Copyright © 2021, Bible Study Tools. . 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. A. W. Pink holds, “Its larger part was a most searching exposition of the spirituality of the Law and the refutation of the false teaching of the elders.”32 It falls short of presenting the complete rule of life expounded at a greater length in the epistles, and it is not intended to delineate justification by faith or the gospel of salvation. All things, in short, are theirs--in the possession of that favor which is life, and of those rights which belong to them as the children of God--whether the world, or life, or death, or things present, or things to come; all are theirs ( 1 Corinthians 3:21 1 Corinthians 3:22 ); and at length, overcoming, they "inherit all things" ( Revelation 21:7 ). 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 ( Exodus 34:6 ), and manifested in action with affecting frequency and variety in the long course of the ancient economy. The disciples were to be like a city set on a hill, and to let their light shine. But how, it may be asked, could such beautiful features of character provoke persecution? That this is the same Discourse as that in Luke 6:17-49 --only reported more fully by Matthew, and less fully, as well as with considerable variation, by Luke--is the opinion of many very able critics (of the Greek commentators; of CALVIN, GROTIUS, MALDONATUS--Who stands almost alone among Romish commentators; and of most moderns, as THOLUCK, MEYER, DE WETTE, TISCHENDORF, STIER, WIESELER, ROBINSON). Jesus here was not trying to give hard and fast principles that are applicable under all circumstances, but was stating the ideals which govern His kingdom. Instead, mercy is forgiveness and patience extended to someone despite the fact that the person deserves only justice. The point of the case lies in the supposition--that if it should lose it, the consequence would be as here described. bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you--The best commentary on these matchless counsels is the bright example of Him who gave them. This is plain from what follows. Both demand genuineness to be a true subject of the kingdom of heaven. 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 ( Proverbs 20:22 , 24:29 ). When the Baptist's words--"I say unto you" ( Matthew 3:9 )--are compared with those of his Master here, the difference of the two cases will be at once apparent. 2 But for you who respect my name, the sun of vindication 4 will rise with healing wings, 5 and you will skip about 6 like calves released from the stall. It is hard, too, to see how either discourse can well be regarded as the expansion or contraction of the other. The purpose of Matthew to present the truth relating Jesus as the King and the message of the kingdom is the guiding principle in placing the Sermon on the Mount here so early in Matthew’s gospel. lest at any time--here, rather, "lest at all," or simply "lest." Moreover, if all else fail, Matthew 18 principle also prevents the church from getting corrupted or become infected by the sinning brother’s sin. LIGHTFOOT quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. Without it we are inaccessible to the riches of Christ; with it we are in the fitting state for receiving all spiritual supplies ( Revelation 3:17 Revelation 3:18 , Matthew 9:12 Matthew 9:13 ). 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." This address can hardly be viewed as only prophetic, and it is clear that Jesus expected immediate response from His hearers, not simply acquiescence that He was telling the truth. 38-42); and laws relating to enemies … On the contrary, none of these beatitudes is more manifestly dug out of the rich mine of the Old Testament. 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." It is poverty of spirit that says, "I am undone"; and it is the mourning which this causes that makes it break forth in the form of a lamentation--"Woe is me! "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" ( John 3:20 , 7:7 , 15:19 , 2 Chronicles 18:7 ). 7. Those who are premillenarian can understand this as referring to the earthly kingdom predicted in the Old Testament. Read Matthew 4:1–2and look for what the Savior did as preparation for His ministry. Matthew 5:7. Towards men this disposition is the opposite of high-mindedness, and a quarrelsome and revengeful spirit; it "rather takes wrong, and suffers itself to be defrauded" ( 1 Corinthians 6:7 ); it "avenges not itself, but rather gives place unto wrath" ( Romans 12:19 ); like the meek One, "when reviled, it reviles not again; when it suffers, it threatens not: but commits itself to Him that judgeth righteously" ( 1 Peter 2:19-22 ). Expanding the problem of reconciliation to a brother, in verses 25 and 26, He took up the matter of an honest debt which must be cared for, lest the debtor be hailed into court and imprisoned until the last farthing is paid. he went up into a mountain--one of the dozen mountains which ROBINSON says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. 27. The introductory verses, picturing Jesus seated, imply, as Tasker points out, Christ’s role as a Lawgiver or Rabbi.34 The Beatitudes pronounce those blessed, or happy, who fulfill these six standards of the kingdom in character and experience: those poor in spirit, or consciously dependent on God; those who mourn; those who are meek, or humble; those who thirst after righteousness; those who are merciful; pure in spirit; and who are peacemakers, although persecuted for righteousness’ sake, are proper disciples and subjects of the kingdom. 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 Exodus 20:7 ; but they express all that it was currently understood to condemn, namely, false swearing ( Leviticus 19:12 , &c.). Matthew's call by Christ is explicitly described in Matthew 9:9, but ancient writing was not concerned with keeping events in strict order of time. In Matthew 5:17-48, the details of the moral principles of the kingdom are outlined, and the following subjects are mentioned: the relation of the law of the kingdom to the Mosaic law and the prophets (vv. Again, the kingdom standards are in contrast to the Mosaic law with its demand for an eye for an eye and a tooth for a tooth. 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. 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." b. Blessed are the meek: for they shall inherit the earth--This promise to the meek is but a repetition of Psalms 37:11 ; only the word which our Evangelist renders "the meek," after the Septuagint, is the same which we have found so often translated "the poor," showing how closely allied these two features of character are. Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. ( Matthew 5:11 ). (Read Matthew 5:33-37) There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. Neither do men light a candle--or, lamp. What does the Bible say to the church, and to the individual Christian, about the role of politics in the church? 36. It was to meet this that our Lord uttered what follows: 32. Same Subject Illustrated from the Third Commandment ( Matthew 5:33-37 ). Here is illustrated present application of general truth. 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. This shows that such counsels as "Owe no man anything" ( Romans 13:8 ), are not to be taken absolutely; else the Scripture commendations of the righteous for "lending" to his necessitous brother ( Psalms 37:36 , 112:5 , Luke 6:37 ) would have no application. and when he was set--had sat or seated Himself. Morgan notes love is “the principle of life that crowns everything,” and that love is the guiding principle of this entire chapter.37 The standard of conduct in all areas should be God’s attitude of love. 10. The disciples were to experience persecution and false accusation. . Even in the Psalm from which these words are taken the promise to the meek is not held forth as an arbitrary reward, but as having a kind of natural fulfilment. In the corresponding passage of Luke ( Luke 6:22 Luke 6:23 ), 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. Most expositions, however, content themselves with spiritual application and present application, and do not consider each verse contextually in its relation to the doctrine of the kingdom. 12. 21. AUGUSTINE'S opinion--that they were both delivered on one occasion, Matthew's on the mountain, and to the disciples; Luke's in the plain, and to the promiscuous multitude--is so clumsy and artificial as hardly to deserve notice. offend thee, cut it off, and cast it from thee; for it is profitable, such stern truths and awful lessons seems characteristic of our Lord's manner of teaching. 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 ( Exodus 33:20 ; and compare Job 19:26 Job 19:27 , Isaiah 6:5 ), yet spiritually it was known and felt to be the privilege of the saints even here ( Genesis 5:24 , 6:9 , 17:1 , 48:15 , Psalms 27:4 , 36:9 , 63:2 , Isaiah 38:3 Isaiah 38:11 , &c.). one jot--the smallest of the Hebrew letters. 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." one of these least commandments--an expression equivalent to "one of the least of these commandments." Give to him that asketh thee--The sense of unreasonable asking is here implied (compare Luke 6:30 ). 4. But, in so comprehensive a saying as this, it is clearly to be taken--as in Matthew 5:10 also--in a much wider sense, as denoting that spiritual and entire conformity to the law of God, under the want of which the saints groan, and the possession of which constitutes the only true saintship. That the Sermon on the Mount presents ethical content all agree. What John describes as casual, new birth or new life, Matthew considers as result, new morality, new character, new witness. 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! A careful reading of what Christ said makes it obvious, however, that the principles of the kingdom are far more than merely rules for a future millennium. This is an important principle in a day when many confuse mercy with … . 32 Arthur W. Pink, An Exposition of the Sermon on the Mount, p. 13. 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 ( Isaiah 30:33 , 66:24 ), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet ( Mark 9:43-48 ). It was to be a rule of righteousness as well as a rule of peace. Then shall His servants serve Him: and they shall see His face; and His name shall be in their foreheads ( Revelation 22:3 Revelation 22:4 ). Perfection here refers to uprightness and sincerity of character with the thought of maturity in godliness or attaining the goal of conformity to the character of God. 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" ( Mark 3:5 ), and as the apostle teaches us that there is an anger which is not sinful ( Ephesians 4:26 ); so in the Epistle of James ( James 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 ( Matthew 23:17 Matthew 23:19 )--although, in both cases, it is to false reasoners rather than persons that such words are applied. pluck it out and cast it from thee--implying a certain indignant promptitude, heedless of whatever cost to feeling the act may involve. 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. of your Father which is in heaven--The meaning is, "that ye may show yourselves to be such by resembling Him" (compare Matthew 5:9 , Ephesians 5:1 ). and put it under a bushel--a dry measure. Even in his infancy this king was … Continue reading "Commentary on Matthew 5:38-48" The exercise of mercy (ἔλεος, active pity) tends to elicit mercy from others—God and men. But here the explanatory words, "in spirit," fix the sense to "those who in their deepest consciousness realize their entire need" (compare the Greek of Luke 10:21 , John 11:33 , 13:21 , Acts 20:22 , Romans 12:11 , 1 Corinthians 5:3 , Philippians 3:3 ). A principle taught in the Law, and by Christ Himself 2. In verses 13-16, disciples are compared to salt and a lamp. 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. 9. 13-16). 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." 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" ( Joshua 18:16 ). 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. Whether salt ever does lose its saline property--about which there is a difference of opinion--is a question of no moment here. Having courage to look this in the face, and own it guilelessly, they feel strong in the assurance that "unto the upright there ariseth light in the darkness" ( Psalms 112:4 ); and soon it breaks forth as the morning. Well might BENGEL exclaim, "Magnificent appellation!" Even worse would be to call him a fool, which would place him in danger of eternal punishment, literally, the fire of Gehenna. The Sermon on the Mount, as a whole, is not church truth precisely. This Beatitude states a self-acting law of the moral world. 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. As in every text of Scripture, the truth presented must be first of all seen in its context. Blessed are the peacemakers--who not only study peace, but diffuse it. As for the words, they seem directly fetched from Psalms 18:25 , "With the merciful Thou wilt show Thyself merciful." Q. Q. Surprising! Accordingly, he could say yes or no, but he could not pledge beyond this. If we make holiness our goal, we'll attain happiness; if we make happiness our goal, we'll search a lifetime and never find it. As the son of David (1:1-17), Jesus meets powerful foes in the beginning of this Gospel. Because of their neglect of the spiritual and moral principles involved, Christ necessarily emphasized these in the Sermon on the Mount. It is of interest that these words addressed to those living in that generation promised them reward in heaven rather than in the future millennial kingdom. 2. www.BiblePrinciples.org When we're tempted to violate God's will, we are to follow Jesus' example and use Scripture to thwart Satan's efforts. ", 48. Same Subject--Retaliation ( Matthew 5:38-42 ). The last feature, accordingly, is a passive one, representing the treatment that the characters already described may expect from the world. Matthew 5 deals with more than just transgressions in material things. As in dealing with the sixth commandment our Lord first expounds it, and then in the four following verses applies His exposition ( Matthew 5:21-25 ), so here He first expounds the seventh commandment, and then in the four following verses applies His exposition ( Matthew 5:28-32 ). Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. Matthew 5:14-16 Story Related by Phil Newton - R. L. Dabney told a story of a very worldly-minded attorney in the 19th century that cared nothing for Christianity. In placing this discourse early in Matthew, the intent is plainly to set forth the main principles of Christ’s teaching, which are subsequently rejected in Matthew 8-12. 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. quickly, whiles thou art in the way with him--"to the magistrate," as in Luke 12:58 . 29. 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" ( Hebrews 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" ( 2 Corinthians 5:19 2 Corinthians 5:20 ). 27 William Kelly, Lectures on the Gospel of Matthew, p. 104. Evidently it is that entire feeling which the sense of our spiritual poverty begets; and so the second beatitude is but the complement of the first. Sowing in tears, they reap even here in joy. 3-12), then the spiritual influence of true disciples (vv. And if ye salute your brethren only--of the same nation and religion with yourselves. But during the discourse, apparently many others joined the crowd, as there is reference to “the people” in Matthew 7:28, which would imply a large crowd. Of these, volumes such as Studies in the Sermon on the Mount by David Martyn Lloyd-Jones, and The Sermon on the Mount by James Montgomery Boice are helpful, and The Sermon on the Mount by F. B. Meyer is a classic. They are exhorted to rejoice in that day because they share persecution similar to that of prophets of old and because they will have great reward in heaven. In this, they would emulate the love of God, which causes His sun to shine upon both the evil and the good and sends rain both for the just and unjust. but, Since living Christianity is the only "salt of the earth," if men lose that, what else can supply its place? 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