Матфейдің 5-тарауы: Тау үстіндегі уағыз бен нұсқаулары

Matthew 5 is the fifth chapter of the Gospel of Matthew in the New Testament. It contains the first portion of the Sermon on the Mount, the other portions of which are contained in chapters 6 and 7. Portions are similar to the Sermon on the Plain in Luke 6, but much of the material is found only in Matthew. It is one of the most discussed and analyzed chapters of the New Testament. Warren Kissinger reports that among early Christians, no chapter was more often cited by early scholars. The same is true in modern scholarship.

The original text was written in Koine Greek. This chapter is divided into 48 verses.

In the Middle Ages an interpretation was developed that the chapter only applied to a select group, and not to the general populace. Reformer Martin Luther, in a discussion of this chapter, was highly critical of the Catholic view. He wrote that "there have fallen upon this [fifth] chapter the vulgar hogs and asses, jurists and sophists, the right hand of the pope and his Mamelukes." In John Wesley's analysis of the Sermon on the Mount, chapter five outlines "the sum of all true religion", allowing chapter 6 to detail "rules for that right intention which we are to preserve in all our outward actions, unmixed with worldly desires or anxious cares for even the necessaries of life" and chapter 7 to provide "cautions against the main hinderances of religion". Matthew 5 contains parallels to the other Synoptic Gospels. These include a few parallels to Mark (e. g., Mark 4, 5, 9) and many to Luke, especially to the Sermon on the Plain (Luke 6), as well as to other materials (e. g., Luke 8, 12, 14, 16). According to the four source hypothesis, most of Matthew 5 is based on Q and Matthew's unique source or sources (M). Harvey King McArthur considers the parallels in Luke to be very loose, much further away than most areas they overlap. McArthur thus theorizes that there must have been an extra step between the sources Matthew and Luke used.

After a brief introduction (Matthew 5:1–2), the chapter contains the section known as the Beatitudes, which includes some of Jesus' most famous teachings. Robert H. Gundry suggests that the Beatitudes can be divided into two quartets. The first group of four beatitudes describes the ideal righteous behaviour of Jesus' disciples. The second group of four focuses on the persecution that these disciples will likely encounter because of their righteous behaviour. Some scholars feel the ninth Beatitude in Matthew 5:11 is separate from the first eight, as demonstrated by its shift to the second person. However, the use of the second person here may simply be a reflection of the four beatitudes found in Luke 6:20 23 that are all in the second person. In contrast to Matthew's beatitudes with their characteristic spiritual expressions (e. g., "poor in spirit", "hunger and thirst for righteousness", and "persecuted for righteousness sake") and the multiple references to his own term, the "kingdom of heaven", Luke reflects social and economic realities with simple mentions of "you who are poor", "you who are hungry now", and "when people hate you". This understanding is clearly evident in Luke's four parallel "woes", which he inserted after the beatitudes in verses 24 26. Furthermore, Luke uses the common expression "kingdom of God", the only term for the kingdom used in Mark and Luke. All this suggests that the number and versions of the beatitudes found in Luke 6 are closer to the sayings of Jesus than those in Matthew, as well known and beloved as they may be. The English word used to show the positive nature of the Beatitudes is blessed. A number of scholars note that this is not an ideal translation as in modern English, blessed often means "blessed by God", a meaning not implied by the Greek. William F. Albright and C. S. Mann use the more general word fortunate instead of blessed. R. T. France feels that it should be read as "worthy of congratulation". Lapide supports the New American Bible usage of happy; it directly translates the word beatus in the Vulgate, and it carries the meaning of the Greek. After the Beatitudes there are a series of metaphors, called Salt and Light, that are often seen as commentaries upon them. These include a number of famous phrases such as salt of the earth and city on a hill.

Verse 17 – Jesus states that he has not come to "abolish the law" but to "fulfill" it. Verse 18 – Jesus then declares the law to be valid until "Heaven and Earth pass away" and "all things are accomplished". Verse 19 – shows a direct correlation between the act of adhering to the Biblical Code, and the righteousness of the individual. Verse 20 – Jesus identifies Greater Righteousness as a condition for inclusion in the Kingdom of Heaven. The NIV translation entitles "The Fulfillment of the Law", the NRSV translation entitles it "The Law and the Prophets", the United Bible Societies' "The Greek New Testament", edited by Kurt Aland, Bruce Metzger and others, entitles it the "Teaching about the Law". This pericope is at the core of the argument about the relationship between the views attributed to Jesus, such as Gospel, Grace, New Covenant, New Commandment, Law of Christ, and those attributed to Moses or the Mosaic Law, and hence on the relationship between the New Testament and Old Testament, Christian views on the old covenant, Law and Gospel, and as a basis of Christian ethics. The reason for this argument is a disagreement about the proper interpretation of the word "fulfillment" (πληρῶσαι; plerosai). This goes back at least as far as Marcion of Sinope and continues until today. Many modern scholars now consider these four verses to be a prelude to the Antitheses, but this position is not universally accepted, and many continue to interpret Matthew 5:17–20 independent of its textual neighbors.

The first antithesis (verses 21–22) attacks anger as the root of murder. The two loosely connected illustrations (23–24, 25–26) point out the value of reconciling with one's enemy. and anyone who murders will be subject to judgment." 22But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, "Raca," is answerable to the Sanhedrin. But anyone who says, "You fool!" will be in danger of the fire of hell.|Jesus,

The second antithesis (verses 27–28) attacks lust as the root of adultery. The sayings about the right eye and the right hand as causes of scandal (29–30) are further instances of going to the sources of sin. 28But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. 29If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. 30And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.|Jesus,

The fourth antithesis (verses 33–37) about oaths says to avoid oaths entirely so as never to swear falsely. 39But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. 40And if someone wants to sue you and take your tunic, let him have your cloak as well. 41If someone forces you to go one mile, go with him two miles. 42Give to the one who asks you, and do not turn away from the one who wants to borrow from you.|Jesus,

The final antithesis (verses 43–48) expands the concept of "neighbor". Here Jesus urges that love include even enemies instead of restricting love only to those who either can benefit us or who already love us. and hate your enemy." 44But I tell you: Love your enemies and pray for those who persecute you, 45that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? 48Be perfect, therefore, as your heavenly Father is perfect.|Jesus,