<hi type="bold">7. Blessed are the merciful: for they shall obtain mercy--</hi>Beautiful is the connection between this and the preceding beatitude. The one has a natural tendency to beget the other. As for the words, they seem directly fetched from <reference osisRef="Ps.18.25">Psa 18:25</reference>, "With the merciful Thou wilt show Thyself merciful." Not that our mercifulness comes absolutely first. On the contrary, our Lord Himself expressly teaches us that God's method is to awaken in us compassion towards our fellow men by His own exercise of it, in so stupendous a way and measure, towards ourselves. In the parable of the unmerciful debtor, the servant to whom his lord forgave ten thousand talents was naturally expected to exercise the small measure of the same compassion required for forgiving his fellow servant's debt of a hundred pence; and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath (<reference osisRef="Matt.18.23-Matt.18.35">Mt 18:23-35</reference>; and see <reference osisRef="Matt.5.23">Mt 5:23</reference>, <reference osisRef="Matt.5.24">24</reference>; <reference osisRef="Matt.6.15">6:15</reference>; <reference osisRef="Jas.2.13">Jas 2:13</reference>). "According to the view given in Scripture," says Trench most justly, "the Christian stands in a middle point, between a mercy received and a mercy yet needed. Sometimes the first is urged upon him as an argument for showing mercy--'forgiving one another, as Christ forgave you' (<reference osisRef="Col.3.13">Col 3:13</reference>; <reference osisRef="Eph.4.32">Ep 4:32</reference>): sometimes the last--'Blessed are the merciful: for they shall obtain mercy'; 'Forgive, and ye shall be forgiven' (<reference osisRef="Luke.6.37">Lu 6:37</reference>; <reference osisRef="Jas.5.9">Jas 5:9</reference>). And thus, while he is ever to look back on the mercy received as the source and motive of the mercy which he shows, he also looks forward to the mercy which he yet needs, and which he is assured that the merciful--according to what Bengel beautifully calls the benigna talio ('the gracious requital') of the kingdom of God--shall receive, as a new provocation to its abundant exercise." The foretastes and beginnings of this judicial recompense are richly experienced here below: its perfection is reserved for that day when, from His great white throne, the King shall say, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and thirsty, and a stranger, and naked, and sick, and in prison, and ye ministered unto Me." Yes, thus He acted towards us while on earth, even laying down His life for us; and He will not, He cannot disown, in the merciful, the image of Himself.

7. Blessed are the merciful: for they shall obtain mercy-- Beautiful is the connection between this and the preceding beatitude. The one has a natural tendency to beget the other. As for the words, they seem directly fetched from Psa 18:25, "With the merciful Thou wilt show Thyself merciful." Not that our mercifulness comes absolutely first. On the contrary, our Lord Himself expressly teaches us that God's method is to awaken in us compassion towards our fellow men by His own exercise of it, in so stupendous a way and measure, towards ourselves. In the parable of the unmerciful debtor, the servant to whom his lord forgave ten thousand talents was naturally expected to exercise the small measure of the same compassion required for forgiving his fellow servant's debt of a hundred pence; and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath (Mt 18:23-35; and see Mt 5:23, 24; 6:15; Jas 2:13). "According to the view given in Scripture," says Trench most justly, "the Christian stands in a middle point, between a mercy received and a mercy yet needed. Sometimes the first is urged upon him as an argument for showing mercy--'forgiving one another, as Christ forgave you' (Col 3:13; Ep 4:32): sometimes the last--'Blessed are the merciful: for they shall obtain mercy'; 'Forgive, and ye shall be forgiven' (Lu 6:37; Jas 5:9). And thus, while he is ever to look back on the mercy received as the source and motive of the mercy which he shows, he also looks forward to the mercy which he yet needs, and which he is assured that the merciful--according to what Bengel beautifully calls the benigna talio ('the gracious requital') of the kingdom of God--shall receive, as a new provocation to its abundant exercise." The foretastes and beginnings of this judicial recompense are richly experienced here below: its perfection is reserved for that day when, from His great white throne, the King shall say, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and thirsty, and a stranger, and naked, and sick, and in prison, and ye ministered unto Me." Yes, thus He acted towards us while on earth, even laying down His life for us; and He will not, He cannot disown, in the merciful, the image of Himself.


<hi type="bold">8. Blessed are the pure in heart: for they shall see God--</hi>Here, too, we are on Old Testament ground. There the difference between outward and inward purity, and the acceptableness of the latter only in the sight of God, are everywhere taught. Nor is the "vision of God" strange to the Old Testament; and though it was an understood thing that this was not possible in the present life (<reference osisRef="Exod.33.20">Ex 33:20</reference>; and compare <reference osisRef="Job.19.26">Job 19:26</reference>, <reference osisRef="Job.19.27">27</reference>; <reference osisRef="Isa.6.5">Is 6:5</reference>), yet spiritually it was known and felt to be the privilege of the saints even here (<reference osisRef="Gen.5.24">Ge 5:24</reference>; <reference osisRef="Gen.6.9">6:9</reference>; <reference osisRef="Gen.17.1">17:1</reference>; <reference osisRef="Gen.48.15">48:15</reference>; <reference osisRef="Ps.27.4">Psa 27:4</reference>; <reference osisRef="Ps.36.9">36:9</reference>; <reference osisRef="Ps.63.2">63:2</reference>; <reference osisRef="Isa.38.3">Is 38:3</reference>, <reference osisRef="Isa.38.11">11</reference>, &c.). But oh, with what grand simplicity, brevity, and power is this great fundamental truth here expressed! And in what striking contrast would such teaching appear to that which was then current, in which exclusive attention was paid to ceremonial purification and external morality! This heart purity begins in a "heart sprinkled from an evil conscience," or a "conscience purged from dead works" (<reference osisRef="Heb.10.22">He 10:22</reference>; <reference osisRef="Heb.9.14">9:14</reference>; and see <reference osisRef="Acts.15.9">Ac 15:9</reference>); and this also is taught in the Old Testament (<reference osisRef="Ps.32.1">Psa 32:1</reference>, 2; compare <reference osisRef="Rom.4.5-Rom.4.8">Ro 4:5-8</reference>; <reference osisRef="Isa.6.5-Isa.6.8">Is 6:5-8</reference>). The conscience thus purged--the heart thus sprinkled--there is light within wherewith to see God. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with the other"--He with us and we with Him--"and the blood of Jesus Christ His Son cleanseth us"--us who have this fellowship, and who, without such continual cleansing, would soon lose it again--"from all sin" (<reference osisRef="1John.1.6">1Jo 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>). "Whosoever sinneth hath not seen Him, neither known Him" (<reference osisRef="1John.3.6">1Jo 3:6</reference>); "He that doeth evil hath not seen God" (3Jo 11). The inward vision thus clarified, and the whole inner man in sympathy with God, each looks upon the other with complacency and joy, and we are "changed into the same image from glory to glory." But the full and beatific vision of God is reserved for that time to which the Psalmist stretches his views--"As for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" (<reference osisRef="Ps.17.15">Psa 17:15</reference>). Then shall His servants serve Him: and they shall see His face; and His name shall be in their foreheads (<reference osisRef="Rev.22.3">Re 22:3</reference>, <reference osisRef="Rev.22.4">4</reference>). They shall see Him as He is (<reference osisRef="1John.3.2">1Jo 3:2</reference>). But, says the apostle, expressing the converse of this beatitude--"Follow holiness, without which no man shall see the Lord" (<reference osisRef="Heb.12.14">He 12:14</reference>).

8. Blessed are the pure in heart: for they shall see God-- Here, too, we are on Old Testament ground. There the difference between outward and inward purity, and the acceptableness of the latter only in the sight of God, are everywhere taught. Nor is the "vision of God" strange to the Old Testament; and though it was an understood thing that this was not possible in the present life (Ex 33:20; and compare Job 19:26, 27; Is 6:5), yet spiritually it was known and felt to be the privilege of the saints even here (Ge 5:24; 6:9; 17:1; 48:15; Psa 27:4; 36:9; 63:2; Is 38:3, 11, &c.). But oh, with what grand simplicity, brevity, and power is this great fundamental truth here expressed! And in what striking contrast would such teaching appear to that which was then current, in which exclusive attention was paid to ceremonial purification and external morality! This heart purity begins in a "heart sprinkled from an evil conscience," or a "conscience purged from dead works" (He 10:22; 9:14; and see Ac 15:9); and this also is taught in the Old Testament (Psa 32:1, 2; compare Ro 4:5-8; Is 6:5-8). The conscience thus purged--the heart thus sprinkled--there is light within wherewith to see God. "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with the other"--He with us and we with Him--"and the blood of Jesus Christ His Son cleanseth us"--us who have this fellowship, and who, without such continual cleansing, would soon lose it again--"from all sin" (1Jo 1:6, 7). "Whosoever sinneth hath not seen Him, neither known Him" (1Jo 3:6); "He that doeth evil hath not seen God" (3Jo 11). The inward vision thus clarified, and the whole inner man in sympathy with God, each looks upon the other with complacency and joy, and we are "changed into the same image from glory to glory." But the full and beatific vision of God is reserved for that time to which the Psalmist stretches his views--"As for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" (Psa 17:15). Then shall His servants serve Him: and they shall see His face; and His name shall be in their foreheads (Re 22:3, 4). They shall see Him as He is (1Jo 3:2). But, says the apostle, expressing the converse of this beatitude--"Follow holiness, without which no man shall see the Lord" (He 12:14).


<hi type="bold">9. Blessed are the peacemakers--</hi>who not only study peace, but diffuse it.

<hi type="bold">for they shall be called the children of God--</hi>shall be called sons of God. Of all these beatitudes this is the only one which could hardly be expected to find its definite ground in the Old Testament; for that most glorious character of God, the likeness of which appears in the peacemakers, had yet to be revealed. His glorious name, indeed--as "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, forgiving iniquity and transgression and sin"--had been proclaimed in a very imposing manner (<reference osisRef="Exod.34.6">Ex 34:6</reference>), and manifested in action with affecting frequency and variety in the long course of the ancient economy. And we have undeniable evidence that the saints of that economy felt its transforming and ennobling influence on their own character. But it was not till Christ "made peace by the blood of the cross" that God could manifest Himself as "the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant" (<reference osisRef="Heb.13.20">He 13:20</reference>)--could reveal Himself as "in Christ reconciling the world unto Himself, not imputing their trespasses unto them," and hold Himself forth in the astonishing attitude of beseeching men to be "reconciled to Himself" (<reference osisRef="2Cor.5.19">2Co 5:19</reference>, <reference osisRef="2Cor.5.20">20</reference>). When this reconciliation actually takes place, and one has "peace with God through our Lord Jesus Christ"--even "the peace of God which passeth all understanding"--the peace-receivers become transformed into peace-diffusers. God is thus seen reflected in them; and by the family likeness these peacemakers are recognized as the children of God. In now coming to the eighth, or supplementary beatitude, it will be seen that all that the saints are in themselves has been already described, in seven features of character; that number indicating completeness of delineation. The last feature, accordingly, is a passive one, representing the treatment that the characters already described may expect from the world. He who shall one day fix the destiny of all men here pronounces certain characters "blessed"; but He ends by forewarning them that the world's estimation and treatment of them will be the reserve of His.

9. Blessed are the peacemakers-- who not only study peace, but diffuse it. for they shall be called the children of God-- shall be called sons of God. Of all these beatitudes this is the only one which could hardly be expected to find its definite ground in the Old Testament; for that most glorious character of God, the likeness of which appears in the peacemakers, had yet to be revealed. His glorious name, indeed--as "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, forgiving iniquity and transgression and sin"--had been proclaimed in a very imposing manner (Ex 34:6), and manifested in action with affecting frequency and variety in the long course of the ancient economy. And we have undeniable evidence that the saints of that economy felt its transforming and ennobling influence on their own character. But it was not till Christ "made peace by the blood of the cross" that God could manifest Himself as "the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant" (He 13:20)--could reveal Himself as "in Christ reconciling the world unto Himself, not imputing their trespasses unto them," and hold Himself forth in the astonishing attitude of beseeching men to be "reconciled to Himself" (2Co 5:19, 20). When this reconciliation actually takes place, and one has "peace with God through our Lord Jesus Christ"--even "the peace of God which passeth all understanding"--the peace-receivers become transformed into peace-diffusers. God is thus seen reflected in them; and by the family likeness these peacemakers are recognized as the children of God. In now coming to the eighth, or supplementary beatitude, it will be seen that all that the saints are in themselves has been already described, in seven features of character; that number indicating completeness of delineation. The last feature, accordingly, is a passive one, representing the treatment that the characters already described may expect from the world. He who shall one day fix the destiny of all men here pronounces certain characters "blessed"; but He ends by forewarning them that the world's estimation and treatment of them will be the reserve of His.


<hi type="bold">10. Blessed are they which are persecuted for righteousness' sake, &c.--</hi>How entirely this final beatitude has its ground in the Old Testament, is evident from the concluding words, where the encouragement held out to endure such persecutions consists in its being but a continuation of what was experienced by the Old Testament servants of God. But how, it may be asked, could such beautiful features of character provoke persecution? To this the following answers should suffice: "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." "The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil." "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." "There is yet one man (said wicked Ahab to good Jehoshaphat) by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil" (<reference osisRef="John.3.20">Joh 3:20</reference>; <reference osisRef="John.7.7">7:7</reference>; <reference osisRef="John.15.19">15:19</reference>; <reference osisRef="2Chr.18.7">2Ch 18:7</reference>). But more particularly, the seven characters here described are all in the teeth of the spirit of the world, insomuch that such hearers of this discourse as breathed that spirit must have been startled, and had their whole system of thought and action rudely dashed. Poverty of spirit runs counter to the pride of men's heart; a pensive disposition, in the view of one's universal deficiencies before God, is ill relished by the callous, indifferent, laughing, self-satisfied world; a meek and quiet spirit, taking wrong, is regarded as pusillanimous, and rasps against the proud, resentful spirit of the world; that craving after spiritual blessings rebukes but too unpleasantly the lust of the flesh, the lust of the eye, and the pride of life; so does a merciful spirit the hard-heartedness of the world; purity of heart contrasts painfully with painted hypocrisy; and the peacemaker cannot easily be endured by the contentious, quarrelsome world. Thus does "righteousness" come to be "persecuted." But blessed are they who, in spite of this, dare to be righteous.

<hi type="bold">for theirs is the kingdom of heaven--</hi>As this was the reward promised to the poor in spirit--the leading one of these seven beatitudes--of course it is the proper portion of such as are persecuted for exemplifying them.

10. Blessed are they which are persecuted for righteousness' sake, &c.-- How entirely this final beatitude has its ground in the Old Testament, is evident from the concluding words, where the encouragement held out to endure such persecutions consists in its being but a continuation of what was experienced by the Old Testament servants of God. But how, it may be asked, could such beautiful features of character provoke persecution? To this the following answers should suffice: "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." "The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil." "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." "There is yet one man (said wicked Ahab to good Jehoshaphat) by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil" (Joh 3:20; 7:7; 15:19; 2Ch 18:7). But more particularly, the seven characters here described are all in the teeth of the spirit of the world, insomuch that such hearers of this discourse as breathed that spirit must have been startled, and had their whole system of thought and action rudely dashed. Poverty of spirit runs counter to the pride of men's heart; a pensive disposition, in the view of one's universal deficiencies before God, is ill relished by the callous, indifferent, laughing, self-satisfied world; a meek and quiet spirit, taking wrong, is regarded as pusillanimous, and rasps against the proud, resentful spirit of the world; that craving after spiritual blessings rebukes but too unpleasantly the lust of the flesh, the lust of the eye, and the pride of life; so does a merciful spirit the hard-heartedness of the world; purity of heart contrasts painfully with painted hypocrisy; and the peacemaker cannot easily be endured by the contentious, quarrelsome world. Thus does "righteousness" come to be "persecuted." But blessed are they who, in spite of this, dare to be righteous. for theirs is the kingdom of heaven-- As this was the reward promised to the poor in spirit--the leading one of these seven beatitudes--of course it is the proper portion of such as are persecuted for exemplifying them.


<hi type="bold">11. Blessed are ye when men shall revile you--</hi>or abuse you to your face, in opposition to backbiting. (See <reference osisRef="Mark.15.32">Mr 15:32</reference>).

<hi type="bold">and persecute you, and shall say all manner of evil against you, falsely, for my sake--</hi>Observe this. He had before said, "for righteousness' sake." Here He identifies Himself and His cause with that of righteousness, binding up the cause of righteousness in the world with the reception of Himself. Would Moses, or David, or Isaiah, or Paul have so expressed themselves? Never. Doubtless they suffered for righteousness' sake. But to have called this "their sake," would, as every one feels, have been very unbecoming. Whereas He that speaks, being Righteousness incarnate (see <reference osisRef="Mark.1.24">Mr 1:24</reference>; <reference osisRef="Acts.3.14">Ac 3:14</reference>; <reference osisRef="Rev.3.7">Re 3:7</reference>), when He so speaks, speaks only like Himself.

11. Blessed are ye when men shall revile you-- or abuse you to your face, in opposition to backbiting. (See Mr 15:32). and persecute you, and shall say all manner of evil against you, falsely, for my sake-- Observe this. He had before said, "for righteousness' sake." Here He identifies Himself and His cause with that of righteousness, binding up the cause of righteousness in the world with the reception of Himself. Would Moses, or David, or Isaiah, or Paul have so expressed themselves? Never. Doubtless they suffered for righteousness' sake. But to have called this "their sake," would, as every one feels, have been very unbecoming. Whereas He that speaks, being Righteousness incarnate (see Mr 1:24; Ac 3:14; Re 3:7), when He so speaks, speaks only like Himself.


<hi type="bold">12. Rejoice, and be exceeding glad--</hi>"exult." In the corresponding passage of Luke (<reference osisRef="Luke.6.22">Lu 6:22</reference>, <reference osisRef="Luke.6.23">23</reference>), where every indignity trying to flesh and blood is held forth as the probable lot of such as were faithful to Him, the word is even stronger than here: "leap," as if He would have their inward transport to overpower and absorb the sense of all these affronts and sufferings; nor will anything else do it.

<hi type="bold">for great is your reward in heaven: for so persecuted they the prophets which were before you:--</hi>that is, "You do but serve yourselves heirs to their character and sufferings, and the reward will be common."

12. Rejoice, and be exceeding glad-- "exult." In the corresponding passage of Luke (Lu 6:22, 23), where every indignity trying to flesh and blood is held forth as the probable lot of such as were faithful to Him, the word is even stronger than here: "leap," as if He would have their inward transport to overpower and absorb the sense of all these affronts and sufferings; nor will anything else do it. for great is your reward in heaven: for so persecuted they the prophets which were before you:-- that is, "You do but serve yourselves heirs to their character and sufferings, and the reward will be common."


<hi type="bold">13-16. We have here the practical application of the foregoing principles to those disciples who sat listening to them, and to their successors in all time. Our Lord, though He began by pronouncing certain characters to be blessed--</hi>without express reference to any of His hearers--does not close the beatitudes without intimating that such characters were in existence, and that already they were before Him. Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. (<reference osisRef="Matt.5.11">Mt 5:11</reference>). And now, continuing this mode of direct personal address, He startles those humble, unknown men by pronouncing them the exalted benefactors of their whole species.

<hi type="bold">Ye are the salt of the earth--</hi>to preserve it from corruption, to season its insipidity, to freshen and sweeten it. The value of salt for these purposes is abundantly referred to by classical writers as well as in Scripture; and hence its symbolical significance in the religious offerings as well of those without as of those within the pale of revealed religion. In Scripture, mankind, under the unrestrained workings of their own evil nature, are represented as entirely corrupt. Thus, before the flood (<reference osisRef="Gen.6.11">Ge 6:11</reference>, <reference osisRef="Gen.6.12">12</reference>); after the flood (<reference osisRef="Gen.8.21">Ge 8:21</reference>); in the days of David (<reference osisRef="Ps.14.2">Psa 14:2</reference>, <reference osisRef="Ps.14.3">3</reference>); in the days of Isaiah (<reference osisRef="Isa.1.5">Is 1:5</reference>, <reference osisRef="1Cor.1.6">6</reference>); and in the days of Paul (<reference osisRef="Eph.2.1-Eph.2.3">Ep 2:1-3</reference>; see also <reference osisRef="Job.14.4">Job 14:4</reference>; <reference osisRef="Job.15.15">15:15</reference>, <reference osisRef="Job.15.16">16</reference>; <reference osisRef="John.3.6">Joh 3:6</reference>; compared with <reference osisRef="Rom.8.8">Ro 8:8</reference>; <reference osisRef="Titus.3.2">Tit 3:2</reference>, <reference osisRef="Titus.3.3">3</reference>). The remedy for this, says our Lord here, is the active presence of His disciples among their fellows. The character and principles of Christians, brought into close contact with it, are designed to arrest the festering corruption of humanity and season its insipidity. But how, it may be asked, are Christians to do this office for their fellow men, if their righteousness only exasperate them, and recoil, in every form of persecution, upon themselves? The answer is: That is but the first and partial effect of their Christianity upon the world: though the great proportion would dislike and reject the truth, a small but noble band would receive and hold it fast; and in the struggle that would ensue, one and another even of the opposing party would come over to His ranks, and at length the Gospel would carry all before it.

<hi type="bold">but if the salt have lost his savour--</hi>"become unsavory" or "insipid"; losing its saline or salting property. The meaning is: If that Christianity on which the health of the world depends, does in any age, region, or individual, exist only in name, or if it contain not those saving elements for want of which the world languishes,

<hi type="bold">wherewith shall it be salted?--</hi>How shall the salting qualities be restored to it? (Compare <reference osisRef="Mark.9.50">Mr 9:50</reference>). Whether salt ever does lose its saline property--about which there is a difference of opinion--is a question of no moment here. The point of the case lies in the supposition--that if it should lose it, the consequence would be as here described. So with Christians. The question is not: Can, or do, the saints ever totally lose that grace which makes them a blessing to their fellow men? But, What is to be the issue of that Christianity which is found wanting in those elements which can alone stay the corruption and season the tastelessness of an all-pervading carnality? The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. The question is not, If a man lose his grace, how shall that grace be restored to him? but, Since living Christianity is the only "salt of the earth," if men lose that, what else can supply its place? What follows is the appalling answer to this question.

<hi type="bold">it is thenceforth good for nothing, but to be cast out--</hi>a figurative expression of indignant exclusion from the kingdom of God (compare <reference osisRef="Matt.8.12">Mt 8:12</reference>; <reference osisRef="Matt.22.13">22:13</reference>; <reference osisRef="John.6.37">Joh 6:37</reference>; <reference osisRef="John.9.34">9:34</reference>).

<hi type="bold">and to be trodden under foot of men--</hi>expressive of contempt and scorn. It is not the mere want of a certain character, but the want of it in those whose profession and appearance were fitted to beget expectation of finding it.

13-16. We have here the practical application of the foregoing principles to those disciples who sat listening to them, and to their successors in all time. Our Lord, though He began by pronouncing certain characters to be blessed-- without express reference to any of His hearers--does not close the beatitudes without intimating that such characters were in existence, and that already they were before Him. Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. (Mt 5:11). And now, continuing this mode of direct personal address, He startles those humble, unknown men by pronouncing them the exalted benefactors of their whole species. Ye are the salt of the earth-- to preserve it from corruption, to season its insipidity, to freshen and sweeten it. The value of salt for these purposes is abundantly referred to by classical writers as well as in Scripture; and hence its symbolical significance in the religious offerings as well of those without as of those within the pale of revealed religion. In Scripture, mankind, under the unrestrained workings of their own evil nature, are represented as entirely corrupt. Thus, before the flood (Ge 6:11, 12); after the flood (Ge 8:21); in the days of David (Psa 14:2, 3); in the days of Isaiah (Is 1:5, 6); and in the days of Paul (Ep 2:1-3; see also Job 14:4; 15:15, 16; Joh 3:6; compared with Ro 8:8; Tit 3:2, 3). The remedy for this, says our Lord here, is the active presence of His disciples among their fellows. The character and principles of Christians, brought into close contact with it, are designed to arrest the festering corruption of humanity and season its insipidity. But how, it may be asked, are Christians to do this office for their fellow men, if their righteousness only exasperate them, and recoil, in every form of persecution, upon themselves? The answer is: That is but the first and partial effect of their Christianity upon the world: though the great proportion would dislike and reject the truth, a small but noble band would receive and hold it fast; and in the struggle that would ensue, one and another even of the opposing party would come over to His ranks, and at length the Gospel would carry all before it. but if the salt have lost his savour-- "become unsavory" or "insipid"; losing its saline or salting property. The meaning is: If that Christianity on which the health of the world depends, does in any age, region, or individual, exist only in name, or if it contain not those saving elements for want of which the world languishes, wherewith shall it be salted?-- How shall the salting qualities be restored to it? (Compare Mr 9:50). Whether salt ever does lose its saline property--about which there is a difference of opinion--is a question of no moment here. The point of the case lies in the supposition--that if it should lose it, the consequence would be as here described. So with Christians. The question is not: Can, or do, the saints ever totally lose that grace which makes them a blessing to their fellow men? But, What is to be the issue of that Christianity which is found wanting in those elements which can alone stay the corruption and season the tastelessness of an all-pervading carnality? The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. The question is not, If a man lose his grace, how shall that grace be restored to him? but, Since living Christianity is the only "salt of the earth," if men lose that, what else can supply its place? What follows is the appalling answer to this question. it is thenceforth good for nothing, but to be cast out-- a figurative expression of indignant exclusion from the kingdom of God (compare Mt 8:12; 22:13; Joh 6:37; 9:34). and to be trodden under foot of men-- expressive of contempt and scorn. It is not the mere want of a certain character, but the want of it in those whose profession and appearance were fitted to beget expectation of finding it.


<hi type="bold">17. Think not that I am come--</hi>that I came.

<hi type="bold">to destroy the law, or the prophets--</hi>that is, "the authority and principles of the Old Testament." (On the phrase, see <reference osisRef="Matt.7.12">Mt 7:12</reference>; <reference osisRef="Matt.22.40">22:40</reference>; <reference osisRef="Luke.16.16">Lu 16:16</reference>; <reference osisRef="Acts.13.15">Ac 13:15</reference>). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His hearers, who might view such supposed abrogation of the law and the prophets with very different feelings, our Lord's announcement would, in effect, be such as this--"Ye who tremble at the word of the Lord, fear not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, pretend not to find anything in My teaching derogatory to God's living oracles."

<hi type="bold">I am not come to destroy, but to fulfil--</hi>Not to subvert, abrogate, or annul, but to establish the law and the prophets--to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.

17. Think not that I am come-- that I came. to destroy the law, or the prophets-- that is, "the authority and principles of the Old Testament." (On the phrase, see Mt 7:12; 22:40; Lu 16:16; Ac 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His hearers, who might view such supposed abrogation of the law and the prophets with very different feelings, our Lord's announcement would, in effect, be such as this--"Ye who tremble at the word of the Lord, fear not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, pretend not to find anything in My teaching derogatory to God's living oracles." I am not come to destroy, but to fulfil-- Not to subvert, abrogate, or annul, but to establish the law and the prophets--to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.


<hi type="bold">18. For verily I say unto you--</hi>Here, for the first time, does that august expression occur in our Lord's recorded teaching, with which we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of supreme legislative authority; and as the subject in connection with which it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (<reference osisRef="Lev.18.1-Lev.5.19">Le 18:1-5; 19</reference>:37; 26:<reference osisRef="1Cor.4.13-1Cor.4.16">1-4, 13-16</reference>, &c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words--"I <hi type="bold">say unto you" (<reference osisRef="Matt.3.9">Mt 3:9</reference>)--</hi>are compared with those of his Master here, the difference of the two cases will be at once apparent.

<hi type="bold">Till heaven and earth pass--</hi>Though even the Old Testament announces the ultimate "perdition of the heavens and the earth," in contrast with the immutability of Jehovah (<reference osisRef="Ps.102.24-Ps.102.27">Psa 102:24-27</reference>), the prevalent representation of the heavens and the earth in Scripture, when employed as a popular figure, is that of their stability (<reference osisRef="Ps.119.89-Ps.119.91">Psa 119:89-91</reference>; <reference osisRef="Eccl.1.4">Ec 1:4</reference>; <reference osisRef="Jer.33.25">Jr 33:25</reference>, <reference osisRef="Jer.33.26">26</reference>). It is the enduring stability, then, of the great truths and principles, moral and spiritual, of the Old Testament revelation which our Lord thus expresses.

<hi type="bold">one jot--</hi>the smallest of the Hebrew letters.

<hi type="bold">one tittle--</hi>one of those little strokes by which alone some of the Hebrew letters are distinguished from others like them.

<hi type="bold">shall in no wise pass from the law, till all be fulfilled--</hi>The meaning is that "not so much as the smallest loss of authority or vitality shall ever come over the law." The expression, "till all be fulfilled," is much the same in meaning as "it shall be had in undiminished and enduring honor, from its greatest to its least requirements." Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them which would require us to determine the different kinds of "fulfilment" which the moral and the ceremonial parts of it were to have.

18. For verily I say unto you-- Here, for the first time, does that august expression occur in our Lord's recorded teaching, with which we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of supreme legislative authority; and as the subject in connection with which it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Le 18:1-5; 19:37; 26:1-4, 13-16, &c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words--"I say unto you" (Mt 3:9)-- are compared with those of his Master here, the difference of the two cases will be at once apparent. Till heaven and earth pass-- Though even the Old Testament announces the ultimate "perdition of the heavens and the earth," in contrast with the immutability of Jehovah (Psa 102:24-27), the prevalent representation of the heavens and the earth in Scripture, when employed as a popular figure, is that of their stability (Psa 119:89-91; Ec 1:4; Jr 33:25, 26). It is the enduring stability, then, of the great truths and principles, moral and spiritual, of the Old Testament revelation which our Lord thus expresses. one jot-- the smallest of the Hebrew letters. one tittle-- one of those little strokes by which alone some of the Hebrew letters are distinguished from others like them. shall in no wise pass from the law, till all be fulfilled-- The meaning is that "not so much as the smallest loss of authority or vitality shall ever come over the law." The expression, "till all be fulfilled," is much the same in meaning as "it shall be had in undiminished and enduring honor, from its greatest to its least requirements." Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them which would require us to determine the different kinds of "fulfilment" which the moral and the ceremonial parts of it were to have.


<hi type="bold">19. Whosoever therefore shall break--</hi>rather, "dissolve," "annul," or "make invalid."

<hi type="bold">one of these least commandments--</hi>an expression equivalent to "one of the least of these commandments."

<hi type="bold">and shall teach men so--</hi>referring to the Pharisees and their teaching, as is plain from <reference osisRef="Matt.5.20">Mt 5:20</reference>, but of course embracing all similar schools and teaching in the Christian Church.

<hi type="bold">he shall be called the least in the kingdom of heaven--</hi>As the thing spoken of is not the practical breaking, or disobeying, of the law, but annulling or enervating its obligation by a vicious system of interpretation, and teaching others to do the same; so the thing threatened is not exclusion from heaven, and still less the lowest place in it, but a degraded and contemptuous position in the present stage of the kingdom of God. In other words, they shall be reduced by the retributive providence that overtakes them, to the same condition of dishonor to which, by their system and their teaching, they have brought down those eternal principles of God's law.

<hi type="bold">but whosoever shall do and teach them--</hi>whose principles and teaching go to exalt the authority and honor of God's law, in its lowest as well as highest requirements.

<hi type="bold">the same shall be called great in the kingdom of heaven--</hi>shall, by that providence which watches over the honor of God's moral administration, be raised to the same position of authority and honor to which they exalt the law.

19. Whosoever therefore shall break-- rather, "dissolve," "annul," or "make invalid." one of these least commandments-- an expression equivalent to "one of the least of these commandments." and shall teach men so-- referring to the Pharisees and their teaching, as is plain from Mt 5:20, but of course embracing all similar schools and teaching in the Christian Church. he shall be called the least in the kingdom of heaven-- As the thing spoken of is not the practical breaking, or disobeying, of the law, but annulling or enervating its obligation by a vicious system of interpretation, and teaching others to do the same; so the thing threatened is not exclusion from heaven, and still less the lowest place in it, but a degraded and contemptuous position in the present stage of the kingdom of God. In other words, they shall be reduced by the retributive providence that overtakes them, to the same condition of dishonor to which, by their system and their teaching, they have brought down those eternal principles of God's law. but whosoever shall do and teach them-- whose principles and teaching go to exalt the authority and honor of God's law, in its lowest as well as highest requirements. the same shall be called great in the kingdom of heaven-- shall, by that providence which watches over the honor of God's moral administration, be raised to the same position of authority and honor to which they exalt the law.


<hi type="bold">20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees--</hi>The superiority to the Pharisaic righteousness here required is plainly in kind, not degree; for all Scripture teaches that entrance into God's kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then--if it is to contrast with the outward and formal righteousness of the scribes and Pharisees--must be inward, vital, spiritual. Some, indeed, of the scribes and Pharisees themselves might have the very righteousness here demanded; but our Lord is speaking, not of persons, but of the system they represented and taught.

<hi type="bold">ye shall in no case enter into the kingdom of heaven--</hi>If this refer, as in <reference osisRef="Matt.5.19">Mt 5:19</reference>, rather to the earthly stage of this kingdom, the meaning is that without a righteousness exceeding that of the Pharisees, we cannot be members of it at all, save in name. This was no new doctrine (<reference osisRef="Rom.2.28">Ro 2:28</reference>, 29; <reference osisRef="2Cor.9.6">9:6</reference>; <reference osisRef="Phil.3.3">Php 3:3</reference>). But our Lord's teaching here stretches beyond the present scene, to that everlasting stage of the kingdom, where without "purity of heart" none "shall see God."

 The Spirituality of the True Righteousness in Contrast with That of the Scribes and Pharisees, Illustrated from the Sixth Commandment. (<reference osisRef="Matt.5.21-Matt.5.26">Mt 5:21-26</reference>).

20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees-- The superiority to the Pharisaic righteousness here required is plainly in kind, not degree; for all Scripture teaches that entrance into God's kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then--if it is to contrast with the outward and formal righteousness of the scribes and Pharisees--must be inward, vital, spiritual. Some, indeed, of the scribes and Pharisees themselves might have the very righteousness here demanded; but our Lord is speaking, not of persons, but of the system they represented and taught. ye shall in no case enter into the kingdom of heaven-- If this refer, as in Mt 5:19, rather to the earthly stage of this kingdom, the meaning is that without a righteousness exceeding that of the Pharisees, we cannot be members of it at all, save in name. This was no new doctrine (Ro 2:28, 29; 9:6; Php 3:3). But our Lord's teaching here stretches beyond the present scene, to that everlasting stage of the kingdom, where without "purity of heart" none "shall see God." The Spirituality of the True Righteousness in Contrast with That of the Scribes and Pharisees, Illustrated from the Sixth Commandment. (Mt 5:21-26).


<hi type="bold">21. Ye have heard that it was said by them of old time--</hi>or, as in the Margin, "to them of old time." Which of these translations is the right one has been much controverted. Either of them is grammatically defensible, though the latter--"to the ancients"--is more consistent with New Testament usage (see the Greek of <reference osisRef="Rom.9.12">Ro 9:12</reference>, <reference osisRef="Rom.9.26">26</reference>; <reference osisRef="Rev.6.11">Re 6:11</reference>; <reference osisRef="Rev.9.4">9:4</reference>); and most critics decide in favor of it. But it is not a question of Greek only. Nearly all who would translate "to the ancients" take the speaker of the words quoted to be Moses in the law; "the ancients" to be the people to whom Moses gave the law; and the intention of our Lord here to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it--as some go the length of affirming--or at least as modifying, enlarging, elevating it. But who can reasonably imagine such a thing, just after the most solemn and emphatic proclamation of the perpetuity of the law, and the honor and glory in which it was to be held under the new economy? To us it seems as plain as possible that our Lord's one object is to contrast the traditional perversions of the law with the true sense of it as expounded by Himself. A few of those who assent to this still think that "to the ancients" is the only legitimate translation of the words; understanding that our Lord is reporting what had been said to the ancients, not by Moses, but by the perverters of his law. We do not object to this; but we incline to think (with Beza, and after him with Fritzsche, Olshausen, Stier, and Bloomfield) that "by the ancients" must have been what our Lord meant here, referring to the corrupt teachers rather than the perverted people.

<hi type="bold">Thou shall not kill:--</hi>that is, This being all that the law requires, whosoever has imbrued his hands in his brother's blood, but he only, is guilty of a breach of this commandment.

<hi type="bold">and whosoever shall kill shall be in danger of the judgment--</hi>liable to the judgment; that is, of the sentence of those inferior courts of judicature which were established in all the principal towns, in compliance with <reference osisRef="Deut.16.16">De 16:16</reference>. Thus was this commandment reduced, from a holy law of the heart-searching God, to a mere criminal statute, taking cognizance only of outward actions, such as that which we read in <reference osisRef="Exod.21.12">Ex 21:12</reference>; <reference osisRef="Lev.24.17">Le 24:17</reference>.

21. Ye have heard that it was said by them of old time-- or, as in the Margin, "to them of old time." Which of these translations is the right one has been much controverted. Either of them is grammatically defensible, though the latter--"to the ancients"--is more consistent with New Testament usage (see the Greek of Ro 9:12, 26; Re 6:11; 9:4); and most critics decide in favor of it. But it is not a question of Greek only. Nearly all who would translate "to the ancients" take the speaker of the words quoted to be Moses in the law; "the ancients" to be the people to whom Moses gave the law; and the intention of our Lord here to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it--as some go the length of affirming--or at least as modifying, enlarging, elevating it. But who can reasonably imagine such a thing, just after the most solemn and emphatic proclamation of the perpetuity of the law, and the honor and glory in which it was to be held under the new economy? To us it seems as plain as possible that our Lord's one object is to contrast the traditional perversions of the law with the true sense of it as expounded by Himself. A few of those who assent to this still think that "to the ancients" is the only legitimate translation of the words; understanding that our Lord is reporting what had been said to the ancients, not by Moses, but by the perverters of his law. We do not object to this; but we incline to think (with Beza, and after him with Fritzsche, Olshausen, Stier, and Bloomfield) that "by the ancients" must have been what our Lord meant here, referring to the corrupt teachers rather than the perverted people. Thou shall not kill:-- that is, This being all that the law requires, whosoever has imbrued his hands in his brother's blood, but he only, is guilty of a breach of this commandment. and whosoever shall kill shall be in danger of the judgment-- liable to the judgment; that is, of the sentence of those inferior courts of judicature which were established in all the principal towns, in compliance with De 16:16. Thus was this commandment reduced, from a holy law of the heart-searching God, to a mere criminal statute, taking cognizance only of outward actions, such as that which we read in Ex 21:12; Le 24:17.


<hi type="bold">22. But I say unto you--</hi>Mark the authoritative tone in which--as Himself the Lawgiver and Judge--Christ now gives the true sense, and explains the deep reach, of the commandment.

 That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca! shall be in danger of the council; but whosoever shall say, Thou fool! <hi type="bold">shall be in danger of hell-fire--</hi>It is unreasonable to deny, as Alexander does, that three degrees of punishment are here meant to be expressed, and to say that it is but a threefold expression of one and the same thing. But Romish expositors greatly err in taking the first two--"the judgment" and "the council"--to refer to degrees of temporal punishment with which lesser sins were to be visited under the Gospel, and only the last--"hell-fire"--to refer to the future life. All three clearly refer to divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The "judgment," as already explained, was the lowest of these; the "council," or "Sanhedrim,"--which sat at Jerusalem--was the highest; while the word used for "hell-fire" contains an allusion to the "valley of the son of Hinnom" (<reference osisRef="Josh.18.16">Jos 18:16</reference>). In this valley the Jews, when steeped in idolatry, went the length of burning their children to Molech "on the high places of Tophet"--in consequence of which good Josiah defiled it, to prevent the repetition of such abominations (<reference osisRef="2Kgs.23.10">2Ki 23:10</reference>); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while the final punishment of the wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom (<reference osisRef="Isa.30.33">Is 30:33</reference>; <reference osisRef="Isa.66.24">66:24</reference>), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet (<reference osisRef="Mark.9.43-Mark.9.48">Mr 9:43-48</reference>). What precise degrees of unholy feeling towards our brothers are indicated by the words "Raca" and "fool" it would be as useless as it is vain to inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the different degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In fact, so little are we to make of mere words, apart from the feeling which they express, that as anger is expressly said to have been borne by our Lord towards His enemies though mixed with "grief for the hardness of their hearts" (<reference osisRef="Mark.3.5">Mr 3:5</reference>), and as the apostle teaches us that there is an anger which is not sinful (<reference osisRef="Eph.4.26">Ep 4:26</reference>); so in the Epistle of James (<reference osisRef="Jas.2.20">Jas 2:20</reference>) we find the words, "O vain (or, empty) man"; and our Lord Himself applies the very word "fools" twice in one breath to the blind guides of the people (<reference osisRef="Matt.23.17">Mt 23:17</reference>, <reference osisRef="Matt.23.19">19</reference>)--although, in both cases, it is to false reasoners rather than persons that such words are applied. The spirit, then, of the whole statement may be thus given: "For ages ye have been taught that the sixth commandment, for example, is broken only by the murderer, to pass sentence upon whom is the proper business of the recognized tribunals. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder (<reference osisRef="1John.3.15">1Jo 3:15</reference>); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge." Oh, what holy teaching is this!

22. But I say unto you-- Mark the authoritative tone in which--as Himself the Lawgiver and Judge--Christ now gives the true sense, and explains the deep reach, of the commandment. That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca! shall be in danger of the council; but whosoever shall say, Thou fool! shall be in danger of hell-fire-- It is unreasonable to deny, as Alexander does, that three degrees of punishment are here meant to be expressed, and to say that it is but a threefold expression of one and the same thing. But Romish expositors greatly err in taking the first two--"the judgment" and "the council"--to refer to degrees of temporal punishment with which lesser sins were to be visited under the Gospel, and only the last--"hell-fire"--to refer to the future life. All three clearly refer to divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The "judgment," as already explained, was the lowest of these; the "council," or "Sanhedrim,"--which sat at Jerusalem--was the highest; while the word used for "hell-fire" contains an allusion to the "valley of the son of Hinnom" (Jos 18:16). In this valley the Jews, when steeped in idolatry, went the length of burning their children to Molech "on the high places of Tophet"--in consequence of which good Josiah defiled it, to prevent the repetition of such abominations (2Ki 23:10); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while the final punishment of the wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom (Is 30:33; 66:24), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet (Mr 9:43-48). What precise degrees of unholy feeling towards our brothers are indicated by the words "Raca" and "fool" it would be as useless as it is vain to inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the different degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In fact, so little are we to make of mere words, apart from the feeling which they express, that as anger is expressly said to have been borne by our Lord towards His enemies though mixed with "grief for the hardness of their hearts" (Mr 3:5), and as the apostle teaches us that there is an anger which is not sinful (Ep 4:26); so in the Epistle of James (Jas 2:20) we find the words, "O vain (or, empty) man"; and our Lord Himself applies the very word "fools" twice in one breath to the blind guides of the people (Mt 23:17, 19)--although, in both cases, it is to false reasoners rather than persons that such words are applied. The spirit, then, of the whole statement may be thus given: "For ages ye have been taught that the sixth commandment, for example, is broken only by the murderer, to pass sentence upon whom is the proper business of the recognized tribunals. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder (1Jo 3:15); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge." Oh, what holy teaching is this!


<hi type="bold">23. Therefore--</hi>to apply the foregoing, and show its paramount importance.

<hi type="bold">if thou bring thy gift to the altar, and there rememberest that thy brother hath aught--</hi>of just complaint "against thee."

23. Therefore-- to apply the foregoing, and show its paramount importance. if thou bring thy gift to the altar, and there rememberest that thy brother hath aught-- of just complaint "against thee."


<hi type="bold">24. Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother--</hi>The meaning evidently is--not, "dismiss from thine own breast all ill feeling," but "get thy brother to dismiss from his mind all grudge against thee."

<hi type="bold">and then come and offer thy gift--</hi>"The picture," says Tholuck, "is drawn from life. It transports us to the moment when the Israelite, having brought his sacrifice to the court of the Israelites, awaited the instant when the priest would approach to receive it at his hands. He waits with his gift at the rails which separate the place where he stands from the court of the priests, into which his offering will presently be taken, there to be slain by the priest, and by him presented upon the altar of sacrifice." It is at this solemn moment, when about to cast himself upon divine mercy, and seek in his offering a seal of divine forgiveness, that the offerer is supposed, all at once, to remember that some brother has a just cause of complaint against him through breach of this commandment in one or other of the ways just indicated. What then? Is he to say, As soon as I have offered this gift I will go straight to my brother, and make it up with him? <hi type="bold">Nay; but before another step is taken--</hi>even before the offering is presented--this reconciliation is to be sought, though the gift have to be left unoffered before the altar. The converse of the truth here taught is very strikingly expressed in <reference osisRef="Mark.11.25">Mr 11:25</reference>, <reference osisRef="Mark.11.26">26</reference>: "And when ye stand praying (in the very act), forgive, if ye have aught (of just complaint) against any; that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you," &c. Hence the beautiful practice of the early Church, to see that all differences amongst brethren and sisters in Christ were made up, in the spirit of love, before going to the Holy Communion; and the Church of England has a rubrical direction to this effect in her Communion service. Certainly, if this be the highest act of worship on earth, such reconciliation though obligatory on all other occasions of worship--must be peculiarly so then.

24. Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother-- The meaning evidently is--not, "dismiss from thine own breast all ill feeling," but "get thy brother to dismiss from his mind all grudge against thee." and then come and offer thy gift-- "The picture," says Tholuck, "is drawn from life. It transports us to the moment when the Israelite, having brought his sacrifice to the court of the Israelites, awaited the instant when the priest would approach to receive it at his hands. He waits with his gift at the rails which separate the place where he stands from the court of the priests, into which his offering will presently be taken, there to be slain by the priest, and by him presented upon the altar of sacrifice." It is at this solemn moment, when about to cast himself upon divine mercy, and seek in his offering a seal of divine forgiveness, that the offerer is supposed, all at once, to remember that some brother has a just cause of complaint against him through breach of this commandment in one or other of the ways just indicated. What then? Is he to say, As soon as I have offered this gift I will go straight to my brother, and make it up with him? Nay; but before another step is taken-- even before the offering is presented--this reconciliation is to be sought, though the gift have to be left unoffered before the altar. The converse of the truth here taught is very strikingly expressed in Mr 11:25, 26: "And when ye stand praying (in the very act), forgive, if ye have aught (of just complaint) against any; that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you," &c. Hence the beautiful practice of the early Church, to see that all differences amongst brethren and sisters in Christ were made up, in the spirit of love, before going to the Holy Communion; and the Church of England has a rubrical direction to this effect in her Communion service. Certainly, if this be the highest act of worship on earth, such reconciliation though obligatory on all other occasions of worship--must be peculiarly so then.


<hi type="bold">25. Agree with thine adversary--</hi>thine opponent in a matter cognizable by law.

<hi type="bold">quickly, whiles thou art in the way with him--</hi>"to the magistrate," as in <reference osisRef="Luke.12.58">Lu 12:58</reference>.

<hi type="bold">lest at any time--</hi>here, rather, "lest at all," or simply "lest."

<hi type="bold">the adversary deliver thee to the judge, and the judge--</hi>having pronounced thee in the wrong.

<hi type="bold">deliver thee to the officer--</hi>the official whose business it is to see the sentence carried into effect.

25. Agree with thine adversary-- thine opponent in a matter cognizable by law. quickly, whiles thou art in the way with him-- "to the magistrate," as in Lu 12:58. lest at any time-- here, rather, "lest at all," or simply "lest." the adversary deliver thee to the judge, and the judge-- having pronounced thee in the wrong. deliver thee to the officer-- the official whose business it is to see the sentence carried into effect.


<hi type="bold">26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing--</hi>a fractional Roman coin, to which our "farthing" answers sufficiently well. That our Lord meant here merely to give a piece of prudential advice to his hearers, to keep out of the hands of the law and its officials by settling all disputes with one another privately, is not for a moment to be supposed, though there are critics of a school low enough to suggest this. The concluding words--"Verily I say unto thee, Thou shalt by no means come out," &c.--manifestly show that though the language is drawn from human disputes and legal procedure, He is dealing with a higher than any human quarrel, a higher than any human tribunal, a higher than any human and temporal sentence. In this view of the words--in which nearly all critics worthy of the name agree--the spirit of them may be thus expressed: "In expounding the sixth commandment, I have spoken of offenses between man and man; reminding you that the offender has another party to deal with besides him whom he has wronged on earth, and assuring you that all worship offered to the Searcher of hearts by one who knows that a brother has just cause of complaint against him, and yet takes no steps to remove it, is vain: But I cannot pass from this subject without reminding you of One whose cause of complaint against you is far more deadly than any that man can have against man: <hi type="bold">and since with that Adversary you are already on the way to judgment, it will be your wisdom to make up the quarrel without delay, lest sentence of condemnation be pronounced upon you, and then will execution straightway follow, from the effects of which you shall never escape as long as any remnant of the offense remains unexpiated." It will be observed that as the principle on which we are to "agree" with this "Adversary" is not here specified, and the precise nature of the retribution that is to light upon the despisers of this warning is not to be gathered from the mere use of the word "prison"; so, the remedilessness of the punishment is not in so many words expressed, and still less is its actual cessation taught. The language on all these points is designedly general; but it may safely be said that the unending duration of future punishment--</hi>elsewhere so clearly and awfully expressed by our Lord Himself, as in <reference osisRef="Matt.5.29">Mt 5:29</reference>, <reference osisRef="Matt.5.30">30</reference>, and <reference osisRef="Mark.9.43">Mr 9:43</reference>, <reference osisRef="Mark.9.48">48</reference>--is the only doctrine with which His language here quite naturally and fully accords. (Compare <reference osisRef="Matt.18.30">Mt 18:30</reference>, <reference osisRef="Matt.18.34">34</reference>).

 The Same Subject Illustrated from the Seventh Commandment (<reference osisRef="Matt.5.27-Matt.5.32">Mt 5:27-32</reference>).

26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing-- a fractional Roman coin, to which our "farthing" answers sufficiently well. That our Lord meant here merely to give a piece of prudential advice to his hearers, to keep out of the hands of the law and its officials by settling all disputes with one another privately, is not for a moment to be supposed, though there are critics of a school low enough to suggest this. The concluding words--"Verily I say unto thee, Thou shalt by no means come out," &c.--manifestly show that though the language is drawn from human disputes and legal procedure, He is dealing with a higher than any human quarrel, a higher than any human tribunal, a higher than any human and temporal sentence. In this view of the words--in which nearly all critics worthy of the name agree--the spirit of them may be thus expressed: "In expounding the sixth commandment, I have spoken of offenses between man and man; reminding you that the offender has another party to deal with besides him whom he has wronged on earth, and assuring you that all worship offered to the Searcher of hearts by one who knows that a brother has just cause of complaint against him, and yet takes no steps to remove it, is vain: But I cannot pass from this subject without reminding you of One whose cause of complaint against you is far more deadly than any that man can have against man: and since with that Adversary you are already on the way to judgment, it will be your wisdom to make up the quarrel without delay, lest sentence of condemnation be pronounced upon you, and then will execution straightway follow, from the effects of which you shall never escape as long as any remnant of the offense remains unexpiated." It will be observed that as the principle on which we are to "agree" with this "Adversary" is not here specified, and the precise nature of the retribution that is to light upon the despisers of this warning is not to be gathered from the mere use of the word "prison"; so, the remedilessness of the punishment is not in so many words expressed, and still less is its actual cessation taught. The language on all these points is designedly general; but it may safely be said that the unending duration of future punishment-- elsewhere so clearly and awfully expressed by our Lord Himself, as in Mt 5:29, 30, and Mr 9:43, 48--is the only doctrine with which His language here quite naturally and fully accords. (Compare Mt 18:30, 34). The Same Subject Illustrated from the Seventh Commandment (Mt 5:27-32).


<hi type="bold">27. Ye have heard that it was said--</hi>The words "by," or "to them of old time," in this verse are insufficiently supported, and probably were not in the original text.

<hi type="bold">Thou shall not commit adultery--</hi>Interpreting this seventh, as they did the sixth commandment, the traditional perverters of the law restricted the breach of it to acts of criminal intercourse between, or with, married persons exclusively. Our Lord now dissipates such delusions.

27. Ye have heard that it was said-- The words "by," or "to them of old time," in this verse are insufficiently supported, and probably were not in the original text. Thou shall not commit adultery-- Interpreting this seventh, as they did the sixth commandment, the traditional perverters of the law restricted the breach of it to acts of criminal intercourse between, or with, married persons exclusively. Our Lord now dissipates such delusions.


<hi type="bold">28. But I say unto you, That whosoever looketh on a woman to lust after her--</hi>with the intent to do so, as the same expression is used in <reference osisRef="Matt.6.1">Mt 6:1</reference>; or, with the full consent of his will, to feed thereby his unholy desires.

<hi type="bold">hath committed adultery with her already in his heart--</hi>We are not to suppose, from the word here used--"adultery"--that our Lord means to restrict the breach of this commandment to married persons, or to criminal intercourse with such. The expressions, "whosoever looketh," and "looketh upon a woman," seem clearly to extend the range of this commandment to all forms of impurity, and the counsels which follow--as they most certainly were intended for all, whether married or unmarried--seem to confirm this. As in dealing with the sixth commandment our Lord first expounds it, and then in the four following verses applies His exposition (<reference osisRef="Matt.5.21-Matt.5.25">Mt 5:21-25</reference>), so here He first expounds the seventh commandment, and then in the four following verses applies His exposition (<reference osisRef="Matt.5.28-Matt.5.32">Mt 5:28-32</reference>).

28. But I say unto you, That whosoever looketh on a woman to lust after her-- with the intent to do so, as the same expression is used in Mt 6:1; or, with the full consent of his will, to feed thereby his unholy desires. hath committed adultery with her already in his heart-- We are not to suppose, from the word here used--"adultery"--that our Lord means to restrict the breach of this commandment to married persons, or to criminal intercourse with such. The expressions, "whosoever looketh," and "looketh upon a woman," seem clearly to extend the range of this commandment to all forms of impurity, and the counsels which follow--as they most certainly were intended for all, whether married or unmarried--seem to confirm this. As in dealing with the sixth commandment our Lord first expounds it, and then in the four following verses applies His exposition (Mt 5:21-25), so here He first expounds the seventh commandment, and then in the four following verses applies His exposition (Mt 5:28-32).


<hi type="bold">29. And if thy right eye--</hi>the readier and the dearer of the two.

<hi type="bold">offend thee--</hi>be a "trap spring," or as in the New Testament, be "an occasion of stumbling" to thee.

<hi type="bold">pluck it out and cast it from thee--</hi>implying a certain indignant promptitude, heedless of whatever cost to feeling the act may involve. Of course, it is not the eye simply of which our Lord speaks--as if execution were to be done upon the bodily organ--though there have been fanatical ascetics who have both advocated and practiced this, showing a very low apprehension of spiritual things--but the offending eye, or the eye considered as the occasion of sin; and consequently, only the sinful exercise of the organ which is meant. For as one might put out his eyes without in the least quenching the lust to which they ministered, so, "if thine eye be single, thy whole body shall be full of light," and, when directed by a holy mind, becomes an "instrument of righteousness unto God." At the same time, just as by cutting off a hand, or plucking out an eye, the power of acting and of seeing would be destroyed, our Lord certainly means that we are to strike at the root of such unholy dispositions, as well as cut off the occasions which tend to stimulate them.

<hi type="bold">for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell--</hi>He who despises the warning to cast from him, with indignant promptitude, an offending member, will find his whole body "cast," with a retributive promptitude of indignation, "into hell." Sharp language, this, from the lips of Love incarnate!

29. And if thy right eye-- the readier and the dearer of the two. offend thee-- be a "trap spring," or as in the New Testament, be "an occasion of stumbling" to thee. pluck it out and cast it from thee-- implying a certain indignant promptitude, heedless of whatever cost to feeling the act may involve. Of course, it is not the eye simply of which our Lord speaks--as if execution were to be done upon the bodily organ--though there have been fanatical ascetics who have both advocated and practiced this, showing a very low apprehension of spiritual things--but the offending eye, or the eye considered as the occasion of sin; and consequently, only the sinful exercise of the organ which is meant. For as one might put out his eyes without in the least quenching the lust to which they ministered, so, "if thine eye be single, thy whole body shall be full of light," and, when directed by a holy mind, becomes an "instrument of righteousness unto God." At the same time, just as by cutting off a hand, or plucking out an eye, the power of acting and of seeing would be destroyed, our Lord certainly means that we are to strike at the root of such unholy dispositions, as well as cut off the occasions which tend to stimulate them. for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell-- He who despises the warning to cast from him, with indignant promptitude, an offending member, will find his whole body "cast," with a retributive promptitude of indignation, "into hell." Sharp language, this, from the lips of Love incarnate!


<hi type="bold">30. And if thy right hand--</hi>the organ of action, to which the eye excites.

<hi type="bold">offend thee, cut it off, and cast it from thee; for it is profitable, &c.--</hi>See on <reference osisRef="Matt.5.29">Mt 5:29</reference>. The repetition, in identical terms, of such stern truths and awful lessons seems characteristic of our Lord's manner of teaching. Compare <reference osisRef="Mark.9.43-Mark.9.48">Mr 9:43-48</reference>.

30. And if thy right hand-- the organ of action, to which the eye excites. offend thee, cut it off, and cast it from thee; for it is profitable, &c.-- See on Mt 5:29. The repetition, in identical terms, of such stern truths and awful lessons seems characteristic of our Lord's manner of teaching. Compare Mr 9:43-48.


<hi type="bold">31. It hath been said--</hi>This shortened form was perhaps intentional, to mark a transition from the commandments of the Decalogue to a civil enactment on the subject of divorce, quoted from <reference osisRef="Deut.24.1">De 24:1</reference>. The law of divorce--according to its strictness or laxity--has so intimate a bearing upon purity in the married life, that nothing could be more natural than to pass from the seventh commandment to the loose views on that subject then current.

<hi type="bold">Whosoever shall put away his wife, let him give her a writing of divorcement--</hi>a legal check upon reckless and tyrannical separation. The one legitimate ground of divorce allowed by the enactment just quoted was "some uncleanness"--in other words, conjugal infidelity. But while one school of interpreters (that of Shammai) explained this quite correctly, as prohibiting divorce in every case save that of adultery, another school (that of Hillel) stretched the expression so far as to include everything in the wife offensive or disagreeable to the husband--a view of the law too well fitted to minister to caprice and depraved inclination not to find extensive favor. And, indeed, to this day the Jews allow divorces on the most frivolous pretexts. It was to meet this that our Lord uttered what follows:

31. It hath been said-- This shortened form was perhaps intentional, to mark a transition from the commandments of the Decalogue to a civil enactment on the subject of divorce, quoted from De 24:1. The law of divorce--according to its strictness or laxity--has so intimate a bearing upon purity in the married life, that nothing could be more natural than to pass from the seventh commandment to the loose views on that subject then current. Whosoever shall put away his wife, let him give her a writing of divorcement-- a legal check upon reckless and tyrannical separation. The one legitimate ground of divorce allowed by the enactment just quoted was "some uncleanness"--in other words, conjugal infidelity. But while one school of interpreters (that of Shammai) explained this quite correctly, as prohibiting divorce in every case save that of adultery, another school (that of Hillel) stretched the expression so far as to include everything in the wife offensive or disagreeable to the husband--a view of the law too well fitted to minister to caprice and depraved inclination not to find extensive favor. And, indeed, to this day the Jews allow divorces on the most frivolous pretexts. It was to meet this that our Lord uttered what follows:


<hi type="bold">32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery--</hi>that is, drives her into it in case she marries again.

<hi type="bold">and whosoever shall marry her that is divorced--</hi>for anything short of conjugal infidelity.

<hi type="bold">committeth adultery--</hi>for if the commandment is broken by the one party, it must be by the other also. But see on <reference osisRef="Matt.19.4-Matt.19.9">Mt 19:4-9</reference>. Whether the innocent party, after a just divorce, may lawfully marry again, is not treated of here. The Church of Rome says, No; but the Greek and Protestant Churches allow it.

 Same Subject Illustrated from the Third Commandment (<reference osisRef="Matt.5.33-Matt.5.37">Mt 5:33-37</reference>).

32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery-- that is, drives her into it in case she marries again. and whosoever shall marry her that is divorced-- for anything short of conjugal infidelity. committeth adultery-- for if the commandment is broken by the one party, it must be by the other also. But see on Mt 19:4-9. Whether the innocent party, after a just divorce, may lawfully marry again, is not treated of here. The Church of Rome says, No; but the Greek and Protestant Churches allow it. Same Subject Illustrated from the Third Commandment (Mt 5:33-37).


<hi type="bold">33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself--</hi>These are not the precise words of <reference osisRef="Exod.20.7">Ex 20:7</reference>; but they express all that it was currently understood to condemn, namely, false swearing (<reference osisRef="Lev.19.12">Le 19:12</reference>, &c.). This is plain from what follows.

<hi type="bold">But I say unto you, Swear not at all--</hi>That this was meant to condemn swearing of every kind and on every occasion--as the Society of Friends and some other ultra-moralists allege--is not for a moment to be thought. For even Jehovah is said once and again to have sworn by Himself; and our Lord certainly answered upon oath to a question put to Him by the high priest; and the apostle several times, and in the most solemn language, takes God to witness that he spoke and wrote the truth; and it is inconceivable that our Lord should here have quoted the precept about not forswearing ourselves, but performing to the Lord our oaths, only to give a precept of His own directly in the teeth of it. Evidently, it is swearing in common intercourse and on frivolous occasions that is here meant. Frivolous oaths were indeed severely condemned in the teaching of the times. But so narrow was the circle of them that a man might swear, says Lightfoot, a hundred thousand times and yet not be guilty of vain swearing. Hardly anything was regarded as an oath if only the name of God were not in it; just as among ourselves, as Trench well remarks, a certain lingering reverence for the name of God leads to cutting off portions of His name, or uttering sounds nearly resembling it, or substituting the name of some heathen deity, in profane exclamations or asseverations. Against all this our Lord now speaks decisively; teaching His audience that every oath carries an appeal to God, whether named or not.

<hi type="bold">neither by heaven; for it is God's throne--</hi>(quoting <reference osisRef="Isa.66.1">Is 66:1</reference>);

33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself-- These are not the precise words of Ex 20:7; but they express all that it was currently understood to condemn, namely, false swearing (Le 19:12, &c.). This is plain from what follows. But I say unto you, Swear not at all-- That this was meant to condemn swearing of every kind and on every occasion--as the Society of Friends and some other ultra-moralists allege--is not for a moment to be thought. For even Jehovah is said once and again to have sworn by Himself; and our Lord certainly answered upon oath to a question put to Him by the high priest; and the apostle several times, and in the most solemn language, takes God to witness that he spoke and wrote the truth; and it is inconceivable that our Lord should here have quoted the precept about not forswearing ourselves, but performing to the Lord our oaths, only to give a precept of His own directly in the teeth of it. Evidently, it is swearing in common intercourse and on frivolous occasions that is here meant. Frivolous oaths were indeed severely condemned in the teaching of the times. But so narrow was the circle of them that a man might swear, says Lightfoot, a hundred thousand times and yet not be guilty of vain swearing. Hardly anything was regarded as an oath if only the name of God were not in it; just as among ourselves, as Trench well remarks, a certain lingering reverence for the name of God leads to cutting off portions of His name, or uttering sounds nearly resembling it, or substituting the name of some heathen deity, in profane exclamations or asseverations. Against all this our Lord now speaks decisively; teaching His audience that every oath carries an appeal to God, whether named or not. neither by heaven; for it is God's throne-- (quoting Is 66:1);


<hi type="bold">35. Nor by the earth; for it is his footstool--</hi>(quoting <reference osisRef="Isa.66.1">Is 66:1</reference>);

<hi type="bold">neither by Jerusalem for it is the city of the great King--</hi>(quoting <reference osisRef="Ps.48.2">Psa 48:2</reference>).

35. Nor by the earth; for it is his footstool-- (quoting Is 66:1); neither by Jerusalem for it is the city of the great King-- (quoting Psa 48:2).


<hi type="bold">36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black--</hi>In the other oaths specified, God's name was profaned quite as really as if His name had been uttered, because it was instantly suggested by the mention of His "throne," His "footstool," His "city." But in swearing by our own head and the like, the objection lies in their being "beyond our control," and therefore profanely assumed to have a stability which they have not.

36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black-- In the other oaths specified, God's name was profaned quite as really as if His name had been uttered, because it was instantly suggested by the mention of His "throne," His "footstool," His "city." But in swearing by our own head and the like, the objection lies in their being "beyond our control," and therefore profanely assumed to have a stability which they have not.


<hi type="bold">37. But let your communication--</hi>"your word," in ordinary intercourse, be,

<hi type="bold">Yea, yea; Nay, nay--</hi>Let a simple Yes and No suffice in affirming the truth or the untruth of anything. (See <reference osisRef="Jas.5.12">Jas 5:12</reference>; <reference osisRef="2Cor.1.17">2Co 1:17</reference>, <reference osisRef="1Cor.1.18">18</reference>).

<hi type="bold">for whatsoever is more than these cometh of evil--</hi>not "of the evil one"; though an equally correct rendering of the words, and one which some expositors prefer. It is true that all evil in our world is originally of the devil, that it forms a kingdom at the head of which he sits, and that, in every manifestation of it he has an active part. But any reference to this here seems unnatural, and the allusion to this passage in the Epistle of James (<reference osisRef="Jas.5.12">Jas 5:12</reference>) seems to show that this is not the sense of it: "Let your yea be yea; and your nay, nay; lest ye fall into condemnation." The untruthfulness of our corrupt nature shows itself not only in the tendency to deviate from the strict truth, but in the disposition to suspect others of doing the same; and as this is not diminished, but rather aggravated, by the habit of confirming what we say by an oath, we thus run the risk of having all reverence for God's holy name, and even for strict truth, destroyed in our hearts, and so "fall into condemnation." The practice of going beyond Yes and No in affirmations and denials--as if our word for it were not enough, and we expected others to question it--springs from that vicious root of untruthfulness which is only aggravated by the very effort to clear ourselves of the suspicion of it. And just as swearing to the truth of what we say begets the disposition it is designed to remove, so the love and reign of truth in the breasts of Christ's disciples reveals itself so plainly even to those who themselves cannot be trusted, that their simple Yes and No come soon to be more relied on than the most solemn asseverations of others. Thus does the grace of our Lord Jesus Christ, like a tree cast into the bitter waters of human corruption, heal and sweeten them.

<hi type="bold">Same Subject--</hi>Retaliation (<reference osisRef="Matt.5.38-Matt.5.42">Mt 5:38-42</reference>). We have here the converse of the preceding lessons. They were negative: these are positive.

37. But let your communication-- "your word," in ordinary intercourse, be, Yea, yea; Nay, nay-- Let a simple Yes and No suffice in affirming the truth or the untruth of anything. (See Jas 5:12; 2Co 1:17, 18). for whatsoever is more than these cometh of evil-- not "of the evil one"; though an equally correct rendering of the words, and one which some expositors prefer. It is true that all evil in our world is originally of the devil, that it forms a kingdom at the head of which he sits, and that, in every manifestation of it he has an active part. But any reference to this here seems unnatural, and the allusion to this passage in the Epistle of James (Jas 5:12) seems to show that this is not the sense of it: "Let your yea be yea; and your nay, nay; lest ye fall into condemnation." The untruthfulness of our corrupt nature shows itself not only in the tendency to deviate from the strict truth, but in the disposition to suspect others of doing the same; and as this is not diminished, but rather aggravated, by the habit of confirming what we say by an oath, we thus run the risk of having all reverence for God's holy name, and even for strict truth, destroyed in our hearts, and so "fall into condemnation." The practice of going beyond Yes and No in affirmations and denials--as if our word for it were not enough, and we expected others to question it--springs from that vicious root of untruthfulness which is only aggravated by the very effort to clear ourselves of the suspicion of it. And just as swearing to the truth of what we say begets the disposition it is designed to remove, so the love and reign of truth in the breasts of Christ's disciples reveals itself so plainly even to those who themselves cannot be trusted, that their simple Yes and No come soon to be more relied on than the most solemn asseverations of others. Thus does the grace of our Lord Jesus Christ, like a tree cast into the bitter waters of human corruption, heal and sweeten them. Same Subject-- Retaliation (Mt 5:38-42). We have here the converse of the preceding lessons. They were negative: these are positive.


<hi type="bold">38. Ye have heard that it hath been said--</hi>(<reference osisRef="Exod.21.23-Exod.21.25">Ex 21:23-25</reference>; <reference osisRef="Lev.24.19">Le 24:19</reference>, <reference osisRef="Lev.24.20">20</reference>; <reference osisRef="Deut.19.21">De 19:21</reference>).

<hi type="bold">An eye for an eye, and a tooth for a tooth--</hi>that is, whatever penalty was regarded as a proper equivalent for these. This law of retribution--designed to take vengeance out of the hands of private persons, and commit it to the magistrate--was abused in the opposite way to the commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redress into their own hands, contrary to the injunctions of the Old Testament itself (<reference osisRef="Prov.20.22">Pr 20:22</reference>; <reference osisRef="Prov.24.29">24:29</reference>).

38. Ye have heard that it hath been said-- (Ex 21:23-25; Le 24:19, 20; De 19:21). An eye for an eye, and a tooth for a tooth-- that is, whatever penalty was regarded as a proper equivalent for these. This law of retribution--designed to take vengeance out of the hands of private persons, and commit it to the magistrate--was abused in the opposite way to the commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redress into their own hands, contrary to the injunctions of the Old Testament itself (Pr 20:22; 24:29).


<hi type="bold">39. But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right check, turn to him the other also--</hi>Our Lord's own meek, yet dignified bearing, when smitten rudely on the cheek (<reference osisRef="John.18.22">Joh 18:22</reference>, <reference osisRef="John.18.23">23</reference>), and not literally presenting the other, is the best comment on these words. It is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey.

39. But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right check, turn to him the other also-- Our Lord's own meek, yet dignified bearing, when smitten rudely on the cheek (Joh 18:22, 23), and not literally presenting the other, is the best comment on these words. It is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey.


<hi type="bold">40. And if any man will sue thee at the law, and take away thy coat--</hi>the inner garment; in pledge for a debt (<reference osisRef="Exod.22.26">Ex 22:26</reference>, <reference osisRef="Exod.22.27">27</reference>).

<hi type="bold">let him have thy cloak also--</hi>the outer and more costly garment. This overcoat was not allowed to be retained over night as a pledge from the poor because they used it for a bed covering.

40. And if any man will sue thee at the law, and take away thy coat-- the inner garment; in pledge for a debt (Ex 22:26, 27). let him have thy cloak also-- the outer and more costly garment. This overcoat was not allowed to be retained over night as a pledge from the poor because they used it for a bed covering.


<hi type="bold">41. And whosoever shall compel thee to go a mile, go with him twain--</hi>an allusion, probably, to the practice of the Romans and some Eastern nations, who, when government despatches had to be forwarded, obliged the people not only to furnish horses and carriages, but to give personal attendance, often at great inconvenience, when required. But the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. What follows is a beautiful extension of this precept.

41. And whosoever shall compel thee to go a mile, go with him twain-- an allusion, probably, to the practice of the Romans and some Eastern nations, who, when government despatches had to be forwarded, obliged the people not only to furnish horses and carriages, but to give personal attendance, often at great inconvenience, when required. But the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. What follows is a beautiful extension of this precept.


<hi type="bold">42. Give to him that asketh thee--</hi>The sense of unreasonable asking is here implied (compare <reference osisRef="Luke.6.30">Lu 6:30</reference>).

<hi type="bold">and from him that would borrow of thee turn not thou away--</hi>Though the word signifies classically "to have money lent to one on security," or "with interest," yet as this was not the original sense of the word, and as usury was forbidden among the Jews (<reference osisRef="Exod.22.25">Ex 22:25</reference>, &c.), it is doubtless simple borrowing which our Lord here means, as indeed the whole strain of the exhortation implies. This shows that such counsels as "Owe no man anything" (<reference osisRef="Rom.13.8">Ro 13:8</reference>), are not to be taken absolutely; else the Scripture commendations of the righteous for "lending" to his necessitous brother (<reference osisRef="Ps.37.36">Psa 37:36</reference>; <reference osisRef="Ps.112.5">112:5</reference>; <reference osisRef="Luke.6.37">Lu 6:37</reference>) would have no application.

<hi type="bold">turn not thou away--</hi>a graphic expression of unfeeling refusal to relieve a brother in extremity.

<hi type="bold">Same Subject--</hi>Love to Enemies (<reference osisRef="Matt.5.43-Matt.5.48">Mt 5:43-48</reference>).

42. Give to him that asketh thee-- The sense of unreasonable asking is here implied (compare Lu 6:30). and from him that would borrow of thee turn not thou away-- Though the word signifies classically "to have money lent to one on security," or "with interest," yet as this was not the original sense of the word, and as usury was forbidden among the Jews (Ex 22:25, &c.), it is doubtless simple borrowing which our Lord here means, as indeed the whole strain of the exhortation implies. This shows that such counsels as "Owe no man anything" (Ro 13:8), are not to be taken absolutely; else the Scripture commendations of the righteous for "lending" to his necessitous brother (Psa 37:36; 112:5; Lu 6:37) would have no application. turn not thou away-- a graphic expression of unfeeling refusal to relieve a brother in extremity. Same Subject-- Love to Enemies (Mt 5:43-48).