J. Duncan M. Derrett 92 To “enter the Kingdom of Heaven” one must be “free” by Heaven’s laws, not merely man’s18. 3. The Antitheses The so-called Antitheses are preceded by Mt 5,17-20, of which they are collectively illustrations. The Scribes and the Pharisees who necessarily depended on the former can only work on the Torah of Moses, the prophets, and in the case of the Pharisees their “oral laws”. The information contained in b. Baba Mei῾a 30b and 83a repeated by C.G. Montefiore19 is along similar lines to our maxim, but it too relies on biblical texts, and not the court(s) of Heaven. The fact was that one sought one’s answer in whatever portions of scripture were relevant, and when these failed turned to the Jurisprudence of Heaven, which, being controversial, might not always be convincing! Jesus, it seems, knew better. (1) Slaying Κρίσις at 5,21,22 implies that two kinds of judgement are equal in reality. Anger (with or without cause) is judged in the court of Heaven; no less a συνέδριον than the earthly one, and the sentence may be to Gêhînom, even though the words spoken are trivial and customary. The urgency of the situation is emphasised. The court of Heaven does not delay, unlike earthly courts which can be prorogued or influenced. One cannot anticipate its judgement nor evade its sentence by making an offering to the President personally! If you have an opponent who should be appeased your case is down for hearing in the heavenly court. Get him to withdraw his case. Even if he dies suddenly the case does not drop: the court’s sentence is perfect in equity and in execution (which is at least as important). (2) Adultery The Pentateuchal injunction (Ex 20, 14; Dt 5, 18) is inadequate, being mechanical. The heart and mind are what count. Preparations are as guilty as acts. This is a paradigm for other crimes, like theft and bribery. Nature induces one to incur guilt. Rather (profit is humorously alluded to συμφέρει) amputate the offending limb and escape the sentence to Gêhînom. Jesus does allude (5,22) to an everlasting (Is 66,24; Mk 9,43.48)20 Mt 5,20. Cf. 1Cor 6,9-10. Note μέθυσοι, λοίδοροι, ἅρπαγες, such as might often 18 escape human justice. C.G. Montefiore The Synoptic Gospels (London 1909) II, 500. Ex 18,20; Prov 2,20. 19 SB IV/2 (1924, 1969) 1036-7, 1093-6, 1100-02. 20