Matthew 5

Matthew 5:1

SEeing the multitudes] The people, mentioned, chap 4. 25. This was the occasion of this large sermon following.

he went up into a mountain] As the law was given on a mount, Exodus 19:3; Exodus 19:23. with Exodus 20:1. so Christ expounds it here on a mountain. It was also a fit place for so many to hear.

when he was set] As their doctours used to do in teaching, to shew their authority, chap. 23. 2. Luke 4:20-21.

his disciples came unto him] Such as usually repaired to him, or attended constantly upon him.

Matthew 5:2

he opened his mouth] An Hebraism, signifying his beginning to speak, as Psalms 78:2. Job 3:1.

taught them] The multitudes and disciples, v. 1.

Matthew 5:3

Blessed are] Luke 6. 20. So David begins divers of his Psalms, Psal. 1. and 32. and 41. and 112. and 119. and 128. blessednesse being the main end that all im at. They are in an happie condition.

the poor in spirit] That are afflicted in minde, in apprehension of their spirituall wants and sins, Isaiah 57:15. and 66. . or, in estate, as Luke 6:20. 1 Corinthians 1:26. James 2:5. especially, if their mindes be lowly, as their estates lowe: yet are they not blessed because they be poor, but though they be poor. So verse 4.

for theirs is the kingdom of heaven] Poverty is not in it self a blessed condition; but they are therefore blessed, because they shall be rich in heaven.

kingdom] A kingdom promised to the poor, as being matter of greatest wealth that this world can afford.

of heaven] And therefore as far surpassing all earthly kingdoms, as the heaven is above the earth, Psalms 103:11. Isaiah 55:8. Daniel 7:27.

Matthew 5:4

they that mourn] For their sins, with godly sorrow, 2 Corinthians 7:10. or, that are in a sad condition, by reason of persecution for the profession of the Gospel, v. 11, 12. or any other heavie affliction, being otherwise well-affected: such being pronounced happie, not simply because they mourn; but, albeit they mourn; no matter or occasion of mourning whatsoever, being of force to debar them from being deemed truely happie, as v. 3.

they shall be comforted] In part here, by mitigating or taking away their sorrows, or inward consolation by Gods Spirit: compleatly in heaven, 2 Corinthians 1:4. John 16:20. James 1:12. Revelation 7:17. and Revelation 21:4.

Matthew 5:5

Blessed are] Psalms 37:11.

the meek] Such as quietly endure others, neither provoking them, nor easily provoked by them.

they shall inherite the earth] They shall have a comfortable right to it, enjoy it with inward peace, and be free from many outward suits and vexations which froward men meet withall. The rather here promised, because men sometimes take occasion to abuse the quiet disposition of such, to do them the more wrong, Isaiah 59:15.

Matthew 5:6

and thirst after righteousnesse] Who earnestly long for it, as hungry men do for meat, or thirstie ones for drink. It may be understood of such, as seeing their own emptinesse, long to be filled with Christs righteousnesse: or, of such, as being persecuted, long to be cleared and righted.

for they shall e filled] Isaiah 65:13. Psalms 17:15. Luke 11:53. Hunger pincheth, but satisfaction gives content.

Matthew 5:7

the mercifull] Who, being inwardly affected with the miseries of others, do outwardly relieve them, according to their abilities, Luke 6. 36, 37, 38. See the contrary, James 2:13.

for they shall obtain mercy] They may be subject to misry in this world; but they shall finde mercy, sometimes with men, but always with God.

Matthew 5:8

Blessed are] Psalms 24:4.

the pure in heart] The single-hearted and sincere, who are not double minded, 1 Timothy 1:5. James 1:8. 1 Peter 1:22.

they shall see God] They shall converse with him familiarly in heaven: or, they shall see some glorious signe of his presence there; for his Essence is invisible and incomprehensible, Hebrews 12:14.

Matthew 5:9

the peace-makers] Who studie to reconcile such as are at oddes: either God to man, as the preachers of the Gospel do; or one man to another, as others do also.

they shall be called the sns of God] They shall be so indeed, and so accounted to their honour, v. 19. Luke 1 32. John 1:12. 1 John 3:1. They are the likest to God, and most beloved of him, v. 45. They are the children of the God of peace, Romans 16:20. 1 Corinthians 14:33. 2 Corinthians 13:11. Philippians 4:9. 1 Thessalonians 5:23. 2 Thessalonians 3:16. Hebrews 13:20.

Matthew 5:10

Blessed are they which are persecuted] 1 Pet. 3. 14.

for righteousnesse sake] Not for in, or for the world, 1 Peter 4:15.

theirs is the kingdom of heaven] See on v. 3. There are two things most considerable in a kingdom; wealth, and prosperiy: a kingdom, therefore, is opposed to poverty there, and to adversity here.

Matthew 5:11

Blessed are y] He turns his speech now to his present hearers, to comfort them against persecutions, which were coming on them.

revile you] Reproach you, and miscall you, 1 Corinthians 4:12. 2 Corinthians 6:8. so as reproach is a kinde of persecution. Compare Genesis 21:9. with Galatians 4:29.

persecte you] Scourge, imprison, or kill you, chap. 10. 17. Luke 21:16. John 16:2. Acts 5:40. and 16. 22, 23. 2 Corinthians 11:23, &c.

say all manner of evil sayings against you] 1 Peter 4:14.

falsly] Gr. lying. They have no reward who are justly punished here, in word or deed.

for my sake] For religion, not for other causes.

Matthew 5:12

Rejoyce, and be exeeding glad] Joy inwardly, and expresse it outwardly, Luke 15. 32. Psalms 32:11. and that in tribulation, Romans 5:3.

great is your reward] Genesis 15:1. Psalms 19:11.

so persecuted they the prophets] Who were eminent men; and therefore you may be content to endure what they did, James 5:10.

which were before you] Both in time and in office; and therefore ye may expect the like usage with them.

Matthew 5:13

Ye are the salt of the earth] Ye should be savoury in your selves, and, by good exhortations, help to season others with the salt of grace, that they may be pleasing to God, as savoury met is to us, Col. 4. 6. with Eph. 4. 29.

but if the salt] Mak 9. 50. Luke 14:34. It may be understood of ministers, or of private Christians, who are spoken o before and after.

have lost his savour] Gr. become foolish. A metaphor from men. If ye have no grace in you.

wherewith shall it be salted?] As nothing else ca recover the taste of salt lost: so bad ministers cannot be easily mended by others; nor Christians neither: for how should bad Christians be amended by those who want that grace that they should have?

good for nothing] Other things may be good for somewhat else when they decay, salt cannot: so is it with bad ministers and Christians.

to be cast out] Out of the house: so ye out of the Church.

to be trodden under feet] As not good so much as to be laid up in a dunghill, Luke 14:35. So shall ye be most vile in the eyes of others, Luke 21:24.

Matthew 5:14

Ye are the light of the world] Not originally, like the sun, as Christ is, Joh. 1. 8, 9. but by participation, as the moon and the stars. So are ministers, Revelation 1:20. John 5:35. and ordinary Christians, 1 Thess. 5. 5. Phil. 2. 15. or, as candles, v. 13. Ye must, by good instruction, inform other mens judgements.

A city that is set en an hill] Ye must shew forth good example to others far and neer, as a city on an hill is conspicuous.

cannot be hid] Your lives will be looked to by all men, therefore see they be good.

Matthew 5:15

Neither do men light a candle] Mark 4:21. Luke 8. 16. and 11. 33.

and put it under] God intends that his graces given to his ministers or people, should be used for the good of others, and not kept for their own good onely: as the master of the family lights a candle to give light to the whole family, Luke 8. 16. and 19. 20, 23.

a ushell] The word, in the originall, signifieth a measure containing about a pinte lsse then a pek.

Matthew 5:16

Let your light s shine] Manifest the graces that are i you by actions, as by beams of light.

before men] Who see not your heart, but your deeds.

that they may see] 1 Peter 2:12. Not hear of them by others but see them themselves.

your good works] Not words, but works not bad, but good ones: not other mens, of your friends, kinred, or predecessours, but done by you.

and glorifie] Your end must be Gods honour, not your own, Matth. 6. 1, &c. Though ye can adde no glory to God, yet must ye confesse how glorious he is, and give men cause to praise him for the good ye his children do to them.

your Father] All good children seek their fathers glory, and maintain his credit, as having also a share in it themselves.

which is in heaven] Not your earthly fathers onely, but principally your havenly Father, chap. 6. 9. and 23. 9. Malachi 1:6.

Matthew 5:17

Think not that I am come, &c.] This is a preface to the following exposition of the law, wherein our Saviour prevents their misconstruction of it. They, hearing the law otherwise expounded then their teachers used to do, v. 21, 22. might think that Christ did abrogate the morall law, and bring in a new one. He warns them beforehand not to think so.

to destroy the law] Gr. to dissolve. As men destroy an hous by pulling the parts asunder. Christ came not to destroy the law, either by his doctrine, freeing men from obedience to it, John 5:18. and John 10:35. Galatians 1:3. and Galatians 2:18. or by his practice, in disobeying it, v. 19.

or the prophets] The interpreters of it. I give no other morall precepts then Moses did, nor any other interpretations of that lw then the prophets gave.

ut to fulfill] Both by instruction, observation, and full satisfaction, Romans 3:31. and Romans 8:3. Others take it, of fulfilling the ceremonies, types and predictions of the Messias in his own person. But the former interpretation agrees best with the words before and after.

Matthew 5:18

Till heaven and earth passe] Luke 16. 17. Till this world come to an end the morall law will stand in full force. Heaven and earth passe away in qualities, rather thn in substance, 2 Pet. 3. 12, 13.

one jot or one title] Not the least letter, or particle of a letter A proverbiall speech, signifying, That exact obedience is du to the morall law, to the worlds end: but not concluding that we have power to do it. This was a needfull doctrine, because the Pharisees went about to make void some prt of it then, by their traditions, chap. 3. 4, 5. and more needfull now, when men seek to make it all void, and not obligtory to believers.

shall in no wise passe from the law] No man hath power o abrogate any part of it; no, not that duty which he think least needfull.

till all be fulfilled] Gr. till all be done. That is, nothing contained in the law shall ever fail, but attain his full effct.

Matthew 5:19

Whoseer] Of wha rank or degree soever he be.

shall break] James 2:10. Disobey in his practice.

one of these least commandments] One of those precepts of the morall law, which the Pharisees or others make least account of.

and shall teach] Or, or shall teach, as Exodus 21:15.

he shall be called] Be so, and so accounted, v. 9.

the least in the kingdom of heaven] Be of no account in Gods Church here, nor have any part in heaven, as v. 20.

do and teach] Confirm the law, both by example and instruction, or admonition, publike or private, Romans 15:14. Colossians 1:28. 1 Thessalonians 5:14.

great in the kingdom of heaven] Of great account in the kingdom of grace, and not fail of a large portion in the kingdom of glory.

Matthew 5:20

For I say unto you] Whatsoever the scribes say unto you, if ye will believe me, it is otherwise.

your righteousnesse] Your obedience to Gods law.

shall exceed the righteousnesse of the scribes and Pharisees] The one sort were accounted men of the greatest learning, the other of the strictest life. See chap. 15. 1. ye must go beyond them both; for they make conscience of outward obedience onely, v. 21. and of some commandments onely, chap. 15. 3. but ye must make conscience of inward obedience, v. 22. and of keeping all the commandments, Luke 1:6.

in no case enter, &c.] As chap. 7. 21. and 18. 3. and 19. 23, 24. Mark 10:23-24. Luke 18:24-25. John 3:5. Acts 14:22. alluding to Numbers 14:30. Psalms 95:11.

Matthew 5:21

by them] Or, to them.

of old time] It is a received opinion, delivered by tradition from father to son.

Thou shalt not kill] Exodus 20:13. Deuteronomy 5:17. They repeat the words of the law, to build their corrupt glosse upon.

whosoever shall kill] The Pharisees taught, that no man sinned against God, unlesse he committed actuall murder.

shall be in danger of the judgement] Shall be liable to give account to the lesser court of twenty three judges, who judged ordinary persons and causes, though capitall.

Matthew 5:22

But I say unto you] I take not upon me to give you a new law, but to expound Gods law rightly to you.

without a cause] Rashly. Then a man may be angry for a just cause; else where is zeal? Ephesians 4:26.

in danger of the judgement] He shall be as well liable to a capitall sentence, as that person that is tried for murder in the court before mentioned, v. 21. That is, he shall suffer that death which by breach of that commandment every murderer is liable to: although he shall have a lesse punishment in hell, as he that was tried for murder before the twenty three judges, had a lesse painfull or ignominious death then he that was brought before the greatest court.

to his brother] To another man, v. 23, 24. An Hebrew phrase, Genesis 26:31. One to another. Heb. a man to his brother.

Raca] O vain man! as Judges 9:4. 1 Samuel 6:20. To wit, he that saith so in rash anger: otherwise, we finde the phrase used, James 2:20.

in danger of the council] Shall be liable to a greater punishment in hell, as a greater offender was liable to the Sanhedrin, or great council, who judged of capitall crimes in publike persons, as in an high-priest, or of a false prophet, and had power to inflict a sharper or more disgracefull kinde of death.

shall say] Out of advised anger, as before: otherwise, our blessed Saviour, who never sinned, used that word, Matth. 23. 17, 19.

Thou fool] A word of greater disgrace then the former.

in danger of hell fire] Gr. in danger to be cast into Gehenna: that is, to have the greatest torments in hell inflicted upon him; as the greatest offendour among the Jews was to be adjudged either that he should be burned alive in the valley of Hinnom, which was the most painfull death; or to have his dead carcase denied buriall, and burnt there, among the carion cast out of the city, which was the greatest disgrace.

Matthew 5:23

Therefore] Seeing God forbids anger, and the fruits of it, as well as actuall murder.

if thou bring thy gift] The Jews thought God to be like worldly princes, who regard gifts, oftentimes, more then the concord and agreement of their subjects, and therefore offered many sacrifices, and lived still in malice. Our Saviour shews them here, that such sacrifices did not please God.

to the altar] He speaks according to the time and state of the Church then; for God had an altar in Hierusalem. They are deceived then, that gather hence, that we must have altars and sacrifices now: yet it may teach us, by proportion, to seek reconciliation before we come to the LORDS table.

and there remembrest] It should have been done before: but if, having been neglected or forgotten before, it come then to thy minde.

that thy brother] Any man. See on v. 22.

hath ought against thee] Can accuse thee of, or charge thee with any wrong done to him, Revelation 2:4.

Matthew 5:24

Leave there thy gift] Do not carry it away: let not God lose his offering. Our wrong doing to man, doth not discharge us of Gods service: but God will not be pleased with our service, till we have sought peace.

be reconciled] Do thy part to be reconciled: confesse thy fault, seek peace, and make satisfaction, Levit. 6. 1, &c. to 6. A purpose then of reconciliation is not enough; but it must be sought actually, before we come to Gods service.

then come] Then thou mayest perswade thy self God will accept thy service.

Matthew 5:26

till thou hast paid the uttermost farthing] The creditour might have shewed mercy, the judge will not, till the creditour be satisfied: so God will not forgive you wrongs done to men, if you endeavour not to give them satisfaction. Others understand these two verses literally, as counsell given by our Saviour for us to avoid suits, and rather agree with those whom we have wronged, then stand to a publike triall, where, if the judge be just, no favour can be expected.

Matthew 5:27

by them] Or, to them.

Thou shalt not commit adultery] Exodus 20:14. The Pharisees taught, that the act of adultery was onely sinfull before God, as it was punishable before man.

Matthew 5:28

Whosoever looketh on a woman to lust after her] With an intent to lust after her: or, till he lust after her, as Mark 13:22. Job 31:7. so that both wanton thoughts and looks are here condemned. See Rom. 7. 7, 8. 2 Peter 2:14.

Matthew 5:29

And if] Chap. 18. 8. Mark 9:47.

thy right eye] He mentions the eye, because it is the instrument of sight, conveying unclean thoughts to the soul, v. 28. and the hand, because it is an instrument of some unclean gestures: he speaks of the right hand, and right eye, because they are dearest to us, and most ready to use. The sense is, That if we cannot look upon a woman, or touch her, without lust, we should not look on her or touch her at all; but be, in that particular, as if we had neither eyes nor hands. Or, because there is a body of sin within us, and the members of it are to be mortified, Colossians 3:5. we must reject all sinfull motions and occasions of evil, especially such as shew us the way to, or help us in executing sins, though as dear to us, as thoseparts of the body.

offend thee] Or, do cause thee to offend.

for it is profitable] As it is better for a man that hath a gangrene in one member to cut off that member, then to let it infect the rest, and endanger his life: so it is better for you to leave your dearest sins, or the occasions of them, then that the whole man, going to hell, perish for them.

Matthew 5:30

And if thy right hand] See on v. 29.

Matthew 5:31

Whosoever shall put away his wife] Deuteronomy 24:1. Or, whosoever will put away his wife. It seems the scribes, misinterpreting the law, taught, that any man that disliked his wife might put her away, so he gave her a bill of divorce, whereby it might appear to any other man that desired to have her, that she was set free by her former husband.

Matthew 5:32

Whosoever shall put away his wife] Luke 16. 18. 1 Corinthians 7:10.

saving for the cause of fornication] Chap. 19. 9. For that cause then he might put her away, though for no other.

causeth her to commit adultery] By giving her occasion to marry another husband, while he is alive.

marry her that is divorced] Except she were divorced for adultery, as before. He then that puts away his wife for any other cause, gives occasion of a double adultery, one in her, the other, in her husband she takes.

Matthew 5:33

by them] Or, to them.

Thou shalt not forswear thy self] Exodus 20:7. Leviticus 19:12. Deuteronomy 5:11. It seems by Christs answer, that the Pharisees taught, That if men did not forswear themselves, they did fulfill the third commandment; and so did allow of swearing in ordinary communication, and of swearing by the creatures: both which our Saviour condemns.

Matthew 5:34

Swear not at all] James 5. 12. In your ordinary communication, wherein God doth not allow you to swear: as the sixth commandment doth not forbid all killing, but killing where God allows it not.

neither by heaven, for it is Gods throne] Isi. 66. 1. Heaven, earth, Hierusalem, thy head, are not God, but Gods creatures, therefore swear not by them: or, swear not by them, and not thine; therefore thou canst not pawn heaven, nor earth, nor Hierusalem, no, nor thine own head, on the truth of what thou sayest, for thou hast no power over them: and they know not the truth of what thou sayest, nor can punish thee for forswearing. Others interpret this whole passage thus: Swear not at all, not onely not by God, but not by any creatures, unlesse thou mean to perform vows, or swear truth: for God will punish perjury, though thou swear not by him, but by his creatures; either by heaven his throne, or by earth his footstool, or by Hierusalem the citie where he is worshipped, or by thine head, which thou hadst all and every hair of it from him: for God thinks himself wronged, when his creatures are called to bear witnesse to a falshood, or engaged for it; and will revenge his wrong in them. Yet this seems rather to belong to chap. 23. 16, &c.

Matthew 5:35

nor by the earth] See on v. 34.

it is his footstool] Isaiah 66:1.

neither by Hierusalem] See on v. 34.

the city of the great King] Of God, Psal. 48. 2, 3. with 87. 3.

Matthew 5:36

by thy head] See on v. 34.

one hair white or black] Or, one hair of it, white or black; By giving it that native colour, though men can by art alter the colour of it. Or, one hair, a white one or a black: they cannot make one hair, of any colour, to grow on their heads when they want it.

Matthew 5:37

But let your communication be] James 5. 12. Your ordinary communication: for, in some cases, men may swear.

Yea, yea, Nay, nay] Affirmative, or negative.

whatsoever is more then these] Customary swearing, by whomsoever or whatsoever they swear.

cometh of evil] From Satan; or from other mens unbelief, or your false perswasion, that men will not believe you without swearing.

Matthew 5:38

an eye for an eye] Exodus 21:24. Leviticus 24:20. Deuteronomy 19:21. Our Saviours answer intimates, that the Jewish teachers taught, That a private man might revenge his own cause, so the revenge did not exceed the wrong: and that he that took nothing away from others, did not sinne, though he did neither give nor lend. The first our Saviour condemns, verse 30, 40. The second, verse 42.

Matthew 5:39

That ye resist not evil] Luke 6. 29. Romans 12:17. 1 Corinthians 6:7. That ye do not requite evil measure offered to you. He doth not forbid private men to defend themselves by lawfull means against injuries, nor to seek for lawfull satisfaction from the magistrate, when they are wronged: but forbids private revenge, or publike, out of malice, and prosecuting the cause to the utmost, denying to accept of reasonable satisfaction.

sinite thee on thy right cheek] In way of disgrace, as Job 16:10. Micah 5:1.

turn to him the other also] Endure another wrong, rather then revenge the first unlawfully.

Matthew 5:40

sue thee at the law, &c.] Unjustly, and by force or fraud get away thy goods.

let him have thy cloke also] See on v. 39.

Matthew 5:41

compell thee to go a mile] Under pretence of publike authority, use thee or thy cattell to help carry things; as the Persians, from whose practice in that kinde the word is taken, and other people also did.

go with him twain] See on v. 39.

Matthew 5:42

Give to him that asketh thee] If he have need, and thou canst spare it, Luke 6. 30. Galatians 6:10. 1 John 3:17.

from him that would borrow] Deuteronomy 15:8.

turn not thou away] As those are wont that refuse to hear or regard those that seek to them for ought, Isaiah 58:7. Lend him for his need, Luke 6:35.

Matthew 5:43

Thou shalt love thy neighbour] Leviticus 19:18.

and hate thine enemy] This the scribes collected (though wrongfully) out of the text, either because the Hebrew word signifies a friend, as well as a neighbour; and they thought, God, commanding to love friends, gave leave to hate enemies: or else, because they were commanded to destroy the inhabitants of the land of Canaan, Deuteronomy 7:2. and 25. 17, 19. and they taught, by proportion, that every Jew might deal so with his particular enemies.

Matthew 5:44

Love your enemies] Luke 6. 27. A man may do good to some whom he loves not: but here our Saviour requires love of heart, to them who heartily hate us.

blesse them that curse you] Expresse your hearty love in good words and wishes to them who wish you ill.

do good to them that hate you] Shew your love in good deeds to them, that by their unkinde dealing make it manifest that they hate you, 1 Samuel 24:17. Psalms 7:4. Galatians 6:10. Romans 12:20.

pray for them, &c.] Luke 23:34. Acts 7:60. 1 Corinthians 4:12.

and persecute you] Who seek to bring you to destruction, ver. 11, 12.

Matthew 5:45

That ye may be the children] That ye may hereby declare your selves to be Gods children, who doth good to his enemies, whereas men naturally studie revenge. Se verse 9.

of your Father] Children use to imitate their own parents; so must ye imitate God, Ephesians 5:1.

which is in heaven] Chap. 6. 9. Whom ye owe more to then to your earthly parents, and ought rather to imitate.

maketh his sun to rise] Causeth the sun, the most glorious creature, to give light and warmth, and the rain to cool and refresh wicked men in their persons and their grounds, that they may be fruitfull.

Matthew 5:46

For if] Luke 6. 32.

ye love them which love you] Them onely, v. 47. for we must love them that love us; else are we worse then the publicans, v. 47.

what reward have ye?] Ye do but render love for love, and love your selves in loving them; and therefore have no reason to expect a reward.

do not even the publicans the saine?] You do no more then the light of nature teacheth the vilest sort of men to do. The publicans were such as took tributes and customs, whom the Jews hated deadly, because they served the Romanes, and wronged them in their estates, Luke 19:8.

Matthew 5:47

If ye salute] Or, lovingly embrace. Or, ask of their welfare, as 2 Kings 9. 17, 18. 19, 22.

what do you more] See on v. 46.

Matthew 5:48

Be ye therefore perfect] Sincere and compleat in all parts of piety, especially in extending love, not to your friends alone, but to enemies also, 1 Corinthians 14:20. James 1. 4. and 3. 2. Col. 1. 28. and 4. 12.

As your Father which is in heaven] Be like him in this, though ye cannot be equall to him. See on v. 45.