Exegesis of Matt 5_48

Table of Contents

Introduction................................................................................................................................................1

Statement of the Problem.......................................................................................................................1

Limits.....................................................................................................................................................1

Methodology..........................................................................................................................................1

Chapter I....................................................................................................................................................2

Introductory Information About the Book of Matthew.........................................................................2

Historical Setting...................................................................................................................................3

Themes...................................................................................................................................................5

Literary Analysis....................................................................................................................................5

Chapter II...................................................................................................................................................6

Translations of Matthew 5:43 – 48........................................................................................................6

Textual Analysis.....................................................................................................................................8

Lexical Analysis.....................................................................................................................................8

Syntactical Analysis.............................................................................................................................11

Structural and Rhetorical Analysis......................................................................................................14

Chapter III................................................................................................................................................16

Conclusion...........................................................................................................................................16

Bibliography........................................................................................................................................18

Introduction

Statement of the Problem

Jesus’ statement in Matthew 5: 48 “Ye shall be perfect as your Heavenly Father is perfect” has been the

subject of many debates over the years with various conclusions being drawn.1Despite the debates and

conclusions, many Christians are still unsure as to its meaning. In light of this ambiguity, the objective

of this paper is to analyze that statement in order to discover its meaning and also to uncover why Jesus

made such a specific request of his followers.

Limits

Since the intention is primarily to discover the meaning of Matthew 5:48 , this paper will be

limited to mainly to discovering the meaning of the Greek word telioz (perfect) and its Hebrew

counterpart ~ymiT' ((tamiym) and to a lesser extent, the meaning of agapath (love) and

ecqrouz (enemy), in their relationship to telioz.

Methodology

The analysis process will adopt the following procedure

In the first chapter of the paper will deal with the historical and literary analyses. The former

will includes introductory information about the author, date of and purpose for writing and

information relative to the situation facing the author and readers. The latter will highlight the

contribution of the text to the whole book of Matthew.

The second chapter will attempt to answer the question, “What message did the text convey to

its first readers?” Here, the findings of the lexical, syntactical, structural and rhetorical analyses

evaluation of the significant words in the text will be shown.

1 Catholic theology as presented in the writings of St Augustine and Thomas Aquinas present varying degrees of perfection. This theology indicates that absolute perfection belongs only to God but humans can attain varying degrees of perfection through obedience to the commandments and charity. See CatholicTheology.info: A Tour of the Summa by Paul J. Glenn at http://www.catholictheology.info/summa-theologica/summa-part2B.php?q=214.

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The third chapter will present the conclusion of the exegesis. Here, the sum total of the results

of analyses will be summarized and a conclusion drawn.

Chapter I

Introductory Information About the Book of Matthew

Authorship

Although there are many opinions that the Gospel of Matthew was not written by disciple bearing that

name 2 , the earliest manuscripts and testimonies of the early Church Fathers attribute this gospel to

him 3, the same disciple who was called Levi in Luke 5:27-32 4 and Mark 2:14.

Date

One source suggests that this gospel was written no earlier than 63 A.D. and no later than 70 A.D. 5

Another source proposes a date between 60 and 75 A.D.6

Purpose

Matthew purpose for writing was primarily to address the Jewish community of his day. His

intent was to show them that Jesus, whom they hated and crucified, is the fulfillment of messianic Old

Testament prophecy. He also wishes to highlight the significant events of Jesus' life and to provide a

teaching manual for the Christian community7.

Succinctly it can be said that Matthew's general purpose was to win the Jews for Christ.8 In this

2The scope of this paper will not debate authorship. For more information see William Hendriksen, “Matthew. Authorship, Date and Place” in New Testament Commentary (Michigan: Baker Academic, 2007), 92- 96.

3 R.T. France, “The Gospel of Matthew” in New International Commentary on the New Testament (Michigan: William B. Eerdmans Publishing, 2007), 15.

H.D.M Spence and Joseph S. Exell, “Introduction to the Gospel According to Matthew” in The Pulpit Commentary Vol 15 (Massachusetts: Hendrickson Publishers, n.d.), xii.

4Lawrence O. Richards, Bible Teacher's Commentary: Matthew's Gospel (Eastbourne, London: Cook Communication Ministry, 2004), 518.

5Hendriksen, 97 points out that Matthew's exclusive recordings of events and situations around Jerusalem prior to the destruction of the Temple are strong evidence in support of the date factor.

6The Pulpit Commentary, xx.7George Knight, “Introduction: Matthew's Purpose” in The Abundant Life Bible Amplifier (Boise: Pacific Press

Publishing, 1994), 19

8Hendriksen. p.972

regard the early church, which contained many Jewish converts, saw this gospel as the most important.9

Although Matthew's aim was directed at the Jewish community, Matthew 4:15 informs us that

Galilee of the Gentiles was also the recipient of Jesus' teachings. Matthew 12:18-21 gives further

evidence that Jesus' ministry to the Gentiles was prophesied. Therefore, we can conclude that Matthew

also intended to reach the Gentiles through his writings.

Historical SettingHistory of Interpretation

Between 1725 and 1777 John Wesley, the founder of Methodism, taught the doctrine of

Christian (Sinless) Perfection or Entire sanctification which espoused that Christian perfection meant

the ability to live without sin. He taught that Christians perfection was freedom from sin in two senses,

freedom from outward sin and freedom (purification) from inward sin. He identified inward sin as evil

thoughts and evil tempers. His teaching was based on 1 John 2:12-14 which he believed showed the

separation of these two senses of perfection according to stages of Christian life (Justification and

Sanctification). Wesley's view of Christian perfection is accepted by the majority of the evangelical

world today. 10

The doctrine of perfection has also been influenced by Catholic theology and John Calvin,

founder of Calvinism and John Wesley. See footnote1.

Sitz im Leben

The Jews of Matthew's day were set apart from non-Jews by the distinguishing qualities of

morality and kindness. These characteristics were evident in their study and observance of the Torah,

temple and synagogue worship and acts of charity. Additionally, they believed that their lineage

through Abraham made them superior to the pagans whom they looked upon as cruel, lewd and

9Richards. p.51810 http://www.revempete.us/research/holiness/christianperfection.html and http://mistieshaw.suite101.com/john-wesleys-

doctrine-of-christian-perfection-a174788 for more information.

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pantheistic11.

Jewish pride made it somewhat distasteful for them to accept the tyrannical Roman governance

that controlled Palestine in the day of Jesus. The heavy tax burdens imposed by the Romans on the

Jewish citizenry and the stifling of Jewish expressions of grievance resulted dissatisfaction, hatred and

created a desire in them for a change of government.12

Jews held a high regard for education and considered it just as important as prayer. They had a

horror of ignorance and scorned the unlearned. Many of the synagogues took the responsibility of

establishing schools and the Jewish education system gave rise to many teachers including Hillel and

Shamai, contemporaries of King Herod, who were regarded as the greatest of scribes. Although from

different schools of thoughts, both gained many followers with their points of view. 13

Additionally the Jews held that the Torah was the gift of God and the Treasure of Israel. The

Jews' interpretation of Torah, however, was rather narrow. They saw it not as the Five Books of Moses

but rather as Jewish wisdom, Jewish knowledge and Jewish law; as a God sent guide for humanity that

helped to distinguish Jewish uniqueness. For this reason the scribes felt that it necessary to protect the

Torah by adding rules and regulations that would discourage persons from breaching its requirements.14

One of the features of Jewish life was the ability to infuse religion into everyday life. The

scribes and Pharisees undertook the task of making the command of Leviticus 19:2 “Ye shall be holy

for I the Lord your God am Holy” into a reality. They maintained that this state of holiness can be

achieved if one regulates behaviour in accordance with the law as interpreted by them15.

Therefore, by the time Jesus appeared on the scene laws such as Leviticus 19:18(b) “Though

shall love thy neighbour as thyself” was severely corrupted by the interpretation of the scribes. The

Jews then faced a dilemma as to distinguishing between neighbor and enemy and how they should treat

11Grayzel, “Chapter IX: Some Jewish Beliefs”, 127-12812Grayzel, 111-11213Grayzel, “Chapter IX: The Jews and Universal Education”, 122-123.14Grayzel, 129.15Grayzel, “Chapter ix:Education and Religious Spirit”, 122.

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the latter - as seen in the Parable of the Good Samaritan in Luke 15.

Themes

Matthew's primary purpose in writing this gospel gave rise to the overriding theme; that Jesus

and His ministry are the fulfillment of Old Testament prophecies. While presenting this view of Jesus ,

Matthew is able to keep the readers' focus on the person of Jesus at the same time showing that he did

not come to destroy the law and the prophets but rather to establish them (Matthew 5:17). Matthew

exhibits Jesus as Messiah, the great Teacher; explores eschatology and its relation to the return of

Christ and discipleship; highlights the kingdom of heaven and its ethical implications while at the same

time showing that salvation is available to all.16

Another theme throughout Matthew's gospel is that of enmity. Herod's intent to kill baby Jesus

(chapter 2), Satan's trial of Jesus (Chapter 4), the Pharisees attempt to destroy Jesus (Matthew 12:14)

and the Jewish / Roman conspiracy to put Jesus to death.

Literary Analysis

In order to analyze the literary context of Matthew 5:48, an investigation must be done to

ascertain the reason behind Jesus' statement at the given point in time. 17 However, since verse 48 is

contained in the pericope of Matt 5:43 – 48 one must take into consideration the immediate and remote

context of Matthew 5:43-48 in order to achieve the aim.

1. Immediate context

The content of Matthew 5:43 – 48 is closely related to the set of principles contained in vv. 3 –

42. In those verses Jesus is initiating a new value system relative to discipleship and citizenship in the

kingdom of heaven. In the previous verses he establishes ethical values concerning murder (v.21-26),

16Knight, 22-2417Gordon Fee, New Testament Exegesis: A Handbook for Students and Pastors 3rd edition (Kentucky: WestMinster John

Knox Press, copyright 2002 ), 5.5

adultery (v.27-30), divorce (v.31-32), swearing (v.33-35) and revenge (v.38-42). He continues the trend

in vv. 43 – 48 in dealing with the issue of how to treat enemies.

2. Remote context

In order to establish the new value system Jesus refers to the Old Testament laws with which the

hearers were familiar. Before quoting precedent from the OT, Jesus disperses any arguments about

negative intent by establishing in Matt 5:17 that he did not come to destroy but rather to consummate

(Greek – plerosai) the new with the old. In other words, he was not doing away with the old but

adding to it.

Therefore, when we look closely at the context we see that Jesus intentionally chose his Old

Testament quotations, and had a strong message to deliver through them. The people, especially the

Jewish teachers and priests, were familiar with those texts and understood Jesus’ message.

Chapter II

Translations of Matthew 5:43 – 48

Persona l

43.You heard it commanded that “You shall love your neighbour but hate your enemy.

44.But I myself say to you, love your enemy and pray for the ones who are persecuting you

45.in order that you might become sons of your Heavenly Father because the sun from him rises upon

evil and good and he sends rain upon just and unjust.

46. For if you love the ones who love you, What reward do you have? Do not even the publicans

practice the same?

47. And if you treat your brothers alone with affection, what extraordinary do you practice? Do not

even the heathens practice the same?

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48. Then you yourself will be complete as your Heavenly father is complete.

Three translations were looked at concerning verse 48.

1881 Westcott-Hort New Testament (WHNU)

44. εγω δε λεγω υμιν αγαπατε τους εχθρους υμων και προσευχεσθε υπερ των διωκοντων υμας

King James Version

44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you,

and pray for them which despitefully use you, and persecute you;

New International Version

44 But I tell you, love your enemies and pray for those who persecute you,

Amplified Bible

44But I tell you, Love your enemies and pray for those who persecute you,

Evaluation of Translations

It is to be noted that, when compared with the NIV and Amplified Bibles, verse 44 of the KJV

Bible reads “Love your enemies, bless them that curse you, do good to them that hate you and pray for

them which despitefully use you and persecute you”. The WestCott Hort Greek Bible indicates that the

original manuscript does not include the words in italics and in this regard the NIV and Amplified

Bibles are more accurate than the KJV. The additions, however, do not adversely affect tone and

translation of the passage. The additional words can be accounted for as an insertion made by the early

Church Fathers.

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Textual Analysis

A brief look at the textual apparatus indicates that no variations occur in manuscripts containing

this passage. See footnote18

Lexical Analysis

An analysis of the passage indicates that there are key groups of words

Verse Group 1 Sol Generis Group 2 Group 3

43 neighbour GODSends rain uponCauses Sun to

shine upon

Love, hate enemy

44 love enemy

pray ones persecuting

45 good ones Evil ones

Just ones Unjust ones

46 Loved ones

love publicans

47 brethren Treat with affection heathens

48

Indicates Jews’ actions and relationship

Indicates what Jesus recommended

Indicates God’s actions and relationship

The presence of grouping is an indication of parallelism occurring in the passage. This is not

surprising since the genre of the passage is that of a wisdom saying and would reflect a similar

structure to the Proverbs and Psalms.

The key words are love (agapath), enemy ( ecqrouz ) and complete, perfect (teleioz)).

1. agapath19

Comes from root agapaw the most supreme love, the love of God as opposed to passion

(eroz), natural born affection between parent and child (storge) and brotherly love, love of deep

18 It must be pointed out here that although there are no variations in the textual apparatus. There is a parallel passage in Luke 6:36 which renders a different interpretation. For more information as to the reason for the difference see Vernon K. Robbins, Luke 6:27-36/Matthew 5:38-48: Oral-Scribal Intertexture: Analysis: The Gospel of Luke at http://www.religion.emory.edu/faculty/robbins/SRI/Examples/texts/luke/luke3.cfm.

19Practical Word Studies in the New Testament Vol. 2 (Tennessee: Leadership Ministries Worldwide, n.d.), 12888

affection towards those who are dear (fileo). agapaw is sacrificial kind benevolent and

unconditional. It does not depend on a person's response or treatment. Agapaw love is the kind of

love that discipleship requires. They are to love others as God loves.

2. ecqrouz 20

Comes from root ecqros meaning hostile, hateful, rebellious as opposed to antidikoz

which means an enemy or adversary who is seeking to take one to court. ecqrouz is used in

Colossians 1:21 to indicate our enmity with or alienation from God through rebellion.

It is well to note that in Hebrew the words neighbour and enemy share the same Hebrew

consonants (resh ayin, er) and differ only in the vowel pronunciation. Both words are written

identically.21

See footnote.22

3. Teleioz23

Means to be perfect in the sense of being mature, full-grown at a particular stage of growth, to

reach a specific goal or purpose as in James 1:4, maturity of godliness. Kathrtismenoz also means

perfect but in the sense of being fully trained or to work hard; it is commonly used to fix or mend

things as nets in Matt 4:21 and men in Galatians 6:1

Teleioz is used in the following contexts in the New Testament 24

1. In Matt 5:48 - Necessity for believers to emulate divine perfection through

integrity and virtue

20Ibid, 68221The Historical Jesus in Context: The Gospel and the Talmud, ed. Amy-Jill Levine et al (Princeton University Press,

2006), 289. Accessed on 13.02.2012 at http:// www.google Books.com22 Richard A. Horsley , Ethics and Exegesis: “Love Your Enemies” and the Doctrine of Non-Violence. Journal of the

American Academy of Religion, LIV/1, March 1, 1986. This article gives takes informative look at the definition of enemies as contained in the Gospels of Matthew and Luke. Accessed via EBSCO at http://web.ebscohost.com/ehost/pdfviewer/pdfviewer?vid=6&hid=126&sid=bf011073-8fd9-4b4d-88d9-914b6e0d7745%40sessionmgr112 on 15.02.2012.

23Practical Word Studies in the New Testament Vol. 2, 1531 - 153324 Stephen D. Renn (ed), Expository Dictionary of Bible Words, (Massachusetts: Hendrickson Publishers, copyright

2005), 723

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2. Matt 19:21- total conformity to the will of God as a means of becoming perfect.

3. 1 Cor 2:6, James 1:4; 3:2 — Manifesting mature Christian character

4. Heb 9:11; 1 John 4:18 — Flawless or complete.

The KJV cross references the “perfect” or teleioz contained in Jesus’ statement in Matthew

5:48 with Old Testament references found in Genesis 17:8, Deuteronomy 18:13, Job1:1-3 and Psalm

37:37. These references contain the common Hebrew word ~ymiT' tamiym. Comparatively then,

we can deduce that teleioz is analogous to ~ymiT'....

~ymiT'.... comes from the Hebrew root ~mT (tmm) which suggests integrity and

wholeness . It is translated as perfect, complete, without blemish, uninjured, blameless, upright,

righteous and absence from guile or evil intention.25

Some Old Testament usages of the word occur in the following instances:

1. To describe persons. Noah (Gen 6:9), Abraham (Gen 17:1), Job (Job 1-3) and David

were all described as perfect.

2. In Leviticus it is used to describe animal sacrifices that are without blemish and flaw-

less. 26

3. To describe the works, actions and law (Torah) of God (Deut 32:4, 2 Sam 22:31; Psalm

18:30; 19:7)

~ymiT'... is never used to advocate a state of being “without sin” but is used rather to

describe persons who exhibited a godly character, moral integrity or uprightness.27 If ~ymiT'...

was used to describe a state of sinlessness then Noah , Abraham, Job and David ̶ who were all

25 William Wilson, Wilson’s Old Testament Studies, (Virginia :Mac Donald Publishing Company, n.d.), 26 Renn (ed). Page 11827 Ibid. Page 723

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pronounced perfect despite committing sinful acts ̶ would have been disqualified.

Matthew 5:48 is also cross referenced to Leviticus 11:44; 19:2 and 20:26. These verses contain

the common element of holiness (Hebrew vAdq' qadowsh) advocate holiness as God is holy.

vAdq and its cognates suggest holiness as being a state — consecration by Levitical ritual (Exodus

19:21) —and an act — consecration by establishing boundaries to keep out all that might profane God

(Exodus 19:23).

When applicable to God, vAdq suggests that His character is totally good and entirely

without evil. In Lev 22:32, God stipulates that vAdq also engenders an ethical requirement to avoid

profaning His name.28

From an Old Testament perspective therefore, the Greek teleioz used in Matthew 5:48,

contains two characteristics, holiness and integrity.29

It is interesting to note that the rabbinic interpretation of holiness as it occurs in Leviticus 19:2

links holiness with ethics. The rabbis espoused that to be like God is to act in accordance with morality

and compassion. 30 Also see footnote 31.

Syntactical Analysis

The following points are essential for our understanding of the passage.

1. The verbs (hkousate,, erreqh, agaphseiz, mishseiz) of verse 43 are in the

28 TWOT Lexicon on Bible Works CD-Rom Version 7.0.012 copyright 2006.29 John L. McKenzie, Dictionary of the Bible, (New York :MacMillan Publishing, copyright 1965), 659 states that

teleioz has a more complex meaning than ~ymiT'. 30Skip Moen, Holy Perfection(1), http://skipmoen.com/tag/perfect/ (Accessed 13.02.2012). An excellent blog that

provides informative reading on the meaning of perfect. 31If we look at perfection from this angle it would mean that the parallel text in Luke 6: 36 which says “be merciful” rather than “be perfect” is the more correct interpretation of what Jesus said. Horsley re- footnote 21 seems to agree with this view

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indicative mood. This indicates that the action is real from the speaker's (Jesus') point of view. The

Jews were really practicing what they were hearing. The author uses the aorist and future tenses to

emphasize the time of action. Jesus was concerned about what the people had heard in the past (aorist)

and how it would affect their behaviour and values in the future.

2. In verse 44, the author uses the present tense (legw,, agapate, proseucesqe,

diwkontwn) to emphasize Jesus' advice is applicable is timeless and that loving and praying for our

enemies ought to be continual. The possibility of not loving (agapate) and praying

(proseucesqe) is qualified by the use of the imperative mood32 but its use also indicates that these

actions are not options but requirements. The imperative mood is also used to denote permission to do

perform an alternative. By using agapate and proseucesqe, Matthew is conveying to his

readers that Jesus is prohibiting his hearers from hating their enemies and giving permission to love

and pray for them (enemies).

The indicative mood used for legw shows that Jesus was talking about reality. What he is saying is

real. He uses the personal pronoun egw with legw to emphasize that what he is saying did not

from or through another source but he himself

3. Matthew uses the present active indicative of (anatellei ,, and brecei) in verse 45 to

demonstrate the real, continual and habitual actions of God in dispensing his blessings. Up to this point

he has used the imperative mode to indicate potential/possibility of human action but continues to use

the indicative mood relative to God.

4. In verses 46 and 47, Matthew uses the subjunctive mood to describe potential or possible

human actions, ean agaphshte (if you love) ean aspashsqe (if you treat with affection).

32Ray Summers, “Lesson 25: Imperative Mood” in Essentials of New Testament Greek revised by Thomas Sawyer, (Tennessee: Broadman and Holman Publishers, 1995), 127. In some cases the imperative mood expresses a condition and functions as a conditional sentence. Hence the interpretation of verses 44 and 45 could be “If you love your enemies and pray for those.. in order that you become ….” this conditional element is supported by the oun of verse 48 . Hence the latter verse will be translated “then you will become...”. Becoming sons of the Heavenly Father is conditional. There are moral and ethical value requirements that must be satisfied. There is some work to be done on our part.

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The use of ean introduces the element of probable future action based on the fulfillment of a

condition. It would appear that the Jews’ actions towards their own kind were conditional. It was

motivated by reward. If there is no reward, then there would be no love or affection exhibited. This

view is supported by what immediately follows Matthew 5:48 in Chapter 6; the giving of alms for

rewards. Compare God's unconditional action in verse 44 in providing sunshine and rain.

5. Matthew’s use of the future active indicative in verse 48 (esesqe) indicates the reality of a

future action. The indicative mood emphasizes the reality of that future action from the speaker's

(Jesus') viewpoint. The use of the future indicates the emphasis is on the time of the action and the use

of active voice indicates that the subject (you, not the Heavenly Father) is performing the action. In

other words, the perfection (teleioz)) that Jesus’ teaches is not real and achievable on our part.

However, time plays an important part in reaching teleioz. Here it must also be pointed out that the

use of the personal pronoun (umeiz) emphasizes, that you yourself will be perfect. It should also be

noted that the use of the predicate nominative33 (esesqe ….teleioi) puts teleioi in the

nominative. This indicates that subject and object are one; similar to God is love. It is like you will be a

perfect one and a perfect one will be you.

33Summer, 3113

Structural and Rhetorical Analysis

Matthew was of Jewish origin and it is not strange that he adopted some Hebrew literary devices in his writings. Analysis of the structure of Matthew 5:43 – 48 indicates that there eclectic parallelism is present.

In verse 43, love and hate form an antithetic pair and the same happens with neighbour and enemy

v.43 you have heard it commanded that you should

love your neighbour

but

hate your enemy

v. 44 But

I say to you love your enemy

and

pray for those who persecute you

v. 45 in order that

you might become the sons

of your Heavenly father

because

The sun rises evil good

from him on and

and

He sends rain just unjust

upon and

VV. 46 and 47 also shows synonymous parallelism

1. The ones who love you (v.46) and your brothers (v.47)

2. rewards (v.46) and practices (v.47)

3. publicans (v.46) and heathens (v.47)

V.48 also shows synonymous parallelism

You will become perfect is synonymous with God is perfect.

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CHIASMUS

Antithetic Parallelelism

Antithetic Parallelelism

AntitheticParallelisn

AntitheticParallelisn

AntitheticParallelisn

AntitheticParallelisn

Antithetic Parallelelism

The main verse in this passage is verse 45 for the following reasons

a. structurally it contains both parallelism and chiasm.

b. It is also exhibits antithetical parallelism with verses 46 and 47

c. Exhibits synonymous parallelism with verse 48 and

d. Because it demonstrates God’s love it is linked to verb agapate in verses 43 and 44.

In this verse Jesus describes ethics from God's point of view. His ethics is diametrically

opposite to society's. Observe His response to the evil and unjust. They are still recipients of his

blessings as the good and just are. Here, Matthew gives a picture of the teleioz of God that is later

mentioned in verse 48.

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Chapter III

Conclusion

Jewish life in the day of Jesus was distinguished by morality, kindness, religion and a thirst for

education. The Jews also sought to become holy as God through behaving according to the Pharisees’

and scribes’ interpretation of Leviticus 19:2. The political environment created a hostile environment

and despite the daily ritual of religious practices, their relationship with their contemporaries was

affected by the corrupt interpretation of Leviticus 19:18 by their religious leaders. As a result, the Jew

faced a dilemma in distinguishing his neighbours and his enemies.

Against this background Jesus begins to teach about the ethics of the Kingdom of Heaven in the

sermon on the mount in Matthew 5. After establishing kingdom principles relating to murder,

adultery, divorce, swearing and revenge, Jesus begins, in verses 43, to addresses the issue of loving

one’s enemies. He establishes that one should love his enemies and pray for the offensive ones and in

verse 48 by stating “Then ye shall be perfect even as your Father in Heaven is perfect.”

There has been debate and ambiguity over of the meaning of ‘perfect’ as used by. The

interpretation of the word has been influenced by Catholic theology — which espouses various levels

of perfection — and reformers like John Wesley, founder of Methodism, who postulated the Doctrine

of Christian (Sinlessness) Perfection. However, the word ‘perfect’ is the English translation of the

Greek telioz. From the Greek perspective, the word indicates perfection of purpose, fully grown,

maturity in godliness or complete. Since the author wrote with a Hebrew mindset and verse 48 is

referenced to the Old Testament, a deeper understanding of telioz can be gained by referral to its

Hebrew counterpart tamiym.

tamiym is derived from the Hebrew root tmm which signifies integrity and wholeness. Tamiym

simply means blameless, upright, without blemish or flawless. It was used in the Old Testament to

describe persons, such as Noah, Abraham, Job and David, who were simple sincere and total devoted to

God . it was also used in Leviticus to describe the quality or condition of the animal that was required

for a sacrifice.It was never used to describe the condition of sinlessness or being “without sin”.

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Verse 48 is also referenced to some scripture in Leviticus that carry the common element of

holiness — the English translation of the Hebrew word qadosh.

Qadosh connotes the state and act of consecration. A person or thing attains a state of

consecration by means of Levitical ritual in which the priest imparts sacredness by applying blood. The

act of consecration is attained by the setting of boundaries to isolate that which will offend God. (Here

we can see an analogy to the ethical rules of the Kingdom of Heaven). There is also an ethical

requirement in holiness that calls for the abstinence from that which tends to profane the name of God.

Perfection, then, in the context of Mathew 5:48 does not mean sinless or “being without sin”. It

is a complex attribute that hinges on maturity and holiness attained by consecration.

Of those whom God identifies himself to be their Father, He requires a maturity and holiness

that is exhibited by the dispensing of love agaph to enemies to praying on behalf of those who offend.

In this regard Jesus showed that God has established precedence for this kind of love by treating all

mankind — the just and the unjust and the good and the evil — impartially. In doing so, God has also

demonstrated his integrity. He practices what he preaches.

The perfection that God requires is an essential qualification for discipleship. It is not an option

since it identifies those who are God’s children. Without it no one can gain citizenship in the Kingdom

of Heaven. There is work to be done on our part, however, if we are to reach perfection.

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Grayzel, Solomon. A History of the Jews. Philadelphia: The Jewish Publication Society of America, 1953.

Horsley, Richard A. “Ethics and Exegesis: “Love Your Enemies” and the Doctrine of Non-Violence” Journal of the American Academy of Religion, LIV/1, (1986). http://web.ebscohost.com/ehost/pdfviewer/pdfviewer?vid=6&hid=126&sid=bf011073-8fd9-4b4d-88d9-914b6e0d7745%40sessionmgr112

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Moen, Skip. Holy Perfection (1). http://skipmoen.com/tag/perfect/. Accessed on 13.02.2012).

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Richards, Lawrence O. Bible Teacher's Commentary: Matthew's Gospel. Eastbourne, London: Cook Communication Ministry, 2004.

Spence, H.D.M and Joseph S. Exell. “Introduction to the Gospel According to Matthew” in The Pulpit Commentary Vol 15. Massachusetts: Hendrickson Publishers, n.d.

Summers, Ray. Essentials of New Testament Greek. Revised by Thomas Sawyer. Tennessee: Broadman and Holman Publishers, 1995

The Historical Jesus in Context: The Gospel and the Talmud, ed. Amy-Jill Levine et al. Princeton University Press, 2006), Accessed on 13.02.2012 at http:// www.google Books.com

TWOT Lexicon on Bible Works CD-Rom Version 7.0.012 © 2006.

Wilson, William. Wilson’s Old Testament Studies. Virginia :Mac Donald Publishing Company, n.d.

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