6th 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
- 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.
- 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).
- 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
[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.
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