Hello. Welcome back. If this is your first time here, you might want to utilize the Introduction, which can be found here.
I apologize for my recent absence. Life has been very busy of late. Rest assured that this never-for-profit writing will not cease until it is completed.
Today, we're sticking close to the text again. The "Sermon on the Mount," which we are in the middle of, constitutes some of the most important data we have in regard to Jesus' morality and his prescriptions to his followers, so there's no reason to take any side-trips at the moment.
Last time, we finished up our quick work on the Similes of Salt and Light. This week, we get into Jesus' "Teaching About the Law." Let's proceed.
Matthew 5:17 through Matthew 5:18
17 “Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.
18 Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.
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Matt 5:17-18 have a few interesting terms in them. Understanding those particular terms will enhance our overall comprehension of the verses. First, we have the word "iota," which we see translated as "smallest letter." The word iota, in Greek, represents the ninth letter of the Greek alphabet. Since the letter iota is represented by such a tiny marking, iota also came to mean "something very small." "Iota" is sometimes translated as "jot." Jesus is using this word to emphasize the importance of the totality of the "law."
The next word of interest is "keraia," which literally means "little horn," and which we have translated as "smallest part of a letter." The Greek phrasing refers to the little horn-like endings of pen strokes in ancient alphabets. "Keraia" is frequently translated as "tittle." In using this word, Jesus goes from referring to a literal letter to a literal portion of a letter, further emphasizing his emphasis.
Another word of interest here is "amen," which Jesus utters here for the first time. "Amen" comes from the Greek "amēn," which actually comes from the Hebrew "'āmēn," which means "truth" or "certainty." "Amen," of course, came to be used as a standard ending for Christian prayers, and a form of it is also used in the tradition of Islam. When we see Jesus use this term, which he will often, we can understand that he is stressing a point as being particularly certain.
The last Greek word of great interest here is "ouranos," which we have translated as "heaven." To the Greeks, "ouranos" meant "the vaulted sky," "the home of the gods above the vaulted sky," "the universe in general," or anything shaped like the sky, i.e. a vaulted ceiling or a tent. This is a Greek term that originated to describe a Greek universe, in which many pagan Gods existed. Due to ambiguities within the multiplicity of first-century Jewish belief systems, it is difficult to say exactly what Jesus means here by the term "ouranos."
So, what is Jesus' ultimate meaning in Matt 5:17-18? Let's consider the verses in context.
The verses we are addressing today are among the most pertinent that Jesus is ever purported to have spoken. These verses get right to the heart of what Jesus thought about the universe, if he actually said them.
Today, we'll discuss some of the original Greek of these verses. Then, we'll talk about what Jesus means by "the law or the prophets." Next, we'll discuss Jesus' overall meaning in these verses. Last, we'll talk about the relation of the word "law" here to the concept of a State, ancient or modern.
Today, we'll discuss some of the original Greek of these verses. Then, we'll talk about what Jesus means by "the law or the prophets." Next, we'll discuss Jesus' overall meaning in these verses. Last, we'll talk about the relation of the word "law" here to the concept of a State, ancient or modern.
Matt 5:17-18 have a few interesting terms in them. Understanding those particular terms will enhance our overall comprehension of the verses. First, we have the word "iota," which we see translated as "smallest letter." The word iota, in Greek, represents the ninth letter of the Greek alphabet. Since the letter iota is represented by such a tiny marking, iota also came to mean "something very small." "Iota" is sometimes translated as "jot." Jesus is using this word to emphasize the importance of the totality of the "law."
The next word of interest is "keraia," which literally means "little horn," and which we have translated as "smallest part of a letter." The Greek phrasing refers to the little horn-like endings of pen strokes in ancient alphabets. "Keraia" is frequently translated as "tittle." In using this word, Jesus goes from referring to a literal letter to a literal portion of a letter, further emphasizing his emphasis.
Another word of interest here is "amen," which Jesus utters here for the first time. "Amen" comes from the Greek "amēn," which actually comes from the Hebrew "'āmēn," which means "truth" or "certainty." "Amen," of course, came to be used as a standard ending for Christian prayers, and a form of it is also used in the tradition of Islam. When we see Jesus use this term, which he will often, we can understand that he is stressing a point as being particularly certain.
The last Greek word of great interest here is "ouranos," which we have translated as "heaven." To the Greeks, "ouranos" meant "the vaulted sky," "the home of the gods above the vaulted sky," "the universe in general," or anything shaped like the sky, i.e. a vaulted ceiling or a tent. This is a Greek term that originated to describe a Greek universe, in which many pagan Gods existed. Due to ambiguities within the multiplicity of first-century Jewish belief systems, it is difficult to say exactly what Jesus means here by the term "ouranos."
Now, let's identify the exact meaning of Jesus' phrasing "law or the prophets." When Jesus talks about the "law" he is referring to the "Law of Moses," or the first five books of the Old Testament. When he mentions the "prophets," he is referring to the books of the prophets who had spoken on behalf of God since the time of Moses. Essentially, the "law and the prophets" were the intellectual basis for all of what made Judaism Jewish. The "law and the prophets" are equivalent with the Tanakh.
As we've discussed before, however, the books of the Tanakh may not have been set in stone by Jesus' time. Some texts that we recognize today as part of the Jewish canon may not have been recognized as such back then, and it is certain that there were texts in wide circulation then, i.e. the Book of Enoch, that were eventually excluded from the canon. Because of our imperfect knowledge about what books Jesus might have considered canonical, we must allow room for ambiguity in this phrasing. We do not known exactly to which prophets he might have been referring. We can be certain, though, that Jesus meant at least to include the Pentateuch, of the five books of Moses, in this phrasing.
As we've discussed before, however, the books of the Tanakh may not have been set in stone by Jesus' time. Some texts that we recognize today as part of the Jewish canon may not have been recognized as such back then, and it is certain that there were texts in wide circulation then, i.e. the Book of Enoch, that were eventually excluded from the canon. Because of our imperfect knowledge about what books Jesus might have considered canonical, we must allow room for ambiguity in this phrasing. We do not known exactly to which prophets he might have been referring. We can be certain, though, that Jesus meant at least to include the Pentateuch, of the five books of Moses, in this phrasing.
So, what is Jesus' ultimate meaning in Matt 5:17-18? Let's consider the verses in context.
By Jesus' phrasing, we can imagine that there were some in the crowd who nervously thought that he had come to abolish the law and the prophets. There were those in the crowd who suspected that Jesus was going to tell them "you don't have to be Jewish anymore. You don't have to mind the sabbath anymore. You don't have to circumcise your sons anymore." The root of this apprehensive thought came from the Law of Moses itself, in the book of Deuteronomy, which teaches the Jewish people to be on guard for false prophets.
So, was Jesus there to get rid of the things that made Jewishness truly Jewish?
He speaks in very strong terms here. He says that "until heaven and earth pass away" (read: forever), not a single letter of the law, or even the tiniest part of a letter of the law, will cease to be 100% true and relevant. "No," he would not "take the Jewishness out of Judaism," he says.
According to Matthew 5:17-18, the entirety of Jewish law remains in play for all of Jesus' followers forever.
What is interesting to note here is the fact that Jesus will actually go on, later in the Gospels, to augment portions of the law and to negate others, as if he had never said what he says here. Thus Matt 5:17-18 are one side of a built-in incongruity of the Gospels.
Before we wrap this up, I'd like to discuss the relation of Jesus' use of the word "law" and his opinion of Statism.
Eventually, I will make a compelling argument that Jesus Christ was a pure anarchist who would have abhorred the State in all the forms it has taken since his death in the first century. It is a near certainty that this argument will be countered by references to today's verses. I'd like to pre-empt this counter-point here.
Jesus Christ, in Matthew 5:17-18, is referring exclusively to Mosaic Law, which is a religious law that the Jews had had with them for centuries, regardless of the status of their statehood. The "State," as it existed for Jesus Christ, was the Roman Empire, an oppressive force whose ideals were generally anti-Christian.
Jesus, in referring to "law," was not referring to Rome, or the judiciary of Rome, or even to an Israeli State or judiciary. Jesus was certainly not referring to any modern form of "law" or State apparatus. When (and if) Jesus said he came to fulfill the "law," he meant he had come to fulfill a religious law-code, not the coercive law-code of any State.
Jesus did not fulfill or bolster any State apparatus ever.
And with that, we will leave it. Next time, the "Teaching About the Law" continues, as the Sermon on the Mount continues. Until then, and always, thank you so much for reading.
Love.
What is interesting to note here is the fact that Jesus will actually go on, later in the Gospels, to augment portions of the law and to negate others, as if he had never said what he says here. Thus Matt 5:17-18 are one side of a built-in incongruity of the Gospels.
Before we wrap this up, I'd like to discuss the relation of Jesus' use of the word "law" and his opinion of Statism.
Eventually, I will make a compelling argument that Jesus Christ was a pure anarchist who would have abhorred the State in all the forms it has taken since his death in the first century. It is a near certainty that this argument will be countered by references to today's verses. I'd like to pre-empt this counter-point here.
Jesus Christ, in Matthew 5:17-18, is referring exclusively to Mosaic Law, which is a religious law that the Jews had had with them for centuries, regardless of the status of their statehood. The "State," as it existed for Jesus Christ, was the Roman Empire, an oppressive force whose ideals were generally anti-Christian.
Jesus, in referring to "law," was not referring to Rome, or the judiciary of Rome, or even to an Israeli State or judiciary. Jesus was certainly not referring to any modern form of "law" or State apparatus. When (and if) Jesus said he came to fulfill the "law," he meant he had come to fulfill a religious law-code, not the coercive law-code of any State.
Jesus did not fulfill or bolster any State apparatus ever.
And with that, we will leave it. Next time, the "Teaching About the Law" continues, as the Sermon on the Mount continues. Until then, and always, thank you so much for reading.
Love.
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