It is not
clear from the outset whether εσεθε is merely an
imperative ("Be perfect!"), or a prediction ("You will be
perfect"), or an eschatological promise ("You may be perfect"). Grammatically
as well as contextually, one could justify each of the options. The imperatival
meaning follows from the other commandments in vss 43b, c; 44b, c (see also
5:17, 21b, 24, 25, 27b, 29, 30b, 34a, 37, 39a and c, 40b, 41 b, 42a and b).
Those who take εσεθε as a prophetic prediction can point to the beatitudes (5:3-12), while
the eschatological promise follows from that interpretation of the Torah which
leads to the greater righteousness required in the last judgment (5:20; 7:13-14,
21-23). My suggestion is that the ambiguity is intended precisely to combine
the various aspects, none of which can be isolated without losing grasp of the theology
of the SM as a whole. Basic to it all is the divine promise of salvation
for those who are obedient to the will of God. Based on this promise are the
commandments of Jesus as interpreted by the SM. Finally, given these promises,
one can venture predictions concerning the eschatological future, as is done
throughout the SM either by imagining or anticipating the future or by warning
against failure. All these aspects are combined as well in 5:45a: οπως γενησθε. ... ("so that you might become ...
"). (Hans Dieter Betz, The Sermon on the Mount [Hermeneia—A
Critical and Historical Commentary on the Bible; Minneapolis, Minn.: Fortress
Press, 1995], 321, emphasis in bold added)
The adjective τελειος ("perfect")
derives from τελεω,
τελος,
and so on ("finish," "complete," etc.; "end,"
"goal," etc.). The basic meaning, therefore, is "having attained
the end" or "purpose," "complete,"
"perfect." Depending on the general context, this meaning can be specified
in terms of cult, education, and ethics, to name the most important fields of
meaning. Although the term "perfect" occurs only here in the SM, it seems
to have influenced other closely related texts that provide further
explanations. A close parallel is Matt 19:21, Matthew's version of the story of
the Rich Young Man (Mark 10:17-22/ /Matt 19:16-22/ /Luke 18:18-23).
When Jesus, according to Mark (10:17-22), says to the young man,
"You lack one thing" (εν σε υστερει)
Matthew's version changes this to, "If
you wish to be perfect" (ει θελει τελειος ειναι). The
change, whether the result of Matthew's or of pre-Matthean redaction, appears
to be influenced by the SM. Both passages are concerned with the proper
interpretation and fulfillment of the Torah and with the goal of discipleship,
that is, they combine the ethical and the educational fields of meaning. One
can conclude that had the young man followed Jesus' advice, he would no longer
Jack anything as a student but would reach the stage of maturity. He would obey
the Torah adequately and could therefore expect to be admitted to the
eschatological kingdom of God. (Ibid.,
322-23)
