Larger Thought Unit
This reading is a small section of what has long been called the “Sermon on the Mount” (Matthew 5-7). The reading ends with verse 33 and cuts off the final “punch line” of the unit which is verse 34: “Therefore do not worry about tomorrow, for tomorrow will worry about it own things. Sufficient for the day is its own trouble.” The intention is to end the reading with “the kingdom,” that is, on the same note as that of last Sunday, making out of today’s reading an ‘exposition’ of what the ‘gospel of the kingdom’ (4:23) is about. Indeed, in our liturgical cycle of Sunday readings, it is the only section of Mt 5-7 that is read. In the larger unit of the entire sermon, the content is not one of exhortation and encouragement, but rather one of commandments given to disciples to hear and obey. The revelation of the new law on the new mountain of God by the new redeemer of Israel has nothing to do with “vision” but with instruction. Whereas Moses was taught by God on the mountain, the disciples are taught by Jesus, the eschatological messiah.
Note
The English “sound” is the translation of ἁπλοῦς and is put in opposition to πονηρὸς, which is translated as “not sound” but actually means “evil, wicked.” Hence the clue to understanding the message hinges on a correct understanding of ἁπλοῦς. From its use in the New Testament one must conclude that it refers to being generous, open, and outgoing. Hence, if the eye, with which we perceive the reality around us, is “open” to all without distinction, i.e., do not differentiate between Jew and Gentile, “good’ and “bad,” then one will not be found “evil” by God himself who does not make such differentiation:
But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil (πονηροὺς) and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your heavenly Father is perfect. (Mt 5:44-48)
That is why the servant who does not forgive the debt of his neighbor as his master did for him, is considered “wicked’ (πονηρέ,; Mt 18:32). This openness to the “other,” whoever he might be, is also the topic of the parable of talents (Mt 25:14-30). The servant who did not want to share the master’s “money” with the τραπεζίταις (v.27)—which means “commensals, table fellows” and is a clear reference to the unrestricted table fellowship between Jews and Gentiles as advocated by Paul—is found also πονηρέ, (v. 26).
This reading is corroborated by exhortations to follow God, not “mammon” (money, wealth, property), and not to worry about what such provides: clothing and food. If one does so, then one is no better than the “Gentiles” (Mt 6.32; see also Mt 5.47 quoted above). What is rather to be sought is the kingdom of God that is secured only by a righteousness equal to that of God himself who does not differentiate between Jew and Gentile as the Pharisees do. The disciples’ righteousness is to go beyond that of the latter: “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Mt 5.20) And this is what Paul, the faithful servant, did (Gal 1.13-17; Phil 3.3-7).
Further resource
David E. Garland, Reading Matthew, Crossroads Publishing Company, NY, NY, 1995; pp. 82ff.
Paul Nadim Tarazi, New Testament Introduction, Vol.2: Luke and Acts, St Vladimir’s Seminary Press, Crestwood, NY, 2001; pp.97-100; 105; 133-34.