Matthew 5:27-28 meaning

The Gospel of Matthew was written to demonstrate to the Jews of Jesus, the Messiah’s generation that He was indeed the Christ. Matthew thematically substantiates the Messianic identity of Jesus beginning with the genealogy of Jesus, which ran from Abraham, the father of Israel’s people through King David who was promised to have a son who would be on Israel’s throne forever. Throughout his Gospel account Matthew makes use of numerous prophecies both explicitly stated and by way of subtle allusion to support his thesis. Matthew further makes use of parallel events in Jesus’s life to those of Messianic figures from the Old Testament (Moses, Joseph, David, etc.) to bolster his argument.

Jesus came to offer the Jews the chance to participate in the inauguration of the Messianic Kingdom. To do this, they would have to receive and follow Him as their Messiah. Jesus’s message was “Repent, for the kingdom of heaven is at hand” (Matthew 4:17). Ultimately, they rejected Him as their Messiah and condemned Jesus to death by crucifixion. The Jews’ rejection of the Messiah opened the door for Gentiles to enter the kingdom (Matthew 8:11-12, 22:1-10). Matthew’s Gospel is therefore a call for the Jews repent of their murder of Jesus and to embrace Him for the divine Messiah He is.

Matthew shows how their rejection of Him and His brutal death was predicted not only by Jesus Himself, but also was foretold in the Jewish scriptures of the Messiah.

The main proof that Jesus was the Messiah was “the sign of Jonah” (Matthew 12:39, 16:4). This was Jesus’s death and resurrection from the dead. “Just as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40).

Because Matthew’s Gospel was written to people who were already members of God’s eternal family by virtue of their faith in God’s promise to send the Messiah, Matthew emphasizes the “reward of eternal life” (aka “The Prize of Eternal Life”) rather than “the Gift of Eternal Life”. In other words, Matthew’s Gospel focuses on how to “enter the kingdom” rather than how to “be born again”.

Matthew’s Gospel demonstrates how Jesus came to fulfill the law and open a way for God’s people to participate in the Messianic kingdom if they would follow His example of worshiping God from the heart by forgiving and serving others.

For “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28). If we have faith to follow the example set forth by the resurrected Messiah, whom all authority on heaven and earth has been granted (Matthew 28:18) and take up our cross for His sake (Matthew 16:24-25), then we will become great in His kingdom (Matthew 20:26).

Finally, Matthew provides extensive samples of Jesus’s teachings including “the Sermon on the Mount”, “the Little Commission”, and “the Olivet Discourse” and many parables, alongside accounts of numerous miracles and wonders, personal moments with His twelve disciples, interactions with seekers, and increasingly as his Gospel account progresses: challenges and confrontations with His adversaries – the Pharisees, Scribes, and Priests.

Chapters 5-7 form the “Sermon on the Mount.” Jesus withdraws from the large crowds and focuses on teaching His disciples. This is Jesus’ kingdom platform. Jesus is the second Moses prophesied by Moses, giving a new word from God from a different mountain. Jesus’s sermon has the same purpose as the word from God on Mount Sinai—it shows humans how to live constructively in fellowship with God and one another. Jesus’s emphasis is on the spirit behind the law. Without a change of heart, rules don’t work. Jesus initiated a new covenant, where the law was written on the heart (Jeremiah 31:31; Matthew 25:28).

The Sermon on the Mount transitions from Jesus speaking to “large crowds” to speaking to a “crowd” that consists of His disciples. The “large crowds” included Gentiles from the surrounding nations who had come to be healed of physical illnesses. It is likely Jesus would have spoken Greek to the “large crowds” as that was the language of commerce of that time. It is widely held that Jesus typically taught in Aramaic when speaking to Jews. It was the street language spoken by the Jews after they returned from Exile in Babylon.

But Jesus, like most Jews of His day would also have been multilingual. He would certainly have been able to read and speak from the Hebrew scriptures. And, as mentioned, He also would most certainly have known Greek, the common language of the Ancient world. It is likely that his adoptive father Joseph would have had work as a tradesman in the nearby Roman city of Sepphoris, which would have required knowing some Greek.

He might have also learned some Latin, the official language of the Roman government. Matthew may have originally written all or part of his Gospel narrative of Jesus the Messiah in Aramaic, Hebrew, or Greek. But regardless of which language He originally wrote in, his gospel was preserved in Greek. It is from Greek manuscripts that all our translations are ultimately based.

The Bible Project - Matthew Summary Pt. 1

The Bible Project - Matthew Summary Pt. 2