Mateus 5

Verse-by-verse explanation

1. Mateus 5:1Going up the mountain to teach echoes Moses receiving the law on Mount Sinai — a parallel Matthew’s first Jewish readers would probably have noticed, though the text never states it directly.
2. Mateus 5:2“He opened his mouth” is a formal Hebrew expression for beginning an important speech, used in ancient texts to introduce solemn teaching.
3. Mateus 5:3“Poor in spirit” does not mean weak-willed or unintelligent — it is an expression for someone who recognizes he lacks sufficient resources of his own and depends on God, in contrast with someone who considers himself self-sufficient. It is the first of a series of statements that define happiness in a way quite different from what the culture of the time usually counted as success.
4. Mateus 5:4“They that mourn” describes those who suffer loss or feel the weight of the world as it is; the promise of comfort overturns the common idea that only those already doing well are favored.
5. Mateus 5:5“Inherit the earth” repeats a phrase from Psalm 37, originally about the meek prevailing despite the injustice around them — meekness here is restrained strength, not weakness or passivity.
6. Mateus 5:6“Hunger and thirst after righteousness” uses a basic physical need to describe an intense longing for what is right, both one’s own and society’s, in a time of Roman occupation and visible inequality.
7. Mateus 5:7The sentence describes a reciprocity: those who treat others with mercy are the ones who receive mercy back — a pattern that repeats through the rest of the sermon, as in the Lord’s Prayer further on.
8. Mateus 5:8“Pure in heart” speaks of inner integrity, not the ritual purity the law required to enter the temple — “see God” was the greatest reward imaginable in Jewish tradition.
9. Mateus 5:9“Children of God” was a title used for those who reflected the Father’s character — here applied specifically to those who work actively to resolve conflicts, not just avoid them.
10. Mateus 5:10This closes the series of beatitudes with the same reward as the first one, “the kingdom of heaven,” forming a frame around all the statements before it.
11. Mateus 5:11This shifts from “blessed are they that” to “blessed are ye,” addressing the disciples directly: now the point is persecution specifically for Jesus’s sake, not persecution in general.
12. Mateus 5:12Linking the disciples’ persecution to that of the ancient prophets places them in the same historical line of people rejected for speaking uncomfortable truths.
13. Mateus 5:13Salt, at the time, was used both to flavor and to preserve food, so calling someone the “salt of the earth” speaks of a function that makes a real difference around it. The salt used there was often mixed with other minerals and could lose its salty taste over time, leaving only a useless powder — an image used here to describe people who have lost the very quality that made them useful.
14. Mateus 5:14The image of a city set on a hilltop, visible from far away at night by its lit lamps, was a reference anyone in the region would have recognized at once.
15. Mateus 5:15The “bushel” here is a grain-measuring container, just the right size to smother the flame of a small household lamp. The image is simple: no one lights a lamp only to hide it under a container — the whole point of lighting it is to light up the room.
16. Mateus 5:16The light is not an end in itself: the stated goal is that good works lead other people to recognize God, not to admire whoever did them.
17. Mateus 5:17“The law, or the prophets” was the common way of referring to the whole of the Jewish Scriptures at the time; Jesus explicitly positions Himself against the idea that He came to discard those traditions.
18. Mateus 5:18The “jot” is the smallest letter of the Hebrew alphabet, and the “tittle” is a small stroke that distinguishes certain letters that look alike — something like telling apart two nearly identical letters by one extra detail. The sentence means that not even the most insignificant detail of the law would be discarded without purpose.
19. Mateus 5:19The sentence creates a hierarchy within the “kingdom of heaven” based on how someone treats the commandments, including the ones that seemed minor — against the idea that only the big rules mattered.
20. Mateus 5:20Scribes and Pharisees were seen as the highest standard of religious observance of the time; saying one had to surpass them sets the rest of the chapter up as a far more demanding standard than simply following external rules.
21. Mateus 5:21“It was said by them of old time” introduces the first of six examples in which Jesus quotes a familiar commandment from the law of Moses and deepens its meaning — here, the commandment against killing, from Exodus.
22. Mateus 5:22“Raca” is an Aramaic word used as an insult, roughly equivalent to calling someone worthless or empty-headed. “Hell fire” translates Gehenna, the name of a valley outside Jerusalem used as a garbage dump and, in earlier times, a site of pagan sacrifices — the place’s name became an image of destruction in religious speech.
23. Mateus 5:23Bringing an offering to the altar was a central act of worship in the Jerusalem temple; the scene describes someone already in the middle of the ritual itself when he remembers an unresolved conflict with another person.
24. Mateus 5:24The instruction to leave the altar to be reconciled before continuing the offering reverses the usual priority: the relationship with another person comes even before the religious ritual already underway.
25. Mateus 5:25The scene describes the legal system of the time, with the accused handed over to the judge and then to an officer who carried out the sentence — settling the dispute beforehand avoids the more serious consequences of letting the conflict escalate.
26. Mateus 5:26The “farthing” was a coin of very low value; the sentence describes debtor’s prison, from which one leaves only after paying to the very last cent, used here as an image of a consequence that runs all the way to the end.
27. Mateus 5:27Second example in the series: Jesus quotes the commandment against adultery, also from Exodus, before deepening its meaning in the next verse.
28. Mateus 5:28Jesus shifts the focus from the act to the intent: looking with the purpose of lusting is already treated as the same moral problem as adultery itself, not a lesser version of it.
29. Mateus 5:29Jesus is not telling anyone to actually mutilate themselves — this is a deliberate exaggeration to call attention to the seriousness of the problem described, a common figure of speech at the time. The point is the seriousness of dealing with whatever leads someone to do wrong, not a literal medical instruction.
30. Mateus 5:30This repeats the same deliberately exaggerated language of verse 29, about the eye — not a literal instruction to self-mutilate, but a way of stressing how seriously one must deal with whatever leads someone into sin.
31. Mateus 5:31The “writing of divorcement” was a formal document Jewish law required from a husband who wanted to end the marriage, giving the wife written proof that she was free to marry again. In Jesus’s time, rabbis argued a great deal over which reasons were valid grounds for issuing this document — some accepted very small ones.
32. Mateus 5:32The exception for “fornication” was one of the most debated points among the rabbis of the time, who disagreed over which reasons justified divorce — Jesus takes a more restrictive position than the common debate.
33. Mateus 5:33Third example in the series: instead of quoting a single commandment, Jesus sums up the law’s general principle about swearing falsely and keeping vows made to God.
34. Mateus 5:34Swearing by heaven was a common way of reinforcing a promise without directly using God’s name — a way of trying to get around the seriousness of the oath, which Jesus rejects.
35. Mateus 5:35Continuing the list, swearing by the earth or by Jerusalem were other indirect ways of giving extra weight to one’s word without directly invoking God’s name.
36. Mateus 5:36Even an oath by one’s own head is rejected, because a person has no control over something as small as the color of his own hair — the argument uses this very concrete limitation.
37. Mateus 5:37The alternative proposed is simple: speak the truth plainly, without needing reinforcing formulas — needing to swear an oath already suggests, according to the text, that there is room for lying in the rest of one’s speech.
38. Mateus 5:38“An eye for an eye, and a tooth for a tooth” comes from the law of Moses, a principle originally created to limit revenge to something proportional to the harm suffered, preventing larger reprisals.
39. Mateus 5:39Offering the other cheek describes a specific response to a slap on the face, considered an insult rather than a serious assault — the idea is not to retaliate with the same logic of proportional revenge from the previous verse.
40. Mateus 5:40In a legal dispute, the cloak was the most valuable piece of clothing and, by law, could not be taken as security overnight because it doubled as a blanket; giving more than what is demanded is the point of the example.
41. Mateus 5:41Roman soldiers had the legal right to force any civilian to carry baggage or equipment for up to one Roman mile — this is exactly what later happens to Simon of Cyrene, forced to carry Jesus’s cross. The saying proposes going beyond the legal minimum, walking two miles instead of complaining about the imposition.
42. Mateus 5:42The teaching about lending without turning away from someone who asks runs against common practices of financial caution at the time — the text does not spell out practical limits, leaving generosity as the guiding principle.
43. Mateus 5:43“Thou shalt love thy neighbour” comes from Leviticus; “and hate thine enemy” is not written in the law, but was a common conclusion drawn from it in the popular practice of the time, which Jesus challenges next.
44. Mateus 5:44Loving enemies and praying for persecutors was a radical idea for the time, contrary to the common logic of repaying hostility with hostility.
45. Mateus 5:45The behavior of the sun and the rain, which benefit everyone without distinction, serves as an example of how God treats both the good and the evil — a pattern the text proposes imitating toward one’s enemies.
46. Mateus 5:46The “publicans,” tax collectors viewed with social contempt for collaborating with Rome, serve as the minimal example here: even they love those who love them back.
47. Mateus 5:47To “salute” included formal gestures of greeting that publicly acknowledged someone as part of one’s own group — limiting this only to fellow believers was, according to the text, nothing more than what anyone already did.
48. Mateus 5:48“Perfect” here carries the sense of complete or whole, not flawless in the modern sense — it closes this section of the sermon by pointing to God’s character, who loves even those who do not love back, as the standard to follow.