The Greek word implies happy. It may also be rendered blessed and happy. So in succeeding verses. The word spoken by the new King, being the constitution of the kingdom of the heavens, is a revelation of the spiritual living and heavenly principles of the kingdom of the heavens. It is composed of seven sections. The first section, vv. 3-12, depicts the nature of the people of the kingdom of the heavens, who are under nine blessings. They are people who are poor in spirit, who mourn for the present situation, who are meek in suffering opposition, who are hungry and thirsty for righteousness, who are merciful toward others, who are pure in heart, who make peace, who suffer persecution for righteousness, and who are reproached and evilly spoken of because of the Lord.

When the new King sat down on the mountain, His disciples, not the crowds, came to Him to be His audience. Eventually, not only the believing Jews but also the discipled nations (the Gentiles — Matt. 28:19) became His disciples. Later the disciples were called Christians (Acts 11:26). Hence, the word the new King spoke on the mountain in chs. 5—7, concerning the constitution of the kingdom of the heavens, was spoken to the believers of the New Testament, not to the Jews of the Old Testament.

The new King called His followers by the seashore, but to give them the constitution of the kingdom of the heavens, He went up to the mountain. This indicates that for the realization of the kingdom of the heavens, we need to go higher with Him.

Spirit here refers not to the Spirit of God but to our human spirit, the deepest part of our being, the organ by which we contact God and realize spiritual things. We need to be poor, emptied, unloaded, in this part of our being that we may realize and possess the kingdom of the heavens. This implies that the kingdom of the heavens is spiritual, not material.

To be poor in spirit is not only to be humble but also to be emptied in our spirit, in the depth of our being, not holding on to the old things of the old dispensation but unloaded to receive the new things, the things of the kingdom of the heavens.

If we seek for righteousness at a cost, the kingdom of the heavens becomes ours: we are in its reality now, and we will be rewarded with its manifestation in the coming age.

The whole world lies in the evil one (1 John 5:19) and is filled with unrighteousness. If we hunger and thirst for righteousness, we will be persecuted for the sake of righteousness. For the sake of the kingdom of the heavens, we need to pay a price for the righteousness that we seek.

Our Father is the God of peace (Rom. 15:33; 16:20), having a peaceful life with a peaceful nature. As those born of Him, if we would be peacemakers, we must walk in His divine life and according to His divine nature. In this way we will express His life and nature and be called the sons of God.

Satan, the rebellious one, is the instigator of all rebellion. For the kingdom of the heavens, under its heavenly ruling, we must be those who make peace among men (Heb. 12:14).

If we are pure in heart in seeking God, we will see God. Seeing God is a reward to the pure in heart. This blessing is both for today and for the coming age.

To be pure in heart is to be single in purpose, to have the single goal of accomplishing God's will for God's glory (1 Cor. 10:31). This is for the kingdom of the heavens. Our spirit is the organ by which we receive Christ (John 1:12; 3:6), whereas our heart is the ground where Christ as the seed of life grows (Matt. 13:19). For the kingdom of the heavens we need to be poor in spirit, empty in our spirit, that we may receive Christ. Also, we need to be pure, single, in our heart that Christ may grow in us without frustration.

To receive mercy is to receive what we do not deserve. If we are merciful to others, the Lord will give us mercy (2 Tim. 1:16, 18), especially at His judgment seat (James 2:12-13).

To be righteous is to give one what he deserves, whereas to be merciful is to give one what he does not deserve. For the kingdom of the heavens we need to be not only righteous but also merciful.

If we hunger and thirst for righteousness, God will grant us the very righteousness we seek, that we may be satisfied.

Righteousness here denotes our being right in our behavior. We need to hunger and thirst for this righteousness, to seek after such righteousness, that we may enter into the kingdom of the heavens (vv. 10, 20).

If we are meek, willing to suffer the world's opposition in this age, we will inherit the earth in the coming age, as revealed in Heb. 2:5-8 and Luke 19:17, 19.

To be meek means not to resist the world's opposition but to suffer it willingly.

If we mourn according to God and His economy, we will be comforted by being rewarded with the kingdom of the heavens. We will see God's heavenly ruling over the entire negative situation.

The entire situation of the world is negative toward God's economy. Satan, sin, self, darkness, and worldliness predominate among all people on earth. God's glory is insulted, Christ is rejected, the Holy Spirit is frustrated, the church is desolate, self is corrupt, and the whole world is evil. God wants us to mourn over such a situation.

Kingdom of the heavens is a term used exclusively by Matthew, indicating that the kingdom of the heavens differs from the kingdom of God (see chart on pp. 30-31), the latter being mentioned in the other three Gospels. The kingdom of God is God's general reign from eternity past to eternity future. It comprises eternity without beginning before the foundation of the world, the chosen patriarchs (including the paradise of Adam), the nation of Israel in the Old Testament, the church in the New Testament, the coming millennial kingdom (including its heavenly part, the manifestation of the kingdom of the heavens, and its earthly part, the Messianic kingdom), and the new heaven and new earth with the New Jerusalem in eternity without end. The kingdom of the heavens is a specific section within the kingdom of God, a section composed only of the church today and the heavenly part of the coming millennial kingdom. Hence, in the New Testament, especially in the other three Gospels, the kingdom of the heavens, a section of the kingdom of God, is also called "the kingdom of God." In the Old Testament the kingdom of God, generally, already existed with the nation of Israel (Matt. 21:43); the kingdom of the heavens, specifically, had still not come, and it only drew near when John the Baptist came (Matt. 3:1-2; 11:11-12).

According to Matthew there are three aspects concerning the kingdom of the heavens: the reality, the appearance, and the manifestation. The reality of the kingdom of the heavens is the inward content of the kingdom of the heavens in its heavenly and spiritual nature, as revealed by the new King on the mountain in chs. 5—7. The appearance of the kingdom of the heavens is the outward state of the kingdom of the heavens in name, as revealed by the King on the seashore in ch. 13. The manifestation of the kingdom of the heavens is the practical coming of the kingdom of the heavens in power, as unveiled by the King on the Mount of Olives in chs. 24—25. Both the reality and the appearance of the kingdom of the heavens are with the church today. The reality of the kingdom of the heavens is the proper church life (Rom. 14:17), which exists in the appearance of the kingdom of the heavens, known as Christendom. The manifestation of the kingdom of the heavens is the heavenly part of the coming millennial kingdom, which is referred to as the kingdom of the Father in 13:43; the earthly part of the millennial kingdom is the Messianic kingdom, which is referred to as the kingdom of the Son of Man in Matt. 13:41, and which is the restored tabernacle of David, the kingdom of David (Acts 15:16). In the heavenly part of the millennial kingdom, which is the kingdom of the heavens manifested in power, the overcoming believers will reign with Christ for a thousand years (Rev. 20:4, 6); in the earthly part of the millennial kingdom, which is the Messianic kingdom on earth, the saved remnant of Israel will be the priests and will teach the nations to worship God (Zech. 8:20-23).

If we are poor in spirit, the kingdom of the heavens is ours: we are in its reality now in the church age, and we will share in its manifestation in the kingdom age.

See note 22¹ in ch. 1.

The second section of the new King's word given on the mountain, vv. 13-16, concerns the influence of the people of the kingdom of the heavens on the world. They are the salt to the corrupted earth and the light to the darkened world.

Salt, by nature, is an element that kills and eliminates the germs of corruption. To the corrupted earth the people of the kingdom of the heavens are such an element, keeping the earth from being fully corrupted.

For the kingdom people to become tasteless means that they lose their salting function. They become the same as the earthly people and are indistinguishable from the unbelievers.

This reward of the ninth blessing indicates that the results of the foregoing eight blessings also are rewards. This reward is great and is in the heavens; it is a heavenly reward, not an earthly one.

When we live a life for the kingdom of the heavens, in the spiritual nature of the kingdom and according to the heavenly principles of the kingdom, we are reproached, persecuted, and evilly spoken of, mostly by the religious people, who hold to their traditional religious concepts. The Jewish religionists did all these things to the apostles in the early days of the kingdom of the heavens (Acts 5:41; 13:45, 50; 2 Cor. 6:8; Rom. 3:8).

The persecution in v. 10 is for the sake of righteousness, i.e., is due to our seeking for righteousness, whereas the persecution in v. 11 is directly because of Christ, the new King, i.e., because of our following Him.

Here for Christ to fulfill the law means
1) that, on the positive side, He kept the law,
2) that, on the negative side, through His substitutionary death on the cross He fulfilled the requirement of the law, and
3) that in this section He complemented the old law with His new law, as repeatedly expressed by the word “But I say to (or, tell) you” (vv. 22, 28, 32, 34, 39, 44).
Christ's keeping of the law qualified Him to fulfill the requirement of the law through His substitutionary death on the cross. Christ's fulfilling of the requirement of the law through His substitutionary death on the cross brought in the resurrection life to complement the law, to fill the law to the full. The old law, the lower law, with the demand that it be kept and the requirement that man be punished, is over. The kingdom people, as the children of the Father, now need to fulfill only the new law, the higher law, by the resurrection life, which is the eternal life of the Father. The old law was given through Moses, whereas the new law was decreed by Christ personally.

Concerning the law there are two aspects: the commandments of the law and the principle of the law. The commandments of the law were fulfilled and complemented by the Lord's coming, whereas the principle of the law was replaced by the principle of faith according to God's New Testament economy.

After the millennial kingdom the old heaven and old earth will pass away when the new heaven and new earth come in (Rev. 21:1; Heb. 1:11-12; 2 Pet. 3:10-13). What is covered by the law extends only to the end of the millennial kingdom, whereas what is covered by the prophets extends to the new heaven and new earth (Isa. 65:17; 66:22). This is why both the law and the prophets are referred to in v. 17, but only the law, not the prophets, is mentioned in v. 18.

The Greek equivalent of the Hebrew yod, the smallest Hebrew letter, which is shaped like a comma.

Gk. keraia, a horn, a projection; referring to a mark used with the Hebrew letters.

To be cast out is to be put away from the kingdom of the heavens (Luke 14:35).

To be trampled underfoot by men is to be treated as useless dust.

Light is the shining of a lamp to enlighten those in darkness. To the darkened world the people of the kingdom of the heavens are such a light, effacing the world's darkness. In nature they are the healing salt, and in behavior they are the shining light.

As the shining light, the kingdom people are like a city situated upon a mountain, a city that cannot be hidden. This will ultimately consummate in the holy city, the New Jerusalem (Rev. 21:10-11, 23-24).

A bushel is an instrument for measuring grain. A lighted lamp placed under a bushel cannot shine out its light. The kingdom people as the lighted lamp should not be covered by a bushel, an item pertaining to food, concern for which causes people to be anxious (Matt. 6:25).

The light as a city on a mountain shines over the outsiders, whereas the lighted lamp on the lampstand shines over those who are in the house. As a city on a mountain, the light cannot be hidden, and as the lamp on the lampstand, the light should not be hidden.

Good works constitute the behavior of the kingdom people; through such works men can see God and be brought to Him.

To glorify God the Father is to give Him the glory. Glory is God expressed. When the kingdom people express God in their behavior and good works, men see God and give the glory to God.

The title your Father proves that the disciples, who were the new King's audience, were regenerated children of God (John 1:12; Gal. 4:6).

The third section of the King's word on the mountain, vv. 17-48, concerns the law of the people of the kingdom of the heavens.

Commandments here refers to the law in v. 18. The kingdom people not only fulfill the law but also complement it. Hence, they actually do not annul any commandments of the law.

Entrance into the kingdom of God requires regeneration as a new beginning of our life (John 3:3, 5), but entrance into the kingdom of the heavens demands surpassing righteousness in our living after regeneration. To enter into the kingdom of the heavens is to live in its reality today and to participate in its manifestation in the future.

The words that "you have heard" (vv. 21, 27, 33, 38, 43) are the law of the old dispensation, whereas the words that "I say to (or, tell) you" (vv. 22, 28, 32, 34, 39, 44) are the new law of the kingdom, which complements the law of the old dispensation.

The law of the old dispensation deals with the act of murder (v. 21), but the new law of the kingdom deals with anger, the motive of murder. Hence, the demand of the new law of the kingdom is deeper than the requirement of the law of the old dispensation. To meet the demand of the new law of the kingdom, the higher life of the new creation is needed.

The word brother proves that the King's word here is spoken to believers.

In this verse there are three kinds of judgments. The first is the judgment at the gate of the city, which is the district judgment. The second is the judgment by the Sanhedrin, which is a higher judgment. The third is the judgment by God through the Gehenna of fire, which is the highest judgment. These three kinds of judgments were mentioned here by the new King, who used figures from the Jewish background because His entire audience was Jewish. However, in regard to the kingdom people, the believers of the New Testament, all these judgments refer to the judgment of the Lord at the judgment seat of Christ, as revealed in 2 Cor. 5:10; Rom. 14:10, 12; 1 Cor. 4:4-5; 3:13-15; Matt. 16:27; Rev. 22:12 and Heb. 10:27, 30. This clearly reveals that the New Testament believers, although forgiven by God forever, are still liable to the Lord's judgment, a judgment not for perdition but for discipline, if they sin against the new law of the kingdom as given here. However, when we sin against the new law of the kingdom, we will be forgiven and cleansed by the blood of the Lord Jesus if we repent and confess our sins (1 John 1:7, 9).

I.e., stupid, good-for-nothing. An expression of contempt.

Righteousness here does not refer only to objective righteousness, which is the Christ whom we receive when we believe in Him and are thus justified before God (1 Cor. 1:30; Rom. 3:26); it refers even more to subjective righteousness, which is the indwelling Christ lived out of us as our righteousness that we may live in the reality of the kingdom today and enter into its manifestation in the future. This subjective righteousness is obtained not by merely the fulfilling of the old law, but by the complementing of the old law through the fulfilling of the new law of the kingdom of the heavens given by the new King here in this section of the Word. This righteousness of the kingdom people, which is according to the new law of the kingdom, surpasses that of the scribes and Pharisees, which is according to the old law. It is impossible for our natural life to gain this surpassing righteousness; it can be produced only by a higher life, the resurrection life of Christ. This righteousness, which is likened to the wedding garment (Matt. 22:11-12), qualifies us to participate in the wedding of the Lamb (Rev. 19:7-8) and inherit the kingdom of the heavens in its manifestation, that is, to enter into the kingdom of the heavens in the future.

The righteousness of the scribes and Pharisees is the righteousness of letters, which they practiced by their own life according to the old law of letters; the surpassing righteousness of the kingdom people is the righteousness of life, which they live out by taking Christ as their life according to the new law of life. Both in nature and in standard, the righteousness of life far surpasses the lifeless righteousness practiced by the scribes and Pharisees.

See note Matt. 2:4^1a.

This will take place at the judgment seat of Christ when He comes back (2 Cor. 5:10; Rom. 14:10). The judge will be the Lord, the officer will be the angel, and the prison will be the place of discipline.

Come out from there (prison) refers to being forgiven in the coming age, the millennium.

A Roman quadrans was a small brass coin equal to a quarter of an assarion, which was equal to one cent. The meaning here is that regarding even the smallest matter we need to make a thorough clearance. This shows the strictness of the new law.

The Sanhedrin was a council composed of the chief priests, the elders, the lawyers, and the scribes. It was the highest court of the Jews (Luke 22:66; Acts 4:5-6, 15; 5:27, 34, 41).

I.e., fool. A Hebrew expression of condemnation indicating a rebel (Num. 20:10). This expression is more serious than "Raca," an expression of contempt.

Gehenna, valley of Henna, is equivalent to the Hebrew Ge Hinnom, valley of Hinnom. Also called Tophet, or Topheth (2 Kings 23:10; Isa. 30:33; Jer. 19:13), it is a deep valley near Jerusalem and was the refuse-place of the city, where all kinds of filth and the bodies of criminals were cast for burning. Because of its continual fire, it became the symbol of the place of eternal punishment, the lake of fire (Rev. 20:15). This word is used also in vv. 29-30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5 and James 3:6.

A sacrifice, such as the sacrifice for sin, is for dealing with sin, whereas a gift is for fellowship with God.

The altar was a piece of furniture (Exo. 27:1-8) in the outer court of the temple (1 Kings 8:64). On the altar all the sacrifices and gifts were offered (Lev. 1:9, 12, 17). In decreeing the new law of the kingdom, the King referred here to the gift and altar of the old dispensation because during the period of His ministry on earth, a transitional period, the ritual law of the old dispensation had not yet come to an end.

(In the four Gospels, before His death and resurrection, in matters regarding the outward circumstances, the Lord treated His disciples as Jews according to the old law, whereas in matters concerning spirit and life, He considered them believers, constituents of the church, according to the New Testament economy.)

Something against you here must refer to an offense caused by the anger or scolding in v. 22.

We must first be reconciled to our brother so that our remembrance of the offense can be removed and our conscience can be void of offense. Then we can come and offer our gift to the Lord and fellowship with Him with a pure conscience. The King of the kingdom will never allow two brothers who are not reconciled to each other either to share the kingdom in its reality or to reign in its manifestation.

Or, placate.

Be well disposed quickly, lest you die, your opponent die, or the Lord come back, thus leaving you no opportunity to be reconciled to your opponent.

I.e., a plaintiff.

On the way signifies that we are still living in this life.

See note Matt. 5:29¹.

Lit., releases. So in the next verse.

What the King decreed in vv. 21-30 as the new law of the kingdom complemented the law of the old dispensation, whereas what the King proclaimed in vv. 31-48 as the new law of the kingdom changed the law of the old dispensation. In the old dispensation the law concerning divorce was ordained because of the people's hardness of heart; that law was not according to God's design in the beginning (Matt. 19:7-8). The King's new decree recovered marriage back to the beginning, back to God's design for it (Matt. 19:4-6).

An ancient Roman mile, equal to a thousand paces.

Giving to one who asks and not turning away from a borrower prove that the kingdom people do not care for material things and are not possessed by them.

The law of the old dispensation deals with the outward act of adultery, whereas the new law of the kingdom deals with the inward motive of the heart.

The marriage tie can be broken only by death (Rom. 7:3) or fornication. Hence, to divorce for any other reason is to commit adultery.

Or, You shall not swear falsely.

The emphasis of the new law of the kingdom in this verse and in v. 30 indicates the seriousness of sin in relation to the kingdom of the heavens and the need to put away the motive of sin at any cost. The actions described in these verses were not meant to be carried out literally; they can be carried out only spiritually, as revealed in Rom. 8:13 and Col. 3:5.

See note Matt. 5:22^8d. So in the next verse.

Turning to the striker the other cheek also, yielding to the suer the cloak also (v. 40), and going with the compeller the second mile (v. 41) prove that the kingdom people have the power to suffer instead of resisting, and the power to walk not in the flesh or the soul for their own interests but in the spirit for the kingdom.

A shirt-like undergarment. So throughout the book.

Lit., repay. An oath includes a vow that needs to be repaid. Hence, to repay what is vowed is to render our oaths.

The new law of the kingdom forbids the kingdom people to swear in any manner — by heaven, by the earth, unto Jerusalem, or by their head — because heaven, the earth, Jerusalem, and their head are not under their control but under God's.

The word of the kingdom people should be simple and true: "Yes, yes; No, no." They should not try to convince others with many words; they should be those who are true and of few words.

Lit., out of.

Or, evil.

Those who collected the taxes levied by the Romans. Nearly all of them abused their office by making excessive demands based on false accusation (Luke 3:12-13; 19:2, 8). Paying taxes to the Romans was very bitter to the Jews. Those engaged in collecting taxes were despised by the people and counted unworthy of respect (Luke 18:9-10). Hence, they were classed with sinners (Matt. 9:10-11).

The title sons of your Father is a strong proof that the kingdom people, who are the audience here for the new King's decree on the mountain, are the regenerated believers of the New Testament.

The sending of rain on the just and the unjust occurs in the age of grace, but in the coming age, the age of the kingdom, no rain will come on the unjust (Zech. 14:17-18).

The kingdom people who observe the new law of the kingdom in the kingdom's reality will be given a reward in the manifestation of the kingdom. The reward differs from salvation. A person can be saved yet not be rewarded. (See note Heb. 10:35^1b.)

For the kingdom people to be perfect as their heavenly Father is perfect means that they are perfect in His love. They are the Father's children, having the Father's divine life and divine nature. Hence, they can be perfect as their Father is. The demand of the new law of the kingdom is much higher than the requirement of the law of the old dispensation. This higher demand can be met only by the Father's divine life, not by the natural life. The kingdom of the heavens is the highest demand, and the divine life of the Father is the highest supply to meet that demand. First, the gospel presents in the Gospel of Matthew the kingdom of the heavens as the highest demand, and last, it affords us in the Gospel of John the divine life of the heavenly Father as the highest supply, by which we can have the highest living of the kingdom of the heavens. The demand of the new law of the kingdom in chs. 5—7 is actually the expression of the new life, the divine life, which is within the regenerated kingdom people. This demand opens up the inner being of the regenerated people, showing them that they are able to attain to such a high level and to have such a high living.