In a 2003 article in JBL, Glen Stassen of Fuller Seminary examines what he describes as fourteen triads in the sermon on the mount. Along the way, he challenges the almost universal assumption that 5:17-48 is a collection of “antitheses,” arguing that Jesus’ instructions are not dyadic (as “antithesis” suggests) but triadic.

Many take the antitheses this way: Jesus states an ancient principle of behavior. Then Jesus gives his own commandment. Finally, he illustrates the commandment He’s given in various ways. The ancients say don’t murder; I command, don’t be angry; and here’s some examples of not being angry.

Stassen finds a number of problems with this common interpretation. One is that this way of reading the sermon tends to present Jesus’ teaching as “impossible ideals rather than positive ways of deliverance, as would fit the good news of the kingdom announced in the beatitudes.” That is, “placing the emphasis on the prohibition of anger, lust, and so on, leads to an interpretation of Jesus’ good news as high ideals, hard teachings, impossible demands. Christians praise Jesus for his high idealism while actually following some other ethic, a condition most accurately called hypocrisy, which Jesus did not favor.” Besides, none of the “prohibitions” are stated in the imperative. There are lots of imperatives, but on the usual interpretation these imperatives appear in the “illustration” section rather than in the “prohibition” section. Finally, “Emphasizing the prohibition of anger, lust, and so on, places the importance on the hard human effort not to be angry rather than on the good news of the gracious deliverance of the reign of God.”

In place of this, Stassen suggests that the antitheses have a tripartite structure. First, Jesus states the traditional teaching, and this sometimes in triadic form. Then Jesus describes the “vicious cycle plus judgment” associated with the commandment, and this section is not an imperative and begins with “I say to you.” Finally, Jesus gives an actual commandment that presents a “transforming initiative” that not only avoids the sin but acts positively, redemptively, to break the vicious cycle of sin.

Applied to the first section, on murder, Stassen suggests this logic:

Traditional teaching: you have heard it was said; don’t murder; whoever murders will be judged.
I say to you (vicious cycles): anger leads to judgment; uttering raka leads to council; uttering fool leads to hell (note that each of these, like the first prohibition, ends with a reference to punishment).
Jesus commands: Leave gift and be reconciled; make peace with accuser; in this way escape judgment.

Regarding lust, Stassen suggests this logic:

Traditional teaching: Don’t commit adultery (not triadic this time).
I say to you: lust is already adultery.
Therefore, pluck eye, cut off hand; in this way escape judgment.

Stassen notices in this last case that Jesus’ commandment is not about intention or internal desire, but about action. Jesus says we must do something to avoid judgment. The specific act is a radical removal of the cause of lust. Jesus doesn’t say, Change your mind. He says, Do something that radically alters your attitudes toward women and sex.

Stassen’s article covers the entire sermon, but a couple of observations on this much. First, textually, the triadic analysis makes a great deal of sense of the way Jesus’ sermon actually progresses.

Second, it seems obvious, once Stassen says it, that the righteousness Jesus is demanding is not merely a matter of avoidance – avoid anger, lust, hatred. Rather, He’s instructing His disciples to be light in darkness, salt in a tasteless world, and His specific commandments are designed to bring a redemptive breakthrough in a human race darkened by habitual “vicious cycles” of sinful behavior. Think of the vicious cycles of dishonor and vengeance that are broken by turning the other cheek, for instance.

On reflection, Jesus cannot be simply giving stricter prohibitions. He must be giving positive instructions so His disciples can, like their Master, bring in the kingdom. The righteousness that surpasses the righteousness of scribes and Pharisees is not only a more strict avoidance. It’s the powerful righteousness of God exerted through Jesus’ disciples, that brings light to the darkness.