This note deals with Matthew 5:48, which concludes chapter 5 of the Sermon on the Mount (and the Antitheses in vv. 21-47); it is supplemental to my article on the Antitheses (“Jesus and the Law”). In this note I will discuss the following, in turn:
- Exegesis of the saying in verse 48 (on its own)
- Comparison with the similar/parallel saying in Luke 6:36
- Its relation to the Antitheses in chapter 5
1. Matthew 5:48
e&sesqe ou@n u(mei=$ te/leioi w($ o( path\r u(mw=n o( ou)ran/io$ te/leio/$ e)stin
“therefore you shall be complete, as your heavenly Father is complete”
e&sesqe … e)stin—these two forms of the (existential) verb of being are emphatic, placed at the beginning and end of the verse. The future indicative form e&sesqe can be understood in the sense of a prediction/promise (“you will be…”) or an imperative (“be ye…”). The use of the form in Luke 6:35 is parallel to that of the aorist subjunctive (ge/nhsqe, “[that] you may come to be”); while the use further in Matt 6:5 suggests an imperative meaning. The closest formal parallel surely comes from the LXX of Leviticus 19:2 (also cited in 1 Peter 1:16):
a%gioi e&sesqe o%ti e)gw\ a%gio$ ku/rio$ o( qeo\$ u(mw=n
“you shall be holy, (in) that I (am) holy the Lord your God”
which is a close rendering of the Hebrew. The command of Lev 19:2 is very much in view in this saying of Jesus (but note the differences in the Lukan parallel, below). The imitation of God is stressed by the position of the two verbs of being—Jesus’ followers shall be as God the Father is.
te/leioi / te/leio$—the adjective te/leio$ (téleios) is typically translated as “perfect” in reference to God, and as “mature” (or the like) when referring to believers (or other human beings); however, more properly, it should be rendered “finished, complete”, being related to the noun te/lo$ (“end, limit, finish, completion”, or sometimes “goal”). God, of course, by any standard theological definition, is complete, and believers, by imitating God (and Christ) will become complete. For other use of the adjective in the New Testament, see Rom 12:2; 1 Cor 2:6; 13:10; 14:20; Phil 3:15; Eph 4:13; Col 1:28; 4:12; Heb 5:14; 9:11; James 1:4, 17, 25; 3:2; 1 Jn 4:18. In the Old Testament (LXX) it typically translates <ym!T*, most notably in the context of a whole (unblemished) sacrificial offering (Exod 12:5); for other usage, cf. Gen 6:9 (and Sir 44:17); Deut 18:13; Song 5:2; 6:9; and note also Wisdom 9:6. It is generally not used as a description of YHWH himself, though it does appear as an epithet for Zeus, Apollo, etc, in Greek literature (cf. references in TDNT VIII.86). As for the context here in the Sermon on the Mount (Matt 5:17-47), note the following uses especially in relation to the Law:
- Matt 19:21: in the Matthean version, Jesus tells the ‘rich young ruler’, ei) qe/lei$ te/leio$ ei@nai… (“if you wish to be complete…” it is necessary not only to observe the commandments (the fundamental precepts of the Decalogue are cited), but also to sell off possessions and follow Jesus.
- James 1:25 has a reference to “the complete law of freedom”—this unusual expression (which also appears in 2:12) presumably relates to verse 8: “if you complete [telei=te] the royal law according to the Scripture… you do beautifully”. The “love-command” (citing Lev 19:18) is primarily in view, but the thought and language of the Sermon on the Mount otherwise pervades much of these chapters in James.
Both references appear to relate back to Jesus’ statement in Matt 5:17—as previously noted, I understand the use of the verb plhro/w in verse 17 (“[I have come] to fulfill [the Law and Prophets]”), in the sense that Jesus completes the Law (and the Prophets), by way of his teaching, his work, and (it may be said) in his own person. It is, of course, Jesus’ teaching that is prominent in the Sermon on the Mount.
o( path\r u(mw=n o( ou)ran/io$—God is referred to as “Father” some 250+ times in the New Testament, the majority of instances coming from the Gospels (by Jesus himself). The Gospel of John contains the most occurrences, with Jesus referring to God as “the Father” or “my Father”; with a high number also in the Gospel of Matthew. In the Synoptic Gospels (especially Matthew), Jesus often uses the qualified expression “the/my Father in Heaven (or the heavens [pl])” or, less frequently, “the/my heavenly Father”; for instances in the Sermon on the Mount itself, cf. Matt 5:16, 45; 6:1, 9, 14, 26, 32; 7:11, 21. Within the (polytheistic) religion of predominantly patriarchical societies, the main/high deity was typically thought of as Father (progenitor) of the gods and all creatures (including human beings); in Israelite monotheism, too, YHWH was the father of human beings (as Creator) and in his covenant relationship with Israel—of the many references, see specifically Deut 32:6; Psalm 89:26; Isa 63:16; 64:8; Jer 3:19; 31:9; Mal 2:10. In particular, Israel (and/or the king as divine representative) may be referred to as God’s son[s] (Exod 4:22; Deut 14:1; 2 Sam 7:14; Psalm 2:7; Hos 1:10; 11:1; Isa 1:2; Jer 31:9, etc); however, the expression “son[s] of God” in the Old Testament is usually applied to heavenly beings (Gen 6:2; Deut 32:8 [LXX and Qumran]; Psalm 29:1; 82:6; Job 1:6; 2:1; 38:7; Dan 3:25). In the New Testament, the expression “sons of God” (i.e. “children of God”) is used of believers and/or the promise of their (future) destiny—Matt 5:9; Luke 20:36; Jn 1:12 (cf. also 11:52); Rom 8:14, 19; 9:8, 26; Gal 3:26; Phil 2:15; 1 John 3:1, 10; 5:2; note also Matt 5:45; 13:38; Luke 6:35; Gal 4:31; 1 Thess 5:5. At least two different concepts or metaphors are at work, neither of which captures the meaning completely: (a) adoption, by which believers share in the same rights and relationship as Christ the Son of God, and (b) imitation, i.e. the natural image of the child imitating everything he/she sees the parent doing (and saying). This latter concept better fits the situation in the Sermon on the Mount, especially in the moral-ethical sense—Jesus’ true follower is one who imitates (and so demonstrates) the character of God.
2. Luke 6:36
gi/nesqe oi)kti/rmone$ kaqw\$ [kai\] o( path\r u(mw=n oi)kti/rmwn e)stin
“(you shall) come to be compassionate, even as [also] your Father is compassionate”
This is a parallel form (or version) of the saying in Matt 5:48, with several differences, most notably the use of the adjective oi)kti/rmwn (“compassionate/merciful”) instead of te/leio$ (“complete”). The word oi)kti/rmwn is rare in the New Testament (otherwise occurring only in James 5:11), but somewhat more frequent in the LXX—in reference to God (YHWH) it is used most prominently in Exod 34:6 (cf. also Deut 4:31; Isa 63:15, etc). The related verb oi)kti/rw (“have pity/compassion [on]”) and noun oi)ktirmo/$ (“pity, compassion, mercy”) are more common. The Lukan saying better fits the immediate context of Matt 5:38-47 / Lk 6:27-35, with its emphasis on loving one’s enemies. The parallel teaching of Matt 5:45 / Lk 6:35 further makes the point that love and kindness towards “good” and “evil” people alike reflects the character of God Himself; following God’s own example, will lead to the (eschatological) promise of becoming like Him—”your payment [i.e. reward] will be much” and:
e&sesqe ui(oi\ u(yi/stou
“you shall be sons of (the) Highest (One)”
Matt 5:45a: o%pw$ ge/nhsqe ui(oi\ tou= patro\$ u(mw=n tou= e)n ou)ranoi=$
“how that you may come to be sons of your Father in (the) heavens”
This same idea is central to the Beatitudes, cf. especially Matt 5:7-9. The association of purity/completeness and mercy in this context (emphasizing the nature and character of God) may derive from Psalm 18:25 [MT/LXX 26]: “with the kind/merciful you show yourself (to be) kind/merciful, with the complete [i.e. blameless] you show yourself (to be) complete”. The Hebrew adjective <ym!T* is usually translated by te/leio$, as in Matt 5:48 (see above).
3. The relation to the Antitheses in Matthew 5
Jesus’ saying in Matt 5:48 relates most directly to the sixth Antithesis (on loving one’s enemies, vv. 43-47) just prior, as the parallel saying in Luke 6:36 makes clear. However, there can be little doubt that the saying (in Matthew at least) is meant to summarize the teaching of the Antitheses as a whole—and probably also the entirety of chapter 5. Even if Matt 5 was not uttered together as a unit by Jesus on a single occasion, the literary structure of the text as we have it can be taken as a whole:
- The Beatitudes (vv. 3-12) promise eschatological blessedness/happiness to those so characterized—that is, those who pursue justice/righteousness (v. 6, 10), following the teaching (and example) of Jesus. The original background of the Beatitude form had to do with the (righteous) person being admitted to share in the blessed life (of the gods) after death. In Jesus’ Beatitudes we also find prominent the idea of being (and becoming) like God (esp. vv. 8-9) and of belonging to His Kingdom (v. 3, 10).
- The sayings in vv. 13-16, especially those comparing Jesus’ followers to light, likewise suggest that they (should) reflect something of the exemplary character of God.
- The central sayings of vv. 17-20 introduce the theme of fulfilling the Law (Torah) (v. 17), and, in turn, of fulfilling the righteousness/justice of God (v. 20).
- The six Antitheses of vv. 21-47, each demonstrate (in different ways) that following Jesus involves going beyond what is written in the Law—not in the sense of transgressing the Torah commands, but by touching upon the deeper purpose and intent of the Lawgiver himself (God the Father), as newly revealed in Jesus’ teaching.
- The concluding saying of v. 48 summarizes the themes and specific teachings in each of these section with beautiful symmetry (see above). Ultimately, it is not so much a question of completing (that is, fulfilling) the Torah as it is of becoming complete [te/leio$] oneself, just as God the Father is perfect and complete.