The Ignatius Catholic Study Bible New Testament (26 page)

5:18 an iota:
Corresponds to the smallest letter of the Hebrew alphabet (
yod
).
a dot:
Tiny extensions that distinguish similar-looking Hebrew letters from one another. 
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5:20 your righteousness:
Jesus inaugurates a new and climactic phase in salvation history. He introduces a New Covenant standard of righteousness that surpasses the real, but insufficient, righteousness of the Old Covenant (cf. Deut 6:25; Is 48:18). The Old Covenant governed the temporal affairs of the earthly kingdom of Israel. The Mosaic Law (especially Deuteronomy) was designed to establish and maintain Israel as a nation-state in the land of Canaan. Its laws regulated public behavior to maintain civil order; it thus erected an outward standard of righteousness that defined God's people as a nation. Jesus invites
the scribes and Pharisees
to recognize the Mosaic Law as God's temporary arrangement for Israel (cf. Mt 19:8). It was a means of drawing them closer to God by separating them from the sins of the Gentiles (Lev 15:31; 20:26). Eventually, the Israelites expected a day when God would write his Law on their hearts (Jer 31:31-34; cf. Deut 30:6; Ezek 36:25-27). Christ's New Covenant signals the dawning of this great day when he perfects the moral laws of the Old Covenant and brings that covenant's temporary and national phase to a close. He implements a new level of covenant
righteousness
that stretches beyond the boundaries of the Old Law in two directions.
(1)
Outwardly, the scope of the New Covenant is wider than the one nation of Israel; it encompasses an international
kingdom
in the Church. All nations can now share in God's blessing and become his covenant people.
(2)
Inwardly, the New Covenant penetrates to the heart; it reaches within to govern personal and private life by a maximal standard of holiness. As the Old Covenant formed virtuous citizens in Israel, so the New Covenant generates saints in the Church (CCC 196368). See also word study:
Righteousness
at Mt 3. 
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5:21-48
Sometimes called the "Six Antitheses". Jesus acts with divine authority to perfect and deepen the moral codes of the Mosaic Law (cf. 7:29). Each antithesis follows a similar format: Jesus cites the Old Law, saying,
you have heard that it was said
(5:21, 27, 31, 33, 38, 43), and responds with the refrain,
But I say to you
(5:22, 28, 32, 34, 39, 44). The pattern underscores Jesus' authority as a new Moses and the lawgiver of the New Covenant. See notes on
Mt 2:16
and
17:5
. 
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5:21 You shall not kill:
Jesus reaffirms that murder is unlawful (Ex 20:13; Deut 5:17) but introduces a new dimension to the civil law. Not only acts of murder but even personal anger (5:22) and private slander (5:22) constitute a violation of the New Law. Degrees of personal guilt are illustrated (5:22) by an escalating movement from a local court verdict ("judgment"), to the Jewish Sanhedrin ("council"), to eternal punishment ("hell"). At each step, the judgment corresponds to the severity of the sin (CCC 2302). 
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5:22 You fool!:
The Greek transliterates an Aramaic term that implies a lack of intelligence. It is an insult that means something like "empty head" or "numskull".
the hell of fire:
The Greek expression (also in 5:29-30) denotes the Valley of Gehenna south of Jerusalem. It served as a large dump where garbage was burned continually. Jesus uses the image to illustrate the frightful reality of damnation (CCC 1034-35). See word study:
Hell
at Mk 9. 
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5:27 adultery:
Like the Mosaic Law, Jesus forbids acts of adultery (Ex 20:14; Deut 5:18). Yet he extends the prohibition to forbid even personal lust and interior thoughts of impurity. Looking and thinking "lustfully" (5:28) already violate the New Law, even if the exterior act of adultery is not committed (CCC 2380). 
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5:29 pluck it out:
A figurative overstatement, not a literal command of self-mutilation. Jesus uses alarming images to underscore the severity of sexual sins (cf. 18:7-9); extreme measures are needed to avoid occasions of sin, the sins themselves, and the eternal punishment they lead to. 
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5:31 a certificate of divorce:
Divorce and remarriage were permitted under the Old Covenant only because of Israel's sinfulness (19:8; cf. Deut 24:1-4). In the New Covenant, remarriage leads to adultery (CCC 2382).
except on the ground of unchastity:
Matthew alone records this added "exception clause" (cf. 19:9). For the meaning of this clause, see topical essay:
Jesus on Marriage and Divorce
at Mt 19. 
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5:33 not swear falsely:
Jesus forbids oath swearing for private purposes. Oaths are important, however, in the public sector for the good of society. Judges, doctors, soldiers, politicians, and other professionals swear oaths for public service. Oaths are also sworn to make or renew covenants (cf. Heb 6:13-18). In every context, God's holy name is invoked to bring divine assistance (blessing) to the upright and divine punishment (curse) to those who violate their oaths. In Jesus' day, the practice of oath swearing was sometimes mishandled; people would swear private oaths for personal advantage. By invoking something other than God's name (heaven / earth / Jerusalem; 5:34-35), oaths were taken lightly or even disregarded (23:16-22). Jesus denounces this, teaching that truthfulness and integrity should govern private life. Matthew recounts three episodes where such illicit oaths are sworn for personal purposes (14:7; 26:72, 74; 27:25) (CCC 2153-54). 
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5:38 An eye for an eye:
Jesus forbids the misuse of Mosaic civil law to justify private vengeance. Exodus 21:24 was meant to limit retribution; it was never an invitation to inflict punishment for personal injuries or extend personal vengeance beyond the injury suffered (cf. Lev 24:20; Deut 19:21). The punishment had to fit the crime but not exceed it. Jesus eliminates such a policy of retaliation from personal life (cf. Rom 12:17). 
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5:41 if any one forces you:
Roman soldiers in NT Palestine reserved the right to recruit and compel Jews into temporary service. Simon of Cyrene was forced under this custom to carry Jesus' Cross in 27:32. Jesus calls for ungrudging generosity beyond the required call of duty. 
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5:43 love your neighbor:
A reference to Lev 19:18. Jesus considers it one of the two great commandments of the Mosaic Law (22:39). Unlike Jesus, however, some Jews held a narrow interpretation of
neighbor,
restricting it only to one's fellow Israelite (cf. Lk 10:29-37) (CCC 1933).
hate your enemy:
Probably a reference to Israel's warfare laws in Deut 20. Because Gentiles in Canaan worshiped false gods, they were enemies of God. Moses thus called Israel to exterminate them under Joshua and the Judges, lest Israel imitate their idolatry (cf. Ex 23:32-33; Ps 139:19-22). Against this background, Jesus counters Jewish disdain for Gentiles who continue to live in Palestine. He broadens the meaning of
neighbor
to include Gentiles, even their Roman persecutors. The Father's impartial treatment of all people is a model for Christian mercy (5:45). 
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5:48 You . . . must be perfect:
Jesus advocates moral righteousness higher than the Old Covenant—it is a standard of mercy. Just as Israel was to imitate God in being "holy" (Lev 19:2), so Jesus calls the Church to imitate God's perfect compassion (Lk 6:36). The Father is kind and merciful to the good and evil alike, so his children must extend mercy even to their enemies (5:7; Lk 10:29-37; Jas 2:13). See note on
Lk 6:36
(CCC 1968, 2842). 
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6:1-18
Jesus reaffirms three traditional works of mercy honored by Jews (cf. Tob 12:8-10): almsgiving (6:2-4), prayer (6:5-15), and fasting (6:16-18) (cCC 1434, 1969).
piety:
Literally "righteousness", as in 3:15; 5:6, 20; 6:33. See word study:
Righteousness
at Mt 3. Jesus does not challenge these practices in themselves; he warns against performing them for public esteem (CCC 1430). 
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6:2 give alms:
Charitable gifts given to the poor (Sir 17:22; Lk 3:11; CCC 2447).
hypocrites:
Refers to "actors" or "stage players". Jesus may have certain scribes and Pharisees in mind (cf. 23:5, 27-28) who perform outward devotions to be seen and
praised by men.
The exercise of one's faith can be public, so long as it flows from proper intentions (5:16). 
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6:6 in secret:
Private prayer stands in contrast to the false piety of hypocrites. It was Jesus' own custom to withdraw from the public and pray alone to the Father (14:23; Mk 1:35; Lk 9:18). Private prayer is a complement to communal prayer, not a rejection of it (cf. 18:20; Acts 1:12-14; CCC 2602, 2655). 
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6:7 empty phrases . . . many words:
Jesus briefly considers the false religiosity of
Gentiles.
Pagans would recite long litanies of divine names to gain the attention of gods. This was meant to ensure that the deity was addressed properly. Jesus considers the practice empty—i.e., devoid of faith and of love for the deity. Note that his warning is not aimed at repetitious or lengthy prayer in itself. With a pure heart, such prayer can be fruitful and intimate. Jesus himself prayed to the Father in Gethsemane three times "saying the same words" (26:44) and "all night" (Lk 6:12) before choosing the apostles (CCC 2668). 
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6:9-13
The Our Father is a model of prayer. Given by God's Son, it is part of the family inheritance of God's children. It has seven petitions and can be divided into two parts: the first section (6:9-10) glorifies God, while the second half (6:11-13) petitions God about human needs (CCC 2765, 2781). 
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6:9 Our:
The first person plural (our, us, we) is prominent in the Our Father. It is thus a prayer for the Church (CCC 2768).
Father:
Jesus may have taught this prayer in Aramaic, a language related to ancient Hebrew and in common usage among first-century Jews. In this case, Jesus would have addressed the Father as "Abba", an affectionate title preserved elsewhere in the NT (Mk 14:36; Rom 8:15; Gal 4:6). While Jesus alone is the Father's Son by nature, we too become his children by the grace of divine adoption (Rom 8:14-16; Gal 4:4-7). As God's children in Christ (Jn 1:12), Christians now regard God as their Father in a more profound way than OT Israel had (Deut 32:6): they participate in God's divine life (2 Pet 1:4; 1 Jn 3:1; CCC 2766, 2780).
Hallowed be your name:
A petition that all would recognize God's name as holy (Ps 111:9; Lk 1:49). To call upon God's name is an ancient form of worship (Gen 4:26; Ps 116:17; Joel 2:32), and the Law warns against taking his name "in vain" (Ex 20:7) (CCC 2807). 
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6:11 our daily bread:
The Greek
epiousios
(translated
daily
) is used only here and in Lk 11:3 in the NT. It probably means "for tomorrow" or "for the future". The petition thus concerns food for the body and soul:
(1)
The necessities of life that fathers give their children is a form of daily bread. This may recall the manna that God provided each day for the Israelites in the wilderness (Ex 16:13-17).
(2)
Several Church Fathers interpret
daily bread
as a reference to the Holy Eucharist—a form of supernatural sustenance (Acts 2:46). The two connotations are connected, since Jesus advocates dependence on the Father for daily living (6:25-34) and later associates the manna with the Eucharist (Jn 6:30-40; CCC 2837). 
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6:13 evil:
Also translated "the Evil One", as in 13:19 (cf. Jn 17:15; 2 Thess 3:3). As such, it designates Satan, fallen angel and adversary of God. The petition is projected into the future: Christians pray for God's deliverance in the final days, when the devil and evil will be destroyed (Rev 20:10). 
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6:17 anoint your head:
Fasting was often a public practice accompanied by wearing sackcloth and putting ashes on one's head (Esther 4:3; Dan 9:3). While it was intended to express inner repentance, hypocrites utilized it to appear devout. Washing and anointing outwardly symbolize happiness and disguise one's inner commitment to God (Ruth 3:3; Ps 23:5; Is 61:3; CCC 1438). 
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6:22 The eye is the lamp:
An ancient metaphor (Tob 10:5; Prov 15:30; Sir 23:19). Jesus uses it to advocate generosity. Those with evil or unsound eyes are stingy with their belongings (Deut 15:9; Sir 14:8-10; cf. Mt 20:15); they are full of darkness (6:23). Those with sound eyes share their goods with the needy (4:7); they are filled with
light.
 
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6:24 mammon:
An Aramaic word meaning "wealth" or "property". Jesus warns that earthly possessions can threaten an undivided love for God. The NT elsewhere exposes the dangers surrounding money and the accumulation of temporal goods (13:22; Lk 12:13-21; 1 Tim 6:10; Heb 13:5; CCC 2113). 
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6:28-30
Jesus teaches with the logic of Jewish rabbis: the lesser fact of God's care for
lilies
(6:28) implies God's greater concern for men (6:30; CCC 2830). •
Anagogically:
God supplies our physical needs to signify his greater concern for our spiritual needs. As his care for the lilies and the grass is outmatched by his provision of clothing for us, so the garments we receive prefigure God's desire to clothe us with glory and immortality in heaven (cf. 1 Cor 15:51-55; Rev 19:7-8). 
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