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The word translated as fool is the Greek moros, which has a similar meaning to the Aramaic reka. However moros also was used to mean godless, and thus could be much more severe a term than reka. The reading of godless can explain why the punishment is more severe. [11] Jesus uses the term himself in Matthew 23:17 when he is deriding the Pharisees.
Jerome: The pure is known by purity of heart, for the temple of God cannot be impure. [6] Pseudo-Chrysostom: He who in thought and deed fulfils all righteousness, sees God in his heart, for righteousness is an image of God, for God is righteousness. So far as any one has rescued himself from evil, and works things that are good, so far does he ...
Augustine: Otherwise, unless your righteousness exceed the righteousness of the Scribes and Pharisees, that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, They say, and do not; (Mat. 23:3.) just as if He had said, Unless your righteousness exceed in this way that ye do what ye teach, you shall not ...
This verse follows immediately after the prohibition against murder, and the Sermon follows this same pattern. The equation of lust with adultery is very similar to the earlier equation of anger and murder in Matthew 5:22. Like the previous verse this is often interpreted as Jesus expanding on the requirements of Mosaic Law, but not rejecting it.
He does not repeat their thoughts in His answer, not to divulge their wickedness; but He brings forward an answer; it was His object to do good to the sinners, not to proclaim their sin. He does not answer them out of the Scriptures, because they would not hearken to Him as they explained them differently, but He refutes them from common opinions.
An important verse to note is 2 Cor 5:21, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." (ESV), which has traditionally been interpreted to mean that the Christian has, in some way, become righteous (by infusion or imputation), in exchange for Jesus' sinlessness.
An important verse to note is 2 Cor 5:21, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God" (ESV), which has traditionally been interpreted to mean that the Christian has, in some way, become righteous (by impartation or imputation), in exchange for Jesus' sinlessness.
Tolstoy also understood this verse as banning all oaths, and it led him to support the abolition of all courts as a result. [3] The reference to Heaven as the Throne of God comes from Isaiah 66:1. Hill notes that while heaven in Matthew is often used as a periphrasis for God's name it is quite clearly not so used in this verse. [4]