chlorine, does not lose its saltiness. The impure salt common in the first century, however, could become tasteless. In a humid environment, the sodium chloride could progressively leach out, making the substance useless for flavoring and as a preservative. People would then throw out the valueless residue on paths, where passersby would repeatedly trample upon it.
For Christ’s disciples to remain the “salt of the earth” would require their continuing to be an influence or force for good. Their adherence to the highest standard of honesty, industriousness, conscientiousness, and moral rectitude would exert a restraining force on those around them and counteract the tendency toward moral degradation. By refusing to resort to filthy and abusive speaking, they would cause others to become more circumspect in their expressions. Like salt that can make foods more flavorful, disciples of God’s Son, through their compassionate and loving response to those in need, their kind, impartial treatment of fellow humans, and their friendly and caring disposition, can contribute to making life more pleasant for those with whom they interact. On the other hand, their failure to live exemplary lives and to be actively engaged in doing good for others would make them unfit to serve as the “salt of the earth” and, therefore, without value. (Matthew 5:13)
Note:
When his disciples argued about who among them was greater, Jesus repeated and expanded upon aspects of the teaching regarding salt. (Mark 9:33, 34, 49, 50) After illustrating the need to consider the cost of discipleship, he also commented on the loss of saltiness and the consequences thereof. (Luke 14:25-35)
Disciples of Christ are to serve as the “light of the world,” revealing to observers the splendor of godly conduct in attitude, word, and deed. In a world darkened by moral corruption, lack of love, and ignorance of God’s lofty standard of justice, Christ’s disciples should stand out as different, like a brilliant light surrounded by darkness. A city situated on a hill is not concealed from view. (Matthew 5:14)
Ancient lamps were often made of earthenware and served as a container for a flammable liquid, commonly olive oil. Enclosed lamps were equipped with a spout for holding the wick and a centrally situated hole for filling the vessel with oil. No one would think of hiding a lighted lamp under a container, as that would be contrary to its purpose to provide light for those in the house. The vessel was placed on a lampstand. (Matthew 5:15)
Like a city on an elevated site and a shining lamp on a stand, Christ’s followers were to let their light shine. Others should be able to see their praiseworthy works — their exemplary conduct and their doing of positive good for fellow humans. Because of imitating God’s love, compassion, and justice, Christ’s disciples would reveal themselves to be children of the Most High and would thus honor him. As a result, observers who would come to recognize the reason for their commendable disposition, words, and actions would glorify or praise the heavenly Father. (Matthew 5:16)
Note:
Among other parables, Jesus included the point about not hiding a lighted lamp. (Mark 4:1, 2, 21-23; Luke 8:4, 16-18)
Jesus did not invalidate the law and the words of the prophets but fulfilled them, revealing the full intent and significance of what was set forth in the sacred writings. Through his example and teaching, he showed what it meant to live according to the spirit of the law and the admonition of the prophets. With a solemn “amen” (truly), Jesus revealed that there was a greater likelihood for heaven and earth (the realm in which humans find themselves for a few decades) to pass away than for one iota or one tiny part of a letter to pass away from the law without everything taking place. Jesus carried out his activity fully within the framework of the law, not deviating from its purpose in any respect. (Matthew 5:17, 18)
Like the Hebrew letter yod, the Greek letter iota is the smallest letter of the alphabet. According to the Greek text, the word “horn” (keraía) denotes a small part or stroke of a letter. In Hebrew, for example, a slight difference distinguishes the daleth (D) from the resh (R), and so even a small change in a letter can alter the meaning. Jesus’ solemn declaration made it clear that his life and teaching upheld the lofty principles of the law in every way.
Anyone disregarding or nullifying even one of the least commandments, or a command that related to less serious aspects of life, and teaching others to this effect would be “called least in the kingdom of the heavens.” Individuals doing so would be setting themselves against God, the Lawgiver, and would thereby demonstrate that they did not want him as their Sovereign. Accordingly, they would be “least in the kingdom of the heavens” or, in actuality, have no share in the realm where he is recognized as King and in the privileges and blessings associated with this realm. Those who endeavored to live up to the law and taught others to do likewise demonstrated a proper regard for the Lawgiver and would be “called great in the kingdom of the heavens.” As persons who humbly acknowledged God as their King and willingly submitted to his upright ways, they would be part of his realm and “great” from his standpoint. Their greatness would stem from their being recognized by him as his devoted servants. (Matthew 5:19)
The Son of God stressed the need for living according to the highest standard of uprightness. The kind of righteousness characteristic of the scribes and Pharisees fell far short of what God required. (Matthew 5:20) Their righteousness was merely an insistence on the letter of the law according to revered traditional interpretations and was devoid of genuine love, justice, and compassion. It was a righteousness that distorted the truth about the Lawgiver, for it did not reveal him to others as a “merciful and gracious God, slow to anger and rich in kindness and fidelity, continuing his kindness for a thousand generations, and forgiving wickedness and crime and sin; yet not declaring the guilty guiltless.” (Exodus 34:6)
In disposition, word, and deed, the scribes and Pharisees failed to sanctify God’s name or made him to appear before others as lacking in love and compassion. Their persistence in this course stood in the way of entrance into the kingdom. They and those whose righteousness did not exceed theirs would not be approved servants in God’s realm. Similarly, centuries earlier, when Moses and Aaron failed to sanctify God’s name by misrepresenting him to the Israelites in word and action, they lost out on being able to enter the Promised Land. (Numbers 20:10-12)
Note:
On another occasion, in remarks directed to the Pharisees, Jesus pointed out that the law would not pass away without being fulfilled. (Luke 16:14, 17)
Those who heard Jesus’ words knew that the command not to murder had applied from ancient times, and that individuals guilty of murder would face severe judgment. (Matthew 5:21) The law also indicated that certain acts were tantamount to murder, as they were expressions of violent rage. The penalty for murder, for example, was imposed on anyone who struck his father or mother or cursed either one of them. (Exodus 21:15, 17) Accordingly, the command prohibiting murder had as its intent more than restraining individuals from going to the point of killing someone, and Jesus made this clear in his teaching.
Anyone who continued in a state of wrath toward his brother would make himself liable for judgment (like one guilty of an offense that merited judicial action). The hearers likely would have understood the “brother” to have been a fellow Israelite, one related to them by reason of their common descent from Jacob or Israel. (Matthew 5:22)
Even more serious would be calling a brother rhaká (an expression of abuse, which may be a transliteration of an Aramaic term meaning “empty one” and conveying the sense of such abusive terms as “numskull,” “nitwit,” or “stupid”). According to Jesus’ teaching, the person who used such abusive language made himself guilty of an offense comparable to a crime that was serious enough for the Sanhedrin or Jewish supreme court to handle. (Matthew 5:22)
Anyone who called his brother a “fool,” or condemned him as a morally worthless person deserving of the severest punishment, would make himself liable for Gehenna. (Matthew 5:22) Instead of loving his brother, the individual would be showing extreme hatred for him, regarding him as a person unfit to continue living. Therefore, the judgment such a hateful person wished to befall his brother would, in keeping with retributive justice, be expressed against him. One who experienced the judgment of Gehenna would come to be like a carcass tossed on a garbage heap and would remain in a state of condemnation, forever deprived of the eternal life of fellowship with God and Christ. (Compare Isaiah 66:24.)
Notes:
In Matthew 5:22, the Greek participle for “being angry” is in the present tense and so suggests a continued state of anger. Numerous manuscripts include the word eiké, meaning “for no reason,” and thus imply that there might be justification for being angry. It appears likely that this was a scribal attempt to make Jesus’ statement less all-embracing. The word is missing in such ancient manuscripts as partially preserved P67 (second century) and fourth-century Codex Vaticanus.
In the Scriptures, the designation “fool” relates primarily to one who is morally corrupt. Isaiah 32:6, 7 (NJB) describes such a person as follows: “For the fool speaks folly and his heart is set on villainy; he is godless in his actions and his words ascribe error to Yahweh; he starves the hungry of their food and refuses drink to the thirsty. Everything to do with the rascal is evil, he devises infamous plans to ruin the poor with lying words even when the needy has right on his side.”
Gehenna is evidently to be linked to the Valley of Hinnom, where unfaithful Israelites anciently engaged in idolatrous rites. Godly king Josiah eradicated idolatry and defiled the location, at which time or later the valley came to be used as a refuse dump. (2 Kings 23:10) It appears that this is the reason fire and worms or maggots are associated with Gehenna, and the judgment of Gehenna denotes the severest punishment possible.
When an Israelite came to the temple to present a sacrifice, he was to make sure that his brother or a fellow Israelite did not have a valid reason for a complaint against him. Jesus urged the one remembering that his brother could fault him to leave the temple, mend the strained relationship, and then return to present his gift or sacrifice. (Matthew 5:23, 24)
A failure to settle disputes quickly can have serious consequences. The wise course is to straighten out a matter before it leads to a judicial proceeding. Jesus warned that a failure to act swiftly (while there was still time before the accuser presented his case before the judge) could lead to a severe judgment — imprisonment with no hope of release until the last quadrans, a Roman bronze coin of low value, was paid. (Matthew 5:25, 26) Sixty-four quadrans equaled one denarius, which was the equivalent of a day’s wages.
Note:
At the time Jesus exposed the failure of those who refused to put faith in him, he repeated the teaching about settling a dispute. In this particular setting, he appears to have been illustrating the need for making peace with God before it would prove to be too late. (Luke 12:54-59) In view of the earlier reference to making peace with one’s brother so as to be at peace with God and in a proper condition for offering a sacrifice, this thought may also be inferred from the teaching in the Sermon on the Mount.
All who listened to Jesus knew the command about not committing adultery. (Exodus 20:14) They had often heard it. The Son of God revealed that living in harmony with the full import of this command involved more than not engaging in the immoral act. For a man to continue looking at a woman to the point of arousing a passionate desire for her would mean that, in his heart or his deep inner self, he had already committed adultery. The desire to commit the sinful act would have been fully developed. (Matthew 5:27, 28)
Jesus then directed attention to rooting out wrong desires before they develop and lead the individual to sin. “If your right eye causes you to stumble, tear it out and toss it away from you, for it is better for you to lose one of your [body] members than for your whole body to be tossed into Gehenna. And if your right hand makes you stumble, cut it off and toss it away from you, for it is better for you to lose one of your [body] members than for your whole body to go off into Gehenna.” Neither the eye nor the hand is responsible for an individual’s “stumbling” or being induced to sin, but wrong desires lead to misusing the eye or the hand. These wrong desires must be forcefully and decisively rendered inoperative, comparable to surgically removing a diseased body part to save the rest of the body. For the whole body to be cast into Gehenna would signify the permanent loss of eternal life, being forever cut off from an abiding relationship with God and all the blessings associated therewith. Far better it is to lose something the flesh may crave than to be eternally cut off from God. (Matthew 5:29, 30)
The law allowed a man to divorce his wife, but required that she be given a “certificate of divorce,” which freed her for remarriage. (Deuteronomy 24:1, 2) This provision, however, did not set aside God’s original purpose respecting marriage. After quoting what had been said about divorce, Jesus continued, “But I say to you that anyone divorcing his wife, except for unchastity [porneía], causes her to commit adultery, and whoever marries a divorced woman commits adultery.” (Matthew 5:31, 32)
The “certificate of divorce” constituted a legal proof that the husband no longer considered the woman as his wife and had released her from all legal obligations to him. Deprived of her home and commonly without any means to support herself, the woman would be forced to seek the security that marriage to another man could provide. Then, upon beginning to live as a wife with another man, she would commit adultery, but the divorce certificate protected her from being legally charged as an adulteress. Likewise, the man who married her would be committing adultery, but her divorce certificate cleared him from being legally charged as an adulterer. Thus a man who divorced his wife would be committing a grave wrong, making himself responsible for causing his wife and another man to enter a relationship that, without the existence of the divorce certificate, would be adultery in every respect.
In case the married woman had made herself guilty of unchastity or unlawful sexual intercourse, she would be entering into a relationship with another man as an adulterous woman and not merely as a wife who had been rejected by her husband. The husband to whom she had been unfaithful and who divorced her would not be responsible for having created the circumstances that would cause her to seek a relationship with another man.
On another occasion, when certain Pharisees raised a question about the certificate of divorce, Jesus replied, “Moses, on account of your hardheartedness, permitted you to divorce your wives, but this was not so from the beginning.” There was no provision for divorce in the case of the first human pair, Adam and Eve. Thus Jesus made it clear that marriage was to be a permanent union, with the later concession about divorce serving to prevent the kind of abuses to which women could have been subjected by husbands who had rejected them but who were nevertheless bound to continue living with them in the marriage arrangement. (Matthew 19:3-9)
Notes:
Although disciples of Christ do have the help of God’s spirit, this does not mean that no exertion on their part is needed to resist wrong desires. Sin must not be allowed to acquire a base of operation. (Romans 6:12-14; 8:5-14; Colossians 3:5)
It should be noted that Jesus’ comments about divorce are limited to what is set forth in the law, which included no provision for women to initiate divorce proceedings. According to the law, a married man was guilty of adultery only if he had relations with another man’s wife or an engaged woman.
Among the Jews, it had become common to resort to oaths in daily life. This is reflected in the admonition contained in the book of Sirach (written in Hebrew early in the second century BCE and translated into Greek by the writer’s grandson after 132 BCE). The writer included the admonition: “Let not your mouth form the habit of swearing, or becoming too familiar with the Holy Name. Just as a slave that is constantly under scrutiny will not be without welts, so one who swears continually by the Holy Name will not remain free from sin. A man who swears often heaps up obligations.” (Sirach 23:9-11, NAB)
The Pharisees established a gradation for oaths, setting aside the binding nature of certain formulas. According to ancient Jewish sources, swearing by heaven, the earth or the sun was not considered to be an oath even if the intent of the individual had been to swear by the Creator. It was customary to swear by various things, including Jerusalem, the temple, the altar, sacrifices, and the life of one’s head. One prominent rabbi (Judah) is quoted in the Tosefta as saying: “He who says, ‘By Jerusalem,’ says nothing, unless with an intent purpose he shall vow toward Jerusalem.”
So it must have been common knowledge that it had been said to those of old, “You must not swear falsely, but you must pay your vows to the Lord.” Jesus, however, directed his comments against the practice of resorting to the use of oaths to add credibility to statements or promises. “Do not swear at all,” he said and then pointed out that, even though not mentioned in the particular formula being used, God was involved when swearing by heaven, the earth, or Jerusalem. This is so because heaven is God’s throne, the earth is his footstool, and Jerusalem is his city. The Most High is the Sovereign and, therefore, Jesus referred to Jerusalem as the “city of the great king.” (Matthew 5:33-35)
Presenting the reason for not swearing by one’s head, the Son of God said, “You cannot make one hair white or black,” showing that humans have no real control of their life even in insignificant matters. Therefore, instead of swearing to assure others they were speaking the truth or excusing nonfulfillment of a promise or agreement on the basis that a particular formula used in swearing did not impose a binding obligation, all who heed Jesus’ teaching should be dependable respecting their word, letting their “Yes” mean “Yes” and their “No” mean “No.” (Matthew 5:36, 37) He identified whatever went beyond not maintaining trustworthiness in word as being from the wicked one, the “devil” or “slanderer,” with whom lying had its start. (Compare John 8:44.)
When handling legal cases, elders in ancient Israel were to apply the principle, “eye for eye and tooth for tooth,” imposing just penalties that fit the crimes. (Exodus 21:22-25; Leviticus 24:19, 20; Deuteronomy 19:16-21) This legal precept, however, came to be wrongly used to justify retaliation. Addressing this aspect, Jesus said, “Do not resist one who is wicked; but if someone slaps [rhapízo] you on the right cheek, turn the other [cheek] also to him.” Striking someone on the right cheek with the back of the right hand would have been an insult designed to provoke the one slapped into a fight. For one to retaliate in kind would have meant that the person bent on doing evil had succeeded in attaining his objective. By turning the other cheek, the one slapped would usually prevent the situation from escalating into a vicious struggle. (Matthew 5:38, 39)
The chitón, commonly translated “tunic,” designated the garment worn under the himátion, often rendered “cloak.” If faced with being taken before a judge to forfeit a tunic, the one following Jesus’ advice would also give up his cloak, the more valuable garment. Thereby the individual would avoid getting embroiled in a legal confrontation (with a strong possibility of an unfavorable decision) and all the stress associated therewith. (Matthew 5:40)
During the time Jesus was on earth, the Romans exercised authority. At any time, Roman soldiers could impress a passerby into service. Instead of grumbling about being forced to carry a load for a mile and yielding to emotionally harmful resentment, the one heeding Jesus’ words would willingly discharge the service, carrying it out for an additional mile. This would aid the individual to maintain a disposition conducive to better mental, emotional, and physical well-being. (Matthew 5:41)
Jesus then said, “Give to the one asking, and do not turn away from the one wanting to borrow from you.” When in possession of the means to aid those in need, one acting in harmony with Jesus’ teaching would be willing to respond to requests for help. Liberality has a wholesome effect on the individual, promoting an inner peace and the joy that comes from being able to share in alleviating human suffering. (Matthew 5:42)
Notes:
Verses 29 and 30 of Luke 6 read, “To the one striking you on the cheek, present the other [cheek] also; and to the one taking your cloak [himátion], do not withhold even your tunic [chitón]. Give to everyone asking you; and from the one who has taken your things, do not ask them back.” The situations on which Jesus commented differ from those he mentioned in the Sermon on the Mount (recorded in Matthew’s account).
The Greek word for “strike” (typto) signifies to administer a blow. Luke’s account uses the participial form of the word in the present tense to designate the one doing the striking, and the present tense could denote someone who repeatedly strikes. The person using his right hand to “slap” (rhapízo) someone on the right cheek would do so with the back of the open hand, but the individual intent on hurting someone would usually hit with his fist. Even when confronted by someone determined to inflict blows, the person who does not hit back (but shields himself) can often minimize personal injury.
Luke’s account presents a case where the individual is faced with having his cloak taken from him. The one following through on Jesus’ teaching would not try to prevent the seizure of his cloak and would not even withhold his tunic. Such willingness to part with possessions frequently contributes to avoiding confrontations with very serious outcomes.
In Luke’s account, the “asking” could be in the form of a demand and not necessarily an asking based on need. The point about asking back involves things that were taken. This suggests that in both cases the “asking” could involve “demanding.”
“You have heard that it was said, ‘Love your neighbor and hate your enemy.’” (Matthew 5:43) Whereas the law did command the Israelites to love their neighbors or their fellows, it did not command them to hate their enemies. They were, in fact, to avoid harboring grudges or seeking revenge. (Leviticus 19:17, 18)
In keeping with the spirit of the law and the example of his Father, Jesus rejected the view that love of neighbor implied hatred for one’s enemy, saying, “Love your enemies and pray for those persecuting you.” (Matthew 5:44) Such love would be demonstrated by continuing to treat them kindly as fellow humans, not seeking to harm them but coming to their aid in time of need. Praying for persecutors would include petitions that they would come to see the error of their ways, accept God’s arrangement through Christ so as to come into possession of eternal life, and be forgiven of their sin. (Compare Acts 7:60; 1 Timothy 2:1-4.)
By loving their enemies and praying for their persecutors, Jesus’ disciples would reveal themselves to be “sons of [their] Father in the heavens.” They would be imitating his example and thus be like him. He does not prevent persons who conduct themselves in a lawless and unjust manner from enjoying the benefits of the natural cycles that make life on earth possible. As Jesus said of his Father, “He makes his sun rise upon the wicked and the good, and [makes it] rain upon the upright and the unjust.” (Matthew 5:45)
“If you love those loving you,” Jesus continued, “what reward do you have? Is this not also the same thing the tax collectors are doing? And if you only greet your brothers, what exceptional thing are you doing? Do not also the Gentiles do the same? Therefore, be perfect as your heavenly Father is perfect.” (Matthew 5:45-48)
It is easy to love those who reciprocate with love, and the display of such restrictive love brings no “reward.” Observers would not consider it noteworthy and deserving of particular credit. Even tax collectors who were known for their dishonesty, enriching themselves by charging more than the tax rate, loved their friends. To limit one’s greetings only to a particular circle and ignoring others would not be something noteworthy. By comparison, persons without any belief in God then would not even slightly fall short. To be “perfect” or “complete” as God is would mean placing no limits on love. It would be the opposite of restricting one’s care and concern to a select few and excluding all others.
Notes:
Luke’s account regarding Jesus’ teaching on love and compassion parallels thoughts in Matthew 5:43-48. To those listening to him, Jesus said, “Love your enemies. Do good to those who hate you. Bless those who curse you. Pray for those who mistreat you.” (Luke 6:27, 28) Disciples of God’s Son would not manifest a retaliatory spirit, never acting unlovingly or hatefully toward anyone. They would not withhold needed aid from those who may have treated them hatefully. Others may curse or mistreat them, but they would not respond in kind. They would bless those who may seek their injury or express the prayerful desire that the final outcome for such ones would ultimately prove to be a favorable one.
For Jesus’ listeners simply to love those loving them and to do good to those doing good to them would not make them stand out as different from sinners or persons known for living a godless life. Therefore, they should not have expected any reward for doing so. Even lawless ones love their friends and do good things for those who do good things for them. (Luke 6:32, 33)
There is nothing particularly exceptional about lending money to someone with the expectation that the full sum would be repaid. Even “sinners” or godless persons may do that. Lending money to someone in need when there is a possibility that nothing may ever be repaid, however, is an expression of compassion that goes beyond what “sinners” may be willing to do. (Luke 6:34)
Summing up his teaching on love and compassion, Jesus said, “Love your enemies and do good, and lend, expecting nothing back, and your reward will be great. And you will be sons of the Most High, for he is kind to the ingrates and the wicked. Be compassionate just as your Father is compassionate.” (Luke 6:35, 36)
Persons whose love and compassion reflect that of the Most High demonstrate that they are his “sons” or his children. Their actions are like his, for he continues to allow thankless and lawless ones to get enjoyment from life, not depriving them of life’s necessities. The Most High will abundantly reward his Son’s disciples for responding to everyone with love and compassion and never turning a blind eye to genuine need.
It is noteworthy that, whenever a marked sectarian spirit develops within a group, Jesus’ admonition is ignored. Persons who live exemplary lives and sincerely desire to be disciples of God’s Son may be looked upon as wicked and not even be extended common courtesies if they disagree with a particular teaching of the movement with which they may have been associated. Even godly individuals who never were associated with the movement may be regarded as divinely disapproved and bad companions. Rejection of an interpretation is equated with disloyalty to God even if there is an acknowledged possibility that the interpretation could be in error, and certain scriptures (for example, 2 John 10, 11) are misapplied in order to justify the course that the membership is required to follow.
When the carrying out of “righteousness” or right deeds has as its objective to be seen by others with a view to gaining their esteem, this has no value in the eyes of God. After urging his listeners to guard against practicing their righteousness before people to be seen by them, Jesus said that a failure to do so would lead to receiving no reward from the heavenly Father. (Matthew 6:1)
Showy public display should not accompany rendering aid to those in need. In their giving, hypocrites trumpeted what they were doing, making it as noticeable as possible. In the synagogues and on the streets, where others could see them, they did their giving. They wanted to appear as compassionate persons and be “glorified” or praised in glowing terms as being generous and caring. Thus they revealed themselves to be hypocrites, for they were primarily interested in the favorable recognition their giving would bring and did not have genuine concern for the needy. (Matthew 6:2)
Jesus solemnly declared with an introductory “amen” (truly), “I say to you, They have received their reward.” Aside from the praise they craved, no other reward would they be getting. For giving to have value in God’s eyes, Jesus said that the right hand should not know what the left hand is doing. Aid to those in need as an expression of care and compassion should be extended in “secret,” without any public display. The heavenly Father who witnesses what is hidden from human view will then recompense rightly motivated kindnesses. (Matthew 6:2-4)
With reference to prayer, the hypocrisy Jesus censured was the desire to be seen as pious. According to ancient Jewish sources, the arrival of the hour of prayer required that the activity in which one was then engaged be halted. To pray, men picking fruit from the top of a tree would descend, and those riding donkeys would dismount. The Tosefta (Berakhot, 3:18), however, indicates that a person could remain seated on the donkey if it could not be restrained from running away. Reportedly, by pausing a long time before and after prayers, individuals could make it appear that they were making their petitions for a much longer period than was actually the case.
Those who wanted others to admire their zeal and piety timed their activities in order to arrive at locations where many people would observe them standing in an attitude of prayer. Regarding those who “loved” to be seen standing in the synagogues and at the street corners as they prayed, Jesus solemnly declared, “Amen [Truly], I say to you, They have received their reward.” His Father had no regard for such wrongly motivated prayers, and the praise of humans would be the one and only recompense. (Matthew 6:5)
Petitions sincerely made, without any intent for others to observe one in an attitude of prayer, are the ones God hears. In the privacy of one’s room and with the door closed, one can pray hidden from human view. Concerning such prayer, Jesus added the assurance, “Your Father who sees in secret will recompense you,” responding favorably to the petitions made with the right spirit and in harmony with his will. (Matthew 6:6)
Among the nations, people who worshiped various deities also prayed, rambling on extensively (often repeating the same formulaic phrases) and believing their many words would lead to a favorable hearing. Jesus admonished his disciples not to imitate them but to keep in mind that the heavenly Father already knew their needs before they even made their petitions. (Matthew 6:7, 8)
Indicative that they were not alone but part of a family of God’s beloved children, they would rightly direct their prayers to “our Father in the heavens.” (Matthew 6:9) This, however, does not mean that all prayers must include “our,” for this pronoun is missing in Luke 11:2.
For God’s name to be “hallowed” or “sanctified” could either mean that humans would, in increasing numbers, come to honor him as the bearer of the holy name or that he would reveal himself to be the holy God through direct intervention in human affairs. As a petition that precedes an appeal for his kingdom to come, it more likely is to be understood as relating to his action in sanctifying his name, making himself known by manifesting his power. (Matthew 6:9; Luke 11:2)
Asking for God’s kingdom to come would mean requesting that his sovereign will be expressed on earth, culminating in the end of any competing demands from other rulerships. (Compare Daniel 2:44.) Believers, by reason of their being no part of the world alienated from the heavenly Father, are in the kingdom of his beloved Son. (Colossians 1:13) They recognize Jesus Christ as God’s appointed king and conduct themselves as loyal subjects in the realm where his Father is the Supreme Sovereign. In the world, therefore, theirs is an alien status, and they find themselves faced with demands requiring them to disregard humans in order to choose to do God’s will, leading to their suffering for doing what is right. As for those who are part of the world of mankind alienated from the Most High, they are not in his realm. Praying for the kingdom to come is an appeal for the existing condition to end, with a world that is in a state of rebellion against God and all the problems associated therewith to pass away. (Matthew 6:10; Luke 11:2)
In heaven, the holy spirit realm, all are in complete harmony with God’s sovereign will. For his will to be done also on earth as it is done in heaven would signify that there be perfect unity in both realms, with angels and humans carrying out his will and being at one with him and with one another. The basis for this marvelous unity would be love. (Matthew 6:10, but not in Luke’s account)
In the petition relating to “bread” (ártos), the Greek term epioúsios appears. There is uncertainty about the precise significance of epioúsios. Not having seen this word in other writings or hearing it used in common speech, Origen (185? to 254? CE) concluded that it was a coined term. Considering Jesus’ admonition not to worry about the next day (Matthew 6:34) and the fact that manna was a daily provision of one omer (about two dry quarts) per person (Exodus 16:16-18), one may reasonably conclude that the petition is for “needed” bread or “essential” sustenance for the day. (Matthew 6:11; Luke 11:3)
A sin is an offense against God and often also an offense against a fellow human. The sinner thus comes to be in the place of a debtor to God and to anyone else he may have sinned against. This means that sinners need to be extended forgiveness to be released from their debtor status. In Matthew 6:9, the petition is, “Forgive us our debts,” but in Luke 11:4, the plea is, “Forgive us our sins.” This is followed by an acknowledgment of having personally displayed a forgiving spirit (“as we also have forgiven our debtors” [Matthew 6:12]; “for we ourselves also forgive everyone indebted to us” [Luke 11:4]). Therefore, as forgiving and merciful children, we look to our heavenly Father to forgive us our debts or sins.
The plea not to be led into temptation could embrace not being permitted to come into circumstances beyond one’s strength to endure and, instead, could involve being fortified to resist succumbing to sin. The Greek word ponerós could either denote the “evil one” (the devil) or the “evil thing.” To be delivered from the “evil one” would mean to be shielded from his gaining the opportunity to lead one into sin. (Compare Luke 22:31; John 13:2; 1 Peter 5:8.) On the other hand, deliverance from “evil” would mean being safeguarded from anything that could result in ruining a right relationship with our heavenly Father.
Emphasizing the need to maintain a forgiving spirit, Jesus taught that those who are willing to forgive fellow humans their trespasses could look to his Father to forgive those they commit. As for those who are unforgiving and merciless, they cannot expect God to forgive them. (Matthew 6:14, 15)
Notes:
Jesus’ teaching about prayer is directed against the display of private devotions for the purpose of being seen, and his comments do not include prayers in which a community of believers join and to which they add their personal “amen.”
Traditionally, there were three hours of prayer. Acts 3:1 links the ninth hour or 3 p.m. to an “hour of prayer.” Josephus, in his Antiquities (IV, viii, 13), mentions two times for prayerful remembrance: “Let everyone commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors.”
On another occasion, Jesus taught his disciples about prayer in response to their request. (Luke 11:1) Luke 11:2-4 parallels Matthew 6:9-13, but the wording differs and the prayer is shorter, indicating that Jesus’ words serve as an example of appropriate prayer and not as a formulaic expression to be repeated by rote.
The word “name” does not refer to the transliterated four letters YHWH appearing over 6,800 times in the Masoretic Text and uniquely distinguishing him as the true God (the One who is). “Name” stands for the heavenly Father, the bearer of the name or the God he has revealed himself to be.
A number of translations render the petition about the sanctifying of God’s name in a manner that would relate to the action of humans. “Help us to honor your name.” (CEV) “May your holy name be honored.” (GNT, Second Edition) “Your name be honored as holy.” (HCSB) “May your name always be kept holy.” (NCV) This, however, does not appear to be the preferable significance. In the prophecy of Ezekiel, divine action is revealed as resulting in the sanctification of God’s name. The Septuagint rendering of Ezekiel 38:23 uses a form of the same Greek word for “sanctified” as found in Matthew 6:9 and Luke 11:2 and specifically identifies the sanctification as a result of God’s action in expressing his judgment against “Gog” and “many nations with him.” (Ezekiel 38:22) According to the Septuagint, Ezekiel 38:23 reads, “And I will be exalted and sanctified and glorified; and I will be known before many nations, and they will know that I am the Lord [YHWH, Masoretic Text].”
In times of great personal distress or when a serious situation faced the community, many customarily prayed and fasted, eating no food from the time of getting up in the morning until their retiring for the night. According to ancient Jewish sources, the person fasting on the day of atonement was not to wash or anoint his body or any part thereof. If, however, any body part had become dirty with excrement or filth, he could wash, and the sick could anoint themselves with oil or put oil on a scab.
One way those engaging in frequent fasting made a display thereof was to blacken their faces with ashes. Concerning a prominent rabbi of ancient times (Joshua Ben Ananiah), it was said that his face was black from fasting. Those who fasted appear to have made themselves look as miserable as possible.
Jesus identified as hypocrites persons who fasted for others to notice them, because their main objective involved the manner in which observers would regard them instead of a sincere desire to reflect the intensity of their appeal to God. Therefore, as Jesus had said about wrongly motivated prayer, such persons had received their reward. Whatever expressions of praise observers would make constituted the one and only recompense. (Matthew 6:16)
The Son of God taught his disciples to avoid making a show respecting personal fasting, not altering their appearance in any way. Instead, they were to wash their faces and put oil (commonly olive oil) on their heads. The oil would protect the exposed areas of the head and neck from the penetrating rays of the sun and would keep the skin supple. Jesus’ Father would take note of the sincere fasting, though done in secret or hidden from human view, and would respond favorably to the appeal associated therewith. (Matthew 6:17, 18)
Material possessions are transitory, with most of them deteriorating in a comparatively short time. Anciently, garments could not be protected from the ravages of moths in the caterpillar stage, and there were no security systems to deter thieves from breaking into homes and stealing. Rust, then as now, ruins what was once attractive. Material possessions are never secure. They may depreciate or be stolen, ruined, or destroyed. Jesus’ admonition not to make the accumulation of material “treasure” the prime focus in life continues to be applicable. (Matthew 6:19)
The wiser course is to store up “treasure in heaven,” the place of ultimate security. It is by using one’s assets, time, and energies unselfishly for the good of others out of loving concern for them that one makes a record that is divinely approved. Building up an account of generous giving based on one’s ability and in expression of genuine compassion is comparable to making a deposit in heaven, for the recompense will be received from the Most High. The writer of the letter to the Hebrews assured fellow believers: “God is not unjust so as to forget your work and the love you showed for his name [or for him], having served and continuing to serve the holy ones.” (Hebrew 6:10) No moth, no rust, no thief, or any other destructive agent can lessen the value of the treasure deposited in heaven. (Matthew 6:20)
Whatever one may consider as being of chief value will be the object on which one’s heart or one’s desires and affections are centered. As Jesus said, “For where your treasure is, there also your heart will be.” (Matthew 6:21)
Note:
According to Luke’s account (12:33, 34), Jesus, on another occasion, repeated the teaching about storing up treasure in heaven.
Without sight, one’s world becomes a world of darkness. The eye functions like a lamp for the body, making it possible to perceive everything that light makes visible. (Matthew 6:22) When, however, the eye does not focus properly, images are distorted, and whatever is perceived by means of the eye cannot be trusted. The manner in which one views matters is a reflection of one’s inner moral and spiritual condition.
When the eye is “simple,” sound, or properly focused, it serves as a dependable lamp for the body. The Greek word for “simple” (haploús) can, in a moral sense, also signify “sincere,” “straightforward,” “guileless,” and “generous.” Rightly focused on the realm belonging to eternity and not on transitory material assets, the “eye” makes the whole body bright, engendering a compassionate and loving concern for others and a desire to live a godly life.
Whenever the focus is on nothing nobler than material possessions or, even worse, directed by debased or impure motives and desires, the whole body or the whole being of a person exists in a state of deep darkness. It is then that the eye is bad or sick, functioning contrary to its purpose as a provider of light for the body. With the faculty of conscience not supplying light or clear direction, the individual’s state of darkness is indeed great. The very faculty that should be the source of light would then prove to be darkness, and, as Jesus said, “How great that darkness is!” (Matthew 6:23)
Note:
In Luke 11:34-36, the basic teaching about the “eye” is repeated. The occasion, however, is not the same.
It is impossible to slave for two masters, with each one demanding different services at the same time. A slave would be forced to make a choice, and that choice would be based upon which master he preferred. The slave would choose to be devoted to the master he loved, and hate or not like the one whom he rejected or despised as being undeserving of his service. Applying the principle, Jesus said, “You cannot slave for God and for mammon.” (Matthew 6:24; Luke 16:13 repeats these words but in connection with another occasion.)
The transliterated term “mammon” (mamonás) is understood to mean “wealth” or “possessions.” Service to God includes the willingness to use one’s resources to aid those in need. When, however, a person’s life is centered on increasing possessions, compassionate concern for others is either relegated to an insignificant place or ceases to exist. A godly life of generous giving is impossible for the individual who is enslaved to material assets.
Regarding life’s necessities, Jesus basically taught, “Do not worry.” Instead of giving in to anxiety concerning the need for food, drink, and clothing, disciples of God’s Son were to look to his Father to make it possible for them to have life’s essentials. The “soul” or one’s existence as a person is more than just a matter of having food, and the body is more than just an object to be clothed. Life as a human does not mean merely existing to eat and to wear garments. (Matthew 6:25)
Through his Father’s providential care, as Jesus pointed out, birds are able to obtain food, although they do not sow, harvest, or gather supplies into storage places. Applying the object lesson, Jesus raised the questions, “Are you not worth more than they are? Who of you by worrying can add a cubit [a small amount (a measure of merely some 18 inches) of length] to his life?” (Matthew 6:26, 27) Everyone listening knew that their worth was far greater than that of birds and that worry would accomplish nothing.
As to clothing, Jesus called attention to the “lilies” or common flowers growing in the fields. Although neither laboring nor spinning, the flowers were robed in splendor exceeding that of Solomon, the wealthiest of Israelite kings. Jesus could authoritatively say this, as he had seen the magnificence of Solomon’s attire. In view of the beauty with which God has arrayed the flowers that quickly fade and may the next day, when dry, be cast into an oven to start a fire, would he not also clothe the disciples? Jesus’ referring to them as having “little faith” may imply that they had a tendency to be anxious despite evidence of God’s providential care for the creation. (Matthew 6:28-30)
Concluding his teaching about not worrying, Jesus added that his disciples should not be like the people of the nations who do not know God and anxiously say, “What are we to eat? What are we to drink? What are we to put on?” For such people, “seeking” life’s essentials or being fully occupied by thoughts and efforts to acquire food, drink, and clothing was their whole existence. (Matthew 6:31, 32)
In the case of his disciples, Jesus continued, “Your Father in the heavens knows you need these things. Seek, then, first the kingdom and his righteousness, and all these things will be granted to you. Therefore, never worry about the next day, for the next day will have its own cares [literally, worries or anxieties]; enough for each day [is] its own trouble.” (Matthew 6:32-34) In his providential care, our loving heavenly Father will not overlook our needs, all of which are fully known to him. Never will he abandon those for whom seeking his kingdom and his righteousness occupies the foremost place in life and who prove themselves to be willing and dependable workers, conscientiously using their God-given abilities to obtain life’s necessities.
Seeking God’s kingdom would involve earnestly desiring to have him as our Sovereign, submitting ourselves to do his will and looking to him to sustain us. For us, seeking his righteousness could include endeavoring to live uprightly and trusting fully in his saving justice, confident that he will always fulfill his promise to provide and care for us. It is enough for one to have to deal with daily problems or concerns without adding to one’s burdens by needless and unproductive worry.
Notes:
At another time, according to Luke 12:22-32, Jesus repeated this vital teaching about anxiety.
The objective of seeking something is to find it and to have it in one’s possession. Therefore, seeking God’s kingdom relates to wanting to be under his sovereignty and living accordingly, and seeking his righteousness could embrace desiring to be upright in harmony with his will and also to be a recipient of his just dealings. God’s justice or righteousness can be depended on, as he always fulfills his word.
Judgmental individuals, those who are quick to censure or condemn, place themselves in line for the same treatment. Therefore, wise are all who heed Jesus’ admonition, “Do not judge, so that you may not be judged.” The “measure” or standard of judgment the censorious person uses is the very one by which others will judge him. (Matthew 7:1, 2; Luke 6:37)
Those who listened to Jesus’ teaching about judgment would have considered a fellow Israelite to be a “brother.” The Greek term kárphos designates a particle of wood, chaff, or straw, and can apply to a speck or a splinter, whereas the word dokós designates a beam or a heavy piece of timber. Addressing those who were inclined to be judgmental, Jesus said, “Why do you look at the speck in your brother’s eye but do not notice the beam in your own eye? Or how can you say to your brother, ‘Let me get rid of the speck from your eye,’ when, see! [there is] a beam in your own eye?” (Matthew 7:3, 4; Luke 6:41, 42)
Censorious individuals are quick to notice the minor flaws of others but to overlook their own faults, which, by comparison, may actually be more like a beam than a speck. With their vision or personal judgment obscured, they are in no position to help a brother in overcoming a flaw. On account of their own serious failings, they would likely cause great harm in their attempt to do so.
Jesus referred to the seriously flawed judgmental person as a “hypocrite.” (Matthew 7:5; Luke 6:42) Censorious individuals adopt a double standard, minimizing their own faults and exaggerating those of others. They may even condemn certain traits in others but consider them desirable in their own case. For example, they may call someone else hypercritical for making certain expressions but view themselves as having keen discernment for reacting similarly in comparable situations.
Endeavoring to free oneself of undesirable traits is extremely difficult. Bad habits are not easily replaced by good ones. So, the one with the serious fault comparable to a beam needed to rid himself first of his own obstacle in order to see clearly. Then he would be in a far better position to act with compassionate insight in an effort to aid his brother to get rid of a “speck.” (Matthew 7:5; Luke 6:42)
There are times, however, when judgments do have to be rendered regarding others and when a failure to do so would be harmful. “Do not give the sacred thing to dogs nor cast your pearls before pigs,” said Jesus. There are individuals who have no appreciation for sacred things or spiritual treasures. Attempts to share with them precious thoughts about God and his lofty ways would be comparable to an Israelite’s throwing meat from a holy communion sacrifice to dogs or valuable pearls to swine. Pigs would only trample upon the pearls and may then turn around and injure the one who foolishly threw the gems in front of them. Similarly, unappreciative persons would commonly resort to ridicule and make light of what was truly noble, trampling upon it. They may even flare up in anger and injure the one who failed to use discernment. (Matthew 7:6)
Notes:
In Luke 6:37 and 38, there is an expansion of the thought about giving and receiving. “Do not judge, and you will not be judged, and do not condemn, and you will not be condemned. Release [as when forgiving the transgressions of others or freeing them from the obligation to repay a debt], and you will be released [or pardoned]. Give, and it will be given to you.” The degree to which the generous giver would receive is likened to having a good measure of grain poured into the upper fold of a garment and then having the entire amount pressed down and shaken. Thus the amount would be the largest quantity possible, reaching the point of running over. “With the measure with which you measure, it will be measured back to you.”
The words of Luke 6:39 and 40 do not have a parallel in Matthew’s account. A blind man cannot serve as a reliable guide for another blind person. Unable to see a pit in the path, both he and the one he was leading would fall into it. Likewise, those presuming to be guides for others, trying to correct their faults, can bring harm to themselves and those whom they are endeavoring to set straight. The person being instructed will become like the one providing the teaching. Therefore, discernment is needed in determining whose teaching one would be willing to accept. Those who choose God’s Son as their trustworthy instructor are truly wise, for his teaching would always prove to be dependable and would never lead to a ruinous fall.
“Ask, and it will be given to you. Seek, and you will find. Knock, and it will be opened to you. For everyone who asks receives, and everyone who seeks finds, and to everyone who knocks it will be opened.” (Matthew 7:7, 8; Luke 11:9, 10) These words of Jesus express a general principle. By way of contrast, a request cannot be granted until it is made, the individual who refuses to seek will not find, and the door will not be opened to the person who chooses not to knock.
Illustrating his point about making requests, Jesus raised two questions with an implied negative response. Would a father hand a stone (something resembling a loaf but of no value for nourishment) to the son who asks for bread? Would he give a serpent (a creature that was unclean for food according to the requirements of the Mosaic law) to the son who requests a fish? (Matthew 7:9, 10)
Applying the point made with his questions, Jesus then gave the assurance that, since flawed (literally, “wicked,” “bad,” or “evil”) fathers know how to give good gifts to their children, how much more so would the heavenly Father “give good things to those who ask him.” (Matthew 7:11)
Notes:
Luke’s account (11:9-13) repeats the basic thoughts and mentions them in connection with another occasion during the course of Jesus’ ministry. The two questions are whether a father would give a serpent to the son who asks for a fish or whether he would give a scorpion to the son who requests an egg. Then, instead of mentioning that the heavenly Father would give “good things,” Luke 11:13 says that the Father would give “holy spirit.”
Both Matthew 7:11 and Luke 11:13 start with the words, “If, then, you, [although] being bad, know how to give good gifts to your children.” The Greek word for “bad,” “evil,” or “wicked” is ponerós and serves to contrast the flawed human with the Father who is holy or pure in the absolute sense. This adds emphasis to Jesus’ assurance that his Father would always give good things to those who ask him.
“All things you want men [or, people] to do to you, you should thus also do to them, for this is the law and the prophets.” (Matthew 7:12; Luke 6:31) Treating others like one would want to be treated has come to be known as the “golden rule.” Acting in harmony with it reflects a caring, loving, just, and compassionate disposition. The law given to Israel and the words of the prophets repeatedly stressed the need for acting impartially and with love and compassion. Therefore, Jesus could say that treating others in the manner in which one would want to be treated “is” or expresses the sum of the guidance set forth in the law and by the prophets.
Notes:
In Luke 6:31, the wording is slightly different, “And as you want men [or, people] to do to you, do to them likewise.”
Tobit 4:15 (NRSV) presents a negative form of this admonition, “And what you hate, do not do to anyone.” Adherence to this advice would merely require not harming others, but Jesus’ counsel calls for positive action when interacting with fellow humans.
There have been those who want to improve upon Jesus’ words, changing the directive to be, “Treat others as they want to be treated.” This, however, assumes knowledge that one would not necessarily have, and there are times when individuals would want to be treated in a manner that violates the teaching of God’s Son. The positive form in which Jesus framed his words is appropriate at all times and in all situations, as the individual, in his interaction with others, is fully aware of how he would want to be treated.
One would readily see a spacious road where many are walking and not even notice a small gate leading to a cramped, difficult path. Even in case some individuals spotted the small gate, they would generally choose the easier and well-traveled road. People tend to feel more secure when they observe many on the same course. It gives them confidence that the road is the right one to take, eliminating the need for personal evaluation. When it comes to matters of life, they find it comfortable to be in step with the majority and not to be looked upon disdainfully for being outsiders.
Jesus, however, taught that, when it comes to one’s course in life, the broad road should not be the option of choice. “Enter through the narrow gate,” he said, “because wide [is] the gate [like the main gate leading into a city] and broad [is] the road leading to destruction, and many are those who enter through it.” Emphasizing the right choice, Jesus continued, “Narrow [is] the gate and arduous [is] the road leading to life, and few are the ones who find it.” (Matthew 7:13, 14) Although appearing to be right, the broad road leads to loss and ruin. By contrast, the difficult path, requiring one to break away from the crowd, is the way that leads to life.
For those who heard and saw Jesus, the decision to accept him as the promised Messiah and the Son of God and then to follow his example and teaching proved to be the difficult path, the one leading to life. A person’s starting and continuing to walk on this arduous path resulted in disapproval, reproach, and even the possibility of violent treatment. The attitude of the most influential members of the Jewish nation is reflected in the words later spoken to officers sent to arrest Jesus but who had failed to do so, “Have you also been deceived? Has anyone of the rulers or of the Pharisees believed in him? But this crowd that does not know the law—damned they are.” (John 7:47, 48)
Notes:
The word translated “arduous” is a form of the Greek word thlíbo, which can mean to “press upon” or “crowd,” “constrict,” “afflict,” or “oppress.” These meanings suggest a hard or difficult path.
Jesus’ words reveal that security is not to be found with the crowd. Often, when individuals become disillusioned by a religious movement, a denomination, or a nondenominational body, they cast about for another group, seeking a more comfortable environment and social framework. They never seem to come to recognize that being a disciple of God’s Son means being attached to him, and that the family of God’s children includes all who love the Father and his Son as reflected in upright conduct and compassionate and loving concern for fellow humans.
Traveling on the difficult path is not a group endeavor. It is not a matter of subscribing to a specific “statement of faith,” nor does it mean following the routine a particular religious movement may advocate. Rather, it is a daily walk with God and Christ, with the full awareness of personal accountability.
Other individuals, upon discovering that the movement with which they may long have been associated is not what it claims to be, jettison whatever belief in God and Christ they may have had. They may then seek out others with the same experience and form a loose network of malcontents, venting their anger against a system they have come to view as deceptive and as having robbed them of opportunities that could have meant a better life for them. Although free of the movement, they still feel the weight of its chains and struggle hard against it. Sadly, they choose not to enter through the narrow gate and follow the difficult path leading to life.
Jesus warned about being on guard against false prophets, those who, in their proclamations, would misrepresent him and his Father. Outwardly, they would appear as sheep, innocent and inoffensive. In actuality, they would be ravenous wolves in sheep’s clothing, exploiting and injuring all whom they succeeded in deluding. (Matthew 7:15)
They would be recognized by their fruits — their disposition, conduct, and objectives. Persons producing good “fruits” would reveal themselves to be loving, compassionate, and impartial, seeking not personal advantage or gain but being intensely concerned about honoring God. Good and bad fruit would be as recognizable as that on a vine or tree. No one gathers grapes from a thorny shrub, or figs from thorny plants. A good tree does not yield bad fruit, and a rotten tree does not produce good fruit. Unproductive trees or those yielding worthless fruit were cut down and burned, as, in the first century, owners had to pay tax for these trees. For emphasis, Jesus repeated the words, “You will recognize them by their fruits.” (Matthew 7:16-20; Luke 6:43, 44)
There are those who would call Jesus, “Lord, Lord,” using the right expression and doing so with a seeming intensity of feeling (as suggested by the repetition). Nevertheless, they would not enter the “kingdom of the heavens,” never becoming part of the royal realm where God is recognized as Sovereign. To gain entrance into that realm and coming to enjoy all the benefits and blessings associated therewith requires, as Jesus said, “doing the will of [his] Father.” (Matthew 7:21) Moreover, Luke’s account (6:46) indicates that their calling Jesus “Lord” was insincere, for they did not carry out the things he told them to do.
In “that day,” when the identity of those wanting God as the Sovereign of their lives is confirmed, many will claim that this was their desire. They would then point to having performed works they considered deserving of commendation. “Lord, Lord, did we not prophesy in your name, and did we not expel demons in your name, and did we not do many impressive deeds in your name?” (Matthew 7:22)
Although he is Lord and rightly addressed as such and the works enumerated are not deeds that would merit censure, Jesus would not acknowledge them as approved and as ever having had a relationship with him. Rejecting them, he would then say, “I never knew you. Depart from me, workers of lawlessness.” (Matthew 7:23) They would claim to have acted in his name or as representing him, but this would not have been so in actuality. They had failed in doing his Father’s will. Whatever their motivations, conduct, and deeds may have been, those who will be rejected brought no honor to Jesus nor to his Father.
Notes:
Jesus’ words are sobering, calling for serious self-examination as to whether one’s words and actions are focused on advancing his honor. Both as an individual or as part of a group, one can fall into the trap of promoting an agenda or working for a cause and winning supporters for it. The activity may then be mistakenly regarded as an expression of genuine faith. Whenever the tendency is to promote self or a particular movement, the danger of failing to live a life that truly brings praise to God and Christ is very real.
What counts with Christ is that we do his Father’s will. This requires being on guard against anyone who would make one the victim of a system, laboring for it and its interests.
In Luke 6:45, the aspect about fruit is amplified with the words, “A good man, from the good treasure of his heart, produces good, and the evil [man], from the [store of] evil, produces evil; for out of the heart’s fullness, the [his, in other ancient manuscripts] mouth speaks.” The true inner self of a person, the “heart,” is revealed through the expressions that come out of the mouth. These would be the spontaneous, unguarded expressions that are the real reflection of the individual’s inner life. Jesus expressed a similar thought on another occasion. (Matthew 12:35)
Jesus likened the one hearing his words and acting in harmony with them to a wise builder. Erected on a solid foundation of rock, his house would withstand rain, flash floods, and fierce winds. (Matthew 7:24, 25; Luke 6:47, 48)
The one hearing Jesus’ words and disregarding them would be like a foolish man who built his house on sand. With the coming of the rainy season and accompanying floods and powerful winds, his house would collapse and be reduced to ruins. (Matthew 7:26, 27; Luke 6:49)
Jesus’ teaching had a profound effect on those who heard him, as it differed markedly from that of the scribes. For their authority, the ancient scribes and rabbis drew on the traditional teaching of those who preceded them. Reportedly, Hillel the Great discussed a certain subject accurately all day, but his teaching was not accepted until he, at the end, said, “So I heard from Shemaia and Abtalion.”
Unlike the scribes and Pharisees, Jesus spoke authoritatively, never basing his teaching on tradition but referring only to the Scriptures or appealing to the authority his Father had granted him. It is this distinctive feature of Jesus’ teaching — his speaking with authority completely independent of tradition — that astonished the crowds who listened to him. (Matthew 7:28, 29)
Notes:
The basic message of Matthew 7:24-27 and Luke 6:47-49 is the same. In Luke’s account the one likened to a wise builder is also referred to as coming to Jesus, indicating that he is a person who wanted to hear the teaching of God’s Son. Luke 6:48 includes the additional detail that the builder dug down deep and laid the foundation on rock, but the passage does not mention the rain and the winds. Having been erected on the solid foundation, the house could not be shaken by the force of the river (at flood stage) lashing against it. The one who heard but did not act on Jesus’ teaching is then likened to a man who built his “house on the ground without a foundation.” Against this house, the raging river burst, causing it to collapse at once, “and great was the ruin of that house.”
Regardless of the circumstances, faithful adherence to Jesus’ teaching places one on a solid foundation and leads to abiding benefits. Allowing others to alter or weaken his teaching or wrongly to equate mere interpretations with his clear instruction is comparable to building on sand, with resultant serious spiritual harm. It is vital that we indeed listen to and heed Jesus’ words and not what others, through the filter of their paradigm, represent as his teaching.