Bullet Point Bible

The Setting and the Beatitudes

¹ When he saw the crowds, he went up the mountain. After he sat down his disciples came to him.² Then he began to teach them by saying:³ "Blessed are the poor in spirit, for the kingdom of heaven belongs to them.⁴ "Blessed are those who mourn, for they will be comforted.⁵ "Blessed are the meek, for they will inherit the earth.⁶ "Blessed are those who hunger and thirst for righteousness, for they will be satisfied.⁷ "Blessed are the merciful, for they will be shown mercy.⁸ "Blessed are the pure in heart, for they will see God.⁹ "Blessed are the peacemakers, for they will be called the children of God.¹⁰ "Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.¹¹ "Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me.¹² Rejoice and be glad, because your reward is great in heaven, for they persecuted the prophets before you in the same way.

The Sermon on the Mount begins with Jesus ascending a mountain, evoking Moses receiving the Law on Mount Sinai (Exodus 19-20), positioning Jesus as the new, authoritative lawgiver.
The Beatitudes describe the character and blessings of those who belong to the Kingdom of Heaven, often contrasting worldly values.
"Poor in spirit" refers to spiritual humility and dependence on God, not necessarily material poverty (Matthew 5:3).
"Those who mourn" likely refers to mourning over sin and the brokenness of the world (Matthew 5:4; cf. Isaiah 61:1-3).
"Meek" denotes gentleness and power under control, not weakness (Matthew 5:5; cf. Psalm 37:11).
Hungering and thirsting for righteousness signifies an intense desire for personal holiness and God's justice in the world (Matthew 5:6).
The blessings often have both a present reality ("belongs to them") and a future fulfillment ("will be comforted," "will inherit," "will be satisfied," "will be shown mercy," "will see God").
Purity of heart involves inner integrity and undivided devotion to God (Matthew 5:8; cf. Psalm 24:3-4).
Peacemakers actively work to reconcile people to God and to one another (Matthew 5:9).
Persecution for righteousness' sake is presented not as a possibility but as an expected reality for kingdom citizens, linking them to the prophets (Matthew 5:10-12).

Salt and Light

¹³ "You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people!¹⁴ You are the light of the world. A city located on a hill cannot be hidden.¹⁵ People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house.¹⁶ In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Jesus uses metaphors of "salt" and "light" to describe the intended influence and witness of his disciples in the world.
Salt in the ancient world was used for flavoring, preservation, and possibly purification. Disciples are to positively influence and preserve society from moral decay (Matthew 5:13).
The warning about salt losing its flavor emphasizes the need for disciples to maintain their distinct kingdom character; failure results in uselessness.
"Light of the world" signifies visibility, guidance, and the revelation of truth. Disciples are to make God's truth and character visible (Matthew 5:14).
The image of a city on a hill highlights the public nature of the disciples' lives and witness; their distinct way of life should be noticeable.
The lamp metaphor stresses that the purpose of light (godly living) is to be seen, not hidden (Matthew 5:15).
Good deeds are the practical expression of this light, intended not for self-glory but to point others towards God and bring him glory (Matthew 5:16).
This section transitions from the inner character (Beatitudes) to the outward impact of kingdom citizens.

Jesus and the Fulfillment of the Law

¹⁷ "Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them.¹⁸ I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.¹⁹ So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.²⁰ For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven!

Jesus explicitly states his relationship to the Old Testament ("the Law or the Prophets"): He came to fulfill, not destroy it.
"Fulfill" (pleroo) means to bring to its intended meaning, completion, or goal, which Jesus does through his life, teaching, death, and resurrection.
The "jot" (Greek iota, smallest letter) and "stroke of a pen" (small decorative mark on Hebrew letters) emphasize the enduring authority and divine inspiration of the entire Old Testament scripture down to the smallest detail (Matthew 5:18).
Jesus affirms the ongoing relevance of the Law's moral demands while inaugurating the new covenant era where its purpose is fully realized in him.
True greatness in the kingdom is measured by obedience to God's commands and teaching others likewise (Matthew 5:19).
Jesus sets a standard of righteousness exceeding the external, often hypocritical, observance of the religious leaders ("experts in the law and the Pharisees") (Matthew 5:20).
This required righteousness is not merely outward conformity but an inward transformation of the heart, which is central to the following sections.

Anger and Reconciliation

²¹ "You have heard that it was said to an older generation, ' Do not murder ,' and 'whoever murders will be subjected to judgment.'²² But I say to you that anyone who is angry with a brother will be subjected to judgment. And whoever insults a brother will be brought before the council, and whoever says 'Fool' will be sent to fiery hell.²³ So then, if you bring your gift to the altar and there you remember that your brother has something against you,²⁴ leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.²⁵ Reach agreement quickly with your accuser while on the way to court, or he may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.²⁶ I tell you the truth, you will never get out of there until you have paid the last penny!

Jesus begins a series of contrasts ("You have heard... But I say to you") demonstrating the deeper meaning and application of the Law.
He equates internal anger and contemptuous speech ("Raca," "You fool!") with the root of murder, showing that God judges the heart, not just outward actions (Matthew 5:21-22; cf. 1 John 3:15).
The escalating levels of judgment (local court, Sanhedrin/council, hell/Gehenna) emphasize the seriousness of harboring anger and contempt.
Reconciliation with an offended brother takes precedence even over religious rituals like offering sacrifices at the altar (Matthew 5:23-24). This highlights the priority of relationships in kingdom life.
The practical advice to settle disputes quickly before reaching court serves as an analogy for the urgency of spiritual reconciliation with God and others before final judgment (Matthew 5:25-26).
Jesus internalizes the commandment against murder, addressing the underlying attitudes of the heart that lead to violence and broken relationships.

Adultery and Lust

²⁷ "You have heard that it was said, ' Do not commit adultery .'²⁸ But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.²⁹ If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell.³⁰ If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Jesus intensifies the commandment against adultery (Exodus 20:14), extending it to the internal act of lustful looking (Matthew 5:27-28).
He teaches that sin begins in the heart and mind; entertaining lust is equivalent to the act itself in terms of guilt before God.
The command addresses the intentional, covetous gaze, not merely noticing someone's attractiveness.
The graphic, hyperbolic language about gouging out an eye or cutting off a hand emphasizes the extreme measures disciples should take to deal radically with sin and its sources (Matthew 5:29-30).
This is not meant literally, but illustrates the seriousness of sin and the necessity of decisive action to avoid spiritual destruction ("hell"/Gehenna).
The "right" eye and hand may signify what is most valuable or useful, indicating that nothing should be prioritized over obedience and purity.
This teaching underscores the kingdom's demand for inner purity, not just outward conformity.

Divorce

³¹ "It was said, ' Whoever divorces his wife must give her a legal document .'³² But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Jesus addresses the interpretation of the Old Testament allowance for divorce (Deuteronomy 24:1-4), which some contemporaries used to permit divorce for trivial reasons.
He significantly restricts the grounds for divorce, permitting it only in cases of "sexual immorality" (Greek: porneia).
Porneia is a broad term encompassing various forms of sexual sin, including adultery, premarital sex, incest, etc. There is scholarly debate on its precise scope here.
Jesus teaches that divorcing for illegitimate reasons forces the divorced woman into a position where her remarriage is considered adulterous, and marrying such a woman is also adultery.
This teaching upholds the sanctity and permanence of marriage as God's original design (cf. Matthew 19:4-9; Genesis 2:24).
By restricting divorce, Jesus protects the vulnerable party (often the wife in that culture) and calls his followers to a higher standard of marital faithfulness.

Oaths and Honesty

³³ "Again, you have heard that it was said to an older generation, ' Do not break an oath, but fulfill your vows to the Lord .'³⁴ But I say to you, do not take oaths at all-not by heaven, because it is the throne of God,³⁵ not by earth, because it is his footstool, and not by Jerusalem, because it is the city of the great King.³⁶ Do not take an oath by your head, because you are not able to make one hair white or black.³⁷ Let your word be 'Yes, yes' or 'No, no.' More than this is from the evil one.

Jesus addresses the practice of oath-taking, which was common and often abused through casuistry (finding loopholes based on what was invoked in the oath).
While the Old Law commanded fulfilling oaths made to the Lord (Leviticus 19:12; Numbers 30:2; Deuteronomy 23:21), Jesus prohibits swearing oaths altogether in everyday speech (Matthew 5:34).
He argues that all oaths ultimately invoke God, whether directly or indirectly (heaven, earth, Jerusalem, one's head), because God is sovereign over all creation (Matthew 5:34-36).
Instead of relying on oaths to guarantee truthfulness, disciples should be people whose simple "Yes" or "No" is completely reliable and sufficient (Matthew 5:37).
The need for oaths arises from a lack of trust and inherent dishonesty ("from the evil one"). Kingdom citizens should be characterized by absolute integrity in their speech.
This doesn't necessarily prohibit oaths in formal legal settings (Jesus himself responded under oath in Matthew 26:63-64) but targets casual, evasive, or manipulative oath-taking in personal interactions.

Retaliation and Generosity

³⁸ "You have heard that it was said, ' An eye for an eye and a tooth for a tooth .'³⁹ But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well.⁴⁰ And if someone wants to sue you and take your tunic, let him have your coat also.⁴¹ And if anyone forces you to go one mile, go with him two.⁴² Give to the one who asks you, and do not reject the one who wants to borrow from you.

Jesus confronts the principle of "lex talionis" (law of retaliation) from the Old Testament (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21), which was intended as a principle of justice to limit vengeance in legal contexts, not mandate personal revenge.
Jesus abrogates its application in personal relationships, calling for radical non-retaliation against evil or insult (Matthew 5:39).
Turning the other cheek (Matthew 5:39) was a response to a backhanded slap, a deep insult in that culture; Jesus calls for absorbing the insult without retaliating.
Giving the cloak (outer garment) along with the tunic (inner garment) meant giving up essential clothing, demonstrating extreme generosity and willingness to suffer loss rather than fight (Matthew 5:40).
Going the second mile (Matthew 5:41) refers to the Roman practice of "impressment," where soldiers could compel civilians to carry baggage for one mile. Jesus commands exceeding the requirement, turning forced compliance into willing service.
The call to give and lend freely (Matthew 5:42) reflects a radical generosity that mirrors God's own generosity and trusts in His provision.
These commands challenge natural human responses and demonstrate a counter-cultural kingdom ethic focused on overcoming evil with good (cf. Romans 12:17-21).

Love for Enemies

⁴³ "You have heard that it was said, ' Love your neighbor ' and 'hate your enemy.'⁴⁴ But I say to you, love your enemy and pray for those who persecute you,⁴⁵ so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.⁴⁶ For if you love those who love you, what reward do you have? Even the tax collectors do the same, don't they?⁴⁷ And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don't they?⁴⁸ So then, be perfect, as your heavenly Father is perfect.

Jesus contrasts the common interpretation ("Love your neighbor," Leviticus 19:18) which often implied hating one's enemy (a sentiment found in some contemporary Jewish thought, though not explicitly stated in the OT Law), with his command to love enemies (Matthew 5:43-44).
This love (agape) is not primarily an emotion but an active willing of the other's good, demonstrated through actions like praying for persecutors.
The motivation for loving enemies is to imitate God the Father, who shows common grace (sunshine, rain) to both the righteous and the unrighteous (Matthew 5:45). Disciples are to reflect the character of their Father.
Loving only those who love back or greeting only one's own group is natural but falls short of the distinctive righteousness required in the kingdom; even tax collectors and Gentiles (groups often viewed negatively) do this (Matthew 5:46-47).
The command "be perfect, as your heavenly Father is perfect" (Matthew 5:48) serves as the concluding summary of this section and arguably the entire preceding discourse on the Law.
"Perfect" (teleios) means complete, mature, whole, reaching the intended goal. In this context, it refers particularly to the completeness of love that extends even to enemies, mirroring God's own impartial love and goodness. It is a call to strive towards God's character.

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Matthew 5