Sermon on the Mount: Matthew 5:21-48

In March and April, we revisited Matthew 5:21-48, part of the Sermon on the Mount containing the sayings of Jesus, “You have heard it said…but I say to you.”  We asked how these statements correct the place of women and others in lower ranks of hierarchal systems.  In context, we assumed Jesus as realizing the Law, i.e. being whole as God intended and the Law encourages; as completing the Law, i.e., keeping the Law in the life-giving way intended; and as encouraging Jewish leaders and people toward a greater understanding of the Law.

We looked for androcentric presuppositions and patriarchal interests, considered the roles of women in Jesus’ and Matthew’s time and whether the message keeps women and others oppressed or liberates or empowers them.

Common traits of the passages are:  addressed to male disciples or inquirers of Jesus; uses male language and imagery; expands or challenges traditional understanding of the Law; focuses on internal changes versus external.  Some seem to be for elite men and to use humor to provoke Roman colonials.

Jesus’s words on anger tell us murder begins with mentally demonizing another, interferes with worship, and should be resolved quickly.

The adultery passage led us to discuss pornography and the use of erotica.  Again Jesus says that small decisions lead to a larger loss of self.

The divorce statements are often interpreted as whoever marries a divorced person sins.  Could it be that Jesus was saying the male initiator of divorce causes remarriage of his wife to be wrong?  Since divorce doesn’t remove their commitment, it causes the new male to partner with a “committed” woman, so the divorce is the sin.  The adultery exception agrees with one school of Jewish thought of the time, but Jesus had already addressed adultery.  Women would be more secure in marriage with only one acceptable reason for divorce.  Changing dowry laws and prenuptial agreements gave some women more financial power, and they also had the power to initiate divorce, but Jesus didn’t speak to women here.

Jesus emphasized a man’s personal integrity instead of oaths and God’s ownership of any potential collateral he might incorrectly swear by.  The passage does not correct anything about women and oaths, but it clearly supports honesty of disciples.

Jesus eliminates retaliation as a response to mistreatment and substitutes seemingly ludicrous over-responses of service.  Some think his suggestions might have been politically motivated to shame Roman oppressors.  And, telling oppressed persons to be more submissive and servile seems to support hierarchies.  Jesus again emphasizes the intended generous nature of a true follower.

Jesus presents love in the face of persecution as the true nature of God’s children.  His use of tax collectors and Gentiles as contrasting examples seems an unfortunate agreement with attitudes of his Jewish community.

To summarize, each disciple is to be complete as God is complete.

by Irene Vinyard Bennett