17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
21 “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ 22 But I say to you that everyone who is angry with his brother1 will be liable to judgment; whoever insults2 his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell3 of fire. 23 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. 25 Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. 26 Truly, I say to you, you will never get out until you have paid the last penny.”4
Section Overview
Jesus repeatedly clashes with scribes and Pharisees over the law (Matt. 12:1–14; 15:1–20; 23:1–28). This is unavoidable, for their traditions misconstrue, even nullify, the law’s intent (15:3–9). Jesus must violate their “laws” to obey God’s law. But since they believe their “traditions”—their interpretations of the law—to have the same status as the law itself, they judge Jesus a sinner. Further, since Jesus acts knowingly, they consider him a willful sinner. And because Jesus acts like a rabbi, gathering and teaching disciples, and also displays healing powers, they consider him dangerous. As a charismatic teacher who sets aside the law, he might delude the people (cf. Deut. 13:1–5).
Jewish leaders judge that Jesus violates the Sabbath (Matt. 12:5–10; John 5:9–18) and sins by consorting with sinners (Luke 15:1–2) and with women. The latter points arise from fundamental rabbinic teachings. Jesus’ foes regard women as empty-headed temptresses, so they say: “He that talks much with womankind brings evil upon himself and neglects the study of the Law” (Mishnah, Avot 1:5).79 Another rabbi once said, “Keep far from an evil neighbor and consort not with the wicked.” Therefore, Jesus’ habit of eating with sinners registers as lawlessness.
In this setting, Jesus affirms that he honors and obeys God’s law (Matt. 5:17–20). Further, he explains that law correctly (5:21–48). Throughout, Jesus teaches followers to harmonize attitudes and actions so that they can do the right things for the right reasons, not out of duty, fear, or selfish calculation.
Section Outline
III.B. Jesus Explores True Righteousness (5:17–48)
1. A Surpassing Righteousness (5:17–20)
2. Anger and Reconciliation (5:21–26)
Matthew 5:17–20 has three parts. First, Matthew portrays the way in which Jesus tells everyone how not to interpret his teaching. Since Jesus seems to disregard parts of the law, he asseverates that he does not “come to abolish the Law or the Prophets; . . . but to fulfill them” (5:17). Jesus expands his point, swearing by himself: “Truly, I say to you” that “heaven and earth” will perish before one stroke of one law will fail (v. 18). Second, he warns that anyone who “relaxes” the smallest commandment “will be called least in the kingdom” (v. 19). Third, he deepens the demands of righteousness and insists that his disciples pursue a surpassing righteousness (v. 20).
Verses 21–48 have six antitheses. They begin, “You have heard that it was said,” then add, “But I say to you.” The first five cite a portion of the law; the last misquotes a law. The first four comment on the sixth, seventh, and ninth commandments. The last two consider what disciples owe their neighbors and their enemies. The instruction is illustrative and exemplary, not exhaustive. The six antitheses both offer positive teaching and also show disciples how to interpret the law. Like case laws in the Pentateuch, they teach disciples how to obey the law in every situation by specifying how to obey it in some situations.
Structurally, verses 21–26 are the most complex segment of Jesus’ teaching. Jesus restates the law “You shall not murder” (v. 21), then forbids the dispositions that lead to murder. The progression is important. Jesus forbids murder, then the anger and disdain that motivate murder (v. 22). Next, Jesus tells disciples to remove dispositions that lead to murder from others: If “your brother has something against you,” go seek reconciliation (vv. 23–24). Finally, Jesus shifts from brothers to enemies. Followers of Jesus seek reconciliation even with their accusers (vv. 25–26). In outline form, the passage unfolds like this:
- The command: You shall not murder; murderers are liable to judgment.
- Furthermore: Whoever is angry at a brother deserves judgment.
- Furthermore: Indeed, anyone who calls a brother “worthless” or “fool” merits fire.
- Beyond that: If a brother is angry at you, go, be reconciled.
- Beyond that: If an adversary is angry at you, go, be reconciled.
Response
The command “Do not murder” seems easy enough to keep. But if groundless anger, rancorous talk, and epithets like “idiot” and “worthless” are murder, then murderers abound. Beyond that, disciples must make peace with angry brothers and with adversaries. Certain people love to fight, so it may be impossible to make peace (Rom. 12:18). There is even a time to stop trying (Titus 3:10), but the effort is imperative.
To make peace, it is necessary to do hard things: confess sins, admit mistakes, silence self-justifying talk, and learn to turn away wrath (Prov. 15:1; 29:8). Like Jesus, we need to endure irrational anger, anger that may be directed ultimately at God. David suffered hatred from Saul simply because he was God’s anointed. Jesus, paraphrasing David, says, “They hated me without a cause” (John 15:25; cf. Pss. 35:19; 69:4).
There is a place for righteous indignation, as Jesus shows in the temple (Matt. 21:12–13). There is even a godly form of exasperation, as Mark 7:18 and 9:19 demonstrate. But Jesus is “slow to anger” (Ex. 34:6; James 1:19). His anger burns at injustice, hypocrisy, and unbelief, not personal mistreatment. When tortured, he takes it like a lamb and refuses to retaliate (1 Pet. 2:23). Our anger is often the opposite: quick, personal, petty. May our anger be more like God’s.
We see, therefore, that Jesus’ teaching is both imperative and unattainable. Blessedly, the Lord knows our weakness and forgives our iniquity. Because of the work of Christ, he does not deal with us according to our sins (Ps. 103:1–14).