Matt 5:1-7:29

The Sermon on the Mount (5:3 – 7:27), which makes up the first major discourse in GMatt, primarily gives instruction to those who claim to have repented and are looking to produce the fruit which validates it (cf. 3:8, 10).[1] This Sermon has much to offer in the way of explicating the Matthean presentation of the final judgment. Particularly important is the fact that, in the Sermon, the Matthean Jesus is laying down the principles and guidelines for the final judgment.[2]

The first section of the Sermon on the Mount (SM), the Beatitudes (5:3-12), presents a list of virtues which bring about some future blessing. While the time of blessing is not specified in the immediate context, it is reasonable to assume that the ultimate fulfillment of these blessings will take place at the coming of the Son of Man, at the final judgment.[3] Further, the inclusio formed by the words in the first and last beatitude addressed to third person entities (5:3b and 5:10b), ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν, lends credence to an idea which most commentators do not articulate, namely, that the blessings enumerated in 5:3-12 are largely a synecdoche for the future[4] aspect of receiving the kingdom. Lastly, the theme of “reward in heaven,” (ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς) a topic which will receive much greater treatment in the Sermon below (5:46; 6:1, 2, 5, 16), has now been broached: those who stand up underneath persecution through continued allegiance to Jesus and his teachings will have great reward in heaven (5:11-12).

The next section of the SM (5:17-48) serves to explain Jesus’ interpretation of the Torah, and that one’s obedience to it is the criteria by which one will either gain or forfeit entrance into the kingdom of heaven at the final judgment. Jesus is established firmly in the Torah (5:17-18), and he makes it clear that one’s obedience to the commandments of the Torah (as he will interpret them in the SM), determines one’s place in the kingdom of heaven (5:19). However, this should not lead one to surmise that obedience to the commandments is optional. Mὴ γένοιτο! Instead, Jesus instructs that one must exhibit righteousness that exceeds that of the hypocritical scribes and Pharisees in order to enter the kingdom of heaven at all (5:20; cf. 6:2, 5, 16; 23:13-33)![5] This “greater righteousness,” explained in 5:21-48, focuses beyond the mere letter of the Law to the true intent or spirit of the Law. Disobedience to Jesus’ interpretation of the Law promises to bring about eschatological disaster (cf. 5:22, 29, 30), whereas obedience to it brings eschatological reward (5:46). Further, Jesus’ interpretation of the Law calls for complete, whole-hearted (τέλειός) love for both one’s friends and enemies (5:43-48).[6]

Matt 6:1-34 continues Jesus’ treatment on the type of righteousness is required of all who have claimed to follow him (cf. 5:6, 10, 20). Hypocrisy, which is concerned only with being seen publicly and lauded by other people, is condemned again and again as behavior which only avails reward in the present (ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν) from other people (6:1, 2, 5, 16). In place of hypocrisy, genuine obedience to the Father which takes care to avoid public accolades and brings reward from the Father is prescribed (6:4, 6, 18).[7] Given the contextual ties (Ν.Β. the use of δικαιοσύνη) between 5:3-12, 5:17-20, and 6:1-25, it is reasonable to conclude that the “reward” (μισθός) referred to in this section is none other than entering the kingdom of heaven along with all of its splendor (5:20; cf. 5:3-12). Again, it is worth emphasizing that it is one’s wholehearted obedience to God that merits reward. Something more than bald belief is required. This comes into clearer focus when one looks at Jesus’ stark words in Matt 6:14-15,[8] which echoes the Baptizer’s message that every “tree” that does not produce good fruit will be cut down and thrown into the fire (cf. 3:7-12).[9] Likewise, Jesus taught that it is those who forgive others (which would, of course, be considered “good fruit”), whom the Father in heaven will forgive (ἀφήσει). In view of the parallels between John’s and Jesus’ teaching, the future tense most likely refers to eschatological forgiveness.[10] Further, the sins of those who do not forgive others will not be forgiven by their Father (οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν).[11] ##There is clearly a tension which must be dealt with, that in GMatt forgiveness is both through the blood of Jesus (26:28), but also contingent upon continuing obedience to his teachings (7:1-2, 15; 16:27; 18:23-35; 22:1-14; 24:45-51; ##25:1-46).[12]

While the remainder of Matt 6 deals with a variety of issues, the theme is certainly that genuine, wholehearted obedience is that which God rewards. Hypocrisy is condemned (6:16), in favor of private, wholehearted obedience (6:17-18). Storing up treasure in heaven is held over against pursuing treasure on earth (6:19-21). Indeed, a person can only serve one master, God or money (6:24). The chapter concludes with a discussion on seeking first God’s kingdom and righteousness (6:33),[13] which pulls on the major theme of righteousness which has spans Matt 5 and 6:1.[14]

Matt 7 begins with another teaching that impacts one’s understanding the final judgment: Those who condemn others will be condemned by God (7:1-2). Though the text is not explicit that God is the judge or that the judgment in view is that of the final one, the use of the future passive κριθήσεσθε in 7:2 points heavily in this direction,[15] and, given the teaching regarding the judgment up to this point in GMatt, such should not be surprising.

Matt 7:13-14 helps one’s understanding of the final judgment in that it point to the fact that the way that leads to life is both narrow (στενὴ) and difficult (τεθλιμμένη), and there are few who find it. “Life” here certainly refers to eschatological, eternal life which is granted to the righteous at the final judgment.[16]

In speaking with reference to false prophets, Jesus references “good” and “bad” trees (7:15-20), something he likely picked up from John the Baptizer (cf. 3:10). Jesus notes that good trees produce good fruit, and bad trees, bad fruit. Like, the Baptizer, Jesus is clear that every tree that does not produce good fruit is cut down and thrown into the fire (7:19).[17] As mentioned above, in GMatt, fire represents eschatological punishment (cf. 5:22; 13:40, 42, 50; 18:8-9; 25:41). Again, in GMatt, the final judgment is based on the fruit one bears, rather than upon one confession or profession of faith alone.[18] That this is the case is further supported by 7:21-23, where only the one’s who do the will of Jesus’ Father in heaven get to enter into the kingdom.[19] In the context of the SM, “the will of my Father in heaven” refers to the Jesus’ teachings in the Sermon itself.[20] Lastly, in 7:22, the timing of this judgment is made clear. The referent of “that day” (ἐν ἐκείνῃ τῇ ἡμέρᾳ) is certainly the day of the final judgment.[21]

In 7:23, the criteria of judgment can be summarized as whether or not one has a genuine allegiance to Jesus, which inevitably will result in obedience to his teachings. The repudiation οὐδέποτε ἔγνων ὑμᾶς (“I never knew you.”) basically means that Jesus never recognized them as belonging to his true family (cf. 12:50).[22] It is worth noting that, while these people have done many miracles and other great things in Jesus’ name, he calls them “lawbreakers” (ἀνομίαν),[23] possibly citing Psalm 6:9. These people lacked the good fruit which proved that their repentance was genuine in the first place (3:8,10; cf. 7:25-20). Thus, as was the case with John’s ministry before him, Jesus’ preached that, ultimately, it is on the basis of one’s fruit that one will be judged. That this is the case is further emphasized in the parable of the wise and foolish builders in 7:24-27, which concludes the SM.

The coordinating conjunction οὖν serves to connect the pericope in 7:24-27 with that which had just been said regarding the final judgment in 7:13-23. Two points need to be made with reference to this parable. First, the imagery of rain, floods, and raging storms should be seen not as the temporary trials of life,[24] but as the final judgment itself.[25] Second, again, it is the one who is actually obedient to Jesus’ teachings who survives this final judgment. This obedience may well spring from true repentance, but the criteria for this judgment is the obedience itself, not the repentance that brought it forth. Thus, there will be two types of people at the final judgment, those who actually did what Jesus commanded and those who did not.[26]

The teaching regarding the final judgment in the SM could be summarized thusly: Regardless of one’s supposed religious standing, whether to Jesus, Moses, or their God, the final judgment will separate those who have truly have repented and conformed their lives to Jesus and his teachings. In addition, in perfect harmony with the teaching of John the Baptizer (3:8-11), only those who actually bring for fruit which validates their repentance will be saved on the last day (7:15-27).

[1] [2] [3] On the eschatological character of these promised blessings, See [4] Note that, with the exceptions of 5:3b and 5:11b, each of the blessings are framed in the future tense. ##What accounts for the tense change with future being bracketed by the present tense?##

[5] Matt 5:20 reads, Λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.

[6] Matt 5:48 reads, ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. The context makes clear that love for both friends and enemies is in view (5:43-47).

[7] Also, [8] Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· ¹⁵ ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.

[9] That Jesus’ message echoes John’s should come as no surprise given that Matthew has evidently labored to place their ministries parallel to each other (Note the verbatim agreement in 3:2, 10; cf. 4:17; 7:19).

[10] Also, [11] See below for this student’s attempt at reconciling Jesus’ teaching on forgiveness with Paul’s.

[12] ##This thesis will be evaluated throughout the paper as relevant passages are treated.

[13] ##This student is aware that some take the reference to τὴν δικαιοσύνην αὐτοῦ in 6:33 to represent God’s righteous character rather than the righteous standard which has been discussed throughout Matt 5 and 6. However, this student feels that the overwhelming context outweighs the said importance of αὐτοῦ with reference to τὴν δικαιοσύνην. Given the context, the phrase τὴν δικαιοσύνην αὐτοῦ could more naturally mean “his righteous [i.e. which he requires].”

[14] [15] Also, [16] Cf. 1 En. 40:9; 2 Macc 7:9, 36; Pss. Sol. 3:12; 9:4-5; 1QS 4:6-8; Matt 18:8-9; 19:16-17, 29; 25:46. Also, [17] Matthew has verbatim agreement (with the exception of John’s οὖν) between John’s and Jesus’ message that πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. This further supports the notion that Matthew is presenting John and Jesus as having parallel ministries with reference to the announcement of the kingdom and of the accompanying judgment.

[18] ##Some interpreters may note that the good tree is that which produces good fruit. This may lead to the conclusion that the judgment is based not upon the good fruit per se, but on the fact that the tree was good in the first place. While this point is a good one, it is difficult to miss the explicit teaching in GMatt that it is the fruit itself that is the criteria for the judgment (cf. 3:8, 10; 7:19; 16:27; 25:31-46). ##Perhaps it might be more appropriate to state the relationship between one’s status as a “good” tree and one’s “good” fruit with regard to the final judgment thusly: In GMatt, while a change in status from bad to good, from unrepentant to repentant is necessary for salvation (cf. 3:8-12), it is the good fruit, faithful obedience to Jesus and his teachings, that will either vindicate or expose as false one’s claims to true repentance.##

[19] Note that Luke’s version has “Why do you call me ‘Lord, Lord,’ yet you do not what I tell you” (6:46), whereas GMatt reads “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven – only the one who does the will of my Father in heaven” (7:21). Thus, Jesus teaching is set up as the very will of the Father in heaven. [20] Also, [21] Also, [22] This would seem to indicate that they never actually had true repentance, since they evidently did not bear the proper fruit (3:8-12; cf. 7:15-20).

[23] Throughout GMatt, ἀνομία is used with reference to general wickedness before God (cf. 13:41; 23:28; 24:12. [24] So [25] Elsewhere in Judaism, floods consistently refer to judgment (cf. Gen 6-7; Isa 28:2; 29:6:30:30; Ezek 13:10-16; 38:22; 1QH 3:14; Matt 24:39=Luke 17:27). [26] Clearly, the presentation in 7:24-27 is meant to serve Matthew’s purposes and is thus not to be taken as an absolute picture of the final judgment. There will obviously been those who have died, but who have not heard Jesus’ name, let alone his teachings from the SM (a topic that will take us too far a field to address in this setting). The simplicity of this presentation is for rhetorical effect and should be appreciated with this in mind.