Matthew 5

Matthew 5:3:
“Blessed are the poor in spirit, For theirs is the kingdom of heaven.

William Barclay has pointed out that the word “are” that is used in each of the Beatitudes is absent from the Greek. He points out that Jesus was actually employing here “a very common kind of expression” in Aramaic and Hebrew, and that instead of “Blessed are the poor in spirit…” it should read, “Oh the blessedness of the poor in spirit…” This means that “the beatitudes are not simple statements; they are exclamations…[T]he beatitudes are not pious hopes of what shall be; they are not glowing, but nebulous prophecies of some future bliss; they are congratulations on what is.”
--William Barclay, Gospel of Matthew. Vol.1. The Daily Study Bible (Edinburgh: The Saint Andrew Press, 1968), p.83.

Our Lord begins his reckoning of “blessings” with poverty in spirit. Poverty in spirit leads to mourning and to hunger and thirst for righteousness. If one thinks he is rich, why would he desire increase? The world has its own definition of a blessed person: one who is rich, strong, self satisfied, popular, enjoys life, etc. They are the worlds beatitudes of sight in the present world. Poverty of spirit is not a feeling of self-disgust which comes over us when we compare our gifts and talents with those of others; it is born from no earthly inspiration, it proceeds from coming face to face with God. A man may be poor in spirit while his soul is on fire with enthusiasm for the cause of God. It is not shown in self-depreciation but in the strength that comes from trustfulness. It is the attitude which, in the presence of God, recognizes its entire dependence, empties itself, and is as a poor man, not that it may be feeble, but that God may fill it.

Blessed — happy, enviably fortunate, and spiritually prosperous–that is–possessing the happiness produced by the experience of God’s favor and especially conditioned by the revelation of His grace, regardless of their outward conditions) are the pure in heart, for they shall see God! How do we keep our heart pure so that we might see God? First, we must start by asking God to come into our heart, and changing us from a sinner to one of His children. We must be “born again.” We must ask Him to forgive our sins and accept what Jesus, God’s Son, did for us on the cross, when He died as an innocent man to take our sins. Jesus then was buried and rose the third day and ascended to heaven, and lives eternally with the Father. Once we become His child, then we need to ask God to cleanse our heart and mind from those things that we embraced while we were a sinner. The Bible tells us that there are things in us, that we need to be delivered from.

Man finds much of his pleasure in the torture of others. Much of the religious persecutions of history were the result of a desire for pleasure or pleasant reaction on the part of those who persecuted.

You don’t rejoice because you are being persecuted, it could be painful, but you look beyond that to the reward.

"The Kingdom of heaven" is the same as the Kingdom of God. The Hebraic avoidance of the use of the name of God led to use of the expression "Kingdom of Heaven." It has reference to this world and the world beyond. The blessing cited by our Lord have both spiritual; and material fulfillment, and the inheritance in time and in eternity. To be blessed means to inherit the earth, and to inherit heaven, it means being comforted and gaining mercy. The relationship between blessing and inheritance is inseparable.

"Blessed are the poor in spirit." What is poverty of spirit? It is the opposite of that haughty, self-assertive, and self-sufficient disposition that the world so much admires and praises. It is the very reverse of that independent and defiant attitude that refuses to bow to God, that determines to brave things out, and that says with Pharaoh, "Who is the Lord, that I should obey His voice?" (Ex. 5:2). To be poor in spirit is to realize that I have nothing, am nothing, and can do nothing, and have need of all things. Poverty of spirit is evident in a person when he is brought into the dust before God to acknowledge his utter helplessness. It is the first experiential evidence of a Divine work of grace within the soul, and corresponds to the initial awakening of the prodigal in the far country when he "began to be in want" (Luke 15:14). -Arthur W Pink; The Beatitudes and the Lords Prayer;

The first Beatitude is, “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven (v. 3).” As discussed earlier, “poor in spirit” does not mean we are discouraged by our lack of wealth, but refers to our spiritual poverty, the lack of anything innately good or righteous in us. When we realize our moral bankruptcy before God and that we have no means to bargain with Him so that we might enter His kingdom, we come to Him humble and broken and He receives us on the basis of Christ’s finished work at the cross, and not because of anything that we have done. -Monergism

New Testament scholar Craig Blomberg has pointed out that “an important change in tenses separates vv.3 and 10 from vv.4-9. In the first and last Beatitudes, Jesus declares God’s kingdom to be present for those who are blessed. In the intervening verses he refers to future consolation. This is important for two reasons. First, as D.A. Carson has pointed out, “To begin and end with the same expression is a stylistic device called an ‘inclusio.’ This means that everything bracketed between the two can really be included under the one theme, in this case, the kingdom of heaven.” Second, this changing tense helps us understand something very important about what Jesus calls “the kingdom of heaven.” Simply stated, the fact that some of the blessings are present and some are future reveal that the kingdom of Heaven, the kingdom of God, is a reality that is breaking into the kingdom of the world right here and right now in and through the people of God but it is also a future reality that will not be perfectly realized until the grand consummation of all things.
--Craig L. Blomberg, Matthew. The New American Commentary. Vol.22 (Nashville, TN: Broadman Press, 1992), p.97.
D.A. Carson, Jesus’ Sermon on the Mount (Grand Rapids, MI: Baker Books, 1987), p.17.

A.T. Robertson, Word Pictures in the New Testament. Vol.1. (Nashville, TN: Broadman Press, 1930), p.39. On the other hand, Hughes: “Contrary to popular opinion, blessed does not mean ‘happy,’ even though some translations have rendered it this way. Happiness is a subjective state, a feeling. But Jesus is not declaring how people feel; rather, he is making an objective statement about what God thinks of them.” R. Kent Hughes, The Sermon on the Mount (Wheaton, IL: Crossway Books, 2001), p.17. But Hughes’ rejection of “happy” is based less on linguistic considerations than on the current, vapid usage of the word in American culture, whose insertion into the interpretation of the Beatitudes he rightly rejects. Stott recognizes this outright, that “the Greek can and does mean ‘happy,’” but that “it is seriously misleading to render it ‘happy’ in this case.” John Stott, The Beatitudes. John Stott Bible Studies (Downers Grove, IL: InterVarsity Connect, 1998), p.11-12. However, Carl Vaught has pointed out that there are, in fact, two Greek words for “happiness,” and Matthew chooses the higher one: “The word that Jesus uses at the beginning of his teaching points to the concept of happiness. There are two words for happiness in Greek that our author could have used. One is the word eudaimonia and is the term Aristotle uses when he speaks about human happiness in the Nicomachean Ethics. By contrast, Matthew uses the word makarios, which points beyond human happiness to a divine realm and to the kind of happiness appropriate to it.” Carl G. Vaught, The Sermon on the Mount. (Waco, TX: Baylor University Press, 2001), p.12.

In the Sermon on the Mount, Jesus’s first word (in most Bibles) are:
‘Blessed are the poor in spirit: for theirs is the kingdom of heaven.’ –Matthew 5:3, KJV
What does it mean to be ‘poor in spirit?’ Many writers have speculated different things. For example, the website gotquestions.org says:
‘To be poor in spirit is to recognize your utter spiritual bankruptcy before God. It is understanding that you have absolutely nothing of worth to offer God.’
Another view is:
‘Jesus wants us to humbly accept that in and of ourselves, we are not enough.’
Further, the New Living Translation words the verse in a way that has nothing to with spirituality:
‘God blesses those who are poor and realize their need for him.’
Yet another translation says:
‘Happy are those conscious of their spiritual need.’
Perhaps one of these versions is correct. However, there is some information that these writers and translators may not know. What?
While many people know that Jesus likely spoke in Aramaic, few people are aware that back then there was a common Aramaic saying: to be ‘high in spirit.’ Jesus could have been contrasting being ‘high in spirit’ with being ‘poor in spirit.’
So what did the expression mean? Well, the Comprehensive Aramaic Lexicon Project, has documented the expression ‘high in spirit’ several times in ancient writings. It appears to mean ‘insolence’ and ‘ostentatiousness.’
What is insolence? It is a bold, disrespectful, and arrogant attitude.
What is ostentatiousness? It is to be pretentious, showy, pompous, and egotistical.
Does this description remind you of anyone? It’s a perfect description of the religious leaders that Jesus condemned, the Scribes and the Pharisees! They were absolutely arrogant show-offs.
So if being ‘high in spirit’ describes those religious leaders, what would the opposite, being ‘poor in spirit,’ describe? Would it not be humility instead of arrogance? Would it not be discretion instead of being a show-off? The English word ‘humble’ captures this well. -2001 Translations

Matthew 5:4:
Blessed are they that mourn: for they shall be comforted.

They that mourn — Either for their own sins, or for other men's, and are steadily and habitually serious. They shall be comforted — More solidly and deeply even in this world, and eternally in heaven. -Wesleys Commentary

Wisdom is learning to embrace the pain that preempts healing. -Pastor Don Patterson

Blessed are they that mourn - That is, those who, feeling their spiritual poverty, mourn after God, lamenting the iniquity that separated them from the fountain of blessedness. Every one flies from sorrow, and seeks after joy, and yet true joy must necessarily be the fruit of sorrow. The whole need not (do not feel the need of) the physician, but they that are sick do; i.e. they who are sensible of their disease. Only such persons as are deeply convinced of the sinfulness of sin, feel the plague of their own heart, and turn with disgust from all worldly consolations, because of their insufficiency to render them happy, have God's promise of solid comfort. They Shall Be comforted, says Christ, παρακληθησονται, from παρα, near, and καλεω, I call. He will call them to himself, and speak the words of pardon, peace, and life eternal, to their hearts. See this notion of the word expressed fully by our Lord, Matthew 11:28, Come Unto Me all ye who are weary and heavy laden, and I will give you rest. -Clarkes Commentary

for they shall be comforted: here in this life, by the God of all comfort, by Christ the comforter; by the Spirit of God, whose work and office it is to comfort; by the Scriptures of truth, which are written for their consolation; by the promises of the Gospel, through which the heirs of promise have strong consolation; by the ordinances of it, which are breasts of consolation; and by the ministers of the word, who have a commission from the Lord to speak comfortably to them; and then are they comforted, when they have the discoveries of the love of God, manifestations of pardoning grace, through the blood of Christ, and enjoy the divine presence: and they shall be comforted hereafter; when freed from all the troubles of this life, they shall be blessed with uninterrupted communion with Father, Son, and Spirit, and with the happy society of angels and glorified saints. ( Isaiah 61:1-3 ) seems to be referred to, both in this, and in the preceding verse. -Bible Study Tools

Matthew 5:5:
Blessed are the meek: for they shall inherit the earth.

Blessed are the meek
Who are not easily provoked to anger; who patiently bear, and put up with injuries and affronts; carry themselves courteously, and affably to all; have the meanest thoughts of themselves, and the best of others; do not envy the gifts and graces of other men; are willing to be instructed and admonished, by the meanest of the saints; quietly submit to the will of God, in adverse dispensations of providence; and ascribe all they have, and are, to the grace of God. Meekness, or humility, is very valuable and commendable. -Bible Study Tools

What does it mean to come to God in meekness? It is simply this: "Just as I am, without one plea, But that Thy blood was shed for me, And that Thou bid’st me come to Thee, O Lamb of God, I come!” --A. J. Gordon and Arthur T. Pierson, “Just As I Am,” Charlotte Elliott, 1836, The Coronation Hymnal: A Selection of Hymns and Songs (Philadelphia: American Baptist Publication Society, 1894)

Power under God’s control means two things: (1) refusal to inflate our own self-estimation; and (2) reticence to assert ourselves for ourselves. Paul captures the first aspect perfectly in Romans 12:3. “For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.” Meek people see themselves as servants of God, not thinking more highly of themselves than they ought to think. To be meek is to accept our strengths and limitations for what they truly are, instead of constantly trying to portray ourselves in the best possible light. But it does not mean that we should deny our strengths and abilities. When asked if he was the Messiah, Jesus replied, “The blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offense at me” (Matt. 11:4-6). He had neither an inflated self-image nor an inferiority complex, but a servant’s heart based on what Paul would later call “sober judgment” (Romans 12:3). -Theology of Work

The word meek does not mean "weak," though that's how many misinterpret it. The word is best understood as "gentleness," or a refusal to take control by brute force or manipulation. Meekness, from a Christian perspective, is about faith. It is about trusting God to win the battle in the end instead of going to extremes to win the battle on our own terms. The concept is often referred to as "strength under control," rather than "strength seeking control."

This is exactly backwards from the world's common understanding. Most believe the world to be controlled by those strong and ambitious enough to take what they want. The world belongs to the rich, the dominant, and the bold. Jesus flips that around. He declares that the true inheritors of the earth are the meek. - Bible Ref

In the Greek New Testament, “meek” is from the Greek term praus. It does not suggest weakness; rather, it denotes strength brought under control. The ancient Greeks employed the term to describe a wild horse tamed to the bridle.
In the biblical sense, therefore, being meek describes one who has channeled his strengths into the service of God. -Wayne Jackson; Christian Courier

Psalm 37 mentions those who will ultimately inherit the earth or posses the land in verse 9 those that wait on the Lord shall inherit the land.

Verse 9: "For evildoers shall be cut off; But those who wait on the LORD, They shall inherit the earth."
In verse 11: the humble (same as poor in spirit) shall inherit the land.
In verse 21-22, it reads: "The wicked borroweth and payeth not, but the righteous dealeth graciously and giveth. For such as are blessed of Him shall inherit the land."
In verse 29: the righteous shall inherit the land…
In verse 34: those who "wait on the Lord and keep His way will inherit the land."

Notice the many synonyms that interpret for us the meaning of the word meek.
It is interesting, but in the Hebrew text the word meek is the same as the word humble and is synonymous with the word righteous.
Notice in verse 21 that it is the righteous who shall inherit the land and what defines or determines their righteousness is that they deal gracious and give. The word righteous is our word Tzadik, righteousness is Tzedakah, which we have mentioned before is the foundation of Biblical faith. It has little to do with what one does upward towards God and everything to do with what one does outwardly towards his fellow man. -Bible Scholars

Hannah is another example. Her story comes after the Book of Judges ends with this seemingly hopeless commentary on the state of Israel: “Everyone did what was right in his own eyes” (Judges 21:25). Why would the Holy Spirit move from the advance of the promises of the covenant of grace from the nation “down” to a woman, a woman in distress, a woman in tears? It is because even in this arrangement of the holy literature, the Holy Spirit is saying what Jesus is teaching in Matthew 5:5 “The way up is down.” It is as if God were saying, “I don’t need the mighty judges of a nation to bring about my plan of salvation. I will use a “meek” and humble woman from the "hill country of Ephraim.” Poor Hannah was ridiculed by her rival, Peninnah (v. 2), misunderstood by her husband Elkanah—who embarrasses husbands throughout history by saying, “Am I not more to you than ten sons?” (1 Sam. 1:8)—and left to her own sorrow over an inability to conceive a child. Yet, in her tears, Hannah humbled herself before the Lord. In her humility, she was rewarded with the desire of her heart. “For this child I prayed, and the Lord has granted me my petition that I made to him” (1 Sam. 1:27). This is also what Saint Paul meant as he wrote to a people divided because of base power plays for dominance within the church: Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” (2 Cor. 12:9-10). -Christianity.com

Gentle in English means mild or soft, as opposed to stern, stiff, or severe. Unfortunately, the English words gentle or meek often carry a connotation of weakness. The Greek word, Praus, portrays an underlying strength being channeled, a power under control. It was a word used to describe a powerful war horse that was willing to go into the thick of battle when urged by its rider. Horses by nature are prone to either flight or dominance. An animal whose strength is submissive to its master has channeled its power to flee or dominate in service to the master.
To be gentle while standing firmly on the truth requires great strength. But it also requires an attitude of service. People are not our enemy. Spiritual forces of evil are our enemy. The gentle or meek, who are channeling their energies into service to their Master, in service to others, are blessed. They are happy and fulfilled (Makarios), because they shall inherit the earth. They are fulfilling their design. This is a future promise Jesus makes to the gentle. That one day, they shall inherit the earth. The word translated inherit includes the idea of possession. God granted the land of Israel to Abraham’s descendants as a reward to Abraham for his faithfulness. But God told Abraham his descendants would not possess it for another 400 years (Genesis 15). They had been granted it but did not experience the blessing of it until they fought the required battles to possess it. -The Bible Says -

Matthew 5:6:
Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Isaiah 55:2
Why spend money on that which is not bread, and your labor on that which does not satisfy? Listen carefully to Me, and eat what is good, and your soul will delight in the richest of foods.

The application of the figure of eating and drinking to spiritual things (cf. Luke 22:30) is not infrequent in the Old Testament; e.g. Isaiah 55:1. Yet the thought here is not the actual participation, but the craving. The Benediction marks a distinct stage in our Lord's argument. He spoke first of the consciously poor in their spirit; next of those who mourned over their poverty; then of those who were ready to receive whatever teaching or chastisement might be given them; here of those who had an earnest longing for that right relation to God in which they were so lacking. This is the positive stage. Intense longing, such as can only be compared to that of a starving man for food, is sure of satisfaction. After righteousness (τὴν δικαιοσύνην). Observe:(1) The accusative. In Greek writers πεινάω and διψάω are regularly followed by the genitive. Here by the accusative; for the desire is after the whole object, and not after a part of it (cf. Weiss; also Bishop Westcott, on Hebrews 6:4, 5).
(2) The article. It idealizes. There is but one righteousness worthy of the name, and for this and all that it includes, both in standing before God and in relation to men, the soul longs. How it is to be obtained Christ does not here say. For they. Emphatic, as always (ver. 3, note). Shall be filled (χορτασθήσονται); vide Bishop Lightfoot on Philippians 4:12. Properly of animals being fed with fodder (χόρτος); cf. Revelation 19:21, "All the birds were filled (ἐχορτάσθησαν) with their flesh." At first only used of men depreciatingly (Plato,' Rep.,' 9:9, p. 586 a), afterwards readily. Rare in the sense of moral and spiritual satisfaction (cf. Psalm 17:15). When shall they be filled? As in the case of vers. 3, 4, now in part, fully hereafter. "St. Austin, wondering at the overflowing measure of God's Spirit in the Apostles' hearts, observes that the reason why they were so full of God was because they were so empty of his creatures. 'They were very full,' he says, 'because they were very empty'" (Anon., in Ford). That on earth, but in heaven with all the saints - -Pulpit Commentary

Jesus said “I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty” (John 6:35). When they step onto the way that God has prepared for them, then they need hunger and thirst no more.

Matthew 5:6 speaks of the blessing of God falling on those who hunger or thirst after δικαισσύνη and the promise that they will be satisfied. Only two English translations choose to render the term as justice (New Living Translation and Douay-Rheims) rather than the usual 'righteousness' (King James Version and others). This paper asks how δικαισσύνη should be understood given the abundant use of the Hebrew root קרצ) justice and righteousness) in the Hebrew Bible, and in intertestamental literature. In answering this question, I take careful note of the ambiguity implicit in the root, which allows for a dual sense of the moral and the forensic to be present. Instead of lamenting Matthew's apparent spiritualization of the words of Jesus (in contrast to Luke 6), I suggest a more nuanced reading of the beatitude is in order. As blessing on those who hunger and thirst for social justice (and right living), Matthew 5:6 may be considered to be an appropriate response to the oppression and injustice of the first-century Roman world, albeit out of keeping with the rampant individualism, which is the hallmark of modern western spirituality. Moreover, this reading is in line with Jesus' teaching on justice (Matt. 20:1–16; 23:23) and his repeated call to feed the hungry (Matt. 15:32; 10:42; 19:21; 25:35). Even Matthew's original readers would surely have longed to see 'justice flow like a river and righteousness like a never-failing stream' (Amos 5:24)-Sabinet

“As the deer pants for streams of water, so my soul pants for you, O God, My soul thirst for God; the living God. When can I go and meet with him?” (Ps 42:1-2) “My soul yearns, even faints for the courts of the Lord; my heart and my flesh cry out for the living God.” (Psalm 84:2) David prayed, “O God you are my God, earnestly I seek you in a dry and weary land where there is not water.” (PS 63:1) David longed for God. He wanted all of God he could get. What Jesus is talking about in this beatitude is that you are blessed if you have such an appetite that you can’t live without what you are hungry for

We need to understand a couple things about hunger and thirst.

Hunger and thirst are the signs of life; only living things hunger and thirst. Those who are spiritually alive hunger and thirst after righteousness. Those who are spiritually dead do not hunger and thirst after righteousness. Those who are dead spiritually want nothing to do with a righteous lifestyle. Indeed, they are content to continue living in sin.
Hunger and thirst are the signs of a normal, healthy life. The loss of appetite is generally a red flag that something is wrong with the body. We need to have a normal, healthy yearning for God (Ps 42:1; Ps 63:1). -Dr Justin Imel

Hungering and thirsting after righteousness is specifically commended (Matt. 5:6). Jesus chooses His words carefully. Hunger and thirst are powerful physical impulses. They drive us to attain that which is necessary for our survival, namely, food and drink. Christ wants us to understand that righteousness is likewise necessary for our ultimate survival. Without the passionate pursuit of righteousness before God, we cannot hope to inherit eternal life. But when we pursue it rightly, Jesus tells us that we will be satisfied.
Hunger and thirst for righteousness result in two things. First, in striving after righteousness, we see how far short of the mark we fall and despair of our ability to be pleasing in God’s sight. As the elect, we then rest in Christ’s perfect righteousness alone for salvation (Gal. 2:15–16; 2 Cor. 5:21). Yet having been justified by grace alone through faith alone in Christ alone, we are also given the desire to follow God’s law. With our new love for Jesus, we begin to follow His commandments and seek to put our sin to death (John 14:15; Rom. 8:13 -Ligonier

Matthew 5:7:
Blessed are the merciful: for they shall obtain mercy

Jesus encourages us to be “merciful” in our dealings with others (Matthew 5:7). Our Lord understood how tempting it is for us to begin to look down on others and judge them while failing to consider our own weaknesses (cf. Matthew 7:1-5). A gracious and merciful attitude towards all those around us enables us to be the influence God would have us to be (Matthew 5:13-16). Thus, we can better be “peacemakers” (Matthew 5:9) and even learn to “love our enemies” (Matthew 5:44-48). -SV Church of Christ

The kind of mercy we give, Jesus says, will be the kind of mercy we get when we need it. Which means that mercy is clearly not an event; mercy is a way of being in the world. It is the ability to identify with the sufferings of another and then accompany them while they struggle with them.
Mercy is not so much some kind of quickly compassionate act for another as it is the foundation of an ongoing relationship — if not with this one particular person as it is with the many caught in the same darkness. It is not so much a commitment to law as it is coming to understand the struggles of the other.
-Joan Chittister; National Catholic Reporter

If we are truly in Christ, we are then objects of His mercy, and we will then be merciful to others, and we will, in the end, receive mercy. Being merciful to others is evidence we have received mercy.
Showing mercy to others is a sign we have been redeemed. The word merciful here is eleemones, and it's used here and in Hebrews 2:17 in this form. It comes from ele'eo and it means to have mercy on. It refers to one who is actively compassionate or one who is benevolently merciful involving thought and action. It reflects being concerned about people in their need. One might say they are “mercy full”! or full of mercy --Marci Ferrell; Thankful Homemaker

We must begin by defining mercy. Webster defines mercy as, “compassion or forbearance shown especially to an offender or to one subject to one’s power.” That is close to the definition of the Greek word being translated here as mercy. If there was a prevailing attitude of compassion and forbearance among people, then theft, abuse and murder would become rare. But again, the natural tendency of man is to be selfish and therefore sins against one another are common.
The Greek word here (e[leoV / eleos) was originally used to describe the emotion aroused by contact with an undeserved affliction which comes on someone else. We might use the words “sympathy,” “pity” or “compassion” to describe that in English. Those following the Greek philosophy of stoicism regarded this as being a sickness of the soul. They feared it might cause partiality in judgment. The Romans followed this line of thought and considered mercy a weakness. They valued courage, strict justice, firm discipline, and absolute power, so they looked at mercy with contempt.
The meaning of the word broadened with usage and came to mean more than just the emotion of compassion for someone less fortunate, but also of taking action and being “lovingkind” as seen in its use in the Septuagint. In the Old Testament, this was the kindness which was seen between those in mutual relationships. In the New Testament, this is the divinely required attitude of man for man. We are to show it out of concern for both the earthly needs and eternal welfare of others. -Pastor Scott Harris; Grace Bible Church

God demands that His people be merciful because He is a merciful God. That means we should never desire that people to get what they deserve but to obtain the mercy we have received. A.W. Tozer reminds us "If God had not been merciful there would have been no incarnation, no babe in the manger, no man on a cross and no open tomb."

The fifth Beatitude relates to mercy. The Greek word means "to care about others' needs, to be sympathetic and compassionate." Jesus expected His followers to display a level of care for sinners that is beyond human capability. We are to love people at their worst desiring nothing but the best for them. He goes on to say those who are merciful will obtain mercy, meaning real recipients give out what they have received! -Pastor Tim Romero; Calvary Chapel

Matthew 5:8:
Blessed are the pure in heart: for they shall see God.

The Greek word for “pure” in Matthew 5:8 is katharos. It means to be “clean, blameless, unstained from guilt.” Interestingly, the word can refer specifically to that which is purified by fire or by pruning.......For a vine to produce fruit, it must be pruned. Those who are truly “pure,” then, are those who have been declared innocent because of the work of Jesus and who are being sanctified by His refining fire and His pruning. --Got Questions

Through Jesus’ life, death, and resurrection, all sinners who put their faith in Christ alone are granted a pure heart. Those who have been called and redeemed by God—who “love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37) are those who are pure in heart.
Throughout the Gospels, Jesus repeatedly calls us to a life of purity—a life without sin and defilement. Many believe that sin is an outward behavior or action taken, but Jesus teaches that sin is what comes out of the heart. Our sin is revealed through our thoughts, attitudes, words, and actions. “For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person” (Mark 7:21-22).
Those who are pure in heart will “put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you” (Colossians 3:12-13). -Crosswalk

Pure in heart - In opposition to the Pharisees, who affected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in outward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory: but Christ here shows that a purification of the heart, from all vile affections and desires, is essentially requisite in order to enter into the kingdom of God. He whose soul is not delivered from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God. There is a remarkable illustration of this passage, quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi. "God has no body, and therefore is invisible: but men of contemplation can discern him with the heart and understanding. But A Defiled Heart Cannot See God: but He Must Be Pure Who Wishes to Enjoy a Proper View of a Pure Being."
Shall see God - This is a Hebraism, which signifies, possess God, enjoy his felicity: as seeing a thing, was used among the Hebrews for possessing it. See Psalm 16:10 . Thou wilt not suffer thy Holy One to see corruption, i.e. he shall not be corrupted. So John 3:3 ; : Except a man be born again, he cannot See the kingdom of God, i.e. he cannot enjoy it. So John 3:16 . He that believeth not the Son, shall not See life, i. e shall not be put in possession of eternal glory. The Hindoo idolaters vainly boast of what the genuine followers of Christ actually enjoy - having the Divine favor witnessed to their souls by the Holy Spirit. The Hindoos pretend that some of their sages have been favored with a sight of their guardian deity. - See Ward's Customs.
Probably our Lord alludes to the advantages those had, who were legally pure, of entering into the sanctuary, into the presence of God, while those who had contracted any legal defilement were excluded from it. This also was obviously typical. -Clarkes Commentary

Many are those who are not “pure in heart.” They will see God, but only once, and that is at their judgement after which they will be separated from Him for all eternity.
Our text says of “the pure in heart” that “they shall see God.” The grammar indicates that it will be a continual seeing of God. It will not be from a point of fear, but the fulfillment of longing that was in the heart throughout life. The “pure in heart” will see God from a position of love and acceptance. -Grace Bible Church

To see God is to stand in the highest point of created being. Not until we see God–no partial and passing embodiment of Him, but the abiding Presence–do we stand upon our own mountain top, the height of existence which God has given us, and up to which He is leading us. That there we should stand is the end of our creation. This truth is at the heart of everything, means all kinds of completions, may be uttered in many ways; but language will never compass it, for form will never contain it. Nor shall we ever see, that is, know, God perfectly. We shall indeed never absolutely know man or woman or child; but we may know God as we never can know man or woman or child, but we know ourselves. We not only may, but we must, so know Him, and it can never be until we are pure in heart.
We are in the world to see God. That is the final spiritual purpose of life. It can be forgotten and frustrated, but as life’s highest possibility and truest destiny it is always with us. It follows the prodigal in his wandering, the fool in his folly, the strong man in his willfullness. In youth and age, in gladness and in grieving, the vision waits. - Bethany Bible Church

Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him. Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is (1 John 3:1-2)

Matthew 5:9:
Blessed are the peacemakers: for they shall be called the children of God.

The Greek word translated “peacemaker” in this Beatitude, eirênopoios, means quite literally, “one who makes [poieô] peace [eirênê].” It seems fairly obvious what this means: one whose life is characterized by creating harmony and not stirring up contention and strife. However, we know that if the Christian is faithful in his or her proclamation of the gospel, and living out that gospel message, peace and harmony will not always follow in his or her wake. Indeed, more than once Jesus promised his disciples that families will be split because of him, and that there will be division on account of the message his followers carry. - Colin D Smith

As 2 Thessalonians 3:16 reveals, there is only one true source of it found in the Lord Himself, who is able to give you peace at all times in every way. And there is no situation that can keep His peace from you.
When you choose to step in as a mediator, you are following Christ’s example as the peacemaker between God and mankind. As 1Timothy 2:5 explains, “For there is one God and one mediator between God and mankind, the man Christ Jesus.”
Taking opportunities to be a peacemaker brings you benefits, too. 2 Corinthians 13:11 explains how “Finally, brothers and sisters, rejoice! Strive for full restoration, encourages one another, be of one mind, live in peace. And the God of love and peace will be with you.”
Setting your goal to become a peacemaker, like Jesus, will bring God’s love and peace to your life. As Isaiah 26:3 explains, God will keep you in perfect peace when your mind keeps steadfast in trusting Him. “And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:7). -Lynette Kittle; Blessed Are The Peacmakers

Peace is only really possible in this world when we make peace with God. Man declared himself in rebellion against God in the Garden of Eden. The effects of this fall have been polluting the world since that time making life hard, painful and filled with sin.
Jesus died to offer us a way out. His ministry is one of reconciliation, bringing men back to Him. Once we understand this and embrace what Jesus did for us, it is natural to turn around and offer the same to the world. His peace makes us peacemakers. -Pastor Unlikely

The peace that Jesus describes and enacts is revealed quite simply through scripture. Jesus dines with tax collectors and includes one of them in his closest circle of friends. Jesus interacts with women on a par with men. Jesus speaks and acts when called upon by the Creator. Jesus lives and moves in the Spirit. Jesus heals and saves. Jesus woos and calls.
Jesus lives the life of a peacemaker . . . and asks that we follow his example. It is in this way that we become builders and workers in the kingdom. It is in this way that we become Children of God. -Sara Myers; The Noontimes

A Peace-Maker Hates Conflict. A peacemaker is someone who does not enjoy being involved in conflict. The reason a peacemaker hates conflict is because conflict separates friends and family from one another. The peacemaker understands that no one “wins” these conflicts. The lies, bitterness, resentment leave a trail of destruction that causes deep hurt in everyone involved. But they do not run from it; they seek to resolve the conflict biblically. When they sin against someone, they confess and ask forgiveness. When they are involved in conflict, they seek to reconcile. They do this in two stages: First, they remember God’s forgiveness of their sins and they ask God to help them love the other person. Second, they seek out the other person so that they can resolve the conflict in a Christ-honoring way. They strive to live at peace with all men (Heb 12:14).
Conflict is an Opportunity. The peacemaker hates conflict but sees it as an opportunity for the love of Christ to be displayed. They see this as an opportunity for relationships to heal and for God to be glorified. They see the hurt that conflict brings and the disrepute it brings to the name of Jesus. If people see Christians fighting they may say, “If that is what Christ brings, forget it!” They also see that reconciliation is a powerful witness for Christ. People see conflict healed and say, “Wow! If Christ can do that, I want to follow Him!” --First Baptist Scott City

One of the painful realities of life in a fallen world is the presence of conflict and strife. But God brought about the ultimate reconciliation, reconciling spiritually dead, rebellious sinners into right relationship with God the Father. And He invites us to be a part of that process, too. As the Apostle Paul says, “we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God (2 Corinthians 5:20).” God uses His people to do His work in reconciling sinners to Himself. We proclaim the word of God (Romans 10:14). And we are to be an example by our conduct of the change God has worked in us (1 Peter 2:12).
God also brings about peace between those who would otherwise be at odds. In Galatians 3:28 we read, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” If we are all united to Christ, we cannot be in enmity with one another. As Paul further tells us, “If possible, so far as it depends on you, live peaceably with all (Romans 12:18).” -Monergism

Ephesians 2:13-22:
[13] But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. [14] For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility [15] by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, [16] and might reconcile us both to God in one body through the cross, thereby killing the hostility. [17] And he came and preached peace to you who were far off and peace to those who were near. [18] For through him we both have access in one Spirit to the Father. [19] So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, [20] built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, [21] in whom the whole structure, being joined together, grows into a holy temple in the Lord. [22] In him you also are being built together into a dwelling place for God by the Spirit.

Matthew 5:10:
Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

All this is for righteousness' sake, for my sake. If for righteousness' sake, then for Christ's sake, for he is nearly interested in the work of righteousness. Enemies to righteousness are enemies to Christ. This precludes those from the blessedness who suffer justly, and are evil spoken of truly for their real crimes let such be ashamed and confounded, it is part of their punishment it is not the suffering, but the cause, that makes the martyr. Those suffer for righteousness' sake, who suffer because they will not sin against their consciences, and who suffer for doing that which is good. Whatever pretense persecutors have, it is the power of godliness that they have an enmity to it is really Christ and his righteousness that are maligned, hated, and persecuted For thy sake I have borne reproach, Psalm 69:9; Romans 8:36. -My Bible

Second Timothy 3:12, “Indeed, all who desire to live godly in Christ Jesus will be persecuted.” This is a future indicative–in other words, that is a promise from the apostle Paul for those in Christ. But again, he wasn’t the first to make that promise. John 15:20, “ ‘Remember the word that I said to you, “A slave is not greater than his master.” If they persecuted Me, they will also persecute you.’ ” Christ makes it very clear–if we intend to follow in His footsteps, we will be persecuted just as He was.
John Calvin said, “It is a vain endeavor to detach Christ from his cross.” Similarly, it is vain to detach the Christ-follower from the cross they bear. Again, we must ask ourselves, “Am I ready to be persecuted for the sake of Christ?” -Morgan Maitland; Summit Bible Church

Jesus said the "persecuted" are blessed. Theirs is the "kingdom of heaven." We have come full circle. "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Mat. 5:3). The spiritually poor and the persecuted have one thing in common.
The word "persecuted" means to pursue with hostile intent; thus, ridiculed, denounced, ill–treated, injured, threatened with death, inflict injury upon you. It is the imagery of being hunted down like an animal and killing it. In our context it means being chased or driven away. In the New Testament it is used of inflicting pain and suffering on people who hold differing beliefs. This is the kind of persecution Jesus has in mind.
The tense of the verb suggests those "who have allowed themselves to be persecuted," or "have endured persecution." The idea is that they did not flee from it, but willingly submitted to it when it came to them. -Abide In Christ

Matthew 5:11:
Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

Persecution is not solely experiencing physical abuse but can also
involve refuting the liberty of conscience or expression. Silencing one from speaking on religious matters
and punishing them if they speak contrary to what the masses agree with is a form of persecution. -Rae Talks

It is the duty of God’s servants to warn men of their danger…It is their duty to rebuke wickedness wherever it be found. . . . This will not make for their popularity, for it will condemn and irritate the wicked, and such plain speaking will seriously annoy them. Those who expose hypocrites, resist tyrants, oppose the wicked, are ever viewed by them as troublemakers. But as Christ declared, ‘Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you…” (Matthew 5:11,12) .
~ Arthur Pink

James 1:12: Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him.

The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.

This is the only beatitude that Jesus repeats, it’s the only beatitude with a command - to ‘Rejoice and be glad’, it’s the only beatitude that gives an explanation. Jesus makes it clear - if we live according to the beatitudes, persecution is to be expected. Suffering is inevitable. Jesus is not saying: 'Don’t be surprised if suffering comes'. He's saying 'be surprised if it doesn’t'.
Richard Wurmbrand wrote the book 'Tortured for Christ'. He was imprisoned for 25 years for being a Christian preacher. It was strictly forbidden to preach to other prisoners, and understood that anyone caught doing this received severe a beating. He wrote 'A number of prisoners decided to pay the price for the privilege of preaching, so it was a deal: we preached and they beat us. We were happy preaching; they were happy beating us - so everyone was happy.'

You are fortunate when they disparage you and persecute and speak all kinds of evil against you falsely because of me. Rejoice and show gladness, because your reward is much in heaven, for even so did they persecute the prophets who were before you.
Jesus tells us that it makes sense that we will be spoken ill of, especially by people who hold to their own views about religion or how life should be lived. They will say, “Don’t allow yourself to be oppressed—you need to agree with us and to do what we do.” And if you don’t—in other words, if you stick with Jesus in opposition to their points of view—then people will say terrible things about you—even lies and horrible slander. This is normal, Jesus says. More than normal, it is a cause of great joy!
How can this be? Normal people don’t get lied about, slandered, hated and then have a party about it. That just doesn’t make sense. Jesus tells us to remember the prophets of God. They were speaking the truth of God and have been honored by God’s people for countless generations. However, they were rejected and hated and slandered about by the generation they spoke to. They weren’t liked at all! But what happened to them? They received great reward from God. God gave them much more after their life in His presence than they could possibly expect on earth.
This means that the prophets, although they were despised on earth, were actually like secret lottery winners. No, they haven't collected their prize yet, but they had the ticket. The ticket to winning the lottery, Jesus says, is living a merciful, godly life and being persecuted for it. So if you’ve got the ticket—act like it! Be happy, jump up and down, sing praises to God, have a party! Sure, people will think you’re nuts—“No, I don’t think I want to go to your ‘Persecution Party’”—but since you know the secret, you might as well enjoy it (Acts 5:41). -Sermon On The Mount

The eighth and final beatitude may strike us as negative. Up to this point, the beatitudes have focused on humility, meekness, right relationships, mercy, purity of heart, and peacemaking—all positive qualities. But Jesus includes the possibility of “persecution for righteousness’ sake.” This arises from the previous seven, because the forces that oppose God’s ways still hold great power in the world.
Note that persecution arising from unrighteous behavior is not blessed. If we fail through our own fault, we should expect to suffer negative consequences. Jesus is talking about the blessing of being persecuted for doing right. But why would we be persecuted for righteousness? The reality in a fallen world is that if we demonstrate genuine righteousness, many will reject us. Jesus elaborates by pointing out that the prophets, who like him announced God’s kingdom, were persecuted. “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you” (Matt. 5:11-12). Righteous people in the workplace may be subjected to active, even severe persecution by people who benefit—or believe they benefit—from injustice there. For example, if you speak up for—or merely befriend—people who are victims of gossip or discrimination in your workplace, expect persecution. If you are the president of a trade association, and you speak out against an unfair subsidy your members are receiving, don’t expect them to re-elect you. The blessing is that active persecution for the right reasons indicates that the powers of darkness believe you are succeeding in furthering God's kingdom. -Theology of Work

Matthew 5:12:
Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

In his first letter, Peter constantly reminded believers to make sure that if they were going to suffer, they would suffer because they had done what was right, not what was wrong. You see, the journey of discipleship is about developing the character of Christ and carrying on the great tradition of faithfulness demonstrated by the prophets. If they faced persecution for doing right, shouldn't we think we will? Even more, history has repeatedly reminded us that those who suffer to bring a blessing to others have a witness that cannot be silenced. That's why God is not ashamed to be called their God and why the Kingdom of Heaven belongs to them. More than just being happy, Jesus said these people will have a great reward! -Heartlight

Persecution is a blessing because it is for the cause of righteousness (verse 10). A fallen and sinful world will always be bent on a self-righteous attitude – distorting Jesus, misunderstanding Jesus, dethroning Jesus from a place of truth and divine authority. We are right, they claim, while Christians are not, so they persecute in various degrees and ways. The world cannot receive a righteousness outside of themselves in the authority of Jesus as Lord, for who wants to be told they are not the Lord of themselves? So they swivel around the idea by religious tolerance (equalize god), skepticism (impossible to know god), atheism (no-god), anti-theism (against-god), agnosticism (uncertain about god), pantheism (multiple gods), humanism (humanity is god). Therefore, self-righteousness breeds utterances of evil and false statements about the truth in the gospel (verse 11).

We can rejoice at persecution because we join with the community of persecuted messengers who were faithful to the end (verse 12). We can rejoice because the persecutor has seen their Savior in us who offers them fullness in their emptiness, comfort in their tears, treasure in their depreciating possessions, satisfaction from their hunger, mercy in the face of their hate, purity in the face of their fears, peace in the face their enmity. We can rejoice because they have seen the fullness of Christ in us, who is our great reward! May this praise refresh your love to endure on account of the One whom we will see face to face, with no more fears or pain. God bless you. -Lakeview

- Matthew 5:3-12 - matthew 5:13-16 -

Matthew 5:17-18:
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

The “smallest letter” of the Hebrew alphabet is yod and it looks like an English apostrophe. It’s tiny. Similarly, a “stroke” refers to parts of letters, like one of the horizontal lines in a capital E.
The point is clear: Not the minutest, tiniest part of the Scriptures will disappear until the whole is accomplished. In fact, it’s just as likely that heaven and earth implode then a fraction of God’s word is voided. Scripture is ever-abiding in its nature. -Josiah Boyd

Jesus could not be more clear about the fact that he did not come to abolish the Law. Certainly, we can debate what exactly it means that he came to “fulfill” it. But there is no question that Jesus did not come to abolish it (Matt 5:17). Heaven and earth will pass away before the tiniest stroke of the Law passes away (Matt 5:18). And Jesus has no goodwill toward anyone who would relax “one of the least of these commandments” or teach others to relax them. The great ones in his kingdom are those who do the Law, and who teach others to do it (Matt 5:19). And to even enter Jesus’ kingdom, we must have a righteousness that exceeds that of the scribes and Pharisees (Matt 5:20). ---Peter Krol; Context Matters: You Have Heard That it was Said…But I Say to You

Jesus did not come to destroy the law, but fulfill it. The law talked about cleansing through the blood. The blood of Jesus cleanses us from all sin. He fulfilled it. The law talked about the priesthood of Melchizedek. Jesus is of that priesthood. He fulfilled it. We could go on and on about how Jesus fulfilled the types and shadows of the law. You’ll see more of this in Hebrews. -Steve Husting

There were several different tendencies in the communities of the first Christians. Some thought that it was not necessary to observe the laws of the Old Testament, because we are saved by faith in Jesus and not by the observance of the Law (Rm 3:21-26). Others accepted Jesus, the Messiah, but they did not accept the liberty of spirit with which some of the communities lived the presence of Jesus. They thought that being Jews they had to continue to observe the laws of the Old Testament (Acts 15:1,5). But there were Christians who lived so fully in the freedom of the Spirit, who no longer looked at the life of Jesus of Nazareth, nor to the Old Testament and they even went so far as to say, “Anathema Jesus!” (1 Cor 12:3). Observing these tensions, Matthew tries to find some balance between both extremes. The community should be a space where the balance can be attained and lived. The answer given by Jesus to those who criticized Him continued to be timely for the communities: “I have not come to abolish the law, but to complete it!” The communities could not be against the Law, nor could they close themselves off in the observance of the law. Like Jesus, they should advance, and show, in practice, what was the objective which the law wanted to attain in the life of people, that is, in the perfect practice of love. --Carmelites

In 5:18, Jesus gives two lessons on the longevity and reliability of the Old Testament: one in astronomy and the other in penmanship.31 First, Jesus deals in astronomy. In this context “heaven” is describing the universe that God created. “Until heaven and earth pass away” is a vivid way of saying as long as this world lasts.32 The clause “until heaven and earth pass away” is qualified by the further clause “until all is accomplished.” Whatever was prophesied about in the Old Testament was temporary and would be fulfilled by Jesus Christ and His future kingdom.33 After gazing at the universe through a telescope, Christ examines the Law’s penmanship with a microscope.34Jesus argues that “not the smallest letter or stroke shall pass from the Law until all is accomplished.” This statement by Christ provides us with one of the strongest affirmations in the Bible of the inerrancy of Scripture. Since Jesus is referring to the Old Testament, it is likely that in this penmanship lesson He is reflecting on the Hebrew language. The “smallest letter” of the Hebrew alphabet is the letter yodh. 35 It is about the size of an apostrophe. The “stroke” refers to a serif, a minute distinguishing mark at the end of a Hebrew letter. In English, this would be akin to the tiny stroke that distinguishes a capital O and a capital Q. Jesus is saying that every dot or comma in the Bible is inspired by God. Furthermore, Christ’s lesson about letters is His emphatic way of saying that the Law and all its teachings will continue. What Jesus does and teaches complies with the Old Testament; but more, He completes the Old Testament.36 Those who have believed in Christ have through Him met all the requirements of the Law.37 Therefore, if we want to live a supernatural life, we must go above and beyond. This can only occur when we depend on the perfect righteousness of Christ. - -- © 2008 Keith R. Krell

Matthew 5:19:
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven

We are saved by perfect obedience to the Law. That’s the only way. And we cannot perfectly obey the Law. So that obedience must come from outside of ourselves. That is what Jesus came to do: The Torah in skin, come to fulfill the law and give men the gift of an alien righteousness. We, by faith, become the righteousness of God through Christ

Deuteronomy 12:32
See that you do all I command you; do not add to it or take away from it.
James 2:10-11
For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. For he who said, “You shall not commit adultery,” also said, “You shall not murder.” If you do not commit adultery but do commit murder, you have become a lawbreaker.

“These least commandments” are those which Jesus is going to develop in the following discourse, and which he calls “least” through modesty [Chryspstom]; or they are called “least,” because not to kill and not to commit adultery is the least that can be expected of us [Augustine, Bede, Rabanus, Dionysius, Salmeron], or because they are least in the opinion of the Pharisees, or because they are the least of their own kind of mortal sins, as e.g. the sin of impure desire [Maldondado, Estius, Sylveira]; but here again it is preferable to understand by the least commandments those of which Jesus has been speaking in the preceding verse, where there is question of the jot and tittle of the law [Hilary, Jerome, St Bruno, Paschasius, Cajetan, Sa, Arnoldi, Reischl, Schegg, Schanz, Fillion]. St. Paul has diverse illustrations of the importance of even insignificant incidents in the Old Testament [cf. 1 Cor. 9:9; Gal. 4:29, 30].
[4] The clause “shall so teach men” has been understood to mean, whoever transgresses the law himself, but exacts its observance from others; or, whoever teaches men so as I do [Jer. Est. Coleridge]; but most probably the “so” refers to the preceding clause, whoever destroys one jot or tittle of the law, and teaches men according to his view of the law. -The Divine Lamp

The kingdom of God is not impressed by the theological accolades or academic accomplishments of men. In heaven’s kingdom, people are esteemed in direct proportion to the value they place on the Word of God.
The simple-minded saint who, with little or no formal education, faithfully follows God’s Word is considered great in the eyes of heaven, while the august skeptic who scoffs at the Bible is disdained in the eyes of heaven.
In Jesus’ day, the Pharisees were regarded as “experts” on the law. People considered them among the highest and most authoritative sources of wisdom and knowledge. Yet, they had twisted and divided and manipulated God’s Word for their own selfish and proud purposes. Jesus pointedly informs them, and the people of God, that God is not pleased or impressed by any man’s attempt to undermine or alter his Word.
Sadly, many Christians become confused on this point and begin to evaluate the weight of a man’s words by the degrees he holds or the recognition he is given by men. For this reason, they are easily led astray by liberal scholars or religious professors who make an impressive show of questioning the validity and integrity of the Bible.
--Baptist Bible Hour

Matthew 5:20:
For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Jesus does not teach anyone to ignore the instruction of the Old Testament, but he makes it clear that even if they keep all the commandments (as the Pharisees claimed to do), they still will not gain entrance into the kingdom of God. Salvation is not by works. The righteousness that God desires cannot be achieved by keeping rules and regulations. It can result only from an inward change that starts with faith and repentance and is developed through genuine love and submission to Jesus -Bridgeway Bible Commentary

External righteousness is not enough in Jesus’ eyes, for it is selective righteousness and superficial righteousness. Human righteousness can never match God’s righteousness.
God’s righteousness is “imputed” righteousness; that is, God puts this righteousness to our account because of Christ’s death for our sins. God puts the standard of His righteousness to our account.
But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Ro 3:21-26 -Verse By Verse Commentary

Matthew 23:3-36:
3“But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in. 14Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and for a pretense make long prayers. Therefore you will receive greater condemnation.
15“Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves.
16“Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’ 17Fools and blind! For which is greater, the gold or the temple that sanctifies the gold? 18And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obliged to perform it.’ 19Fools and blind! For which is greater, the gift or the altar that sanctifies the gift? 20Therefore he who swears by the altar, swears by it and by all things on it. 21He who swears by the temple, swears by it and by Him who dwells in it. 22And he who swears by heaven, swears by the throne of God and by Him who sits on it.
23“Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. 24Blind guides, who strain out a gnat and swallow a camel!
25“Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence. 26Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also.
27“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. 28Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.
29“Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and adorn the monuments of the righteous, 30and say, ‘If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.’
31“Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets. 32Fill up, then, the measure of your fathers’ guilt. 33Serpents, brood of vipers! How can you escape the condemnation of hell? 34Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, 35that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. 36Assuredly, I say to you, all these things will come upon this generation.

The religion of the Pharisees, hence their righteousness, consisted of externals, ceremonials, rituals, liturgies, and formalities of many kinds, with little or no attention being paid to the condition of the heart. Christ flatly denounced such a concept and indicated that no one could be saved in such a state as that of the typical Pharisee of his day.-Coffman's Commentary

Matthew 5:21-22:
“You have heard that it was said to those of old, You shall not murder, and whoever murders will be in danger of the judgement. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgement; and whosoever shall say to his brother Raca, shall be in danger of the council; but whosoever shall say Thou fool shall be in danger of the fire”

There is a time to be angry. Jesus warned about being angry without a cause. That means imaginary, unjust and selfish motives are not legit. And what are the “just” reasons for being angry at a brother? Because of the “operative” word “forgiveness,” I cannot really think of any. Jesus showed that sin not only included our actions…but our thoughts and attitudes also. After all, if one has the thought and attitude….they are one step away from the action. Sin starts in the mind. When we allow the evil thoughts to enter our mind, they will eventually lead us to action, and then to sin. (For as a man thinketh, so is he Prov 23:7). Jesus is telling us to disrupt the process that leads to sin before it even starts.

The portion of this scripture that has been the subject of controversy and discussion for centuries, and which is the primary focus of this study, is the phrase “without a cause.” Some manuscripts and versions of the text in Matthew 5:22 include the phrase “without a cause,” and others do not. The inclusion of the phrase implies that anger is justified if one has sufficient cause. The exclusion of “without a cause” eliminates such justification and appears to be an invitation from Jesus to eliminate anger from our lives.

Verse Matthew 5:22. Whosoever is angry with his brother without a cause — ο οργιζομενος - εικη, who is vainly incensed. "This translation is literal; and the very objectionable phrase, without a cause, is left out, εικη being more properly translated by that above." What our Lord seems here to prohibit, is not merely that miserable facility which some have of being angry at every trifle, continually taking offence against their best friends; but that anger which leads a man to commit outrages against another, thereby subjecting himself to that punishment which was to be inflicted on those who break the peace. εικη, vainly, or, as in the common translation, without a cause, is wanting in the famous Vatican MS. and two others, the Ethiopic, latter Arabic, Saxon, Vulgate, two copies of the old Itala, J. Martyr, Ptolomeus, Origen, Tertullian, and by all the ancient copies quoted by St. Jerome. It was probably a marginal gloss originally, which in process of time crept into the text.
Raca — ריקה from the Hebrew רק rak, to be empty. It signifies a vain, empty, worthless fellow, shallow brains, a term of great contempt. Such expressions were punished among the Gentoos by a heavy fine. See all the cases, Code of Gentoo Laws, chap. 15: sec. 2. -Clarkes Commentary

“You have heard that it was said to the ancient ones” (v. 21a). This begins a section often called “The Antitheses” that extends through the end of the chapter. That title is derived from Jesus practice in these verses of voicing a thesis or idea (“You have heard that it was said”) and then stating an antithesis—a contrasting idea (“But I tell you”).
However, if these were true antitheses, Jesus would be telling his disciples to do the opposite of the Jewish law—to kill, for instance, or to commit adultery—but that isn’t what Jesus is doing. Instead, he raises the old commandment to a new level, telling his disciples not only to obey the commandment but also to exorcise the feelings and attitudes that might otherwise lead them to violate the commandment.
Six times in this chapter, Jesus uses some variant of this formula (vv. 21, 27, 31, 33, 38, 43)—the first four being in our Gospel lesson. In each case, he contrasts what they learned from the Torah (“it was said”) with his own teaching (“But I tell you”). In doing so, he is assuming a Godly prerogative. -Sermon Writer

According to Daniel Goleman in his terrific book, Emotional Intelligence, anger is an emotion. An emotion is “a feeling and its distinctive thoughts, psychological and biological states, and range of propensities to act.” Anger and its family comprise one of the primary human emotions. Anger’s disagreeable and unattractive offspring include fury, outrage, resentment, wrath, exasperation, indignation, vexation, acrimony (not to be confused with matrimony), animosity, annoyance, irritability, hostility, and perhaps at the extreme, pathological hatred and violence. Those of us who are familiar with Paul’s words about love in 1 Corinthians 13:4-7 will recognize how love is described in nearly opposite terms from anger, “love is patient, kind, not envious, boastful, arrogant or rude, doesn’t insist on its own way, is not irritable, or resentful. It bears all things, believes all things, hopes all things, endures all things.”
Anger is impatient, unkind, often boastful and arrogant, frequently arising because we insist on getting our own way and we’re mad because we’re not and we refuse to yield. Anger is irritable and resentful, unwilling to bear hurts, often not believing or trusting another’s words or motives, has lost hope, and the ability to endure. Anger can lead us to quit or give up. -Brewster Baptist Church; Manage Your Anger

Ray Fowler Files

The word translated “angry” here in verse 22 does not mean a sudden temper flare, but rather a deep-seated hostility, a settled anger or resentment. This is what we would call nursing a grudge. Jesus says anyone who is angry with his brother in this way will be subject to judgment.
The word ‘Raca’ is a word that insults someone’s intelligence. It literally means “empty head” or “airhead.” When you call somebody stupid or an idiot today, even under your breath, you are basically doing what Jesus is talking about here. Jesus said anyone who says to his brother, “Raca – idiot!” is answerable to the Sanhedrin, which was the Jewish higher court.
If the word “Raca” is aimed at the person’s mind, the word “fool” is aimed at the person’s heart. It is an attack on their personhood; it is a judgment on their heart and their motivations. You are basically saying that they are good-for-nothing or worthless in your sight. You may even be questioning their salvation. Jesus said anyone who says “You fool!” will be in danger of the fire of hell. -Ray Fowler: Will the Real Murderer Please Stand Up?

A more appropriate translation* of the Greek word γέεννα (geenna) in Jesus' statement would refer to "wickedness" rather than "hell" because wickedness relates to consciousness, rather than a physical location.

The fire of wickedness occurs within our consciousness, but burns for everyone around us. Having a consciousness of hatred and envy is in itself wickedness. And this consciousness itself causes a burning of self-centeredness.

What is that burning of self-centeredness? We are speaking of lust and anger. These two sensations are compared to burning because if we have ever watched a fire, we know that fire consumes everything around it.

Next time you watch a fire, look closely at how it consumes its fuel. The flames lap up around the fuel and slowly work in and torch the fuel. But it is not as if the flames are satisfied with what they consume. They remain unsatisfied. They always need more fuel to consume.

This is the nature of lust and anger. Lust, when unsatisfied, can lead to anger. When we want something (lust) and we do not get what we want, we can become angry.

Note that Jesus says:
"But I tell you that anyone who is angry with his brother without cause will be subject to judgment."
Becoming angry "without cause" relates directly to anger and envy. Being envious means being jealous of someone else because they have what we want. -Real Teachings of Jesus

Sarcasm has at its core the intent to insult or to be hurtful with no corresponding love or wish for well-being. Instead, the goal of sarcasm is to belittle the victim and elevate the speaker. Jesus warned against such harsh, unloving words in Matthew 5:22. Our words should be helpful and edifying, even if they are uncomfortable to the hearer.

We should speak the truth with loving intent (Ephesians 4:15), avoiding “foolish talk or coarse joking” (Ephesians 5:4). We should speak in such a way that the hearer will understand our motivation. And we should never be malicious or cruel. Carefully worded irony may be fitting, but malicious sarcasm is not. -Got Questions

Jesus is expanding on the message of the Torah or, we could even say, He is giving a teaching on it. In Judaism that is called a derash, which means communicating the more ethical and moral lessons as intended by the divine author.
Jesus expands “do not murder” to beyond just “not-murdering” but to loving your neighbor – so much so that you resolve conflicts, even before bringing your offering to God. The Messiah teaches us to resolve conflicts in love, so that our anger does not fester and reach a tragic outcome, a murder. -Firm

Matthew 5:23:
So then, if you bring your gift to the altar and there you remember that your brother has something against you,

Jay Adams Files

"But what if the person is not around, you never will see him again, is dead? Sin is fundamentally against God—even when it is also against another person. So you can talk to Him about it the matter, seek His forgiveness, and ask for help in being different in the future. He knows where the person is and can settle matters in the other person’s heart in His way, even if you are not present. If he is dead, God has already brought His settlement to the issue."
-Jay Adams

Matthew 5:28:
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart

Jesus said in Matthew 5:27-28, “any man who looks at a woman with lustful intent has already committed adultery with her in his heart.” Lustful intent is what defines the sin of adultery about which our Lord spoke. Our hearts, as we know, are deceitful “above all things” and “desperately sick” (Jeremiah 17:9). Verse 10 explains the consequences of the offensive heart’s intent, “I the Lord search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds.”
The evil thoughts of man proceed from peoples’ hearts (Matthew 15:18-20), such that the sinful thoughts turn to sinful deeds. Strong sexual desire outside the confines of marriage is defined as lust—sinful lust with selfish desire. It’s entirely selfish and leads one away from godly living (pleasing God) and to destruction (Romans 1:18, 24; Colossians 3:5-6; 2 Peter 2:9-10; 1 John 2:16-17). --Lisa Loraine Baker;Crosswalk

Steve Gallagher

"For the Christian man living in a sexualized culture, the temptation to lust can be separated into two primary categories. First, there is reactive lust. This occurs when a girl comes into view. The man's response may range from a quick glance to a longing, sinful gaze. It goes without saying that if she is wearing revealing clothing there will be a greater temptation to think of her sexually. However, it should be noted that when Jesus defined lust as looking "at a woman with evil desire for her"(Matt 5:28), He didn't absolve the man of guilt based upon the girls clothing."
--Steve Gallagher; At The Altar of Sexual Idolatry

Jack Wellmanr Files

When Jesus was speaking about adultery, He said that it’s not only the physical act that is sinful, but in our minds we can sin too. The Lord said “that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Matt 5:28). To be sure, sin begins in the mind before it’s ever manifested in the flesh. We think about it…ponder it, and then act on it. The fruit the human heart naturally produces evil works, so whatever starts in the mind can end up being “sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these” (Gal 5:19-21a), and the bad news about those who bear such fruit is that “those who do such things will not inherit the kingdom of God” (Gal 5:21b). The fruit reveals the root, and until we’ve received the Holy Spirit, we cannot possible bear righteous fruit like “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal 5:22-23).
-Jack Wellman; Christian Crier

James C Guy Files

"I realize it is possible to practice masturbation without lusting. It is undoubtedly difficult, but yet, possible. Some say they do it as a “biological release,” but without thinking about anyone or lusting over anyone in particular. However, many find it difficult to do so without lusting, especially those who are addicted to the practice. This is because they feel there is a "need" to do it on a regular basis to fulfill lustful desires. Christians (usually) understand sex outside of marriage to be sinful. The Bible teaches that it is (Hebrews 13:4; II Corinthians 12:21; Galatians 5:19-21). So, we may “substitute” the adultery and fornication with masturbation in such a way that it simply replaces the act itself. Jesus says that in doing so, you have committed it in your heart (Matthew 5:28). You lusted and desired that person in such a way that you thought about and even acted out what you might do with that person if it were not a sin. One sin does not justify another. " --James C Guy

Matthew 5:29:
And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

The dictionary defines patience as: the ability or capacity to remain patient; the state of endurance under difficult circumstances; and/or persevering in the face of delay or provocation without acting upon it. That sounds a lot like Job. In the context of being persecuted for being Christ’s witness, Jesus said, “Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also” (Matt 5:29). This doesn’t mean we don’t lock our doors at night or don’t take precautions, but we do not respond in kind. This was not talking about physical violence but about being insulted for His name’s sake. We are to turn the other cheek in the sense of not retaliating when we are insulted for our faith. That is the context of verses 38-42 because Jesus went on to say that “if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.” Clearly this is a command to go the extra mile for someone and not give “An eye for an eye and a tooth for a tooth” (Matt 5:38). A person who is being persecuted for living a godly life shouldn’t be surprised by persecution (1 Pet 4:12-19; 1 John 3:13)…the surprise would be that a professing Christian is never persecuted for their faith. --Jack Wellman; Pastor and Prison Minister in the State of Kansas

Matthew 5:31-32:
31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

Christian Nationalism can find some support for its views in the Old Testament, but it fails to take into account the political theology of Jesus and the apostles. A complete survey of the New Testament reveals that the apostles dealt with theological disputes through the church, apart from government action. Consider the strong language the apostle Paul used of the false teachers in Corinth. The context of the passage is Paul’s stinging reply to the “super-apostles” who charged Paul with preaching an unauthorized gospel given to him by men. In response, Paul had no hesitation in using this language of his critics: “So it is no surprise if [Satan’s] servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds” (2 Cor 11:15). Despite unmasking these churchmen as Satan’s servants, he never advocates turning them over to the authorities for punishment, though clearly, the issues at stake in Corinth were matters of eternal significance. In those days, professing Christians suffered persecution from Jewish authorities and, increasingly, the Roman Empire. If Paul viewed theological disputes as being within the legitimate purview of the state, he could have easily suggested that the Corinthian Christians turn these false teachers over to the Jewish leaders or Roman authorities. He doesn’t.
Perhaps the most significant teaching relevant to this discussion is recorded in Matt 19. In the preceding verses, the Pharisees had been told by Jesus that in the marital union, husband and wife are joined together by God as one flesh: therefore man should not separate what God joined. They respond by asking why Moses allowed them to divorce their wives at will. Jesus responds, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning, it was not so. And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery” (Matt 19:8-9).
Jesus makes it clear that, even in theocratic Israel, God made legal exceptions for certain immoral activities, here, illegitimate divorce (Matt 5:32). This was done because of the hardness of the Israelites’ hearts.
This concession is relevant to the discussion of Christian Nationalism. If even in theocratic Israel certain sins were tolerated by the government because of the people’s hardness of heart, it would seem even more appropriate that we who live under the new covenant begun by Christ should tolerate some sins and theological errors because of a similar hardness. I would argue that external religious practice would fall under this category. Religion is one of the things people keep closest to their hearts, and is the most difficult thing to change, even under threat of government action. Ephesians 2:1 describes unbelievers as being dead in their sins. Isn’t this the epitome of a hard heart? Arguing from the principle of the lessor-to-the-greater, if divorce was allowed because of hardness of heart, shouldn’t the exercise of false religion be as well?
There are very practical dangers to a Christian government that punishes the practice of heretical views through state action. The likely result of forcing heresy underground and creating a black market of ideas instead of addressing falsehood head-on in the open debate should concern Christians thoughtfully considering these issues. Giving the government the power to determine what is and what is not heresy can also have dangerous consequences, as seen in the Inquisition, witch trials, and numerous examples of abuse of power. Even today Christian churches disagree on theology and morality and who can say that the brand of Christianity the nationalist state supports is your brand?
Pragmatic reasoning aside, Christ and His apostles teach that false doctrine and unbelief, while serious matters, are things that should be left out of the government’s hands. If we wish to apply the Bible’s teachings faithfully in this subject, we should repudiate Christian Nationalism and seek a better way to address the issues plaguing modern society.
--Mason Dees; Religious Liberty TV; The Popularity and Pitfalls of Christian Nationalism 8.21.23

"This is what the Lord says: “Heaven is my throne, and the earth is my footstool…" - Isaiah 66:1
"But I tell you, do not swear an oath at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King." – Matthew 5:34-35
In these scriptures, the throne of God does not feel like it is referring to a literal seat. In fact, it makes the throne seem more like a dwelling place than an actual sitting place. You could possibly argue if you just used these two verses that all of heaven represents the throne of God because that is his dwelling place.

Matthew 5:38-39:
“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.”

The phrase “eye for eye, tooth for tooth” is part of the legal code in the Torah and is often referred to as the law of retaliation or lex talionis.
The principle of lex talionis is an ancient legal concept that was adopted by various legal systems and is reflected in various religious texts, including the Old Testament. In essence, it is the idea that a punishment should fit the crime, or that the punishment should be proportional to the harm caused.
This phrase appears three times in the Mosaic law.
1) Exodus 21:24 – In this passage, the law is in reference to a pregnant woman who is maimed or murdered as a result of two men who are fighting/warring.
2) Leviticus 24:20 – This passage refers to a person who is “disfigured” (i.e. injured) by another man.
3) Deuteronomy 19:21 – This passage refers to a person who is being falsely accused of a capital offense (likely worthy of death) by a false witness.
In all these cases, retaliation against the guilty party is demanded in proportion to the harm caused. --True Riches Radio

The eye for an eye and tooth for a tooth are part of the widespread ancient Near-Eastern Law of retaliation. In Israel other cultures, this principle was enforced by a court and refers to legalized vengeance: personal vengeance was never accepted in the Law of Moses except as a concession for a relative’s murder (Num 35:18-21). The Old Testament did not permit personal vengeance. David recognized this principle in I Samuel 25:33, 26:10-11).

Matthew 5:40-42:
“And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.”

The extra mile is caring about the work as if you were working for God: “Work willingly at whatever you do, as though you were working for the Lord rather than for people.” (Colossians 3:23).
Because “extra-mile service” gives you an opportunity to impact the lives of others. A person with an extra-mile attitude is someone who cares more than others think is necessary, risks more than others think is safe, believes more than others think is possible, and gives more than what others think is practical. -North Star Church

The word “forces” denotes pressing into service, coercing. Under Roman law, members of the militia were authorized to commandeer civilians to carry military equipment or personal items for one mile (Roman mile—4,854 feet). They were empowered to force any person walking along a road to serve. Jesus said in effect, “Go the extra mile; go twice as far as they ask.”
The word “borrow” means to borrow at interest. This person asks for a loan rather than outright gift. Jesus said that kingdom people are to meet the material needs of others.
In each of the four illustrations, Jesus challenged His followers to go beyond the requirement. Whether it comes to physical attack (v.39), legal suit (v.40), governmental demand (v.41), or material need (v.42), the kingdom believer is to operate on a higher standard. Personal retaliation is not an option.

Matthew 5:43-44:
“But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you”

Walter Wink Files

It cannot be stressed too much: love of enemies has, for our time, become the litmus test of authentic Christian faith. Commitment to justice, liberation or the overthrow of opposition is not enough, for all too often the means used have brought in their wake new injustices and oppressions. Love of enemies is the recognition that the enemy, too, is a child of God. The enemy too believes he or she is in the right, and fears us because we represent a threat against his or her values, lifestyle, or affluence. When we demonize our enemies, calling them names and identifying them with absolute evil, we deny that they have that of God within them that makes transformation possible. Instead, we play God. We write them out of the Book of Life. We conclude that our enemy has drifted beyond the redemptive hand of God. I submit that the ultimate religious question today is no longer the Reformation's "How can I find a gracious God?" It is instead, "How can I find God in my enemy?" What guilt was for Luther, the enemy has become for us: the goad that can drive us to God. What has formerly been a purely private affair — justification by faith through grace — has now, in our age, grown to embrace the world. As John Stoner comments, we can no more save ourselves from our enemies than we can save ourselves from sin, but God's amazing grace offers to save us from both. There is, in fact, no other way to God for our time but through the enemy, for loving the enemy has become the key both to human survival in the age of terror and to personal transformation. Either we find the God who causes the sun to rise on the evil and the good, or we may have no more sunrises. — Walter Wink, Jesus and Nonviolence

Matthew 5:48:
Be ye therefore perfect, even as your Father which is in heaven is perfect.

Unlike Judaism or Islam, Christianity offers no divine blueprint for politics.

It sharply delineates the kingdom of Christ from political authority, the restorative ministry of the gospel from the limited preservative power of civil government, and divine law from human law. To put it another way, Christian theologians distinguish the perfect standard of God’s natural moral law from the way in which Christians, in service to their neighbors, apply that law to politics according to the virtues of love and prudence (not to be mistaken for self-serving pragmatism). As Jacques Ellul put it,
“Our task, therefore, is not to determine what law with a Christian content is; rather, it is to find out what the lordship of Jesus Christ means for law (law as it exists), and what function God has assigned to law.”

The questions facing citizens and politicians alike are complex. It is no easy matter to determine what forms of injustice or immorality government should tolerate, let alone how it should regulate them to minimize abuse. It is not always easy to determine which politicians hold their convictions about the limits of law in good faith.
Christians desperately seek certainty in these matters, but when it comes to politics certainty is a luxury. Here we do not have a clear divine blueprint for law or policy. Here we are in the arena of the virtues of love, prudence, and humility, which each person must seek to put on, in conformity to the image of Christ, as best she can, in good conscience.

In the meantime, Christians must remember that what the state is able to accomplish is not the limit of what human beings are expected to fulfill, let alone what the church should proclaim. Christ demands perfect justice and holiness from all human beings, in every area of life, and it is to that standard that he will hold us all accountable when he comes to judge the living and the dead. “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48). - Matthew Tuininga

Jack Wellman

When I was witnessing to a stranger the other day, he was convinced that he was a pretty good person, but compared to whom? Compared to his own ideas of what is good and what is bad. God’s idea is that we need to be perfect, having the required righteousness of Christ. I reminded him that none of us are really good, not even one of us (Rom. 3:10); it’s just that we’ve been forgiven by a very good God. He said, “Well, at least I’m not a murderer,” but I told him that each of us will have to stand and give an account for what we’ve done in this life (Rom. 14:12; 1 Cor. 5:10) and that God will not say, “Well, compared to your neighbor there, you’re a pretty good guy.” No, we will stand alone, and God won’t say, “Okay, I’ll wait until you find someone who’s worse than you and then judge you according to how bad they are.” Try that in a court of law. I can guarantee that it won’t work.
Paul said that not only is it foolish to compare ourselves with others, but we dare not even try to classify ourselves in a certain standing before God based upon what we think (2 Cor. 10:12a). Jesus said that we must be perfect as our heavenly Father is perfect (Matt. 5:48) and that our righteousness must exceed that of the Pharisees (Matt. 5:20), so that presents a problem. Nothing sinful or imperfect can even enter heaven (Rev. 21:27). We must compare ourselves to the model of Christ and not others, and that’s a pretty high bar to reach, but there is a solution. For those who have repented and trusted in Christ, they will be seen as having the same righteousness as Christ (2 Cor. 5:21). Problem solved. - Jack Wellman; Rhetorical Jesus; Do You Compare Your Life To People Around You, or to Me? 10.8.23