(Sirach 15:15-20; Psalm 119:1-34; 1 Corinthians 2:6-10; Matthew 5:17-37)
God, in His infinite wisdom, bestowed upon humanity the gift of free will, enabling individuals to make their own choices throughout life. This profound concept is articulated in the book of Sirach, which states: “When God, in the beginning, created man, he made him subject to his own free choice. If you choose, you can keep the commandments; they will save you” (Sir 15:14-15). This passage emphasises the importance of human agency in moral decision-making. However, it is crucial to distinguish true freedom from mere “license.” License denotes the unfettered pursuit of one’s desires without regard for ethical boundaries, often leading to chaos and immorality. Such behaviour does not lead to genuine self-realisation; instead, it invites sin and ultimately self-destruction. In contrast, God offers humanity the promise of true freedom, rooted in understanding and adherence to His divine wisdom.
In the First Reading, Sirach states that the essence of human freedom is the ability of men and women to choose good rather than succumb to evil. This assertion places the responsibility for wrongdoing squarely on human shoulders, as God is not the author of the ills that afflict the world (Wis 1:13-15; 2:23-24). He does not condone sin; rather, His justice requires that those who choose evil face consequences for their actions. As we look toward the culmination of history, the Holy Spirit beckons all Christians to live in accordance with the revealed Law of divine wisdom as part of the New Covenant Kingdom established through Christ Jesus. Acknowledging Jesus as both our Lord and Saviour is not merely an act of faith; it is a conscious choice to embark on a path of righteousness that leads us not only through our earthly lives but also towards the promise of eternal life in Heaven.
In the Responsorial Psalm, the psalmist celebrates the blessings bestowed on the righteous, those who diligently follow God’s commandments and seek Him wholeheartedly. He implores the Lord to deepen his understanding of the Law’s precepts, reminding us that knowledge and appreciation of God's commandments are essential motivators for our obedience. This highlights a vital aspect of faith: to uphold divine laws, one must actively engage with and understand them.
The Second Reading features St. Paul addressing the Christian community in Corinth, highlighting a form of wisdom that transcends worldly understanding. This divine wisdom is encapsulated in the Gospel of Jesus Christ, which provides believers with the insights needed to navigate life's complexities and discern the path in accordance with God’s will.
In the Gospel Reading, we encounter a continuation of Jesus’s Sermon on the Mount. In this vital discourse, Jesus clarifies His mission, asserting that He did not come to abolish the earlier revelations of God’s Law or the teachings of the prophets, but rather to fulfil and complete them. Following His profound insights into the Law, Jesus presents six examples of Christian perfection, known as “the Six Anti-thesis.” These teachings reveal the depth of moral and ethical living He calls His followers to pursue, an invitation to transcend mere adherence to the law and to embody the spirit of righteousness that brings true life to His commandments.
Jesus began this part of His discourse with a profound assurance to His disciples: He did not come to abolish the foundational revelation embodied in the commands and prohibitions of Yahweh’s Law. Instead, He affirmed that He would uphold it until “all things have taken place” and the Law has been completely “fulfilled” (Matthew 5:17-18). When Jesus speaks of “the Law and the prophets” in verse 17, He is alluding to the entirety of Sacred Scripture, from the first book of Moses, Genesis, to the final book of the prophets, Malachi. This comprehensive reference illustrates His intention to honour and complete the divine revelations contained within these texts.
To emphasise the unwavering nature of His commitment to the Law, Jesus made a significant declaration, followed by a compelling example that demonstrated His solidarity with “the Law” as defined in the sacred writings of the Jewish tradition. He declared that not a single part of the Law, not even the smallest letter or stroke of a letter, would be abolished until “heaven and earth pass away” and until “all things have taken place.” This promise highlights the enduring nature of God’s Word and the precise fulfilment that would occur through Him.
Moreover, it is important to note a critical aspect of Jesus’s statements in Matthew 5:18, which He reiterates in verse 20 with slightly different language. In verse 18, He begins with the solemn affirmation, “Amen, I say to you,” while in verse 20 He slightly modifies it to “I tell you.” These phrases underscore that He is issuing authoritative commands in His own name, under His own direct authority. This level of self-assured communication was unprecedented; no other prophet or scribe had ever spoken with such unequivocal authority. By asserting “I say” rather than “God says,” Jesus made a remarkable claim of superiority over Moses and the other Old Testament prophets. In effect, He declared Himself the new lawgiver, the One whom God had promised would be greater than Moses, as foreshadowed in Deuteronomy 18:18-19.
When Jesus said, “until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law,” He made a profound promise: that no divine revelation, even in its tiniest detail, would be discarded or become irrelevant until its complete fulfilment had taken place through Him. His assertion that nothing would pass away “until heaven and earth pass away” affirms significant eschatological changes. It signals that, upon this passing, a remarkable rebirth will ensue, transforming the fabric of time as understood in earthly existence. The final realisation of this “passing away” of the former and the emergence of the new will happen simultaneously, marking a pivotal moment in divine history.
Central to Jesus's teaching in Matthew 5:17-20 is the pivotal statement in verse 17, where He assures His audience that He has not come to abolish the Law but to fulfil it. His explanation of “until all things have taken place” before the Law is “fulfilled” points directly to the culmination of His mission, articulated through His Passion, death, and Resurrection. This theme of fulfilment is echoed in one of Jesus’s last sayings from the Cross, where He poignantly expresses the completion of His mission in John 19:28-30, further solidifying the truth of His proclamations and the inevitable realisation of God’s plan through Him.
In the Gospel of Matthew, chapter 5, verse 19, Jesus issues a crucial warning about the Law's significance. He states, “Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven.” In this declaration, Jesus emphasises the critical relationship between faithful obedience to God’s commandments and entry into the Kingdom of Heaven. He underscores that personal adherence to these laws is not sufficient; a devoted Christian disciple must also actively teach others the importance of God’s enduring commands. This directive extends to teaching not only one’s own children but also the extended family, neighbours, and the broader community, highlighting the communal responsibility of faith.
In Matthew 5:20, Jesus elevates the standard for His followers beyond mere compliance with the Law. He articulates that a disciple’s significance in the Kingdom of God is determined by a righteousness that not only adheres to but also surpasses that of the scribes and Pharisees, who were known for their strict and meticulous observance of the Mosaic Law. This new expectation signifies that entry into God's Kingdom is unattainable without an obedience that transcends the external adherence exhibited by the religious leaders of the time. Jesus points out that the Kingdom comprises those who possess a purity of heart and a profound inner righteousness, a spiritual quality markedly different from the legalistic, outwardly focused holiness associated with the Pharisees.
This call for deeper righteousness fulfils the prophecies of the 6th-century BC prophets Jeremiah and Ezekiel, who foretold a new covenant characterised by spiritual renewal and transformation. In Jeremiah 31:31-34 and Ezekiel 36:25-27, these prophets foresaw the coming of a Messianic Age in which God would establish a new covenant, one that includes the gift of a new heart and the transformative work of the Spirit, enabling His people to live in obedience to His commands.
In the Sermon on the Mount, Jesus inaugurates a New Law rooted in internal righteousness and made manifest through the work of the Holy Spirit, producing acts of mercy and compassion. The profound connection between the Spirit, who transforms believers' hearts, and God’s love shows that genuine holiness is inseparable from divine grace. This spiritual rejuvenation, known as the circumcision of the heart, is essential for every believer, as entry into Jesus’s Kingdom requires a holiness that surpasses that of the scribes and Pharisees. Such depth of righteousness is evidence of the new birth, brought about through the dual elements of water and the Spirit, thus emphasising the importance of Christian baptism as foundational for accessing the Kingdom of God (as referenced in John 3:3, 5-7 and Matthew 28:19-20).
After Jesus’s sacrificial death and glorious resurrection, certain elements of the old Mosaic Law were preserved yet transformed in the New Covenant. The Ten Commandments, along with the moral law, remained fundamental guiding principles. Jesus addressed these new moral standards in Matthew 5:21-48, setting out higher expectations for conduct that reflect the Beatitudes, which shape the lives of New Covenant disciples. Biblical scholars refer to His teachings on these higher moral standards as the six antitheses. Each antithesis presents a distinct contrast between traditional interpretations of the Mosaic Law and the heightened moral expectations set forth by Jesus.
By using the repeated phrases “You have heard that it was said... But I say to you” and “It was also said to you... But I say to you,” Jesus presents six illustrative examples of the new standard of conduct He requires of His followers. This formula appears six times in Matthew 5:21-22, 27-28, 31-32, 33-34, 38-39, and 43-44, delineating a clear contrast that invites His listeners to internalise the essence of the Law, thereby elevating their understanding and practice of righteousness to a profound and transformative spiritual level.
In verse 26, the phrase “I say to you” marks a pivotal moment, the seventh instance in which Jesus employs an authoritative declaration to reinforce His teachings.
1. Teaching about Unrighteous Anger (Verses 21-26)
In the first segment of this teaching, known as an antithesis, Jesus confronts the destructive nature of unrighteous anger. While righteous anger, especially when directed at injustice and sin, can be legitimate and even necessary, it must be kept within appropriate boundaries. For instance, it is permissible to feel righteous indignation at grievous sins, such as abortion, and to stand against those involved in taking innocent life. This constructive anger can fuel activism and advocacy for justice, provided it remains focused on the sin rather than on a personal agenda of hatred or violence.
Jesus begins His discourse on unrighteous anger by citing the Old Covenant commandment: “You shall not murder.” Notably, “murder” is a more precise translation than “kill,” as it refers specifically to the shedding of innocent blood, aligning with Exodus 20:13 and Deuteronomy 5:17. In doing so, Jesus elevates the commandment beyond its literal interpretation by addressing the root cause of murder: unrighteous anger in the human heart.
In verses 25-26, Jesus presents a brief parable that contrasts civil judgment of a lawbreaker with divine judgment from God, illustrating the fate of sinners who face rightful punishment in Sheol/Hades. This term denotes the realm of the dead as understood in the Old Covenant, where both the righteous and the unrighteous awaited future resurrection and judgment (CCC 633; Luke 16:19-31).
To fully understand this teaching, it is crucial to examine four significant terms in this passage: Raqa, Moros, Gehenna, and Sanhedrin.
1. Raqa: Various Bible translations render the Aramaic term raqa (or raca) as “insults.” Scholars note that this Semitic term is challenging to translate accurately, as it conveys contempt for an individual’s character. It can mean “foolish,” “stupid,” “blockhead,” or “crazy.” Importantly, its use in the Greek text suggests it was widely recognised in Jesus's time as an insult. The term is believed to describe a person devoid of moral and religious sense, almost as if they have abandoned their covenant with God. For a Jew at that time, expressing contempt for such a person approached the severity of hatred and condemnation, both in this life and potentially in the afterlife.
2. Moros: The Greek word translated as “fool” is moros, from which we derive the term “moron.” This word denotes someone lacking common sense or rational thought. However, many scholars believe that moros does not capture the full weight of the Aramaic term Jesus likely used. The contextual escalation of judgment in this passage suggests that moros carries a more severe connotation than raqa.
3. Gehenna: Although the term Gehenna does not appear in the Old Testament, Jesus uses it in the New Testament to denote the “lake of fire,” a place of eternal punishment created for Satan and his demons, often called the “Hell of the damned.” Unlike the Old Testament context, where blessings and curses were understood as temporally linked to earthly life, the New Covenant, established through Christ, introduces an eternal dimension to both rewards and punishments.
4. Sanhedrin: The Sanhedrin was the highest judicial authority within Jewish society. Following the Roman conquest in the 1st century BC, Judea was governed as a Roman province. Nevertheless, the Romans permitted Jewish leaders to retain jurisdiction over civil and religious matters. The Sanhedrin of Jerusalem served as the foremost court of justice.
In this teaching, Jesus elaborates on three distinct degrees of offences against love (identified in Scripture as charity, or love in action) and their corresponding judgments:
1. Unrighteous Anger (Verse 22a): This leads to falling under God’s judgment due to the sinful nature of the emotion itself.
2. Insulting Remarks (Verse 22b): Such expressions of contempt can result in chastisement by the Sanhedrin.
3. Hatred (Verse 22c): This extreme condition may result in eternal punishment by the fires of Gehenna.
Through these teachings, Jesus underscores that anger, especially when it jeopardises our eternal souls, stems from sinful dispositions rooted in the heart. Consequently, it is crucial for individuals to seek purification and cleansing of the heart before such anger manifests in actions that bear eternal consequences.
In Matthew 5:23-26, we find a significant restriction placed on worshippers: Jesus urges reconciliation with “anger against a brother” (a fellow member of the covenant community) or “an opponent” before approaching God in worship at His holy altar. Worshippers should not present themselves at the altar of God with unresolved anger in their hearts.
A poignant parable in verses 25-26 underscores the perils of the internal sin of anger. The severe judgments illustrated in this parable serve as a sobering warning to unrepentant sinners who will eventually stand before God’s judgment. This teaching invites deep reflection on the necessity of inner purity and reconciliation in the pursuit of true worship and relationship with God.
2. Teaching on Sexual Immorality in Verses 27-30
In these verses, Jesus revisits a fundamental aspect of the moral law by referencing the Ten Commandments, focusing specifically on the commandment against adultery (see Exodus 20:14; Leviticus 20:10-13; Deuteronomy 5:18). However, in a remarkable teaching moment, He raises the standard of moral conduct by addressing not only outward actions but also the underlying thoughts and intentions, the "interior root" of sin. This is encapsulated in His declaration, “But I say to you,” signalling a shift from the mere letter of the law to its deeper spiritual implications.
Jesus broadens the scope of what constitutes sinful behaviour, asserting that merely harbouring lustful thoughts or casting a lustful glance at any woman is itself a sin, regardless of marital status. Under the old Law, sin was largely defined by overt actions such as adultery and coveting one's neighbour’s spouse. However, Jesus teaches that entertaining impure thoughts about a woman who is not one’s wife, or viewing any woman with lustful intent, is not only morally wrong but also fundamentally tarnishes the purity of the man’s soul and the honour of the woman involved.
This teaching draws a sharp contrast between healthy, righteous desire, characterised by the mutual love and commitment found in a covenantal marriage, and lust, which is a disordered, selfish desire fixated on using another person for personal gratification. It’s crucial to understand that Jesus emphasises that true sin originates in the heart. In biblical terms, the heart signifies a person’s total character, intellect, and will, making it the core from which thoughts and actions flow.
Furthermore, in verses 29 and 30, Jesus employs hyperbole—an exaggerated statement, to emphasise the seriousness of the stakes in managing sexual desire. He makes clear that the cost of relinquishing disordered personal desires, though it may seem steep, is insignificant when weighed against the eternal consequences of judgment in Gehenna, often interpreted as hell or the ultimate fate of the damned. This vivid imagery serves as a warning, urging believers to take decisive action to avoid any sin that could lead to eternal separation from God.
3. Teaching about Divorce in Verses 31-32: A Detailed Examination
In ancient Israelite society, marriage was governed by strict laws set out in the Sinai Covenant. According to this covenant, marriages were deemed “unlawful” if the partners were too closely related, as stipulated in Leviticus 18:6-18. These regulations were intended to uphold moral and social order within the community.
However, the issue of divorce introduced a layer of complexity. The Sinai Covenant initially permitted divorce only in cases involving close kinship. It wasn’t until the time of Moses that a provision for divorce was made, notably in Deuteronomy 24:1-4. Here, Moses allowed a man to divorce his wife if he found "something indecent" about her. The phrase “something indecent” has been the subject of much debate; while it could reasonably be interpreted to refer to acts of adultery, it could also encompass a broader range of reasons a husband might find unsatisfactory. This leniency in interpretation reflected the cultural dynamics of the time, where men held primary authority in marital relationships.
Despite Moses' concession, Jesus later clarified the divine perspective on marriage and divorce. In an exchange recorded in Matthew 19:1-9, Jesus engaged with the Pharisees, who questioned Him about the permissibility of divorce under Mosaic law. Jesus emphasised that the allowance for divorce stemmed from “the hardness of your hearts.” He pointed out that, fundamentally, God’s intention for marriage was a lifelong union, suggesting that the ideal from the beginning was for couples to remain together.
Reiterating His authority, Jesus said, “I say to you, whoever divorces his wife, except for unlawful marriages, and marries another, commits adultery.” This statement underscores His view that any dissolution of a marital covenant, outside the parameters of unlawful marriages, is sinful in God's eyes. This teaching is reinforced by His earlier declaration in Matthew 5:32, which emphasises that God’s standard for marriage is one of permanence and fidelity.
The implications of this teaching are further explored in other biblical passages and church teachings, including Acts 15:29 and the Catechism of the Catholic Church, particularly sections 2384, 1650-51, 2382, and 2385-86, which examine the theological foundations of marriage and the seriousness of the marital bond.
4. Teaching on Oath Swearing in Verses 33-37
Jesus addresses the topic of oath-swearing, highlighting four specific subjects that should never serve as the basis for swearing oaths: heaven, the earth, the holy city of Jerusalem, and even one’s own person. The common thread linking these subjects is that they all fall under God’s authority and dominion. This teaching of Jesus, however, is often misunderstood. He is not entirely forbidding all forms of vows and commitments, but rather cautioning against the casual and frivolous use of oaths, which undermines their seriousness.
To swear an oath is no trivial matter; it involves calling upon God to witness the truth of one’s words and to act as a divine judge should the oath-maker fail to fulfil their promises. The act of invoking God’s name in this way carries significant weight and responsibility. In Jesus’s time, it appears that many people were abusing the solemnity of oath-swearing, perhaps treating it as a mere rhetorical device rather than a genuine expression of commitment or truth.
Through His teachings, Jesus calls His disciples to embody and practise virtues such as truthfulness, sincerity, and a deep sense of solemnity in their actions. He encourages them to express their intentions honestly, stating simply what they will or will not do, without embellishment or deceit. To make an oath implies a presumption of untruthfulness; the very need to swear implies a lack of trustworthiness in one's word.
Jesus warns that engaging in dishonesty or manipulating the truth, practices common in His day and in modern times, aligns one with the "prince of lies," a reference to Satan. He succinctly instructs His followers: “Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No.’ Anything more is from the evil one.” This directive sets a high standard of truthfulness and integrity for Christian disciples across generations, suggesting that a life grounded in honesty makes formal oath-swearing unnecessary.
This teaching reflects the broader Christian calling to unwavering honesty and integrity in speech, as encapsulated in the catechism (CCC 2150-54), which emphasises living by the truth, thereby revealing the core of what it means to follow Christ.
In his letter to the Galatians, the apostle St. Paul expresses a profound truth: “For freedom, Christ set us free; so stand firm and do not submit again to the yoke of slavery” (Gal 5:1). This powerful statement emphasises that genuine freedom is not merely the absence of constraints but the liberation that comes from embracing Jesus Christ as our Saviour and Lord.
When individuals accept Christ, they receive His incredible gift of freedom from the bondage of sin and the fear of death, made possible through His ultimate sacrifice on the altar of the Cross. This act of love and redemption is foundational to the Christian experience, as it not only atones for sin but also reconciles followers with God, liberating them from a life enslaved by transgressions and despair.
The ministry of the Holy Spirit plays a crucial role in this process. The Holy Spirit imparts divine wisdom to humanity, enabling believers to exercise their free will meaningfully. This empowerment enables individuals to choose to live in accordance with the Law of the Gospel, a set of principles rooted in love, grace, and truth. By accepting Jesus Christ, the Lord of Glory, as their Saviour and Redeemer, believers are invited into a transformative relationship that fosters spiritual growth and fidelity to God's calls for their lives. This journey towards true freedom is marked by a commitment to live out Christ's teachings and to reflect God's love and light in a world often shrouded in darkness.
Old Gandarvakottai,
Pudukottai - 613301.
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