Mateus 5
Matthew Poole · Citado em PreceptAustin
Mateus 5:33-35
Poole: Exalt Him in your hearts, and give Him the honour of all His glorious perfections, power, wisdom, goodness, faithfulness, etc., by believing them, and depending upon His promises for defence and assistance against all the evils your enemies may threaten you with. (Matthew Poole's Commentary on the New Testament) Kurios = title given to God, the ruler of the universe, with the definite article (ho = "the" - "the Lord", the definite article indicates not just any "Lord" but the one and only Lord) (Mt. 1:22; 5:33; Mk 5:19; Acts 7:33; 2Ti 1:16, 18; etc.). Kurios is used to refer to God without the definite article which stresses the nature or character (Mt. 21:9; 27:10; Mk 13:20; Lk 2:9, 23, 26; Heb. 7:21; etc.). Kurios = Jesus as the Messiah, the Christos, Who by virtue of His death acquired the special ownership of mankind (even those who never in this present life acknowledge Him as "Lord" - see Php 2:9, 10, 11-note) and after His resurrection was exalted by a partnership in the divine administration (Acts 10:36; Ro 14:8-note; 1Co 7:22; 8:6). Kurios - 717x in 660v in NT - 640 refer to God - Mt 1:20, 22, 24; 2:13, 15, 19; 3:3; 4:7, 10; Mt 5:33; Mt 6:24; Mt 7:21, 22; Mt 8:2, 6, 8, 21, 25; 9:28, 38; 10:24, 25; 11:25; 12:8; 13:27; 14:28, 30; 15:22, 25, 27; 16:22; 17:4, 15; 18:21, 25, 27, 31, 32, 34; 20:8, 30, 31, 33; 21:3, 9, 30, 40, 42; 22:37, 43, 44, 45; 23:39; 24:42, 45, 46, 48, 50; 25:11, 18, 19, 20, 21, 22, 23, 24, 26, 37, 44; 26:22; 27:10, 63; 28:2; — Mk 1:3; 2:28; 5:19; 7:28; 11:3, 9; 12:9, 11, 29, 30, 36, 37; 13:20, 35; 16:19, 20; — Luke 1:6, 9, 11, 15, 16, 17, 25, 28, 32, 38, 43, 45, 46, 58, 66, 68, 76; 2:9, 11, 15, 22, 23, 24, 26, 39; 3:4; 4:8, 12, 18, 19; 5:8, 12, 17; 6:5, 46; 7:6, 13, 19; 9:54, 59, 61; 10:1, 2, 17, 21, 27, 39, 40, 41; 11:1, 39; 12:36, 37, 41, 42, 43, 45, 46, 47; 13:8, 15, 23, 25, 35; 14:21, 22, 23; 16:3, 5, 8, 13; 17:5, 6, 37; 18:6, 41; 19:8, 16, 18, 20, 25, 31, 33, 34, 38; 20:13, 15, 37, 42, 44; 22:33, 38, 49, 61; 24:3, 34; — John 1:23; 4:11, 15, 19, 49; 5:7; 6:23, 34, 68; 8:11; 9:36, 38; 11:2, 3, 12, 21, 27, 32, 34, 39; 12:13, 21, 38; 13:6, 9, 13, 14, 16, 25, 36, 37; 14:5, 8, 22; 15:15, 20; 20:2, 13, 15, 18, 20, 25, 28; 21:7, 12, 15, 16, 17, 20, 21; — Acts 1:6, 21, 24; 2:20, 21, 25, 34, 36, 39, 47; 3:20, 22; 4:26, 29, 33; 5:9, 14, 19; 7:31, 33, 49, 59, 60; 8:16, 22, 24, 25, 26, 39; 9:1, 5, 10, 11, 13, 15, 17, 27, 28, 31, 35, 42; 10:4, 14, 33, 36; 11:8, 16, 17, 20, 21, 23, 24; 12:7, 11, 17, 23; 13:2, 10, 11, 12, 44, 47, 48, 49; 14:3, 23; 15:11, 17, 26, 35, 36, 40; 16:14, 15,1 6, 19, 30, 31, 32; 17:24; 18:8, 9, 25; 19:5, 10, 13, 17, 20; 20:19, 21, 24, 35; 21:13, 14; 22:8, 10, 19; 23:11; 25:26; 26:15; 28:31 — Ro 1:4, 7; 4:8, 24; 5:1, 11, 21; 6:23; 7:25; 8:39; 9:28, 29; 10:9, 12, 13, 16; 11:3, 34; 12:11, 19; 13:14; 14:4, 6, 8, 11, 14; 15:6, 11, 30; 16:2, 8, 11, 12, 13, 18, 20, 22; — 1Cor 1:2, 3, 7, 8, 9, 31; 2:8, 16; 3:5, 20; 4:4, 5, 17, 19; 5:4, 5; 6:11, 13, 14, 17; 7:10, 12, 17, 22, 25, 32, 34, 35, 39; 8:5, 6; 9:1, 2, 5, 14; 10:21, 22, 26; 11:11, 23, 26, 27, 32; 12:3, 5; 14:21, 37; 15:31, 57, 58; 16:7, 10, 19, 22, 23 — 2Cor 1:2, 3, 14; 2:12; 3:16, 17, 18; 4:5, 14; 5:6, 8, 11; 6:17, 18; 8:5, 9, 19, 21; 10:8, 17, 18; 11:17, 31; 12:1, 8; 13:10, 13; — Gal 1:3, 19; 4:1; 5:10; 6:14, 18; 1Pet 1:3, 25; 2:3, 13; 3:6, 12, 15; — 2Pe 1:2, 8, 11, 14, 16; 2:9, 11, 20; 3:2, 8, 9, 10, 15, 18; — Jude 1:4, 5, 9, 14, 17, 21, 25; — Rev 1:8; 4:8, 11; 7:14; 11:4, 8, 15, 17; 14:13; 15:3, 4; 16:7; 17:14; 18:8; 19:6, 16; 21:22; 22:5, 6, 20, 21. Observe - Most of the uses of kurios are by Luke (Gospel and Acts - some 210x) and Paul's letters (275x) which NIDNTT postulates is because of "the fact that Luke wrote for, and Paul to, people who lived in areas dominated by Gk. culture and language. On the other hand, the Gospel of Mark, more firmly based in Jewish Christian tradition, uses the kyrios-title only 18 times, and these mostly in quotations." NAS = lord(10), Lord(626), Lord of lords(2), Lord's(12), lords(1), master(38), master's(3), masters(8), masters'(1), owner(6), owners(1), sir(11), sirs(1). The following New Testament phrases help one appreciate the meaning of kurios as it refers to Jesus, Who is described as... Lord of the harvest Lord of heaven and earth - Mt 11:25 (actually refers to the Father), Lk 6:5, Acts 17:24 Lord of the Sabbathh Lord of alll - Acts 10:36, Ro 10:12-note Lord both of the dead and of the living - Ro 14:9-note (see below) Lord's bondservant - 2Ti 2:24-note Lord of glory - 1Co 2:8, cp Jas 2:1 Lord of peace - 2Th 3:16 Lord of lords - 1Ti 6:15, Re 17:14-note, Re 19:16-note Lord of the earth - Rev 11:4-note Lord Jesus Lord Jesus Christ (63 times) - Ac 11:17; 15:26; 20:21; 28:31; Ro1:7; 5:1, 11; 13:14; 15:6, 30; 16:24; 1Co 1:2, 3, 7, 8, 10; 6:11; 8:6; 15:57; 2Co 1:2, 3; 8:9; 13:14; Gal 1:3; 6:14, 18; Ep 1:2, 3, 17; 5:20; 6:23, 24; Php 1:2; 3:20; 4:23; Col 1:3; 1Th 1:1, 3; 5:9, 23, 28; 2Th 1:1, 2, 12; 2:1, 14, 16; 3:6, 12, 18; 1Ti 6:3, 14; Phile 1:3, 25; Jas 1:1; 2:1; 1Pe 1:3; 2Pe 1:8, 14, 16; Jude 1:4, 17, 21 Lord Christ - Ro 16:18, Col 3:24 The following list of seven general uses of kurios in the NT is based on a paper by Farstad in the Journal of Grace Evangelical Society (Volume 2, 1989). 1. Jesus Is Lord in His Dignity At the most basic level of usage, Kurios denoted respect for our Lord even when the speaker was not yet aware of who He really was. The Samaritan woman...addressed Him as Kurios (“Sir” Jn 4:11, 15, 19—NKJV), a title of respect. The fact that kurios can refer to both God and man sometimes makes it hard for translators to know which word to put in the English text. The man who was healed by Christ in Jn 9:36 asks: “Who is He, Lord, that I may believe in Him?” It is clear that this man did not yet know who Jesus was, so Sir might be a better translation here than Lord. A theologically important usage of Kurios is made by the repentant thief at Calvary. The dying thief requests, “Lord, remember me when You come into Your kingdom” (Lk 23:43). Such faith! Today there is too much brash familiarity in addressing our Lord as “Jesus” all the time. We are well aware that many devout hymns are addressed to Christ by His human name of Jesus, and that godly Christians are fond of this His human name. But we show greater honor and respect when we address Him and refer to Him by one of His titles of dignity. One of the chief of these titles is Lord Jesus. 2. Jesus Is Lord of the Sabbath Kurios in Mt 12:8, Mk 2:28, Lk 6:5. Thayer - possessed of the power to determine what is suitable to the Sabbath, and of releasing himself and others from its obligations He is not controlled by the Sabbath, but the Sabbath is under His control (which) suggests His deity (cp Mk 2:27, 28). As God the Son He shared in giving the original Sabbath law to Israel (Ge 2:3 where "rested" = Hebrew shabath). As Man, Jesus submitted to the Sabbath law to fulfill all righteousness. He did not submit to the traditions that had encrusted the law with legalisms that actually contradicted the original good that God intended by the fourth commandment. Because Jesus is Lord of the Sabbath, we can rejoice with Paul that no Christian can be called to book for keeping or not keeping the Sabbath (Col 2:16, 17). The principle of rest every seventh day, however, is a blessing to man’s mental and physical health and is well worth maintaining. 3. Jesus Is Lord of His Day Jesus is Master of His own day, the “Lord’s Day” (Rev 1:10-note). The first day of the week in paganism was devoted to the sun (hence “Sunday”) and, with Nero and several others, to the supposedly divine emperor. In Christianity the first day is devoted to the Son, the risen, conquering Son and commemorates His resurrection, His dominion (or lordship) over death, Hades, and the grave. As to what each individual should or should not do on the Lord’s Day, a personal submission to the Lord’s will in one’s own circumstances can decide the issue in the light of Scripture. We should neither offend others nor “judge Another’s [the Lord’s] servant” in this regard (Ro 14:4-note). 4. Jesus Is Lord in His Supper In the “Lord's Supper” (1Co 11:20), the word is kuriakos (from kurios) signifiesbelonging to a lord or ruler, who in context is Christ. The context in 1Corinthians 11 is one of disrespect on the part of some carnal Corinthians for this feast of remembrance. It was not the Lord’s Supper they were having, but rather a church supper to gratify their physical appetites! 5. Jesus Is Lord and Master This is a very good translation of at least one aspect of His Lordship, namely that He is Master, Lord, and Sovereign. Even the less than devotional (though highly useful word) “Boss” gives us some of the truth of this nuance of Kyrios. In the Gospels our Lord tells several parables in which the key figure is a “boss” or lord, whether of a vineyard, an estate, or whatever. It does not take great insight to figure out who is represented by this man in various guises. Obviously, it is the Lord Jesus Himself. We are not merely “employees” of our Lord! We can’t change employers if we are truly regenerated. Sometimes we are told to “make Jesus Lord of our life.” No doubt this plea is well meant. But He is Lord, whether we like it or not. The real question is: “What kind of servant (or slave) do we make ourselves?” If, like the OT slave who asked for his ear to be pierced with the awl to show his willing servitude, we submit and obey Him because we love Him, then we are on the way to becoming “good and faithful” servants (Mt 25:21). 6. Jesus Is Lord of Lords 1Ti 6:15, Re 17:14-note, Re 19:16-note This phrase gives strong witness to Christ's absolute sovereignty. Lord of lords is a Hebrew way of stating the superlative (by virtue of its repetition). The expression signifies “The Most Absolute Sovereign.” Gentile kings in OT days called themselves “king of kings.” 7. Jesus Is LORD God In Biblical Greek kurios is a divine title and used in the LXX rendering of YHWH (Jehovah) and of Adonai (Lord). We may expect to find the earliest Christian use of kurios in the Acts of the Apostles, reflecting the life and worship of the first believers. But in the earlier part of the book it is often difficult to determine the reference of kurios, whether it is to Jesus or to the Father. For instance, when the first believers prayed, ‘Thou, Lord, which knowest the hearts’, were they addressing Jesus (Acts 1:24)? The title seems to apply equally well to both Jesus and the Father….A title, once the prerogative of God the Father, is rapidly coming to be applied to Jesus, His Son. ‘The fact is that we can almost see the Church’s faith growing before our eyes.’ We are quickly approaching a point where Kurios is a technical word with only one meaning, the ‘Lord’ Jesus. Mt 3:3, “Prepare the way of the LORD” (Kyrios for YHWH in the OT Hebrew) refers to Christ’s road being prepared by John the Baptist. Surely the word Jehovah or Yahweh must mean the Lord Jesus in this context. It is common in old hymns to apply Jehovah, the personal name of God in its English form, chiefly to the Father. Actually the name must refer to all three Persons of the Holy Trinity, even if OT usage (necessarily) emphasizes the First Person—the One the Son has taught us to call “Father.” Yes, Jesus is LORD in the highest sense; Jesus is God the Son; Jesus is Jehovah. A Few NT — Uses of Kurios Matthew 6:24-note No one can serve two masters (kurios); for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and wealth.
Mateus 5:33-35
Poole: The Lord "is the centre, in which all the lines in the whole circumference of our lives do meet....At all times, and in all estates, whether of health or sickness, abundance or poverty, life or death, we are the Lord’s property, and at his disposal; he hath an absolute dominion over us, living or dying; in this world, or in the next." Charles Hodge: No Christian considers himself his own master or free to regulate his behavior according to his own will or for his own ends. He is Christ’s servant and therefore endeavors to live according to Christ’s will and for his glory...Death, as well as life, must be left in the hands of God, to be directed by his will and for his glory...the Christian does not live according to his own will or for his own pleasure. Here Paul states, affirmatively, that the Christian lives according to the will of Christ and for his glory. If this is the case, he is a true Christian; he belongs to Christ and should be treated as such. It is very obvious, especially from the following verse, which speaks about death and resurrection, that Christ is intended in the word Lordin this verse. It is for Christ, and in subjection to His will, that every Christian endeavors to regulate his heart, his conscience, and his life. This is the profoundest homage the creature can give to his Creator....If we live, we live to the Lord. We are not our own but Christ’s (1Co 6:19-note). This right of possession, and the consequent duty of devotion and obedience, are not founded on creation but on redemption. We are Christ’s because he has bought us with a price. (Hodge, C. Commentary on the Epistle to the Romans, 1835).
Mateus 5:36-37
Poole asks… Doth our Saviour here oppose himself to the law of God, which saith, Deut 6:13 10:20, “Thou shalt fear the Lord thy God, and swear by His name?” Doth he condemn Abraham, who sware his servant by the Lord God of heaven and earth? Ge 24:3. Doth he destroy such a useful means for the end of strife? (see note Hebrews 6:16). None of all these. We must consider that our Saviour is here opposing himself to the corruptions of that age brought in by the Pharisees, who had taught people that swearing was nothing, if they did not forswear themselves; or at least swearing “by the heaven, by the earth, by Jerusalem, by their head,” or in suchlike forms, was no sin, if they forbore the name of God; that they were only obliged to swear by the name of God in public courts of justice, but they were not tied up to it at other times. To these and such like corruptions our Saviour offers these opposing words, “I say unto you, Swear not at all;” not at all voluntarily, but where it is necessary for the end of strife; not at all in your common discourse, James 5:12: and so it is expounded in the next verse. The law doth not only forbid false swearing, but common and ordinary swearing, needless swearing, which speaks a great want of reverence in the heart of the name of God. And let not your teachers cheat you, in telling you God, or the name of God, is not concerned, in your swearing by heaven: is not heaven the throne of God? Or by earth: is not that the footstool of God? Or by Jerusalem: is not that the city of God? Or by your head: is it not God that hath given you your life and bodily members? Is it in your power to make a hair of your head white or black? So as the great thing here forbidden, is common and ordinary swearing, where God calleth us not unto it for the determination of strife. Do not only think that false swearing, but be assured that ordinary, common, needless swearing, is forbidden by God. (Matthew Poole's Commentary on the NT) William