Matthew Chapter 5

Matthew 5:1 – Jesus Prepares to Teach His Disciples

Matthew 5:1 (NKJV)
“And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him.”

“And seeing the multitudes…”

This phrase looks back to Matthew 4:25 (NKJV):
“Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan.”

The wide reach of Jesus’ healing ministry has drawn an enormous crowd from both Jewish and Gentile regions. Jesus sees them, not merely as an audience, but as sheep in need of a shepherd. The compassion of Christ always precedes His teaching (cf. Matthew 9:36 – “But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd.”).

Yet instead of directly addressing the entire crowd, Jesus strategically shifts His attention toward those willing to be taught, drawing a distinction between the curious multitude and the committed disciple.

“…He went up on a mountain…”

The mountain is symbolic both geographically and theologically. Mountains in Scripture are frequently places of revelation:

• Exodus 19 – the Law was given on Mount Sinai.

• 1 Kings 18 – Elijah called down fire from heaven on Mount Carmel.

• Matthew 17 – Jesus is transfigured on a high mountain.

This mountain becomes the new Sinai—not in the sense of reintroducing the Mosaic Law, but of clarifying its spirit, fulfilling its purpose (cf. Matthew 5:17) and revealing the righteousness of the kingdom. Whereas the Mosaic Law was given to Israel through Moses, here the King Himself gives the ethical framework for kingdom citizens.

Dispensationally, this sermon is not the gospel of grace, but the ethical standard of the kingdom, showing what righteousness looks like under the rule of the Messiah. Jesus will expose the hypocrisy of Pharisaic legalism while raising the standard of inner righteousness—something no one can fulfill apart from grace, pointing forward to the necessity of the new birth (cf. John 3:3–5).

“…and when He was seated…”

This posture reflects the traditional rabbinic authority. Teachers would sit; disciples would stand. In this setting, Jesus assumes the formal position of a Rabbi and King, declaring divine truth with authority, not as one interpreting the law like scribes, but as the Lawgiver Himself.

Compare Luke 4:20 (NKJV): “And He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him.”

This seated posture also alludes to the throne motif—Jesus speaks as King to those willing to hear the constitution of His kingdom.

“Now the truth of God spoke through the exact personality of God.” – This truth cannot be overstated. This is not merely a prophet giving a word from God. This is God incarnate, explaining His own will in His own words.

“…His disciples came to Him.”

At this point in Matthew’s Gospel, the Twelve Apostles have not yet been formally introduced. The term “disciples” (Greek: mathētēs) likely refers to a larger group of committed followers who had left everything to follow Christ. They were distinguishable from the general crowd by their intent to obey, not merely observe.

Compare Luke 6:20 (NKJV): “Then He lifted up His eyes toward His disciples, and said: ‘Blessed are you poor, for yours is the kingdom of God.’”

These are not just learners but followers, whose hearts are beginning to be shaped by Jesus’ teaching. While the crowd is not excluded—indeed, Matthew 7:28 (NKJV) says, “And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching”—the primary audience is those willing to sit at His feet.

Jesus begins this sermon by directing it to His own, to shape them into ambassadors of His kingdom, to live in contrast to the world system governed by Satan (cf. 2 Corinthians 4:4), and to reflect the coming reality of the literal kingdom that Christ will one day establish on earth (cf. Revelation 20:4–6).

Theological and Practical Implications

1. Jesus teaches those willing to listen.
   While the multitudes gathered, the truths of the kingdom are reserved for those who draw near. God always rewards spiritual hunger (cf. Jeremiah 29:13 – “And you will seek Me and find Me, when you search for Me with all your heart.”)

2. The Sermon on the Mount is kingdom doctrine.
   From a dispensational perspective, this sermon outlines the moral character of kingdom citizens—a reality to be fully realized in the Millennial Kingdom, but applicable today as a reflection of Christ’s reign in the believer's heart.

3. The mountain setting underscores divine revelation.
   Just as the Law came from Mount Sinai, so now the New Covenant righteousness begins to unfold on this unnamed Galilean mountain, pointing toward the fulfillment of the Law in Christ.

4. Jesus speaks with divine authority.
   He is not interpreting Scripture like a scribe; He is authoritatively declaring the standard of God’s kingdom.

5. The crowd may listen, but the disciple draws near.
   The call to Christ is not for casual spectatorship, but for committed followership. There is a cost to discipleship, and Jesus begins by laying the foundation for that cost—a transformed heart and life.

Matthew 5:2 – Jesus Begins to Teach

Matthew 5:2 (NKJV)
"Then He opened His mouth and taught them, saying:"

“Then He opened His mouth…”

At first glance, this might seem like an unnecessary detail — of course one opens their mouth to speak. Yet the phrase is not redundant. This idiom is a Semitic expression with rich theological weight and cultural familiarity. In Jewish tradition, to “open one’s mouth” often signified the beginning of a formal and deliberate discourse, especially one of prophetic, royal, or divine authority.

This was not idle talk or a passing comment. This was Jesus speaking with solemnity, intention, and clarity. It marks the transition from the narrative of Matthew’s Gospel to Jesus’ direct public teaching as the authoritative Rabbi of Israel and the Messiah-King.

Charles Spurgeon notes: “It is not superfluous to say that ‘he opened his mouth, and taught them,’ for he had taught them often when his mouth was closed.”
That is, His actions, His miracles, His very presence taught volumes — but here, He speaks audibly, decisively, and deliberately.

The language also implies projected speech, meaning Jesus raised His voice so the multitude could hear (cf. Isaiah 58:1, “Cry aloud, spare not; Lift up your voice like a trumpet…”). He was not whispering secret truths to a few initiates but proclaiming with clarity and conviction what the kingdom of heaven was like.

William Barclay observes that the Greek construction (anoíxas to stóma autou) often preceded weighty and authoritative instruction, such as the pronouncements of an oracle. It’s not merely the start of a conversation; it is the beginning of a divine declaration.

“…and taught them, saying…”

Here begins the substance of the Sermon on the Mount — Jesus’ most well-known teaching, which has echoed through church history, shaping theology, ethics, and discipleship.

The verb “taught” (Greek: edidasken) is in the imperfect tense, indicating continuous or repeated action. Jesus habitually taught this message — perhaps with variation — in His itinerant ministry. This may well be the core message that Jesus repeatedly taught in towns and villages throughout Galilee and beyond. He likely adapted or condensed portions depending on the audience, but the main ethical framework remained consistent.

This message is not an evangelistic sermon on how to be saved, but a discipleship manifesto — laying out what it means to live as a citizen of the coming millennial kingdom. From a dispensational perspective, this sermon describes how those under the King’s rule are to behave, both now in anticipation and in full when the kingdom comes to earth (cf. Revelation 20:4-6).

D.A. Carson notes, “It does not present the political or material blessings of the Messiah’s reign. Instead, it expresses the spiritual implications of the rule of Jesus in our lives.”

Doctrinal Summary and Implications

1. The Sermon on the Mount is not the Gospel of Salvation, but the Ethics of the Kingdom.
   It is not “believe and be saved,” but “if you are a subject of the King, this is what your life should look like.” These teachings do not replace grace but rather reflect the outworking of righteousness in a redeemed and Spirit-empowered life.

2. The Sermon reveals a contrast between the outward legalism of the Pharisees and the inward righteousness of the kingdom.
   Jesus will repeatedly say, “You have heard… but I say to you…” establishing His authority as the Messianic Lawgiver, superior even to Moses.

3. Jesus teaches with divine authority.
   The authority of this message is not derived from citations of earlier rabbis but from the Son of God Himself. His teaching, as seen in Matthew 7:29, “for He taught them as one having authority, and not as the scribes,” reveals a King issuing decrees, not merely a teacher sharing wisdom.

4. The disciples are taught first, but the crowd listens in.
   This shows that the ethical life of a believer is not hidden. The world hears and sees the standard Christ calls us to, and this becomes a form of witness and light, as will be made clear in Matthew 5:13–16.

5. This sermon shaped the early church.
   The early Christians constantly referenced this sermon — loving enemies, praying for God’s kingdom, valuing purity of heart, and rejecting hypocrisy. It was never meant to be admired only — it was meant to be lived.

Matthew 5:3 (NKJV)

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.”

Expositional Commentary

This verse opens the Beatitudes — a series of declarations by Jesus that outline the spiritual character of those who are true citizens of His Kingdom. It is foundational to understanding Christian identity, behavior, and humility under the lordship of Jesus Christ.

“Blessed are…” — The Promise of Divine Favor

The Greek word translated “blessed” is makarios, which refers not merely to surface-level happiness, but to a deep, abiding spiritual joy and satisfaction rooted in divine approval. This is the joy that flows from God Himself, unshaken by external circumstances.

As Paul wrote in 1 Timothy 1:11 (NKJV), “according to the glorious gospel of the blessed God which was committed to my trust.” God is the source of all blessing. Jesus is not offering the world’s happiness but announcing spiritual well-being under divine favor — a joy untouched by poverty, persecution, or pain.

Spurgeon noted, “The last word of the Old Testament is ‘curse’ (Malachi 4:6), and it is suggestive that the first sermon of the New Testament begins with ‘Blessed.’” The Law brings a curse upon sin; the King brings blessing through grace.

And notice — Jesus says “Blessed are…”, not “Blessed shall be.” These are present realities, not postponed promises. As Spurgeon again said, “It is not ‘Blessed shall be,’ but ‘Blessed are.’”

“…the poor in spirit” — Spiritual Bankruptcy and Humility

This is not about material poverty. Jesus does not bless destitution, but spiritual poverty — an honest admission that we are utterly bankrupt before God. The term “poor” here is ptōchos in Greek, describing someone so poor they must beg to survive — not merely working class, but completely dependent on the generosity of another.

To be “poor in spirit” is to confess what Romans 3:10-12 (NKJV) declares:
“There is none righteous, no, not one; There is none who understands; There is none who seeks after God. They have all turned aside…”

This humility is the gateway to grace. The proud are cast down; the humble are lifted up.

• James 4:6 (NKJV): “God resists the proud, but gives grace to the humble.”

• Isaiah 66:2 (NKJV): “But on this one will I look: On him who is poor and of a contrite spirit, and who trembles at My word.”

Jesus begins with this condition because it is the foundation of saving faith. Until a sinner recognizes his lostness, he cannot truly repent. Until he sees his lack, he cannot receive the riches of Christ.

As Spurgeon beautifully said: “Not what I have, but what I have not, is the first point of contact between my soul and God.”

This is why Jesus told the Pharisees in Luke 5:31-32 (NKJV), “Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners, to repentance.” Only those who recognize their spiritual sickness cry out for the Savior.

“…for theirs is the kingdom of heaven.” — Present Possession of the Kingdom

The reward is not merely future. Jesus says, “for theirs is the kingdom of heaven.” It belongs — right now — to the poor in spirit. They possess it positionally through justification, and they will inherit it fully in the coming Millennial Kingdom.

Note again the present tense: “theirs is,” not “theirs will be.” This is a common theme throughout the Beatitudes — present participation in the blessings of God’s reign, even before its full physical manifestation.

The phrase “kingdom of heaven” is used uniquely in Matthew (as opposed to “kingdom of God” in the other Gospels), emphasizing the heavenly origin and authority of the King. It refers to the reign and rule of Jesus Christ, both now in the hearts of believers and in the future when He will reign literally from Jerusalem (cf. Revelation 20:4-6, NKJV).

This first beatitude flips human expectations: it is not the self-sufficient or the powerful who inherit the kingdom — it is those who acknowledge their spiritual poverty.

As D.A. Carson rightly observes: “The kingdom of heaven is not given on the basis of race, earned merits, the military zeal of the Zealots, or the wealth of a Zacchaeus. It is given to the poor, the despised publicans, and prostitutes — those who know they have nothing to offer.”

In this, Jesus rebukes the legalistic religion of His day. The Pharisees thought the kingdom was for those who kept the law outwardly. But Jesus declares it is for those who fall before God, saying, “God, be merciful to me a sinner!” (cf. Luke 18:13, NKJV).

Theological Reflection and Application

• The Beatitudes are not optional virtues; they are the normative character of every true believer. No one can truly be in Christ without being poor in spirit — for without this humility, there is no salvation.

• In the church age, believers enjoy the spiritual blessings of the kingdom now — peace, access to God, adoption, and victory over sin. In the age to come, we will experience its full, physical manifestation under the reign of Christ.

• The poor in spirit are not weak in faith, but strong in grace. They do not rely on their own righteousness, but on Christ’s righteousness alone (cf. Philippians 3:9, NKJV: “not having my own righteousness…but that which is through faith in Christ…”).

Matthew 5:4 (NKJV)

“Blessed are those who mourn, for they shall be comforted.”

Expositional Commentary

This second beatitude flows naturally from the first. After recognizing our spiritual bankruptcy — being “poor in spirit” — the logical response is sorrow and mourning over sin. It is not merely feeling bad about difficult circumstances, but deep anguish over sin in ourselves and in the world.

“Blessed are those who mourn…” — A Godly Sorrow over Sin

The word “mourn” here is the Greek word pentheō, which refers to the most intense form of mourning — a passionate lament typically used in Scripture for mourning the dead. It is used in Genesis 37:34 (NKJV) to describe Jacob’s mourning for Joseph:
“Then Jacob tore his clothes, put sackcloth on his waist, and mourned for his son many days.” That is the depth of grief Jesus is describing — not superficial sadness, but a broken heart before God.

This kind of mourning is not natural to the human heart. The natural man avoids conviction and self-examination. But the heart touched by the Spirit mourns over the wickedness of the flesh and the offense sin brings to a holy God.

2 Corinthians 7:10 (NKJV) explains this clearly:
“For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.”
There is a worldly sorrow — self-pity or regret over consequences — but that does not lead to life. Jesus blesses only those who mourn in godly sorrow, which brings repentance.

The godly mourner grieves not only his own sin, but the sins of the world. Like righteous Lot, who was “oppressed by the filthy conduct of the wicked” (see 2 Peter 2:7-8, NKJV), or like the prophet Jeremiah, “Oh, that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” (Jeremiah 9:1, NKJV).

This mourning is a heart-level alignment with God’s holiness. When we understand how much our sin grieves God, we too are grieved — not as victims, but as repentant offenders. Mourning here is an act of worship, acknowledging that God is right and we are wrong.

“…for they shall be comforted.” — The Certainty of Divine Consolation

This is not merely emotional encouragement. The comfort Jesus promises is eternal, spiritual, and divinely administered. It is the comfort of forgiveness, cleansing, and fellowship with God. It is both present and future — experienced now through the Holy Spirit and fully realized in the Millennial Kingdom and beyond.

• Isaiah 61:1-2 (NKJV), a Messianic prophecy quoted by Jesus in Luke 4, says:
  “The Spirit of the Lord God is upon Me…To comfort all who mourn, to console those who mourn in Zion…”
  Jesus is the ultimate Comforter of those who mourn over sin.

• Psalm 34:18 (NKJV) promises: “The Lord is near to those who have a broken heart, and saves such as have a contrite spirit.”

• Revelation 21:4 (NKJV) looks to the ultimate fulfillment:
  “And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”

Jesus is saying, blessed are those who weep now, because their tears will not be wasted. God sees every tear (cf. Psalm 56:8, NKJV: “Put my tears into Your bottle; are they not in Your book?”), and He will comfort them with righteousness, peace, and eternal joy.

This comfort begins now, as the Spirit testifies of our adoption (Romans 8:15-16, NKJV), and it will be perfected in glory when we are fully conformed to Christ and no longer wrestle with sin.

Theological Reflection and Application

• Mourning over sin is a hallmark of true conversion. A person who never weeps over their sin has never truly seen it for what it is — rebellion against a holy God.

• This beatitude strikes at the core of modern superficial Christianity, which often downplays sin. Jesus, instead, blesses those who are broken by it.

• For believers, this beatitude reminds us that revival begins in repentance, not emotional hype. James 4:9-10 (NKJV) says:
  “Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up.”

• Finally, this verse anticipates the future. Though we mourn now in a world of sin, our King is coming, and He will wipe away every tear. Those who mourn in this age shall rejoice in the age to come. This is dispensational hope — the distinction between our present condition and the promised comfort in the literal Kingdom reign of Christ

Matthew 5:5 (NKJV)

“Blessed are the meek, for they shall inherit the earth.”

Expositional Commentary

This third beatitude marks a critical progression in the character of the kingdom citizen. Following the deep recognition of our spiritual poverty (verse 3) and the brokenness that leads to godly sorrow (verse 4), meekness becomes the natural outgrowth. It is an outward-facing character, shaping our disposition toward others and toward God’s authority.

“Blessed are the meek” — Strength Under Control

The Greek word translated as meek is πραΰς (praus), and it does not imply weakness, but strength that is tamed and submitted to God’s will. This word was used to describe a war horse that had been trained for battle — powerful and capable, but obedient to the rider’s commands.

Psalm 37:11 (NKJV) helps us understand the background to this statement:
“But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.”
Jesus is directly drawing from this psalm, echoing a deep Old Testament principle — that those who trust God instead of asserting themselves violently will ultimately reign with Him.

Meekness is not cowardice or indifference. It is the spiritual quality of a man who could fight, retaliate, or assert dominance, but chooses not to — not because he lacks the ability, but because he is governed by the Spirit of God.

What Meekness Looks Like in Practice

1. Meekness toward God:
   The meek accept God’s dealings with them as good. They do not fight against divine providence or murmur in trial. They bow their wills before Scripture and divine authority. This is seen in the example of Jesus Himself:

Matthew 11:29 (NKJV) —
“Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.”
The word “gentle” here is the same as “meek.”

1. Meekness toward men:
   The meek are not quick to assert themselves, nor do they harbor resentment or seek revenge. They are patient with others’ faults, quick to forgive, and slow to take offense.

James 1:19–20 (NKJV) —
“So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God.”

Galatians 5:22–23 (NKJV) —
“But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness [meekness], self-control. Against such there is no law.”

This beatitude is the first positive, active trait in the list. Poverty of spirit and mourning are primarily inward responses to sin. Meekness, however, manifests in the way one interacts with others, with humility, teachability, and self-control.

“For they shall inherit the earth” — A Literal Kingdom Promise

This promise is eschatological and literal, fully realized only in the Millennial Kingdom, when Jesus Christ reigns on the earth.

Revelation 5:10 (NKJV) —
“And have made us kings and priests to our God; and we shall reign on the earth.”

The natural man believes the strong will inherit the earth — the assertive, the dominant, the powerful. But Jesus says it is the meek who will inherit it, because they trust in God’s justice, not their own efforts.

Romans 8:17 (NKJV) —
“And if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.”

This inheritance includes:

• Rulership with Christ during His literal, thousand-year reign (Revelation 20:6, NKJV — “They shall be priests of God and of Christ, and shall reign with Him a thousand years”).

• A restored creation free from the curse (Romans 8:21, NKJV — “Because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God”).

• An everlasting possession in the New Earth (Revelation 21:1, NKJV — “Now I saw a new heaven and a new earth…”).

Thus, “inherit the earth” is not poetic metaphor but a literal promise of dominion and stewardship in Christ’s future kingdom. Meek believers will enjoy rulership, not because they conquered, but because they submitted to Christ.

Doctrinal Implications for Discipleship

• This beatitude shatters the world's assumptions about power. It reveals that kingdom greatness is not marked by domination, but by submission.

• The meek life is empowered by the Spirit, not human willpower. Meekness is a fruit of the Spirit, not a natural human quality.

• Jesus modeled meekness perfectly — He entered Jerusalem “lowly and riding on a donkey” (see Zechariah 9:9, NKJV) and bore our sins without resistance.

• In this age, the meek may be overlooked, but in the age to come, they will reign — a truth that fuels patient endurance.

Matthew 5:6 (NKJV)

“Blessed are those who hunger and thirst for righteousness, for they shall be filled.”

Expositional Commentary

This fourth beatitude flows naturally from the first three. When a person realizes their spiritual poverty, mourns over sin, and submits in meekness to God, the next result is an intense, consuming desire — a hunger and thirst — for righteousness. This is no casual interest; it is the driving appetite of the kingdom citizen.

“Blessed are those who hunger and thirst” — Deep Spiritual Longing

Jesus uses the strongest terms for physical craving — hunger and thirst — to convey the intensity of the desire for righteousness. These are not mild terms. In the first-century context, hunger and thirst were matters of life and death. To hunger and thirst after righteousness is to feel an aching void, an inner desperation, not merely for “doing better,” but for being made right with God and conforming to His standards.

Psalm 42:1–2 (NKJV) —
“As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for God, for the living God.”

Isaiah 55:1–2 (NKJV) —
“Ho! Everyone who thirsts, come to the waters; and you who have no money, come, buy and eat. Yes, come, buy wine and milk without money and without price… Listen carefully to Me, and eat what is good, and let your soul delight itself in abundance.”

The point is that the true believer is never satisfied with a surface-level righteousness. They crave the real substance of holiness and Christlikeness, just as their body craves food and water.

“Hunger and thirst for righteousness” — The Right Object of Desire

What is righteousness in this context?

1. Justification righteousness — the righteousness of salvation, being declared right before God through faith in Jesus Christ.

   Romans 3:22 (NKJV) —
   “Even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.”

2. Sanctification righteousness — the daily growth in personal holiness and conformity to Christ.

   1 Thessalonians 4:3 (NKJV) —
   “For this is the will of God, your sanctification…”

3. Societal righteousness — longing to see righteousness prevail in the culture and nation.

   Amos 5:24 (NKJV) —
   “But let justice run down like water, and righteousness like a mighty stream.”

4. Future kingdom righteousness — the ultimate fulfillment of righteousness in Christ’s millennial reign.

   2 Peter 3:13 (NKJV) —
   “Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells.”

Characteristics of This Hunger and Thirst

• It is real, not pretended. It is the inner ache of a regenerate heart.

• It is continuous. The verb tense implies a constant hungering — not a one-time craving.

• It is natural to the spiritual life, just as hunger is to physical life.

• It is painful, as it exposes our own failures and the unrighteousness of the world.

• It is God-given — it is the Spirit who stirs up this longing.

“For they shall be filled” — A Divine Satisfaction

This is not a temporary or partial satisfaction. The Greek word chortazō means to be gorged or abundantly satisfied, like livestock fed until they want no more. Yet this divine filling paradoxically leaves us desiring more — not because we remain empty, but because we now know the joy of tasting righteousness and long for its fullness.

John 6:35 (NKJV) —
“And Jesus said to them, ‘I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.’”

Psalm 107:9 (NKJV) —
“For He satisfies the longing soul, and fills the hungry soul with goodness.”

Dispensational Perspective: Filled Now and In the Kingdom

While the believer begins to be filled with righteousness in the church age through sanctification and fellowship with Christ, the fullness of this promise awaits the Millennial Kingdom, when:

• Christ reigns in righteousness over the earth.

• Satan is bound (Revelation 20:1–3).

• True justice and peace govern society.

This hunger is partially satisfied now but perfectly filled in the future kingdom, where righteousness will not just be desired — it will be the norm.

Application

• This verse is a mirror to our spiritual health. If you don’t hunger and thirst for righteousness, something is wrong spiritually. Either you're malnourished, or you may not have spiritual life at all.

• A genuine believer doesn’t just want to “go to heaven.” He wants to be righteous, to be like Christ, and to see the world transformed by God’s standards.

• This hunger also drives us to God’s Word. It is the believer’s food.

  Matthew 4:4 (NKJV) —
  “Man shall not live by bread alone, but by every word that proceeds from the mouth of God.”

Matthew 5:7 (NKJV)

“Blessed are the merciful, for they shall obtain mercy.”

Expositional Commentary

This beatitude shifts our focus outward, from the inward hunger for righteousness (Matthew 5:6) to the external expression of that righteousness in how we treat others. The blessed person is now described as merciful—and the promise is clear: “they shall obtain mercy.”

a. “Blessed are the merciful” — Fruit of Received Mercy

Mercy is not merely a natural human kindness. It is the spiritual result of having received mercy from God. The one who truly understands their poverty of spirit, who has mourned over sin, who has yielded in meekness, and who hungers and thirsts for righteousness, is someone who has already been touched by the mercy of God. Therefore, showing mercy to others becomes the natural result.

Ephesians 2:4–5 (NKJV) —
“But God, who is rich in mercy, because of His great love with which He loved us… made us alive together with Christ.”

Titus 3:5 (NKJV) —
“Not by works of righteousness which we have done, but according to His mercy He saved us…”

Characteristics of the Merciful:

• To the weak and poor — mercy offers help, not condemnation.

• To the grieving — mercy enters into their sorrow and comforts.

• To the sinner — mercy offers forgiveness and a chance for restoration.

• To the character of others — mercy chooses to believe the best and avoid harsh judgment.

• To strained relationships — mercy seeks healing and peace.

• To the fallen — mercy sees the sin but remembers its own former state and extends grace.

James 2:13 (NKJV) —
“For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.”

The merciful Christian reflects the character of Christ, who showed compassion to the sick, the sinful, the outcast, and even to His enemies.

Luke 6:36 (NKJV) —
“Therefore be merciful, just as your Father also is merciful.”

b. “For they shall obtain mercy” — The Divine Return

The mercy we show to others is not the cause of God’s mercy toward us, but it is the evidence that we have already received His mercy. And God continues to show mercy to the merciful — both now and in the future judgment.

This is not “salvation by works” — but rather a demonstration that one’s life has been truly transformed by God’s grace. Jesus Himself warned:

Matthew 18:33–35 (NKJV) —
“Should you not also have had compassion on your fellow servant, just as I had pity on you? And his master was angry, and delivered him to the torturers… So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.”

God honors the merciful spirit of His children. The one who lives with a merciful heart is someone who reflects the heart of the Lord and will be treated in kind when standing before Him.

Dispensational and Kingdom Implications

In the Millennial Kingdom, mercy will characterize the reign of Christ (Isaiah 11:4–9). Those who now, in this Church Age, show mercy reflect the character of their coming King and will obtain mercy in the judgment seat of Christ (2 Corinthians 5:10). There is also a prophetic fulfillment — those who walk in the beatitudes are the true heirs of the kingdom (Matthew 5:3, 10).

Micah 6:8 (NKJV) —
“He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?”

Application for Today

• If we do not extend mercy, we betray a heart that has not truly grasped the mercy we have received from Christ.

• Mercy should define every relationship we have — with family, with friends, with strangers, and even with enemies.

• The world says “get even.” Christ says, “Show mercy.”

Mercy is not weakness. It is the power of a transformed life that reflects the gracious heart of God.

Matthew 5:8–9 (NKJV)

“Blessed are the pure in heart, for they shall see God.”
“Blessed are the peacemakers, for they shall be called sons of God.”

Matthew 5:8 — The Pure in Heart

a. “Blessed are the pure in heart” — A Call to Inner Integrity

Jesus targets the core of our spiritual life — the heart. In the Greek, katharoi tē kardia refers to one who is cleansed, unmixed, and sincere. This is not merely outward ritual purity (as was emphasized under the Old Covenant), but an inward holiness that springs from total devotion to God. It contrasts the Pharisaic emphasis on external purity while harboring sin internally (Matthew 23:25–28).

This beatitude also draws on Psalm 24:3–4 (NKJV):
“Who may ascend into the hill of the Lord? Or who may stand in His holy place? He who has clean hands and a pure heart.”

The pure in heart are:

• Morally clean before God.

• Sincere and undivided in loyalty.

• Free from hypocrisy and double-mindedness.

James 4:8 (NKJV) —
“Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.”

b. “For they shall see God” — The Reward of Intimacy

This is both a present spiritual reality and a future eschatological promise.

• In the present, the pure in heart enjoy closeness with God. They discern His will, sense His presence, and see His hand in the world, His Word, and His people.

• In the future, they shall see Him face to face in glorified resurrection (1 John 3:2; Revelation 22:4).

Hebrews 12:14 (NKJV) —
“Pursue peace with all people, and holiness, without which no one will see the Lord.”

Revelation 22:4 (NKJV) —
“They shall see His face, and His name shall be on their foreheads.”

Ultimately, the promise of “seeing God” is the highest joy and longing of the believer’s soul. This is not earned through works but granted to those whose hearts have been made clean by the blood of Christ and are kept pure by His Spirit.

Matthew 5:9 — The Peacemakers

a. “Blessed are the peacemakers” — Agents of God’s Reconciliation

This beatitude moves beyond personal purity to relational ministry. The peacemakers are not passive peace-lovers, but active peace-bringers. They are those who do the hard work of reconciling others — with each other and with God.

2 Corinthians 5:18 (NKJV) —
“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation.”

This involves:

• Evangelizing the lost to reconcile them to God.

• Helping restore broken relationships among believers.

• Resolving conflict with truth, grace, and wisdom.

• Being willing to absorb wrongs in order to bring peace, as Christ did.

Peacemakers may face backlash from both sides — but in doing so, they imitate the Lord Jesus, who absorbed the wrath of both God and man to bring about the peace of the cross (Colossians 1:20).

Romans 12:18 (NKJV) —
“If it is possible, as much as depends on you, live peaceably with all men.”

James 3:17–18 (NKJV) —
“But the wisdom that is from above is first pure, then peaceable… Now the fruit of righteousness is sown in peace by those who make peace.”

b. “For they shall be called sons of God” — Resembling the Father

Peacemaking identifies us with God’s nature, because God is the great Peacemaker. His only begotten Son was sent not to destroy the world, but to reconcile it to Himself (John 3:17).

Being “called sons of God” is not a mere title — it means we are recognized as those who bear the family resemblance of our Heavenly Father. In a world full of conflict, anger, and division, the peacemaker is a radical testimony to the gospel of grace.

Galatians 3:26 (NKJV) —
“For you are all sons of God through faith in Christ Jesus.”

Romans 8:14 (NKJV) —
“For as many as are led by the Spirit of God, these are sons of God.”

Dispensational Note

In keeping with a literal, premillennial, and dispensational view, these beatitudes describe character traits of the remnant believers — those saved by grace through faith — who will inherit and reign with Christ in His millennial kingdom (Matthew 5:5; Revelation 20:6). They also reflect the moral expectations for the Church Age and the kingdom principles that Christ will establish in full upon His return.

Matthew 5:10–12 (NKJV)

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”
“Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.”
“Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.”

The Climax of the Beatitudes — The Inevitable Reaction: Persecution

a. “Blessed are those who are persecuted for righteousness’ sake” — The Cost of Holiness

The final beatitude breaks the mold of inward spiritual qualities and moves into the realm of external opposition. Jesus makes it clear that persecution is the world’s reaction to those who live out the previous beatitudes. It is not a curse but a mark of authenticity.

This persecution is not for wrongdoing, arrogance, or foolish behavior (see 1 Peter 4:15–16) — but specifically for the sake of righteousness and for Christ Himself. The world resists those who walk in holiness because such a life exposes sin, disturbs comfort, and defies the system.

2 Timothy 3:12 (NKJV) —
“Yes, and all who desire to live godly in Christ Jesus will suffer persecution.”

The Beatitudes paint a picture of a person who is poor in spirit, mourns over sin, is meek, hungers for righteousness, shows mercy, seeks purity, and makes peace — and this kind of person will suffer at the hands of a godless world that does not know Christ.

b. “Revile… persecute… say all kinds of evil against you falsely for My sake” — The Breadth of Persecution

Jesus expands persecution beyond physical harm. Verbal abuse, slander, and social rejection are all forms of real persecution.
He personalizes the experience in verse 11 by saying, “Blessed are you”, turning from the general to the direct. His disciples must not be surprised when the world mocks them, maligns them, or misrepresents them for Jesus’ sake.

The early church faced these very accusations:

• Cannibalism – from misunderstood references to the Lord’s Supper.

• Sexual immorality – from slanders about the “love feasts.”

• Political subversion – because of their allegiance to a coming King.

• Division – as the gospel divided families and communities.

• Treason – for their refusal to worship Caesar or Roman gods.

And still today, the righteous are labeled intolerant, backward, dangerous, or divisive — precisely because they follow Christ and refuse to bow to the spirit of the age.

John 15:18–20 (NKJV) —
“If the world hates you, you know that it hated Me before it hated you… If they persecuted Me, they will also persecute you.”

c. “Rejoice and be exceedingly glad” — The Paradox of Persecution

The Greek verb for “be exceedingly glad” (agalliasthe) means to leap for joy, as if physically bursting with celebration. The reason? Because persecution identifies you with Christ and places you in the company of the prophets — faithful men who stood for truth in dark times.

Acts 5:41 (NKJV) —
“So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name.”

You are not alone:

• Moses was slandered and challenged by his own people.

• Jeremiah was beaten and thrown into a pit.

• Elijah was hunted like a criminal.

• Daniel was thrown to lions for his faith.

• Stephen was stoned for speaking truth.

• Paul was whipped, imprisoned, and eventually executed.

Jesus makes it clear: “great is your reward in heaven.”
While the world may strip believers of comfort, reputation, or life, Christ promises eternal compensation — not only for the suffering endured, but for faithfulness to Him in the face of it.

Dispensational and Theological Note

From a dispensational and premillennial perspective, this beatitude serves a dual purpose:

• It has application now in the Church Age, as believers are promised opposition while carrying out the Great Commission in a fallen world (Matthew 28:19–20; John 16:33).

• It looks forward to the Tribulation saints and faithful Jewish remnant who will suffer under global persecution for their testimony during Daniel’s 70th week (Revelation 6:9–11; 12:17; 13:7).

• And it points ahead to the Millennial Kingdom, where the reward of the persecuted is open vindication and reigning with Christ (Revelation 20:4–6; Matthew 5:10).

Matthew 5:13–16 (NKJV)

“You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.”
“You are the light of the world. A city that is set on a hill cannot be hidden.”
“Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house.”
“Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”

Kingdom Influence: The Mandate to Be Salt and Light

Jesus moves from the internal character of kingdom citizens (the Beatitudes) to their external function in the world. He declares not what they must become, but what they already are — salt and light — with a divine commission to affect the earth.

1. “You are the salt of the earth” — A Picture of Purifying Influence

Salt in the ancient world was immensely valuable. It was used for preservation, flavor, and even as currency. So when Jesus tells His disciples they are the salt of the earth, He is not calling them optional — He is saying the world needs them.

a. Salt as a Preservative

The world is decaying because of sin. Salt slows that rot. Christians, living in righteousness and truth, serve as a moral preservative, standing against corruption in culture, government, and communities.
The presence of godly people in a society restrains judgment (see Genesis 18:32 regarding Sodom).

b. Salt as Flavor

A Christian’s life should not be bland or indistinct. It should bring out the richness of what life is meant to be in Christ — joy, truth, conviction, and purpose.
A Christian with no spiritual "flavor" becomes ineffective, dull, and tasteless to the mission of God.

Colossians 4:6 (NKJV) —
“Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.”

c. Warning: If Salt Loses Its Flavor

Salt, once contaminated or leached of its active properties, becomes worthless.
This is a serious rebuke: when Christians become indistinct from the world — conforming to its values, mimicking its language, compromising its convictions — they lose their usefulness in the kingdom mission.

Luke 14:34–35 (NKJV) —
“Salt is good; but if the salt has lost its flavor, how shall it be seasoned?”

The ancient world knew that salt from marshes could appear intact but be chemically useless — a picture of nominal Christianity: profession without potency.

2. “You are the light of the world” — A Picture of Public Testimony

Jesus now shifts to the metaphor of light, and again speaks in the present tense: “You are.” This is not a goal to achieve, but an identity to live out.

a. Light as a Witness

Just as salt combats decay, light combats darkness. The world lies in spiritual blindness and moral confusion (see Ephesians 5:8), and believers are called to shine with the light of the gospel and of good works.

John 8:12 (NKJV) —
“I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”

Now, Jesus passes this torch to His disciples. They are not merely reflectors of light — they are light-givers, showing the truth, exposing sin, guiding the lost.

b. A City on a Hill

The church and individual believers are meant to be visible — like a city on a hilltop at night.
Holiness, kindness, love, and truth stand out in a corrupt world.

This means you cannot live a secret Christian life. You will either shine or hide. Jesus gives no middle ground.

c. The Lamp and the Basket

Hiding your light — through fear, compromise, apathy, or worldliness — renders your testimony useless.
Jesus envisions an intentional display, as someone placing a lamp on a stand for maximum effect. This is a call to missional living, not private religion.

d. Let Your Light So Shine

This is not a suggestion — it is a command. Christians must actively and openly do good works that cause others to see the work of God and glorify the Father.
This is the first explicit reference to God as Father in the New Testament, introduced in connection with His children doing good works that display His character.

3. Theological and Prophetic Application

From a dispensational perspective, this section addresses:

• The remnant of believers who will stand in the midst of increasing apostasy and tribulation.

• The role of the Church as a preserving and illuminating force during the Church Age — a spiritual light amid the darkness of Gentile dominion.

• And in future terms, the faithful Jewish remnant who will once again bear witness to God during the Great Tribulation, preparing the way for the Messianic Kingdom (see Revelation 7:3–8; 14:1–5).

Summary: Our Kingdom Responsibility

Christ did not say:

• “Become salt” — you are salt.

• “Try to shine” — you are light.

The question is not if you are these things, but how faithful you are to live out what Christ has declared you to be.

• Salt — confronts decay with purity and preservation.

• Light — confronts darkness with truth and visibility.

• City — cannot be hidden; the world will watch your life.

“Let your light so shine before men…” — Not so they praise you, but so they glorify your Father in heaven.

Matthew 5:17–18 (NKJV)

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.
For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.”

Jesus and the Law: Fulfillment, Not Abrogation

In this foundational statement, Jesus preempts any misunderstanding about His relationship to the Old Testament. He does not oppose the law or the prophets, nor is He creating a new religion. He is fulfilling — completing — the entire divine revelation of the Old Testament.

1. Jesus' Declaration of Fulfillment

“Do not think that I came to destroy…”

Jesus' warning implies that many did assume He was undermining the Law. His radical teaching and authority apart from the religious establishment sparked such accusations.

But Jesus clarifies: His mission is not to destroy or replace the Law, but to fulfill it.

a. “The Law and the Prophets”

This phrase refers to the entire Hebrew Scriptures — what Christians now call the Old Testament. It encompasses the Mosaic Law (Torah), historical narratives, wisdom writings, and the prophetic books. All of it was sacred and divinely inspired.

Luke 24:44 (NKJV) —
“Then He said to them, ‘These are the words which I spoke to you…that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.’”

2. The Fulfillment of the Law

“I did not come to destroy but to fulfill.”

The word “fulfill” (Greek plēroō) means to complete, bring to fullness, or carry out. Jesus fulfills the Law in every dimension:

a. Doctrinally

Jesus brought the full revelation of God (Hebrews 1:1–2). The Law revealed God's standards; Jesus revealed God's heart, perfectly expressing grace and truth.

b. Prophetically

He fulfilled all the messianic prophecies — from His virgin birth (Isaiah 7:14) to His suffering and resurrection (Isaiah 53; Psalm 16:10).

c. Morally

He lived in perfect obedience to the Law (Hebrews 4:15), never breaking any command, never sinning in thought, word, or deed.

Romans 8:3–4 (NKJV) —
“God did by sending His own Son…that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.”

d. Judicially

Jesus fulfilled the penalty of the Law on behalf of sinners. The law demanded death for sin, and Jesus paid that penalty fully at the cross.

Galatians 3:13 (NKJV) —
“Christ has redeemed us from the curse of the law, having become a curse for us.”

3. The Permanence of the Word of God

“Till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.”

Jesus confirms that not even the smallest details of Scripture will fail. The jot (Hebrew yod) is the tiniest letter, and the tittle is the smallest stroke distinguishing one letter from another.

This is an unmistakable affirmation of verbal inspiration — that every word, every letter, every stroke in God’s Word is preserved and purposed.

a. God’s Word Is Eternal and Unbreakable

Psalm 119:89 (NKJV) —
“Forever, O Lord, Your word is settled in heaven.”

Isaiah 40:8 (NKJV) —
“The grass withers, the flower fades, but the word of our God stands forever.”

b. God’s Word Will Be Fulfilled Completely

Every promise, every type, every law, and every prophecy will be fulfilled down to the most minute detail — including those not yet fulfilled. This affirms future prophetic expectations:

• Christ's Second Coming

• The restoration of Israel

• The Messianic Kingdom

• Final judgment and eternal state

This passage affirms the futurist, dispensational view — that all Scripture remains active and authoritative until all is fulfilled, including prophecies yet to be realized at the end of the age.

4. Theological Implications

a. Jesus Is Not a Rebel Rabbi

He did not throw out Moses or the Prophets. Instead, He lived them, clarified them, and accomplished them.

b. Jesus Reinterprets the Law Truly

He strips away Pharisaic distortions and legalistic traditions, restoring the spirit and heart of the Law as God intended it. In the verses that follow, He will repeatedly say, “You have heard…but I say to you…”

c. Jesus Fulfills the Law in Believers

Through the indwelling Holy Spirit, Jesus produces righteousness in His disciples — not outward, ceremonial law-keeping, but the inward transformation of the heart.

Romans 10:4 (NKJV) —
“For Christ is the end of the law for righteousness to everyone who believes.”

Matthew 5:19–20 (NKJV)

“Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.
For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.”

The Disciple’s Relationship to the Law

Jesus continues His authoritative exposition on the Law by addressing how His disciples are to approach the commandments of God. His words are sobering, offering both warning and direction. He elevates the standard far beyond mere external conformity.

1. Teaching and Keeping the Commandments

“Whoever therefore breaks one of the least of these commandments, and teaches men so…”

Jesus affirms the enduring importance of God’s moral standards. Even the least of these commandments matters in the eyes of God. The verb “breaks” (Greek luō) means to loosen, relax, or dismiss — showing that even trivializing God's commands invites judgment.

a. Not the Letter of the Law, but the Fulfilled Law

Jesus is not referring to the ceremonial law — which He fulfilled (e.g., animal sacrifices, dietary restrictions) — but to the ethical and moral core of God's law, as reinterpreted by Christ Himself in the verses that follow.

Galatians 2:21 (NKJV) —
“If righteousness comes through the law, then Christ died in vain.”

We are no longer under the law for justification. Yet that does not mean God’s commandments are discarded. The law remains the revealed will of God for righteous living.

2. Greatness in the Kingdom

“…but whoever does and teaches them, he shall be called great in the kingdom of heaven.”

Notice the order: does and then teaches. Jesus is affirming that greatness in His kingdom is not found in fame or intellectual acumen, but in obedient discipleship and faithful instruction of God’s truth.

This ties directly to the Great Commission:

Matthew 28:20 (NKJV) —
“Teaching them to observe all things that I have commanded you.”

3. Exceeding the Pharisees' Righteousness

“Unless your righteousness exceeds the righteousness of the scribes and Pharisees…”

This would have been shocking to Jesus’ audience. The scribes and Pharisees were the most devout, law-abiding men of their day. They fasted, tithed, obeyed external rituals meticulously, and lived lives of strict legal observance.

So what did Jesus mean?

a. Not More of Their Righteousness, But a Different Kind

This is not a matter of degree, but kind. The righteousness Jesus requires is not external, ritualistic, or self-manufactured. It is internal, genuine, and God-given.

Philippians 3:6–9 (NKJV) —
“…concerning the righteousness which is in the law, [I was] blameless. But what things were gain to me, these I have counted loss for Christ…not having my own righteousness, which is from the law, but that which is through faith in Christ…”

Romans 10:4 (NKJV) —
“For Christ is the end of the law for righteousness to everyone who believes.”

4. The Inadequacy of Legalistic Righteousness

Isaiah 64:6 (NKJV) —
“But we are all like an unclean thing, and all our righteousnesses are like filthy rags…”

No matter how scrupulous one is in law-keeping — even to the point of tithing mint and cumin — it is not sufficient. True righteousness is a new nature, born from faith, enabled by the Spirit.

The Pharisees majored on the minors — external appearance, ceremonial details — while neglecting the weightier matters: justice, mercy, and faith (Matthew 23:23).

Modern Example

Even today, similar legalistic mindsets persist in religious traditions that emphasize external conformity, rule-keeping, and moral superiority without inward transformation or genuine love of God.

5. Discipleship Demands Internal Transformation

Jesus will go on to explain what “exceeding righteousness” looks like — not merely refraining from murder but being free from hatred; not merely avoiding adultery but maintaining purity of heart. The Sermon on the Mount is a manifesto for kingdom living — where righteousness begins in the heart and flows outward.

This righteousness is only possible through the new birth and Spirit-led obedience.

Ezekiel 36:26–27 (NKJV) —
“I will give you a new heart and put a new spirit within you…I will put My Spirit within you and cause you to walk in My statutes…”

In sum, Matthew 5:19–20 reinforces the truth that Jesus did not abolish God’s standards — He fulfilled them. As His disciples, we are not called to mimic the Pharisees but to exceed them — not by more rigorous law-keeping, but by receiving Christ's righteousness and reflecting it through a Spirit-changed life.

Matthew 5:21–22 (NKJV)

“You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’
But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.
And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire.”

Jesus Interprets the Law in Its Truth: Concerning Murder

In this section of the Sermon on the Mount, Jesus begins a series of statements that reinterpret the Mosaic Law, not by overturning it but by revealing its full moral depth and intent. His authority is displayed in the contrast: “You have heard… but I say to you.” This is not a repudiation of Moses, but a confrontation of shallow, externalized legalism with the true spiritual demands of the Law as God originally gave it.

1. The Traditional Interpretation: "You shall not murder"

The scribes and Pharisees emphasized the external prohibition: murder as the physical act of killing. But their teaching allowed hatred, resentment, slander, and contempt to go unchallenged, as long as no blood was shed. Jesus corrects this shallow view by pressing the law deep into the heart, where evil begins.

1 Samuel 16:7 (NKJV) —
“For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.”

2. Jesus' Correction: Anger and Contempt are Murder in the Heart

“But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.”

Jesus isn’t equating anger with murder in terms of earthly punishment, but rather exposing the heart-level root of murder: uncontrolled, unresolved anger. This teaching echoes the tenth commandment, which dealt with inward desire (coveting) rather than outward behavior.

a. "Angry without a cause"

The phrase “without a cause” is likely a scribal softening in some manuscripts. Jesus likely taught that all unrighteous anger is dangerous — regardless of justification. Paul affirms this:

Ephesians 4:26 (NKJV) —
“Be angry, and do not sin: do not let the sun go down on your wrath.”

Not all anger is sinful — Jesus Himself was righteously angry (Mark 3:5) — but harbored anger, the kind that festers, condemns, and desires harm, is morally equivalent to the seed of murder.

b. "Raca" and "You fool!"

These terms represent verbal expressions of contempt.

• “Raca” is an Aramaic insult meaning “empty-headed,” and reflects disdain for someone’s intellect.

• “You fool!” (moros in Greek) reflects condemnation of one’s moral character.

Both convey arrogance, hatred, and dehumanization — the same motivations behind physical violence. While society may tolerate or even reward these, the Kingdom of Heaven judges them as moral offenses.

3. Danger of Judgment, the Council, and Hell Fire

Jesus escalates the consequences with each phrase:

• "Danger of judgment" — a civil court, equivalent to a local tribunal.

• "Danger of the council" — a reference to the Sanhedrin, the supreme Jewish court.

• "Danger of hell fire" — the most severe warning. “Gehenna” was the valley outside Jerusalem associated with judgment and fiery destruction (Jeremiah 7:31).

a. Jesus Reveals God's Standard

This progression reveals that God takes sin more seriously than human courts do. While we prosecute murder, God sees the germ of murder in angry insults and contemptuous language.

1 John 3:15 (NKJV) —
“Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.”

4. The Kingdom Ethic: Addressing the Heart

Jesus is not undermining justice; He is elevating it to its divine standard. God’s concern is not merely behavior modification but heart transformation. Kingdom citizens must confront bitterness, anger, and scorn before they metastasize into greater evil.

b. Application for the Disciple

• We are not merely called to avoid homicide, but to put away wrath and resentment.

• Verbal cruelty is not a light matter to God. Sarcasm, name-calling, or passive-aggressive slights must be confronted and repented of.

• Jesus lays bare the religious hypocrisy of those who pride themselves on external righteousness while harboring hatred in their hearts.

Summary

Jesus does not abolish the law against murder — He intensifies it by revealing its true scope. Murder begins not with a knife, but with a heart filled with hatred, disdain, or arrogance. The Kingdom of Heaven demands a higher standard than civil law: a righteousness that springs from a changed heart, governed by love, humility, and peace.

Romans 13:9–10 (NKJV) —
“…You shall not murder… and if there is any other commandment, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does no harm to a neighbor; therefore love is the fulfillment of the law.”

Matthew 5:23–26 (NKJV)

“Therefore if you bring your gift to the altar, and there remember that your brother has something against you,
leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.
Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.
Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.”

Jesus’ Teaching on Broken Personal Relationships

This section follows naturally after Jesus warns against harboring anger and contempt. The Lord now teaches that the priority of reconciliation is not optional—it is essential. In the kingdom of God, right worship cannot bypass right relationships.

1. “If you bring your gift to the altar…”

Jesus places His listeners in the setting of Old Covenant worship. To bring a gift to the altar was a sacred act of devotion, typically done in Jerusalem’s temple. It was the highest act of religious expression a Jew could offer—and yet, Jesus interrupts even this sacred moment if a relationship is broken.

a. Reconciliation precedes ritual

Jesus is showing that God values mercy over sacrifice:

Hosea 6:6 (NKJV) —
“For I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings.”

1 Samuel 15:22 (NKJV) —
“Behold, to obey is better than sacrifice, and to heed than the fat of rams.”

b. “Your brother has something against you”

This isn't just about harboring resentment. It refers to someone else holding a grievance against you—perhaps justifiably. Jesus holds kingdom citizens accountable for how they’ve wronged others, not merely how they’ve been wronged.

2. “Leave your gift… First be reconciled…”

Worship that pleases God is not simply about the external ritual—it requires a clear conscience and a clean heart.

Psalm 66:18 (NKJV) —
“If I regard iniquity in my heart, the Lord will not hear.”

Mark 11:25 (NKJV) —
“And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.”

This means: Don’t delay. Don’t justify. Go. Be reconciled.
True worship is paused until reconciliation is pursued.

3. “Agree with your adversary quickly…”

Jesus shifts from worship to a courtroom setting. The principle remains: resolve conflicts before they escalate. Seek peace while there is time. Delay leads to judgment.

a. Settle before the courtroom

Jesus is urging swift and humble reconciliation, not just for spiritual reasons, but to avoid greater loss. A judge may enforce justice, but reconciliation brings mercy.

b. “While you are on the way…”

The time to reconcile is now. Pride says “later,” but humility seeks peace today.

Proverbs 6:3-5 (NKJV) —
“Deliver yourself… Go and humble yourself; plead with your friend. Give no sleep to your eyes… Deliver yourself like a gazelle from the hand of the hunter…”

4. “Thrown into prison… till you’ve paid the last penny”

Jesus uses this imagery to communicate the inescapable consequences of unresolved guilt and relational strife. The spiritual implications go beyond a literal debtor’s prison.

a. A picture of judgment

The phrase “paid the last penny” (Greek: kodrantēs, a tiny Roman coin) reminds us that God’s justice is perfect and comprehensive. There will be no unpaid moral debts.

b. Pointing to eternal consequence

Though this has practical relevance to earthly conflicts, Jesus uses the image to warn about the spiritual prison of unrepented sin, bitterness, and unresolved offense. A soul imprisoned by pride, unforgiveness, or hypocrisy is not free to worship God and not fit for heaven.

Hebrews 12:14 (NKJV) —
“Pursue peace with all people, and holiness, without which no one will see the Lord.”

Summary

Jesus teaches that reconciliation is non-negotiable in the life of a believer.
If we value communion with God, we must also value peace with our brothers. Worship is not accepted when fellowship is broken, and the call to be peacemakers (Matthew 5:9) means seeking reconciliation quickly, humbly, and sincerely.

Romans 12:18 (NKJV) —
“If it is possible, as much as depends on you, live peaceably with all men.”

The disciple who lives in the light of Christ’s righteousness does not ignore broken relationships, because reconciliation is both the evidence of grace and the pathway to worship.

Matthew 5:27–28 (NKJV)

“You have heard that it was said to those of old, ‘You shall not commit adultery.’
But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.”

Jesus’ Teaching on the True Meaning of Adultery

This portion of the Sermon on the Mount continues Jesus’ deeper exposition of the Law. He is not correcting Moses but correcting the misuse and shallow interpretation of the Mosaic law by the scribes and Pharisees. They were content to define sin as merely external acts; Jesus exposes the sin that begins internally—in the heart, mind, and imagination.

1. “You have heard that it was said to those of old”

This again refers to the oral teaching tradition passed down by the religious leaders, rather than direct study of Scripture. The 7th commandment, “You shall not commit adultery” (Exodus 20:14), was known and upheld, but its depth and intent were neglected.

The scribes focused on the act; Jesus emphasizes the attitude.

2. “But I say to you…” — The King's Authority

Jesus speaks not as a mere rabbi or prophet but with divine authority: “I say to you.” He elevates the law by restoring its true spiritual intent—holiness in thought, motive, and imagination, not merely in outward behavior.

“He who is the Lawgiver Himself now interprets the law as only the divine can.”
— Baptist Theological Principle: The moral law reflects God's holy character and applies inwardly as well as outwardly.

3. “Whoever looks at a woman to lust for her…”

This is not referring to a passing glance or momentary temptation. The Greek grammar indicates an intentional, continual gaze—a willful looking in order to lust.

Jesus targets the volitional act of the will, not the involuntary temptation.
Temptation is not sin—but entertaining it is.

Job 31:1 (NKJV)

“I have made a covenant with my eyes; why then should I look upon a young woman?”

This was Job’s proactive stance against sexual sin, guarding even his eyes and thoughts—not just his body.

2 Peter 2:14 (NKJV)

“Having eyes full of adultery and that cannot cease from sin…”
This phrase describes people whose eyes are trained to lust—every look is saturated with sin.

4. “Has already committed adultery with her in his heart”

Jesus reveals that the heart is the seat of sin. Lust is not simply a natural urge—it is moral rebellion. The 10th commandment (“You shall not covet”) undergirds this point: coveting another’s spouse is already sin (Exodus 20:17).

James 1:14–15 (NKJV)

“But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin…”

Sin is conceived in the heart before it is ever born in action.

5. Clarifying the Comparison: Heart Adultery vs. Physical Adultery

Jesus is not saying that adultery in the heart is equal in degree to the physical act—but that both are sin in kind.

• Physical adultery carries heavier consequences (e.g., divorce, broken families, disease, legal issues).

• Heart adultery, though more hidden, still defiles the soul, grieves the Spirit, and invites judgment.

It is dangerous to say, “I’ve already sinned in my heart, so I may as well do it.”
That’s the voice of flesh, not faith.
The fact that both are sin should lead us to flee both, not excuse either.

6. The Role of the Eyes and Imagination

Jesus links the eyes to lust. What enters through the eyes often becomes fuel for the imagination, and the imagination stirs desire. That is why guarding what we look at—and how we look—is a spiritual discipline.

“Imagination is a God-given gift, but if fed with filth, it becomes a sewer.”
— D.A. Carson

• This is not limited to men looking at women, but applies to all forms of covetousness, visual lust, or disordered desire.

• Pornography, lewd entertainment, voyeurism, and even unchecked social media usage all fall under this category.

7. The Example of Jesus: Pure Love, Not Lust

Jesus was tempted in all points—yet without sin (Hebrews 4:15). He saw women as daughters of God, not as objects.

“He saw women not with lustful desire but as sacred individuals—sisters, daughters, betrothed.”
— Bruce

We are called to the same mindset. Kingdom men and women do not objectify or fantasize—they honor, respect, and walk in the Spirit.

Summary and Application

• Lust is not a private or harmless sin—it is a heart sin that separates us from God.

• Adultery of the heart begins with entertained desire and uncontrolled imagination.

• Jesus calls us to righteousness that surpasses the scribes and Pharisees—a holiness that transforms not just the hands, but the heart.

• This demands intentional purity, disciplined eyes, and a renewed mind (Romans 12:2).

Philippians 4:8 (NKJV) —
“Finally, brethren, whatever things are true…noble…just…pure…lovely…of good report…meditate on these things.”

This is kingdom purity: not merely avoiding the act, but pursuing holiness in thought.

Matthew 5:29–30 (NKJV)

“If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.”

Jesus' Call to Radical Action in the Fight Against Sin

Jesus continues His exposition on the seriousness of sin—especially sin that begins in the heart, such as lust—and now moves to speak on how urgent and aggressive we must be in our battle against it. These verses are deeply challenging and sobering, underscoring the high cost of holiness and the eternal consequences of unchecked sin.

1. “If your right eye causes you to sin, pluck it out…”

Jesus is using hyperbole, a deliberate exaggeration, to drive home how serious sin is. He is not advocating literal self-mutilation. The “right eye” and “right hand” were considered the most valued and useful members of the body (the right hand being a symbol of strength and the right eye of perception). His point is: Even if it is your most valuable faculty, remove it if it leads you into sin.

Cutting off the hand or eye doesn’t solve the root issue. Sin is a heart problem (Matthew 15:19). If your eye is gone, your mind can still lust. If your hand is gone, your will can still act sinfully.
— Therefore, mutilation of the flesh doesn’t sanctify the spirit.

2. What causes you to sin? Cut it off.

The verb used here for “causes you to sin” comes from the Greek word skandalizō, which means “to cause to stumble” or “to trap.” Jesus is saying: Whatever is the source of your stumbling—your temptation, your downfall—cut it off. That may be:

• A toxic relationship

• A sinful habit

• A digital temptation (pornography, social media, etc.)

• A particular place, environment, or influence

Jesus calls for drastic action, not casual tolerance.
This is war. We are not to pamper, flirt with, or negotiate with sin. We must kill it before it kills us.

3. “For it is more profitable for you…”

Here Jesus appeals to eternal consequence: it is better to lose a part of your life now than to lose your soul forever. This is a stunning statement in our comfort-driven culture.

What in your life is not worth going to hell for?
That’s the question Jesus is pressing.

4. “Than for your whole body to be cast into hell”

Jesus does not soften the reality of eternal judgment. The word for “hell” here is Gehenna, originally referring to the Valley of Hinnom—a place outside Jerusalem associated with filth, fire, idolatry, and judgment. Jesus uses it as a metaphor for the eternal, conscious punishment of the wicked.

This isn’t just metaphorical language for personal regret or earthly suffering. Jesus is warning about actual eternal separation from God.

Mark 9:43 (NKJV)

“It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched.”

This warning is not about losing salvation for a moment of sin, but about the danger of unrepentant sin, showing where an unchanged heart ultimately leads.

5. Application: Spiritual Surgery

Jesus calls us to ruthless self-denial in the fight for holiness. This may mean:

• Ending a relationship that leads to sexual sin

• Installing filters or deleting apps to avoid lust

• Quitting a job or hobby that nurtures pride, greed, or addiction

• Denying yourself “harmless” pleasures that subtly drag your heart away from Christ

True repentance is not just feeling bad about sin.
It is cutting off access to sin wherever possible.
That is biblical mortification (Romans 8:13):
“But if by the Spirit you put to death the deeds of the body, you will live.”

6. Baptist Theological Perspective

In Baptist theology, sanctification is the ongoing work of the Holy Spirit, yet it requires intentional cooperation and obedience on our part (Philippians 2:12–13). These verses illustrate the call to pursue holiness with fear and trembling, recognizing that a believer’s life must bear the fruit of true inward transformation, not just outward conformity.

Conclusion

Jesus calls us to a faith that’s not content with surface-level morality. He wants purity of heart, a renewed mind, and a body yielded as a living sacrifice (Romans 12:1). The stakes are eternal, and the call is urgent.

Luke 9:23 (NKJV)
“If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.”

This is not legalism—it is love-driven obedience, the mark of a life that treasures Christ more than sin.

Matthew 5:31–32 (NKJV)

“Furthermore it has been said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.”

Jesus on Divorce: Returning to God’s Heart for Marriage

In these verses, Jesus speaks plainly to correct the distorted views on divorce that were popular in His day. The religious teachers had taken the concession Moses made in the Law and turned it into a justification for frivolous and unjust divorces. Jesus responds by going beyond the surface of the law and returning to the heart of God regarding marriage, pointing to the sanctity, permanence, and exclusive covenant of one man and one woman.

1. “It has been said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’”

Jesus quotes from Deuteronomy 24:1, which was a regulation not promoting divorce, but restricting it in a time when men would dismiss their wives casually and unjustly. Moses required a formal, written certificate to slow down the process and protect women from being cast out arbitrarily.

But in Jesus’ day, the certificate had become a license to sin. The rabbis focused not on whether the divorce was righteous, but simply whether the paperwork was correct.

• The School of Hillel, the more liberal camp, interpreted “some uncleanness” to mean anything—from her looks to her cooking.

• The School of Shammai, the conservative camp, limited it to clear sexual sin.

Jesus is not siding with either rabbinical school—He is returning to God’s original design.

2. “But I say to you…”

Jesus asserts His authority as the Lawgiver, not just interpreting the Law like the scribes and Pharisees, but restoring its divine intent. Marriage is a covenant (Malachi 2:14), not a contract to be terminated at will.

3. “Whoever divorces his wife for any reason except sexual immorality…”

Jesus makes it clear: the only legitimate cause for divorce is sexual immorality (Greek: porneia). This encompasses:

• Adultery

• Fornication

• Incest

• Any form of illicit sexual conduct

The point is that sexual betrayal breaks the covenant. In such a case, divorce is permitted—not commanded, but allowed (Matthew 19:9). Jesus upholds the sanctity of the marriage bond and restricts divorce to extreme circumstances.

Some use this passage as a loophole, but Jesus’ goal is not to find exceptions. His concern is to defend the permanence and holiness of marriage, not undermine it.

4. “Causes her to commit adultery”

When a man unjustly divorces his wife, he places her in a position where she may remarry. But in God’s eyes, if the divorce was not valid due to sexual immorality, the marriage still stands. Therefore, her next relationship is technically adultery.

This would’ve shocked Jesus’ hearers. Many assumed that as long as a divorce certificate was given, remarriage was safe. But Jesus reveals that legal paperwork does not override God’s view of covenant.

This is why the believer must tremble before initiating divorce. God hates divorce (Malachi 2:16). While sometimes permitted, it always signals the fracturing of what God joined together.

5. “Whoever marries a woman who is divorced commits adultery”

Jesus emphasizes that the remarriage itself can be adulterous, if the divorce was not valid before God. The state may approve it, but Heaven may still recognize the first marriage.

This teaching reinforces that:

• Not all divorces end a marriage in God’s eyes.

• Remarriage after an illegitimate divorce results in ongoing adultery, not a one-time act.

• The seriousness of covenant outweighs cultural convenience or legal permission.

6. Application from a Baptist, Dispensational Perspective

As Baptists, we understand that:

• Marriage is ordained by God (Genesis 2:24).

• The New Testament affirms its permanence (Matthew 19:6; Romans 7:2-3).

• Divorce, while not God's desire, is permitted only in specific cases: sexual immorality (Matthew 5:32, 19:9) and abandonment by an unbelieving spouse (1 Corinthians 7:15).

Jesus is restoring God's original purpose, not creating a new law.

Dispensationally, while we are not under the Law of Moses for justification, God’s moral expectations remain. We are to be holy as He is holy (1 Peter 1:15–16), and marriage is part of that holy calling. As New Testament believers, we’re called to submit to the Spirit, to love our spouse sacrificially (Ephesians 5:25), and to honor the institution of marriage (Hebrews 13:4).

7. Summary

Jesus makes clear that:

• Divorce is not a trivial matter.

• The heart of God is for lifelong covenant.

• Sexual sin breaks covenant but is the only basis for permissible divorce.

• Unbiblical divorce leads to adultery, whether by the one divorced or the one marrying them.

• We must take marriage vows seriously, knowing God holds us accountable to them.

This isn’t a call to legalism but to godly reverence for what God has joined together. The disciple of Jesus should uphold purity, faithfulness, and covenantal love, modeling the relationship between Christ and His Church.

Matthew 5:33–37 (NKJV)

“Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord.’ But I say to you, do not swear at all: neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one.”

Jesus on Oaths: Cultivating a Life of Transparent Truthfulness

In this sixth antithesis of the Sermon on the Mount, Jesus once again elevates the moral expectation by calling His disciples to complete truthfulness, not just in speech, but in character. The issue is not whether oaths are ever appropriate; the issue is whether our speech demands oaths in order to be believed.

1. “You have heard that it was said to those of old…”

This refers to the command not to swear falsely, which is a reflection of Exodus 20:7 ("You shall not take the name of the Lord your God in vain") and Leviticus 19:12 (“You shall not swear by My name falsely”). But by Jesus’ day, this command had been corrupted by a loophole system:

• The Pharisees taught that only oaths made in God's name were binding.

• Swearing by heaven, earth, Jerusalem, or one’s own head was seen as a way to escape the obligation if the statement turned out false.

• This turned oaths into tools for manipulation, rather than commitments to truth.

Jesus is confronting a religiously endorsed deceitfulness. People could lie and still claim innocence because they hadn’t technically used God’s name.

2. “But I say to you, do not swear at all…”

This is not a literal ban on all oaths, but a radical call to truthfulness in all speech. Jesus is calling His followers to a life of such integrity and credibility that oaths become unnecessary.

Swearing “by heaven” or “by earth” still invokes God, because all creation belongs to Him (Psalm 24:1). Therefore, swearing by anything is still swearing by God.

• Heaven is God's throne (Isaiah 66:1).

• Earth is His footstool.

• Jerusalem is the city of the great King.

• Even swearing by your own head is absurd—you don’t even control your hair color (apart from artificial means).

Jesus is cutting through all attempts to evade accountability by creating layers of oaths. If something needs more than your word to be trusted, then your character is compromised.

3. “Let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’”

This simple, powerful command speaks to a lifestyle of honest consistency. For the follower of Christ, truth should be assumed, not verified through an oath.

“Whatever is more than these is from the evil one” — in other words, anything that leads you to pad your promises with flowery guarantees is evidence of a fallen world and the devil’s influence.

This statement echoes James 5:12, which gives the same exhortation. In a world of lies, deception, exaggeration, and manipulation, the Christian’s word should be so reliable that nothing more is needed.

4. Baptist and Dispensational Implications

As Baptists, we affirm the authority and clarity of Scripture, which calls God’s people to be marked by truthfulness and integrity.

• Jesus’ words here do not outlaw judicial oaths or legal affirmations. Paul himself made oaths (Romans 1:9; 2 Corinthians 1:23).

• Rather, this is a call for believers to be people of their word, so that in daily life, their “yes” or “no” is enough.

• We live in the Church Age, where believers represent Christ to a watching world. When we lie, exaggerate, or twist truth, we blaspheme the name of God among the Gentiles (Romans 2:24).

• This text also reflects the already/not yet tension of dispensationalism: even though we live in a world dominated by falsehood, we are called to live as citizens of the coming Kingdom, where truth reigns absolutely.

5. Application and Conviction

Jesus reminds us that truth is not just about words—it is about the heart. Many today think they are honest because they don’t technically lie. But if they distort, manipulate, exaggerate, or hedge their words to protect themselves or impress others, they fall under the same indictment.

• Do you tell the truth even when it costs you?

• Is your reputation so solid that people believe you without question?

• Do your words reflect Christ, who is the Truth (John 14:6)?

This passage is not merely about oath-taking—it’s about character. Kingdom people are truth-tellers because they serve a God who cannot lie (Titus 1:2).

Summary

Jesus teaches that:

• Swearing by anything other than God does not make an oath less binding.

• Our integrity should be such that oaths are unnecessary.

• All manipulation and deceit in our words comes from the evil one.

• We must speak the truth plainly, trusting God to uphold us as we live in righteousness.

The disciple of Christ is not just a man or woman of truth in a courtroom, but in every word spoken—in the workplace, in the home, in business, and in private conversation. Our speech must be clear, reliable, and holy. Let your “Yes” be “Yes,” and your “No,” “No.”

Matthew 5:38–42 (NKJV)

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away.”

Jesus on Retaliation: The Righteousness of Grace over Vengeance

In this seventh antithesis of the Sermon on the Mount, Jesus radically redefines how His disciples are to respond to personal offenses. Instead of vengeance or even equal retribution, Jesus calls for a higher righteousness that chooses grace, humility, and sacrificial love in response to evil.

1. “An eye for an eye and a tooth for a tooth”

This principle, known as lex talionis, originates from Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. It was never meant to encourage personal revenge, but to limit excessive retribution and ensure proportionate justice within a legal framework.

• The original intent: To restrain the human impulse toward vengeance.

• The abuse: Religious leaders wrongly applied it to personal relationships, turning a judicial guideline into a mandate for retaliation.

• Jesus corrects this by revealing that the law was never meant for personal vendettas.

2. “But I tell you not to resist an evil person…”

Jesus is not promoting pacifism or lawlessness, but rather calling His disciples to renounce personal vengeance. The command here is about how to respond when wronged, especially in minor personal offenses, not in situations involving public justice or self-defense.

“Whoever slaps you on your right cheek, turn the other to him also”

• This is not about enduring a violent physical attack, but a backhanded insult—a humiliating blow.

• To “turn the other cheek” means to refuse to retaliate, to break the cycle of escalating hostility, and to respond with dignity and grace.

• Jesus Himself was slandered, mocked, and mistreated, yet He remained silent and entrusted Himself to the Father (1 Peter 2:23).

Baptist application:

As believers, we must not confuse personal slights with righteous persecution. We are called to suffer as Christ suffered, bearing insult with meekness. But we are not forbidden from seeking righteous justice in public arenas (cf. Romans 13:4).

3. “If anyone wants to sue you and take away your tunic, let him have your cloak also”

• The tunic was the inner garment, and the cloak was the outer robe—essential for warmth and protected by Mosaic law (Exodus 22:26–27).

• Jesus is saying: Surrender your rights willingly, not under compulsion, and respond to unfair demands with radical generosity.

This is not about letting evil win. It’s about showing that our security is not in possessions or pride, but in God. It is an act of voluntary grace, not passive surrender.

4. “Whoever compels you to go one mile, go with him two”

• Roman soldiers had legal power to force civilians to carry loads for one mile (as seen when Simon of Cyrene was forced to carry Jesus’ cross).

• Jesus commands: “Don’t just comply—exceed the demand out of love.”

• This teaches the principle of going beyond the minimum, even in unjust circumstances.

By going the second mile, the disciple takes ownership of the situation. What began as compulsion becomes ministry. What began as humiliation becomes testimony.

5. “Give to him who asks you…”

This verse challenges the disciple to be radically generous, but not foolishly irresponsible.

• This is not a command to give indiscriminately in every situation, but to cultivate a heart that is willing to give, rather than always looking for an excuse not to.

• There’s a difference between a legitimate need and manipulation or exploitation. But the default stance of the believer should be generosity, not stinginess.

Love is the governing principle. We are to love our neighbor, but also be wise stewards (cf. Proverbs 19:17, 2 Thessalonians 3:10).

6. Dispensational and Theological Implications

• Jesus is not reinterpreting the Old Testament; He is restoring its moral intent. The Law restrained evil with justice; the Messiah transforms hearts to respond with mercy.

• In the Church Age, believers are called to reflect Christ’s radical love in a world obsessed with rights, entitlements, and revenge.

• Personal offense is the context—not military conflict or justice systems. Governments still bear the sword to punish evil (Romans 13:4), but the individual Christian is called to be like Jesus.

7. Gospel Reflection

This passage isn’t about weakness—it’s about overcoming evil with good (Romans 12:21). The only way to do this is by knowing the Cross:

• Jesus was slapped, insulted, and stripped of His tunic and cloak.

• He carried His cross not one mile, but all the way to Calvary.

• He gave not just His cloak but His very life to the ones who mocked Him.

• He didn’t resist evil with vengeance, but defeated it with love.

8. Application Questions

• How do you respond when someone insults you? With retaliation—or with grace?

• Are you willing to let go of personal rights in order to display the love of Christ?

• Are you more concerned about justice for yourself, or about showing the mercy of Christ to others?

• What situations in your life are calling you to go the extra mile right now?

Summary

Jesus dismantles the old fleshly impulse of personal vengeance and calls His followers to a kingdom ethic of radical, sacrificial love. This doesn’t mean surrendering to evil, but overcoming it by turning every insult into an opportunity for witness, and every inconvenience into a display of grace.

“Blessed are the peacemakers, for they shall be called sons of God.” — Matthew 5:9 (NKJV)

Matthew 5:43–47 (NKJV)

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so?”

Jesus on Radical Love: The Righteous Standard for Kingdom Citizens

This is the sixth and final contrast Jesus makes between what the people had heard from their teachers and what God’s true intent in the Law was. In it, Jesus delivers one of the most shocking and countercultural commands of the entire Sermon on the Mount: love your enemies. This is not a sentimental emotion but a selfless, godly, and deliberate act of will rooted in divine grace.

1. "You shall love your neighbor and hate your enemy" — a corrupted teaching

The Mosaic Law commanded, “You shall love your neighbor as yourself” (Leviticus 19:18), but it never taught “hate your enemy.” That was a Pharisaical distortion based on nationalistic pride and narrow definitions of “neighbor.”

• The scribes and Pharisees wrongly concluded that only fellow Israelites counted as neighbors.

• By implication, Gentiles, tax collectors, and oppressors were not considered deserving of love.

This selective ethic twisted the intent of God’s law, which always emphasized compassion even toward foreigners (Exodus 22:21, Leviticus 19:34).

2. “But I say to you, love your enemies…”

Jesus corrects the distorted tradition and replaces it with the full scope of God’s love ethic. He commands not just the absence of retaliation, but the presence of active goodwill:

• Love (agapao): An act of will to seek the highest good of the other.

• Bless those who curse you: Speak well of them, not evil.

• Do good to those who hate you: Serve them practically.

• Pray for those who spitefully use and persecute you: Intercede before God on their behalf.

This is not weakness — it is supernatural strength and the hallmark of those who follow Christ.

3. “That you may be sons of your Father in heaven…”

Jesus ties this radical command directly to our relationship with God. We reflect His nature when we love our enemies because He loves His enemies.

• God blesses both the righteous and the wicked with sun and rain (common grace).

• He is merciful and patient, even with rebels (cf. Romans 2:4).

• Our call is not just to receive His grace, but to model it in how we treat others.

“Be merciful, just as your Father also is merciful.” — Luke 6:36 (NKJV)

4. “What reward have you?” — The insufficiency of worldly love

Jesus exposes how natural love is not virtuous or distinctive. Loving those who love you is reciprocal love — something even tax collectors and sinners do. But the love of a kingdom citizen must be greater.

• “What do you do more than others?” becomes a piercing question. Christ expects His people to be different from the world — not just marginally, but radically so.

• If we only greet those we like, our love is tribal, selfish, and shallow.

God’s people are to love universally, even when that love is not returned.

5. Baptist Theological Perspective: Love as a Mark of Regeneration

• A believer loves not only because he is commanded, but because he has been born again (1 John 4:7–8).

• We are not justified by loving our enemies — but loving our enemies is evidence that we are justified and possess the indwelling Holy Spirit (Galatians 5:22).

• This passage upholds regeneration, not mere moralism. The ability to love in this way comes only through grace and the empowering work of the Holy Spirit.

“We love Him because He first loved us.” — 1 John 4:19 (NKJV)

6. The Pattern of Jesus Christ Himself

Jesus practiced what He preached:

• He blessed those who cursed Him (Luke 23:34).

• He did good to those who hated Him (healed Malchus’s ear in Gethsemane, John 18:10–11).

• He prayed for His persecutors (Luke 23:34: “Father, forgive them…”).

As His followers, we are to conform to the image of Christ (Romans 8:29), which includes loving the unlovable and responding to hostility with grace and truth.

7. Practical Applications and Reflections

• Is there someone in your life who is actively hurting you, slandering you, or opposing you? Jesus commands you to pray for them, bless them, and do good to them.

• Is your love radical enough to surprise the world? Or is it confined to people like you?

• Can others see the Father in you, or do your actions merely reflect natural, worldly love?

True Christian love does not seek revenge or harbor bitterness; it seeks redemption — even for its enemies.

Summary

Jesus calls His disciples to a love that reflects the very heart of God. It is not natural love but supernatural love — a love that embraces enemies, blesses persecutors, and transcends tribalism. This love is the mark of the regenerate heart, the sign of sonship, and the light of the world.

“Do not be overcome by evil, but overcome evil with good.” — Romans 12:21 (NKJV)

Matthew 5:48 (NKJV)

“Therefore you shall be perfect, just as your Father in heaven is perfect.”

The Climactic Conclusion: God's Standard of Perfection

This final verse of Matthew chapter 5 concludes Jesus’ sweeping exposition on the true meaning and demands of the Law. After correcting the Pharisaical misinterpretations on murder, adultery, divorce, oaths, vengeance, and love, Jesus delivers a staggering summary: the standard is not mere moral improvement — it is perfection. The Greek word teleios does not merely mean flawless but refers to being complete, whole, mature, and entirely aligned with God's will.

1. “You shall be perfect…” — Not a suggestion, but a divine mandate

Jesus is not offering a metaphor or exaggeration. This is a divine imperative — a direct command that reveals both:

• The absolute holiness of God’s character.

• The total insufficiency of human righteousness.

This echoes the Old Testament: “You shall be holy, for I the Lord your God am holy” (Leviticus 19:2, NKJV). Yet Jesus goes further, lifting the bar from ritual holiness to inward moral perfection.

In other words, to fulfill the Law, you must live like God — not just externally, but in your heart.

2. “Just as your Father in heaven is perfect” — God as the standard

The Father’s character is the measuring stick. God does not lower His standard based on human inability. The goal is God-likeness, not mere human decency.

• God is perfect in justice, mercy, truth, love, and holiness.

• The Sermon on the Mount calls us to mirror that perfection in how we think, speak, and live — particularly in our love for others, even enemies.

“Be imitators of God as dear children.” — Ephesians 5:1 (NKJV)

3. The Law exposes, but Christ fulfills

This verse completes the argument that began in Matthew 5:20 — that unless your righteousness exceeds that of the scribes and Pharisees, you cannot enter the kingdom of heaven.

• No one can fulfill this standard in their own strength.

• The Law exposes our helplessness (Romans 3:20).

• Jesus fulfills the Law perfectly (Matthew 5:17).

• We must have a righteousness apart from the Law — a righteousness through faith in Jesus Christ (Romans 3:21–22).

Christ did not merely teach this perfection — He embodied it and offers it to sinners by grace through faith.

4. Baptist Theological View: Perfection and Justification

From a Baptist, dispensational perspective:

• This verse serves not to encourage perfectionism (as if sinless living is attainable now) but to drive sinners to Christ.

• Jesus is showing that the law condemns all — Pharisees included — and that only justification by faith can save.

• We must be positionally perfect before God, clothed in the righteousness of Christ (2 Corinthians 5:21).

• Sanctification then progressively conforms us to the image of Christ, a work completed in glorification.

“And you are complete in Him…” — Colossians 2:10 (NKJV)

5. The Law is fulfilled through love

Though perfection sounds impossible, Jesus later summarizes the law into two commands: love God and love your neighbor (Matthew 22:37–40). Paul echoes this: “Love is the fulfillment of the law” (Romans 13:10).

• This love is not manufactured by effort, but produced by the Spirit (Galatians 5:22).

• The law’s demands are internalized through a changed heart.

• The goal of the commandment is love from a pure heart, a good conscience, and sincere faith (1 Timothy 1:5).

6. Summary: The Law Breaks Us, Grace Saves Us

This verse is the final nail in the coffin of self-righteousness. Jesus demands nothing less than divine perfection — a standard we cannot reach on our own. But the good news is this:

• The perfect One came in our place.

• He lived this Sermon perfectly.

• He died for lawbreakers.

• He imputes His perfection to all who trust in Him.

Thus, the call to perfection becomes not only a standard, but also a promise — for God has begun a work in us and will bring it to completion (Philippians 1:6).

“Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory…” — Jude 1:24 (NKJV)