5.33–37 Jesus prohibits oaths altogether; cf. 23.16–22; Jas 5.12.
5.33 See Ex 20.7, 13–17; Lev 19.12; Num 30.2; Deut 23.21; Didache 2.3.
5.35 A great King reigns over a great territory, like an emperor; here it metaphorically refers to God (see Ps 48.2).
5.37 “Yes, Yes” or “No, No.” See Jas 5.12.
5.38–42 Cf. Lk 6.29–30.
5.38 See Ex 21.24; Lev 24.20; Deut 19.21; see also Mt 7.2. The saying permitted proportional retaliation, but was a legal deterrent to excessive retaliation.
5.39 See also Lam 3.30; 1 Pet 3.9; Didache 1.4.
5.40–41 Coat (Greek chiton), the tunic worn next to the skin. Cloak, the outer garment or robe. See Didache 1.4.
5.42 Cf. Lk 6.30, 34, 35. See also Gospel of Thomas 95; Didache 1.5; cf. Prov 22.7.
5.43–48 Cf. Lk 6.27–28, 32–33, 36.
5.43 Love your neighbor. See Lev 19.18; see also Mt 22.39; Rom 13.9; Gal 5.14; Jas 2.8. Hate your enemy, not scriptural, but see Ps 139.19–22; Dead Sea Scrolls, Community Rule (1QS) 9.21–22.
5.44 Advice to love your enemies was rare, but not unknown in antiquity, e.g., Prov 25.21–22; see also Polycarp, Philippians 12.3; Didache 1.3. Your enemies…persecute you. See Didache 1.3.
5.45 The author usually contrasts the fate of the good and the evil; see 3.12; 7.11, 16–20; 12.33–35;20.15; 22.10; 25.21–26; see also note on 3.12.
5.46 Reward. See vv. 12, 19; 6.1–18. Tax collectors, usually native subjects of the Roman Empire, were hated by their compatriots; see 9.9; 11.19; 21.31.
5.47 Greet. Cf. 10.12–14. The Gospel’s usual positive attitude toward the Gentiles (see, e.g., notes on 1.1; 3.9) is missing here, as also in 6.7; 18.17; see Didache 1.3.
5.48 Perfect, whole, complete, mature; see Lev 19.2; cf. 1 Cor 14.20; Heb 5.14; Didache 1.4. Perfection for Jesus’ closest disciples also involves voluntary poverty and following Jesus (see 19.21). Heavenly father. See note on 6.9.
MATTHEW 6
Concerning Almsgiving
1“Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.
2“So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. 3But when you give alms, do not let your left hand know what your right hand is doing, 4so that your alms may be done in secret; and your Father who sees in secret will reward you.a
Concerning Prayer
5“And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. 6But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.b
7“When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words. 8Do not be like them, for your Father knows what you need before you ask him.
9“Pray then in this way:
Our Father in heaven,
hallowed be your name.
10Your kingdom come.
Your will be done,
on earth as it is in heaven.
11Give us this day our daily bread.c
12And forgive us our debts,
as we also have forgiven our debtors.
13And do not bring us to the time of trial,d
but rescue us from the evil one.e
14For if you forgive others their trespasses, your heavenly Father will also forgive you; 15but if you do not forgive others, neither will your Father forgive your trespasses.
Concerning Fasting
16“And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. 17But when you fast, put oil on your head and wash your face, 18so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you.f
Concerning Treasures
19“Do not store up for yourselves treasures on earth, where moth and rustg consume and where thieves break in and steal; 20but store up for yourselves treasures in heaven, where neither moth nor rusth consumes and where thieves do not break in and steal. 21For where your treasure is, there your heart will be also.
The Sound Eye
22“The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light; 23but if your eye is unhealthy, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
Serving Two Masters
24“No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.i
Do Not Worry
25“Therefore I tell you, do not worry about your life, what you will eat or what you will drink,j or about your body, what you will wear. Is not life more than food, and the body more than clothing? 26Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27And can any of you by worrying add a single hour to your span of life?k 28And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, 29yet I tell you, even Solomon in all his glory was not clothed like one of these. 30But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you—you of little faith? 31Therefore do not worry, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 32For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. 33But strive first for the kingdom of Godl and hism righteousness, and all these things will be given to you as well.
34“So do not worry about tomorrow, for tomorrow will bring worries of its own. Today’s trouble is enough for today.
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a Other ancient authorities add openly
b Other ancient authorities add openly
c Or our bread for tomorrow
d Or us into temptation
e Or from evil. Other ancient authorities add, in some form, For the kingdom and the power and the glory are yours forever. Amen.
f Other ancient authorities add openly
g Gk eating
h Gk eating
i Gk mammon
j Other ancient authorities lack or what you will drink
k Or add one cubit to your height
l Other ancient authorities lack of God
m Or its
6.1–18 A contrast between the piety of the hypocrites and the piety rewarded by the Father in heaven; on alms, prayer, and fasting see Gospel of Thomas 6; 14; 27; 104. For the number three, see note on 1.2–6a.
6.1 Practicing…piety, lit. “doing righteousness” see note on 3.15; see also 23.5.
6.2 Alms, or charitable gifts, were given in synagogues on the sabbath. Hypocrites, a frequent charge in Matthew leveled mostly against the Pharisees; see also vv. 5, 16; 7.5; 22.18; 23.13–21; but see note on 7.5. Truly I tell you. See note on 5.18. For other advice on giving, see Didache 1.5–6.
6.4 Your Father who sees in secret. See vv. 6, 18; 10.26; Rom 2.16; 1 Cor 4.5.
6.5 Adult Israelite males were expected to pray morning and evening in the direction of Jerusalem (cf. note on 6.9b–13) and before and after meals, bowing down or, as here, standing (see Mk 11.25). For examples of prayer in this Gospel, see 7.7–11; 9.37–38; 15.21–28; 17.14–20; 18.18–20; 21.18–22;26.36–46; 27.46. Truly I tell you. See note on 5.18.
6.7 For other criticism of long-winded prayers, see Eccl 5.2; Isa 1.15.
6.8 Your Father knows what
you need. See vv. 9, 32.
6.9b–13 Cf. Mk 11.25; Lk 11.2–4; Didache 8.2. The author inserts a model prayer, revised from Q, perhaps in the light of a liturgy familiar to him. The prayer contains an address (v. 9b), three “God petitions” (vv. 9c–10), and four “human petitions” (vv. 11–13). Didache 8.3 says this prayer should be prayed three times a day (cf. note on 6.5).
6.9 The term Father (Aramaic ’Abba) suggests familial intimacy, but also respect and obedience when used by sons and daughters. Hallowed, honored as holy.
6.10 Your kingdom come. Cf. 4.17. Your will…heaven, probably added by the author; cf. Lk 11.2; see Mt 7.21; 12.50; 18.14; 21.31; 26.42.
6.11 Daily translates a rare Greek word that probably means (bread) “in the morning for the rest of the day” or “for tomorrow”(see text note b); see v. 34; 10.10.
6.12 Debts, lit. “what is owed” but cf. Lk 11.4 (“sins”). As we…have forgiven. See vv. 14–15; 18.23–35. Polycarp, Philippians 6.2.
6.13 The time of trial, a time of persecution; see 13.21; 26.39. Rescue us from the evil one, probably added by the author. See note on 4.1. Other ancient but less reliable manuscripts add a final doxology (see text note d); see also 24.30; for a related variant doxology, see Didache 8.2 (cf. 1 Chr 29.11–13).
6.14 Trespasses, rather than debts (v. 12), refers more directly to ethical transgressions.
6.16 The Day of Atonement was the only fast day prescribed by Israelite law (Lev 16.29–30), but cf. Neh 1.4; Dan 9.3; Zech 8.19; Mt 4.2; Didache 8.1 recommends fasting on Wednesdays and Fridays in contrast to the non-believing Israelites who fast on Mondays and Thursdays. Look dismal, i.e., with bowed head, sackcloth, and ashes; see 11.21; Isa 58.5. Hypocrites. See note on 6.2. Truly I tell you. See note on 5.18.
6.19–34 Sayings modified from Q (see Introduction) contrast right orientation to God with wrong orientation to worldly wealth; see also 13.22;21.12–13; 23.25; 27.3–10; 28.11, 15. For social ranking of the poor in the Roman Empire, see Introduction.
6.19–21 Cf. Lk 12.33–34. Three kinds of destruction. See note on 1.2–6a.
6.20 Treasures in heaven. See Mk 10.21; 1 Tim 6.17–19; Jas 5.1–3; Gospel of Thomas 76; see also Sir 29.11; Tob 4.9.
6.21 Heart. See note on 5.8.
6.22–23 Cf. Lk 11.34–36.
6.23 Unhealthy, lit. “evil.” The “evil eye” was a metaphor for envy; see note on 20.15.
6.24 Cf. Lk 16.13. The retention of the Aramaic word mammon in the Greek text (see text note a) highlights wealth (personified) as an evil master. See Gospel of Thomas 47; 2 Clement 6.1. Two. See note on 4.18–22.
6.25–34 Cf. Lk 12.22–32; 10.41; 12.11.
6.25 Wear. See Gospel of Thomas 36.
6.26 Heavenly Father. See note on 6.9. More value. An exegetical argument from the lesser or more obvious point to the greater or more difficult point (associated with Rabbi Hillel); see v. 30; 7.11;10.25; 12.12.
6.29 For the glory or splendor of the reign of Solomon, see 1 Kings 10.
6.30 Much more. See note on 6.26. You of little faith, the author’s stereotyped expression (known also in rabbinic literature) for the disciples (see 8.26; 14.31; 16.8; 17.20).
6.33 Kingdom of God. See note on 4.17. Righteousness. See note on 3.15.
MATTHEW 7
Judging Others
1“Do not judge, so that you may not be judged. 2For with the judgment you make you will be judged, and the measure you give will be the measure you get. 3Why do you see the speck in your neighbor’sa eye, but do not notice the log in your own eye? 4Or how can you say to your neighbor,b ‘Let me take the speck out of your eye,’ while the log is in your own eye? 5You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’sc eye.
Profaning the Holy
6“Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you.
Ask, Search, Knock
7“Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 8For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 9Is there anyone among you who, if your child asks for bread, will give a stone? 10Or if the child asks for a fish, will give a snake? 11If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him!
The Golden Rule
12“In everything do to others as you would have them do to you; for this is the law and the prophets.
The Narrow Gate
13“Enter through the narrow gate; for the gate is wide and the road is easyd that leads to destruction, and there are many who take it. 14For the gate is narrow and the road is hard that leads to life, and there are few who find it.
A Tree and Its Fruit
15“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. 16You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? 17In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. 18A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19Every tree that does not bear good fruit is cut down and thrown into the fire. 20Thus you will know them by their fruits.
Concerning Self-Deception
21“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. 22On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?’ 23Then I will declare to them, ‘I never knew you; go away from me, you evildoers.’
Hearers and Doers
24“Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. 25The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. 26And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. 27The rain fell, and the floods came, and the winds blew and beat against that house, and it fell—and great was its fall!”
28Now when Jesus had finished saying these things, the crowds were astounded at his teaching, 29for he taught them as one having authority, and not as their scribes.
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a Gk brother’s
b Gk brother
c Gk brother’s
d Other ancient authorities read for the road is wide and easy
7.1–12 Sayings (mainly from Q; see Introduction) about human conduct, based on images of family, household, neighborhood, and village.
7.1–2 Cf. Mk 4.24; Lk 6.37–38.
7.1 Do not judge, a prohibition of hypocritical judging; see Rom 2.1; Jas 4.11–12. Be judged, i.e., by God; see also 5.19; 6.14–15; Polycarp, Philippians 2.3.
7.3–5 Cf. Lk 6.41–42. A parable in the form of rhetorical questions illustrates vv. 1–2. See Gospel of Thomas 26.
7.5 Hypocrite, here a “brother” (see text note f), not a Pharisee (see note on 6.2).
7.6 Dogs, an insult; see 15.26–27; Deut 23.18; Phil 3.2; Rev 22.15. Swine, considered unclean by Israelites; see 8.31; Lev 11.7–8; Isa 65.4; 2 Pet 2.22; Gospel of Thomas 93; Didache 9.5.
7.7–11 Cf. Lk 11.9–13.
7.7 Ask. See also 18.19; Gospel of Thomas 2; 92; 94.
7.11 How much more. See note on 6.26. Father in heaven. See note on 6.9.
7.12 Cf. Lk 6.31. The “Golden Rule” was known in many versions (and religions!) in antiquity; see, e.g., Tob 4.15; Sir 31.15; Dead Sea Scrolls, The Two Ways (4Q473); Babylonian Talmud Shabbat 31a (Rabbi Hillel); Didache 1.2. The law and the prophets. See note on 5.17.
7.13–29 A series of warnings concludes the sermon.
7.13–14 Road, or “way.” Cf. Lk 13.23–24. Instruction on the “Two Ways” was widespread in anti
quity (see Prov 28.18; Wis 5.6–7; Didache 1–6; Letter of Barnabas 18–20). Many, few. See also 22.14. To enter life (18.8–9) parallels entering the kingdom (see 5.20;7.21; 23.13).
7.15–20 Cf. Lk 6.43–44.
7.15 A warning against false prophets indicates the occasional presence of wandering prophets in the author’s communities (see also v. 22; 10.5–15; 23.34; Didache 11; 16.3).
7.17 Good fruit, bad fruit. Cf. Lk 6.43–45. See note on 3.8; see also Jas 3.12; Gospel of Thomas 45; Sir 27.6.
7.19 Thrown into the fire. See notes on 3.10; 5.22.
7.21–23 Cf. Lk 6.46; 13.25–27.
7.21 Lord, a respectful address by an inferior to a superior (see 10.24) roughly equivalent to “Sir.” It is used of God in scripture and, linked with terms of worship (see 14.30–33; Jn 9.38), it hints at Jesus’ divinity. On doing the will of God, see note on 6.10.
7.22 See note on 7.15. The acts performed are otherwise praiseworthy (see 10.5–15); the issue is obedience to God’s will. That day, the day of judgment; see 24.36, 42, 44; 25.31–46; see also Zech 14. In your name, i.e., by Jesus’ authority. Jesus’ name was also invoked as a source of power; see Acts 4.7;19.13–17; Jas 5.14.
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