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One jot or one tittle (ιωτα εν η μια κερεα). "Not an iota, not a comma" (Moffatt), "not the smallest letter, not a particle" (Weymouth). The iota is the smallest Greek vowel, which Matthew here uses to represent the Hebrew yod (jot), the smallest Hebrew letter. "Tittle" is from the Latin titulus which came to mean the stroke above an abbreviated word, then any small mark. It is not certain here whether κερεα means a little horn, the mere point which distinguishes some Hebrew letters from others or the "hook" letter Vav. Sometimes yod and vav were hardly distinguishable. "In Vay. R. 19 the guilt of altering one of them is pronounced so great that if it were done the world would be destroyed" (McNeile).

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Shall do and teach (ποιηση κα διδαξη). Jesus puts practice before preaching. The teacher must apply the doctrine to himself before he is qualified to teach others. The scribes and Pharisees were men who "say and do not" (Matthew 23:3), who preach but do not perform. This is Christ's test of greatness.

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Shall exceed (περισσευση πλειον). Overflow like a river out of its banks and then Jesus adds "more" followed by an unexpressed ablative (της δικαιοσυνης), brachylogy. A daring statement on Christ's part that they had to be better than the rabbis. They must excel the scribes, the small number of regular teachers (Matthew 5:21-48), and the Pharisees in the Pharisaic life (Matthew 6:1-18) who were the separated ones, the orthodox pietists.

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But I say unto you (εγω δε λεγω υμιν). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. "Raca" (Ρακα) and "Thou fool" (Μωρε). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that μωρε is a Hebrew word, but Field (Otium Norvicense) objects to that idea. "Raca expresses contempt for a man's head=you stupid! More expresses contempt for his heart and character=you scoundrel" (Bruce). "The hell of fire" (την γεενναν του πυρος), "the Gehenna of fire," the genitive case (του πυρος) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2 Kings 23:10). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades (αιδης) which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition" (Vincent). The place of torment is in Hades (Luke 16:23), but so is heaven.

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First be reconciled (πρωτον διαλλαγηθ). Second aorist passive imperative. Get reconciled (ingressive aorist, take the initiative). Only example of this compound in the New Testament where usually καταλλασσω occurs. Deissmann (Light from the Ancient East, p. 187, New Ed.) gives a papyrus example second century A.D. A prodigal son, Longinus, writes to his mother Nilus: "I beseech thee, mother, be reconciled (διαλαγητ) with me." The boy is a poor speller, but with a broken heart he uses the identical form that Jesus does. "The verb denotes mutual concession after mutual hostility, an idea absent from καταλλασσω" (Lightfoot). This because of δια (two, between two).

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Agree with (ισθ ευνοων). A present periphrastic active imperative. The verb is from ευνοος (friendly, kindly disposed). "Mak up wi' yere enemy" (Braid Scots). Compromise is better than prison where no principle is involved, but only personal interest. It is so easy to see principle where pride is involved. The officer (τω υπηρετη). This word means "under rower" on the ship with several ranks of rowers, the bottom rower (υπο under and ηρεσσω, to row), the galley-slave, then any servant, the attendant in the synagogue (Luke 4:20). Luke so describes John Mark in his relation to Barnabas and Saul (Acts 13:5). Then it is applied to the "ministers of the word" (Luke 1:2).

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The last farthing (τον εσχατον κοδραντην). A Latin word, quadrans, 1/4 of an as_ (ασσαριον) or two mites (Mark 12:42), a vivid picture of inevitable punishment for debt. This is emphasized by the strong double negative ου μη with the aorist subjunctive.

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Thou shalt not commit adultery (ου μοιχευσεις). These quotations (verses Matthew 5:21; Matthew 5:27; Matthew 5:33) from the Decalogue (Matthew 5:20 and Matthew 5:5) are from the Septuagint and use ου and the future indicative (volitive future, common Greek idiom). In Matthew 5:43 the positive form, volitive future, occurs (αγαπησεις). In Matthew 5:41 the third person (δοτω) singular second aorist active imperative is used. In Matthew 5:38 no verb occurs.

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