6th Sunday in Ordinary Time A – Feb. 15, 2026

 

6^th Sunday in Ordinary Time A – Feb. 15, 2026

Sirach 15:15–20; 1 Corinthians 2:6-10; Matthew 5:17–37

 

Theme: God Gives License to Sin to No One

 

A.   A Brief Exegetical Analysis of Matthew 5:17-37

 

1. Historical and Literary Contexts

Our Gospel passage comes from the Sermon on the Mount in Matthew’s Gospel (Mt 5-7). Before this section, Matthew recounts the beginning of Jesus’ public ministry in Galilee (4:12-25), where Jesus exhorts the people to repent before becoming members of the kingdom of heaven he has just begun (see 4:17). Immediately after this episode, Matthew presents a series of Jesus’ teachings called the “Sermon on the Mount” (Mt 5-7), in which Jesus teaches the crowds and his four new disciples the lifestyle of the heavenly kingdom. Our passage covers five of these teachings: the law, anger, adultery, divorce, and oaths. In each teaching, Jesus declares the former understanding of the Law inadequate and offers a new, authentic interpretation that highlights an aspect of good relationships among people. The teaching about the similes of salt and light (5:13-16) immediately precedes our text, and the teaching about retaliation (5:38-42) comes after. 

 

2. Form, Structure, and Movement

Our text is a collection of teachings presented through metaphors. Jesus employs antithetical statements: “You have heard that it was said … but I say to you …” The text is organized into five topics: the teaching about the law (5:17-20) comes first, followed by anger (vv. 21-26), adultery (vv. 27-30), divorce (vv. 31-32), and oaths (vv. 33-37).

 

3. Detailed Analysis

Vv. 17-20. The teaching about the law. Jesus begins by letting his listeners know that he has not come to abolish the law or the prophets but to fulfill them (v. 17). The Torah (the books of law) and Nevi’im (Prophetic books) are two significant parts, along with the third part, Ketuvim (other scriptures), that compose the Hebrew Bible called Tanakh (an acronym of Torah, Nevi’im, and Ketuvim). Here, Jesus is saying that his mission is not to replace or break what the books of Law and the Prophetic books say but to bring new and authentic interpretations.

There are two interpretations of the expression “to fulfill.” (1) Jesus means bringing the law to its intended purpose, or (2) he himself fulfills the law through his total conformity to God’s will.^[1] The expression “until heaven and earth pass away” (v. 18) does not necessarily refer to the end of the universe. Instead, it points to Jesus’s death and resurrection, which mark the turning of the ages from the old to the new. Isaiah prophesied this time as “new heavens and a new earth” (Is 65:17; 66:22). When Matthew wrote this Gospel, believers were already living in this new and final age. Meanwhile, Jesus’ ministry, as he recounts it here, remains within the framework of the law while anticipating the age to come.^[2] So, Jesus’ statement in v. 18 means that he promises to fulfill the law during his earthly ministry before his death and resurrection. In vv. 19-20, he clarifies who can be members of the kingdom of heaven and who cannot. Followers must obey Jesus’ commandments and teach them to others; their righteousness must also surpass that of the scribes and Pharisees to be members of the kingdom of heaven. Otherwise, they do not qualify. 

In the following four teachings (vv. 21-26, 27-30, 31-32, and 33-37), Jesus addresses six examples of the conduct that those who want to be members of the kingdom of heaven must follow. Three of them accept the Mosaic law but deepen it (5:21-22, 27-28, 43-44), while the other three reject the laws of Moses as a standard of conduct for the disciples (5:31-32, 33-37, 38-39).^[3] Jesus introduces each of these four teachings with this antithetical statement or its equivalent: “You have heard that it was said to your ancestors… But I say to you…”

Vv. 21-26: The teaching on anger. This is not righteous anger, that is, outrage at injustice that fuels work toward change. Instead, it is an anger that can lead to killing. Moses’ law prohibited killing (Ex 20:13; 21:12; Dt 5:17). In his interpretation of this law, Jesus focuses on anger, the interior disposition of “killing.” He gives three concrete examples of how to resolve anger.

(1) The disciples must avoid getting angry with their brothers (and sisters), saying to them “Raqa,” and calling them “fools” (V. 22). Matthew describes an ascending order of punishment: from the local judgment for the one who gets angry, to appearing before the Sanhedrin for those who call others “Raqa,” and to punishment in “fiery Gehenna” for those who call their brothers “fools”.^[4] This ascending order is a way of speaking about the judgment before God. Raqa is an Aramaic word, rēqā’ or rēqâ, meaning “empty-headed.” Gehenna, in Hebrew gê-hinnōm (“valley of Hinnom”) or gê ben-hinnōm (“Valley of the son of Hinnom”), was the center of an idolatrous cult in the southwest of Jerusalem during the monarchy, where children were offered in sacrifice (see 2 Kgs 23:10; Jer 7:31). Translated from Hebrew into Greek, the word Gehenna (or Geenna) in the New Testament refers to the place of punishment for sinners by fire.^[5] “Sanhedrin” was the Supreme Jewish Council composed of High Priests, Elders, and Scribes. It controlled civil and religious law.

(2) The disciples should prioritize reconciling with someone who has a grievance against them rather than bringing their gifts to the altar (vv. 23-24). Offering gifts to God does not cover over or repair broken relationships.^[6] The priority is to seek reconciliation first, then offer the gifts to God.

(3). To resolve anger, Jesus exhorts those who want to be members of the kingdom of heaven to settle quickly with their opponent and avoid letting conflicts escalate into lawsuits in court (vv. 25-26). Thus, Jesus' new interpretation of the Law, “You shall not kill,” calls the disciples to avoid anger and pursue reconciliation, because broken relationships fuel anger that can lead to murder.

Vv. 27-30: The teaching on adultery. The Mosaic law prohibited adultery (Exodus 20:14; Dt 5:18). Just as “anger” was the interior disposition of “killing,” so here Jesus calls his disciples to avoid the lustful look because it is the prelude to adultery (vv. 27-28). To underscore the seriousness of the sin of lust, Jesus uses the metaphor of tearing out one’s eye and cutting off one’s hand. For Jesus, it is better to lose one of the members than to commit the sin of lust and be thrown, with the whole body, into the furnace of hell, “Gehenna” (vv. 29-31).

Vv. 31-32: The teaching about divorce. Jesus considers the union of a couple previously divorced from their valid marriages a form of adultery. Moses commanded that when a man is displeased with his wife and wants to divorce her, he should write a bill of divorce, give it to her, and dismiss her from his house (see Dt 24:1-5). In Jewish custom, only males could initiate divorce. In his interpretation of this law, Jesus adds the clause, “unless the marriage is unlawful,” which denies the possibility of divorce. On different occasions, Jesus strongly prohibited divorce (see Mk 10:11-12; Lk 16:18; cf. 1 Cor 7:10, 11b). For Jesus, the only reason that can cause divorce is the unlawfulness of marriage, which refers to marriage between close relatives (blood relatives) (see Lv 18:6-18). These sorts of marriages were considered incest.^[7] Jesus states that a man who divorces his wife causes her to commit adultery because she remains bound to him in marriage. Likewise, whoever marries a divorced woman (or a divorced man) commits adultery. While Mosaic Law addressed the right thing to do (writing a bill of divorce) after one has divorced one’s wife, Jesus’ new interpretation of this law invites the disciples to reflect on the permanence of marriage and the sin that divorce entails.

Vv. 33-37: The teaching about oaths. In the Old Testament, taking oaths was permitted. People associated God (or things related to God, such as heaven, earth, Jerusalem, or God’s power, as in swearing by one’s head) with their oaths to guarantee truthfulness. In this practice, many abused God’s name by taking false oaths. That is why Moses’ law prohibited taking oaths falsely, not taking oaths at all (see Exodus 20:7; Dt 5:11; Lv 19:12). Here, Jesus rejects even the command to swear: “But I say to you, do not swear at all.” (Mt 5:34). Jesus’ interpretation of this law focuses on the interior disposition of the oath, which is a lack of transparency. The members of the kingdom of heaven must eradicate lies in relationships to end the need to take oaths. “Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No’. Anything more is from the evil one.” (V. 37). There is no need to swear where there is transparency and truth.  

 

4.      4. Synthesis

Jesus does not intend to abolish the Mosaic law but to fulfill it. He promises that this fulfillment will ultimately occur before his death and resurrection. To be part of the heavenly kingdom, people must obey him, teach his commandments to others, and have righteousness that surpasses that of the scribes and Pharisees. Furthermore, the citizens of the kingdom of heaven must avoid anger, the inner disposition that leads to murder, and prioritize reconciliation. They must avoid the lustful look, which is the prelude to adultery. They should not divorce, except in cases of unlawful marriages, because it leads spouses to commit adultery. Finally, they should eliminate lies in relationships to remove the need for swearing.         

 

B.    Pastoral Implications

 

1.      Liturgical Context

After this Sunday, we will temporarily pause Ordinary Time, as we begin the Lenten Season this Wednesday with the Ash Wednesday Mass. We will resume Ordinary Time after Pentecost Sunday. Today’s Gospel passage continues Jesus’ teachings from the Sermon on the Mount, which we began reading before last Sunday. On that Sunday, we read the first part, in which Jesus taught us the Beatitudes as a way of life in the kingdom of heaven. Last Sunday, we explored the second teaching, in which Jesus told us that we are the salt of the earth and the light of the world. Today, through five additional teachings, Jesus presents a new way to observe the commandments and avoid sin. The sacred author of our first reading tells us that we are responsible for our salvation or condemnation based on the choices we make through our free will. He states that God has not given anyone permission to sin. While the teachings of our Gospel and first reading can be challenging to observe, Saint Paul, in our second reading, reassures us that we have God’s Spirit.

 

2.      What the Church Teaches Us Today

The first teaching of our Gospel (vv. 17-20) exhorts us to observe God’s commandments and teach them to others; our righteousness must surpass that of the scribes and Pharisees to enter the kingdom of heaven. In the second teaching (vv. 21-26), the Church calls us to avoid anger and seek reconciliation, because broken relationships fuel anger that can escalate to murder. The third teaching (vv. 27-30) calls all of us to avoid the lustful look, which is the prelude to adultery. In the fourth teaching (vv. 31-32), Jesus considers divorce a form of adultery. While Mosaic Law addressed the right thing to do by requiring a bill of divorce once one has divorced his wife, Jesus’ new interpretation of this law invites us to reflect on the permanence of marriage and the sin of divorce. When we understand that lawful marriage is for life, we will avoid divorce, and then there will not be adultery. The fifth teaching (vv. 33-37) exhorts us to eradicate lies in our relationships to end the need for taking oaths. “Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No’. Anything more is from the evil one” (v. 37). There is no need to swear where there is transparency and truth. The Church exhorts us to observe all of Jesus’ new interpretations of Mosaic law to be counted among the members of the kingdom of heaven.

Our first reading passage reminds us that we are responsible for our salvation or condemnation through the choices we make with our free will. To be members of the kingdom of heaven, we must keep God’s commandments and Jesus’ teachings in our Gospel. Choosing the opposite leads to death. The author of our first reading makes clear that there is no excuse for failing to keep God’s commandments, stating, “He has not commanded anyone to be wicked, and he has not given anyone permission to sin” (v. 20, NRSVCE).

When Ben Sirach wrote this book, some believed their status exempted them from following God’s instructions like everyone else. Thus, there was a tendency to excuse the sins of high-ranking people (kings, princes, bishops). Likewise, today many of us mistakenly believe that our difficult circumstances, such as illness, stress, poverty, and suffering, exempt us from keeping God’s commandments and justify our sins. Sin may seem to ease our suffering, but in reality it does not. It can be likened to a childhood rash. It is difficult for a child to resist scratching, yet the more he scratches, the more the rash spreads and worsens. Similarly, when we experience suffering, the Church encourages us not to sin, as sin exacerbates our situation. A sin remains a sin regardless of whether it is committed to relieve suffering. Sin does not bring happiness; instead, it “spreads the rash," damaging our souls and harming our relationships with God and our fellow humans. Therefore, neither “high-ranking individuals” nor “those suffering greatly” are excused from doing what is right. God “has not given anyone permission to sin,” says Sirach (Sir 15:20).

In our second reading, Saint Paul reassures us that we, as Christians, embody the Spirit of Jesus. In the liturgy of this Mass, let us pray that the Spirit, who scrutinizes everything, even the depths of God, might enable us to be good citizens of the kingdom of heaven. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator      

 

 

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[1] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 1182.

[2] See NABRE, note to Matthew 5:17-20.

[3] NABRE, note to Matthew 5:21-48.

[4] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 1183.

[5] NABRE, note to Matthew 5:22.

[6] Barbara E. Reid, The Gospel According to Matthew, 37.

[7] NABRE, note to Mt 5:31-32.

5th Sunday in Ordinary Time – February 8, 2026

 

5th Sunday in Ordinary Time – February 8, 2026

Isaiah 58:7-10; 1 Corinthians 2:1-5; Matthew 5:13-16

 

Theme: We are the Salt and the Light of our Societies

 

A.    A Brief Exegetical Analysis of Matthew 5:13-16

 

1.      Historical Contexts

Our Gospel passage is Jesus’ second teaching in the section called the “Sermon on the Mount” (Mt 5-7). Before this section, Matthew told his readers about the beginning of Jesus’ public ministry in Galilee (4:12-25), where Jesus exhorted the people to repent and become members of the kingdom of heaven he had just begun (see 4:17). Immediately after this episode, Matthew presents a series of Jesus’ teachings called the “Sermon on the Mount” (Mt 5-7), in which Jesus teaches the crowds and his four new disciples about the lifestyle of the heavenly kingdom. In our passage, Jesus reminds them that the members of the kingdom of heaven are the salt of the earth and the light of the world. Our Gospel text immediately follows the first teaching, the beatitudes (5:1-12), and precedes the third teaching, which is about the Law (5:17-20).  

 

2.      Form, Structure, and Movement

Our Gospel passage is a teaching rich in metaphors. It is structured into two movements. First, Jesus calls his listeners to be the salt of the earth (v. 13), and second, he exhorts them to be the light of the world (vv. 14-16). 

 

3.      Detailed Analysis

V. 13. You are the salt of the earth. As members of the kingdom of heaven, Jesus’ followers are to influence the world positively, embodying the qualities of the salt metaphor. In ancient times, people used salt (1) for preservation, purification, and seasoning (2 Chr 13:5). The disciples' mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and draw out the savor of God’s love in them. (2) People in the ancient world also used salt to ratify covenants (Num 18:29; 2 Chr 13:5). When Jesus tells his followers that they are the salt of the earth, he means that their mission is to remind people of their sacred covenant with God through Jesus. (3) In the Old Testament, salt was also used in liturgical functions to venerate, bless, and sanctify (Exodus 30:35; Lev 2:13; Ez 43:24; Ezra 6:4). Here, the disciples are the salt of the earth by participating in the liturgy of the sacraments (especially the Eucharist, priesthood, and confession) that Jesus will institute later to venerate, bless, and sanctify the people. But if the salt loses its taste, with what can it be seasoned? The salt that loses its taste is the same as the light put under the bushel basket in v. 15. The disciples will be compared to the salt that loses its taste if they do not care for their relationship or communion with Jesus and their prayer life.  

Vv. 14-16. Jesus expects his disciples to influence the world positively, using all the functions and purposes of the traditional oil lamp from his time. First, consider the function. The lamp's components include, but are not limited to, lantern oil, an oil tank, wicks, and a wick-raiser knob. (1) Lantern oil symbolizes the disciples' relationship with Jesus. As the lamp gives light, the oil diminishes. More oil is needed to maintain the lamp's function. This indicates that the challenges the disciples face in their mission will gradually diminish their communion with Jesus, so they must frequently strengthen their relationship with him. (2) The oil tank, which holds the lantern oil, represents the world or communities where the disciples live their relationship with Jesus. (3) Wicks give light only when one section touches the oil. Similarly, the disciples must be in a spiritual relationship with Jesus for their mission activities to illuminate the people. (4) The wick-raiser knob symbolizes the prayer life. The more the wicks emit light, the more they burn and deplete. Consequently, the wick-raiser knob is essential for raising the wicks. In the same way, a vibrant prayer life is necessary for the disciples' mission to thrive.

Second, consider the purpose of light. No one would waste precious fuel oil by lighting a lamp and then immediately covering it with a bushel basket, which would prevent it from giving light. The lamp's purpose is to be set on a lampstand, where it can provide light to all in the house. The disciples are called not to be wasted by doing nothing but to extend the kingdom of heaven to all people through their pastoral ministries. The people must see their good deeds and glorify God (vv. 14-16).  

 

4.      Synthesis

Jesus’ disciples are the salt of the earth and the light of the world. As the salt of the earth, they are called to fulfill the functions of salt as used in ancient times. Their mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and bring out the flavor of God’s love within them. Additionally, their mission is to remind people to maintain their covenant with God through Jesus and to participate in liturgical celebrations that sanctify them. Regarding the light, Jesus expects his disciples to fulfill the functions and purposes of light, using the metaphor of the traditional oil lamp from his time. As followers of Jesus and members of the kingdom of heaven, the disciples are to strengthen their communion with Jesus regularly, live this communion within their communities, and deepen their prayer life. The disciples are called not to waste their potential by doing nothing or hiding their discipleship but to live out the Beatitudes openly so that all people see their good works and glorify God.

 

B.     Pastoral Implications

 

1.      Liturgical Context

In our first reading, Isaiah calls us to share “what we have” with the poor and oppressed. In the Gospel, Jesus challenges us to give “who we are” to our brothers and sisters when he says we are the salt of the earth and the light of the world. Then, in the second reading, we have Saint Paul as a model of the one who shares “who he is” and “what he has” with the Corinthian believers.

 

2.      What the Church Teaches Us Today

In the first part of our Gospel, Jesus tells us that we are the salt of the earth (v. 13). As Christians and members of the kingdom of heaven, he expects us to influence the world positively, using the salt metaphor in all its dimensions. In ancient times, people used salt (1) for preservation, purification, and seasoning (2 Chr 13:5). The disciples' mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and draw out the savor of God’s love in them. In our societies today, there are several cases of depression and suicide because many people are losing hope, joy, and the “taste” of life. We are “the salt of the earth” to bring these people hope, happiness, and flavor. We are “the salt of the earth” to “preserve” the people (especially our youth) from being spoiled by the false teachings of social media and other immoral practices that lead them to sinful conduct. We are “the salt of the earth” to purify the people by drawing them to the Church.

(2) People in the ancient world also used salt to ratify covenants (Num 18:29; 2 Chr 13:5). Here, Jesus wants us to symbolize the covenant that God has concluded with his people through him. Our Christian lifestyle should inspire people to keep God’s covenant by obeying his commandments. Whenever they break it through sin, we call them to restore their relationship and loyalty to God through repentance in the sacrament of confession.

(3) In the Old Testament, the people of Israel also used salt in liturgical functions to venerate, bless, and sanctify (Exodus 30:35; Lev 2:13; Ez 43:24; Ezra 6:4). When Jesus says that we are “the salt of the earth,” he means that we are called to participate in the liturgy of the sacraments (mainly the Eucharist) to venerate God, bless him, and sanctify the people we meet.

To be the salt of the earth means fulfilling several missions where we live, such as giving flavor, preserving, purifying, participating in the liturgy, ratifying the new covenant through Jesus, and fostering friendship and loyalty. We can fulfill these missions only if we do not lose the “taste of our Christian life.” This is what Jesus says in the second part of v. 13. “But if the salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.” (Matthew 5:13b). The salt that loses its taste is compared to people who claim to be Christians only because of their baptisms but do not actively participate in the Church’s mission. Here, Jesus exhorts us to be active Christians who renew our “Christian taste” by regularly living the seven sacraments of the Church, especially the Eucharist and Confession.

In the second part of our Gospel, Jesus uses the metaphor of the traditional oil lamp from his time to remind us that we are the light everywhere we live and are called to be placed not under a bushel basket but on a lampstand so that we give light to all around us (Vv. 14-16). He expects us to influence the world positively, using all the functions and purposes of the traditional oil lamp.

Regarding the functions, this oil lamp has several components, such as the lantern oil, oil tank, wick, and wick-raiser knob. Each element serves a specific purpose. (1) Lantern oil represents the disciples’ relationship or communion with Jesus. Just as a traditional oil lamp cannot give light without fuel, we cannot shine in the world without our relationship with Jesus. Note that the oil dries up the more the lamp gives light. So, more oil is needed to keep the lamp functioning. This means the challenges we encounter in our mission gradually dampen our communion with Jesus. Therefore, we must reinforce our relationship with Jesus often and often. 

(2) The oil tank is the container where the fuel oil is stored. This oil tank refers to the world, Church communities, or families where the disciples and we live out our relationship with Jesus. It is crucial to make our Church communities and families places where we encounter God.

 (3) The wick represents the disciples’ mission. For the dry part to give light, one part of the wick must touch the oil. Likewise, one part of our lives must be connected to our relationship with God so that our mission’s works bear fruit.

(4) The wick-raiser knob symbolizes prayer life. The more the wick gives light, the more it burns and eventually finishes off. So, the wick-raiser knob is needed to raise the wick up. Prayer life is necessary for us to keep our mission up. Moreover, this wick-raiser knob does not work automatically but manually. Someone is needed to manipulate it and raise the wick up. God is the one who raises our mission work up through the Church leaders, spiritual directors, parents, schoolteachers, and our brothers and sisters. Their exhortations, teachings, and encouragements “raise our wick up” to continue shining the light of God’s love wherever we live.  

Regarding the purpose of the light, Jesus tells his disciples that just as a city set on a mountain cannot be hidden, no one would waste precious fuel oil by lighting a lamp and then immediately covering it with a bushel basket, preventing it from giving light. The lamp's purpose is to be set on a lampstand, so it can provide light to all in the house. We are called not to be wasted by doing nothing or hiding our mission work. Instead, being Christians and members of the kingdom of heaven means accepting to be “set on a lampstand” and living out the Beatitudes (Christian lifestyle) openly, without fear or shame, so everyone in our Church communities, families, and societies where we live can see and benefit from our good works and glorify God (vv. 14-16).

The context of our first reading passage is the beginning of a new life for the people of Israel in the promised land after the Babylonian exile. Overjoyed by their freedom, they focused on building their nation but neglected the needy. In the passage from our first reading, Isaiah teaches them that their priority should be the good treatment of the poor and the oppressed rather than building their houses. It is not the beauty of the new buildings they construct that will make their restored generation shine like the light. Instead, sharing their bread with the hungry, sheltering the oppressed and the homeless, and clothing the naked will make their nation shine like dawn (v. 7). Moreover, when they focus on treating the poor and marginalized with love, God will hear their prayer when they call upon him and heal their wound of exile quickly. Then their vindication shall go before them, and the glory of the Lord shall be their rear guard (v. 8). This reading teaches us to be concerned about priorities. First things first! Maintaining our Church and family facilities is fine. Coming to worship God in our beautiful Church is excellent. However, they are not enough if we neglect the poor and oppressed among us. Our Holy Mother Church exhorts us to give “what we have” to care for the elderly, shut-ins, the sick, and the needy. Only when we do well in the outreach ministry do our Church communities and families shine their light; God will hear our prayers and be our guard, and our “wounds” and sickness will be healed.

The Gospel teaches us to give “who we are,” and the first reading teaches us to give “what we have.” In our second reading, Saint Paul is our model of one who gives “what he has” and “who he is.” As members of the kingdom of heaven, let us ask God’s grace in the liturgy of this Mass that we become the salt and light of our Church communities, families, neighbors, societies, and everywhere we live. Amen. 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

 

 

 

 

 

 

 

4th Sunday in Ordinary Time Year A – Feb. 1, 2026

 

4th Sunday in Ordinary Time Year A– Feb. 1, 2026

Zephaniah 2:3; 3:12-13; 1 Corinthians 1:26-31; Matthew 5:1-12a

 

Theme: The Beatitudes as the Lifestyle of the Kingdom of Heaven on Earth

 

A. A Brief Exegetical Analysis of Matthew 5:1-12a

 

1. Historical and Literary Contexts

After the story of Jesus’ temptation (4:1-11), Jesus officially began his public ministry in Galilee (4:12-25), which involved establishing the kingdom of heaven on earth. In his initial preaching, he invited people to repent as a prerequisite for becoming members of this kingdom of heaven (4:17), called his first four disciples (4:18-22), and ministered to a vast multitude (4:23-25). Immediately following this section, Matthew presents a series of Jesus’ teachings, known as the “Sermon on the Mount” (Mt 5-7), where Jesus instructs the crowds and his four new disciples on the lifestyle of the heavenly kingdom he has just established on earth. Our text introduces this section. Here, Jesus calls believers to follow the beatitudes to be regarded as “blessed” and qualify as members of the kingdom of heaven. The teaching about the similes of salt and light (5:13-16) immediately follows our passage.

 

2. Form, Structure, and Movement

This sermon is introduced in vv. 1-2 and concluded in vv. 11-12. The body of the text includes eight parallel statements of the blessing promised in the third person plural (vv. 3-11).

 

3. Detailed Analysis

Vv. 1-2: This introduction contains four essential details. (1) “When he saw the crowds” illustrates that Jesus recognized their interior need, which is the hunger to hear the Word of God. (2) “He went up the mountain” alludes to Moses, who went up the mountain to meet with Yahweh and receive the Laws from him (Exodus 19; 24). Here, Matthew portrays Jesus as a “Moses-like figure, but one who exceeds Moses as the authoritative Teacher of the Law.”^[1] Additionally, the mountain symbolizes a place of prayer. Jesus ascended the mountain to commune with his Father before ministering to the crowds.^[2] (3) His disciples came to him. These are the four newly called men (see 4:18-22). They know nothing yet; their approach to Jesus signifies their eagerness to learn from their Master. (4) He began to teach them. After assessing the needs of the crowds and communing with his Father in prayer, Jesus now teaches both the crowds and his disciples.

Vv. 3-10. These are the eighth beatitudes that Jesus presents to the crowds as a lifestyle for those who choose to become members of the kingdom of heaven. 

V. 3. The poor in spirit: From the Latin word ptochos, a poor person denotes a beggar who is destitute and needs help. Translated from the Old Testament word, ’anāwîm, a poor person is someone without material possessions and relies on God’s providence.^[3] Unlike Luke, Matthew adds “in spirit” to his statement to mean that the kingdom of heaven is for all those of whatever social rank who humbly recognize their total dependence on God.

V. 4. In the second beatitude, Jesus calls those who mourn blessed and promises to comfort them. In its literal sense, this recalls how God comforted the people of Israel when they mourned the destruction of their temple, the occupation of their land, and the deportation of their kings and people to exile (see Is 61:1-3). In its spiritual sense, this beatitude refers to those who mourn for their sins. Jesus calls the repentant “blessed” and promises to comfort them.

V. 5. The third beatitude recalls Psalm 37:11, “(…) the meek shall possess the land.” In this Psalm, the land alludes to Palestine, but in this third beatitude, it signifies the kingdom of heaven. In the context of this beatitude, the word praeis, “meek,” does not connote shy people; rather, it refers to those who are humble, considerate, and not overly impressed by their own self-importance.^[4]

V. 6. The fourth beatitude alludes to Psalm 107:5, 8-9, which states that God satisfies the thirsty and fills the hungry with good things. While the Psalmist discusses the hunger and thirst for food and drink, Matthew indicates that the crowds will be called “blessed” if they are hungry and thirsty for righteousness. In the Bible, righteousness refers to acting in accordance with divine or moral law.^[5]

V. 7. Repentance is essential to being part of the kingdom of heaven. A penitent relies on God’s grace and mercy. In this fifth beatitude, Jesus asserts that seekers of the kingdom of God should first forgive their fellow humans before expecting pardon for their sins from God. Jesus emphasizes this assertion many times later on; for instance, in the prayer he taught his disciples: “... and forgive us our debts, as we forgive our debtors” (6:12, NABRE); in his reaction to the Pharisees, who opposed him because he welcomed sinners and tax collectors (9:9-13); and in the Parable of the Unforgiving Servant (18:21-35).

V. 8. According to Psalm 24:4, the “clean of heart” is the one “who has not given his souls to useless things, what is vain.” (NABRE). The Psalmist promises that only the “clean of heart” can go up the mountain of the Lord, his holy place (which refers to the temple), to receive blessings and justice from God (Ps 24:3-5). In this sixth beatitude, Jesus promises that the “clean of heart” will see God in the kingdom of heaven.^[6]

V. 9. The kingdom of heaven established by Jesus is also the kingdom of peace. Therefore, the crowds should promote peace in their communities to qualify as “children of God” and, consequently, members of the kingdom of heaven.

V. 10. In the fourth beatitude, Jesus linked the word “righteousness” with hunger and thirst. However, in this eighth beatitude, Jesus connects righteousness with persecution. He prepares the crowds to understand that seeking membership in the kingdom of heaven may involve the way of the cross, as many people may hate them and even persecute them.^[7] He promises that the kingdom of heaven will belong to all those who accept persecution for the sake of righteousness.

Vv. 11-12. In this epilogue, Jesus continues the topic of persecution that he developed in the eighth beatitude, but this time, he specifically addresses it to his four new disciples. He replaces “righteousness” with himself. The disciples are blessed, and their reward in heaven will be great when people falsely abuse and persecute them because of Jesus. Through this expression, “Thus they persecuted the prophets who were before you” (v. 12b), Jesus suggests that discipleship may also involve carrying one's cross, as the disciples stand in the line of the persecuted prophets of Israel.^[8] 

 

4. Synthesis

The citizens of the heavenly kingdom must be the poor in spirit, those who mourn, the meek, those hungry and thirsty for righteousness, the merciful, the pure in heart, and the peacemakers. They should rejoice when they are falsely persecuted and abused for the sake of righteousness and because of Jesus. They are blessed when they follow all these beatitudes because they qualify to become members of the kingdom of heaven.

 

B.     Pastoral Implications

 

1. Liturgical Context

In last Sunday's Gospel, we heard Jesus invite us to repent and become members of the kingdom of heaven he established. Indeed, we are citizens of heaven. Thus, today’s Scripture readings teach us about the lifestyle of the heavenly kingdom on earth. In the Gospel, Matthew exhorts us to observe the beatitudes. The prophet Zephaniah, in the first reading, calls us to seek the Lord, justice, and humility. Saint Paul, in the second reading, invites us to reflect on our Christian vocation. 

 

2. What the Church Teaches Us Today

In our Gospel, Jesus teaches us how to live here on earth to qualify as members of the kingdom of heaven. He asks us to be poor in spirit, meaning we should depend entirely on God through the sacraments, especially the Eucharist and Confession. He encourages us to “mourn” or regret our sins and confess them regularly to stay “clean of heart.” He calls us to be humble, to hunger and thirst for righteousness, to forgive others, and to consistently promote peace wherever we live. We should not be sad but rejoice whenever people falsely abuse and persecute us for the sake of righteousness and because of his name.

We can observe all these beatitudes only if we keep prayer at the center of our lives. Matthew tells us that before Jesus taught the crowds, he went up the mountain. In biblical language, the mountain is the place of encounter with God. Jesus first encountered his Father God in prayer before he ministered to the crowds. Our mountains today are our local Church, families, and wherever we connect with God in prayer. Let us consider meeting with God, our Father, in Eucharistic celebrations (especially on Sundays), family prayers, and group or individual prayers.

In the first reading, our Holy Mother Church exhorts us to be the “prophets Zephaniah” of our time who call our brothers and sisters to observe this lifestyle of the kingdom of heaven. Let us first understand its historical context. Zephaniah prophesied in the southern kingdom of Judah during the reign of King Josiah (640-609 BC). That was a difficult time for the Jewish nation. The northern kingdom of Israel had already fallen to the Assyrians, while the southern kingdom of Judah had submitted to their control. King Manasseh and a large part of the population, out of fear of conquest and destruction, abandoned God’s covenant and pledged loyalty to pagan gods. Zephaniah courageously condemned the leaders and all those who had forsaken their faith in God. He prophesied that the LORD would one day destroy what was left of their nation.

In the passage we heard in our first reading, Zephaniah called them to seek the LORD, justice, and humility to be sheltered on the day of the LORD’s anger when he comes to destroy everything (Zephaniah 2:3). Pay attention to how Zephaniah speaks of a “remnant” of the people after the anger of the LORD destroys their nation. They are humble and lowly, who take refuge in the name of the LORD, who do no wrong and speak no lies, and who do not have a deceitful tongue in their mouths (Zephaniah 3:12-13). This passage speaks to us today. Like the people of Zephaniah’s time, many political, social, and religious leaders, as well as ordinary people today, choose to forsake Christian faith and values because of fear of persecution and the need for power and the riches of this world. The Church reminds us that we are the “prophets Zephaniah” of our time; so let us call our brothers and sisters and ourselves to seek God, justice, and humility instead, and invite them to live out the beatitudes.

This lifestyle of the heavenly kingdom is utterly opposite to our modern notion of being rich and famous. Saint Paul explains this very well in our second reading. He invites the Christians of Corinth and all of us to consider our own calling. Our calling is not to be citizens of this world but citizens of the kingdom of heaven. Consequently, we are called to start living the lifestyle of the Beatitudes now. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

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[1] Barbara E. Reid, The Gospel According to Matthew, 32.

[2] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 1181.

[3] NABRE, note to Mt 5:3.

[4] Barbara E. Reid, The Gospel According to Matthew, 33.

[5] Barbara E. Reid, The Gospel According to Matthew, 34.

[6] Barbara E. Reid, The Gospel According to Matthew, 34.

[7] Barbara E. Reid, The Gospel According to Matthew, 35.

[8] NABRE, note to Mt 5:12.