Matthew 5

Chap. V. Ver. 1—16. The sermon on the Mount: the beati- Ver. 8. Pure in heart—(Psalms 15:1); xxiv. 4, 5, and compare (Acts 15:9). (1 Peter 1)Dion, Pella, Gerasa, Canatha, and Damascus. No two geographers enumerate still worse, we hear all these barbarisms celebrated by historians, flattered by poets, applauded in theatres, approved in senates, and even sanctified in pulpits. But universal practice cannot alter the nature of things….. Pride was not made for man; but humility, meekness, resignation; that is, “bowness of spirit,” was made for man, and properly belongs to his dependent situation, and is the only disposition of mind which can enable him to enjoy ease and quiet here, and happiness hereafter.”

(Jenyn’s Int. Evid.) q The other dispositions here recommended, are perfectly in harmony with the preceding. Those who are “poor in spirit,” are indeed very liable to be oppressed, and therefore often subject to injuries, to grief, and mourning. But there is a blessedness in this, when it is occasioned, not by our crimes, but by our virtues. Hunger and thirst are painful feelings, but there is a blessedness attending them when their object is purely spiritual; when men hunger not after worldly riches, nor thirst after carnal pleasures, or human applause, but after those “durable riches,” that true “righteousness” which is provided for us in the Gospel. “The merciful man doeth good to his own soul,”

((Proverbs 11:17),) but not to himself alone. Benevolence is an expansive virtue. “There is, (says Mr. Jay,) a blessedness attending this administration of mercy, that can be conceived only by those that exercise it. The luxury of doing good surpasses every other personal enjoyment. A hard-hearted man is surrounded with the curses of the poor; but the benevolent may say with Job, ‘When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me.’ Job Kei Oh, But the great Christian paradox is the blessedness of suffering persecution and reproach; this persecution, however, be it remembered, must be “for righteousness’ sake,” and this reproach must be uttered “‘falsely.’?

There is no blessedness in provoking persecution wilfully, or by our own imprudence; nor in reproach, when founded in truth, and on our own folly. tues? Partly in the present peace and consolation which attend them, and partly in the future reward of divine approbation which awaits them. The former cannot be denied, either by those who truly experience, or carefully observe them. Witness the sick beds of meek and patient believers! Witness the triumphant deaths of Christian martyrs! But the crowning blessedness is, their ‘reward in heaven,’ which has two peculiar properties; it is gratuitous and unmerited; it is final and unfading; well then may they rejoice and be exceeding 7 Our Lord now addresses his disciples more particularly, as “the salt of the earth,”

and “the light of the world.” The former metaphor implies, that by imbibing the savour of his doctrines, they are to season others with them. Believers are “the salt of the earth;” but if they lose the savour of his doctrines, how shall they communicate it to others? Again, they are “the light of the world; a world sitting in darkness and the shadow of death; but if their conduct be inconsistent with their principles, it will be like putting a bushel measure over a candle, or lamp, which would totally obstruct it. On the other hand, a strong, clear, and elevated light, is like “a city set upon a hill,” and illumined by the splendour of an unclouded sun. “Let your light,” therefore, says our divine Teacher, “so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

Ver. 17—32. The strictness and spirituality of God’s law, especially against murder and adultery—Our Lord is here speaking of moral righteousness, or practical religion, as inculcated by Moses and the prophets; but this law, the Pharisees and Scribes “made void by their traditions,” ((Matthew 15:6).) and relaxed the strictness of its precepts: but, says our Lord think not that I am come so to do. I am come to fulfil it in all its purity; to enforce it in all its rigour. “Heaven and earth,” indeed, “shall pass away,” but God’s word must be fulfilled. Whoever, therefore, shall violate one of these divine commands, and teach or encourage others so to do, he shall be lit- Ver. 31. ‘Whosoever shall put away, &c.—[Divorces were carried to a scandalous and criminal excess among the Jews; the school of Hillel permitting a man to put away his wife, if he saw a woman handsomer than her, or if she displeased in her manners, or even in dressing his victuals!]—Bagster.

Ver. 32. Fornication.—it is evident that the terms fornication and adultery are here used as synonymous, to include every species of actual uncleanness. Ver. 33. Thou shalt not forswear thyself, &c.—[The morality of the Jews on this point was truly execrable: they maintained that a man might swear with his lips, and annul it the same moment in his heart! And, in even their holiest precepts, they did not pretend to forbid all common swearing, but only what they term much.]—Bagster. self, did not, properly speaking, swear at all: but this is in direct opposition to the passage in the Hebrews, just referred to. And he evades the argument of our Lord’s swearing, by pleading that this was under the Jewish dispensation; but it was certainly subsequent to his sermon on the mount.—See Barclay’s Apol.

(Matthew 15)As to the ceremony of “kissing the book,” we consider it by no means essential to the nature of an oath. And if the Society of Friends are willing, on proper occasions, to declare they “speak the truth in the fear of God, and before him,” whom they call to witness, we consider this, to all intents and purposes, as an oath, which ought to be admitted in all courts, criminal as well as civil. Assertions under such protests being, if false, subject to punishment as perjury. Resist not evil—That is, “the evil or injurious per- Now we have already seen that our Lord attempted no alteration in the moral law; but only to rescue it from the false glosses and perversions of the Scribes and Pharisees.

He could not, therefore, forbid that use of oaths (as an end of strife, (Hebrews 6:16).) which Jehovah had expressly sanctioned; ((Deuteronomy 6:13);) but, as on the preceding laws of murder and adultery, he exposes and condemns the evasions which these corrupt teachers had invented, in order to “make void the law of God by their traditions.” 1. Though they dared not swear by idols, nor even swear falsely in the name of Jehovah; yet they considered themselves as laid under no solemn obligation in swearing by the heavens, or by the earth; by Jerusalem, or by their own head. So some nominal Christians in our own time seek the like evasion, in swearing by heaven, or by Jove; by their faith, or by their troth; neither of which, they suppose, can bear witness to their crime.

2. Though they might shrink from the guilt of judicial perjury, yet they would introduce into their communications with each other, in common conversation, a variety of profane and idle oaths, by way of embellishment, as is, perhaps even more frequently, the case in our own days; men not considering, or even believing, that for them they must give an account in the day of judgment. The object of these verses appears therefore to be, not to interfere with the public and solemn oaths, either of allegiance, or of evidence; but to purify their conversation from falsehood and profaneness, and confine it within the boundaries of truth and decency. But that Jesus did not mean to interfere, as we said, with their judicial proceedings, is, we think, clear, not only from the remarks above, but from the example of himself and his Apostles.

The former, though silent to all preceding questions, no sooner is adjured by the high priest in the name of God, than he replies, and enters into the oath administered, which he surely would not have done, had its administration been unlawful ((Matthew 26:33-34); compare (Numbers 5:19).) Paul also, in several instances, uses, on solemn occasions, expressions far beyond “Yea and nay,” and even equivalent to oaths; ((2 Corinthians 1:18, 23). (Galatians 1:20);) and St. John, in the last book of the New Testament, introduces an angel, lifting up his right hand and swearing “by him that liveth for ever and ever.” ((Revelation 10:5-6).) There is another point of view, however, in which this passage has been considered by a late ingenious writer, as referring to the subject of religious vows, which were certainly admitted and encouraged under the Old Testament dispensation.

((Deuteronomy 23:21-23).) These, he remarks, are alluded to, ver. 33, “perform unto the Lord thine oath,” which can only be applied to promissory oaths, or vows to God, which, under = Gore, are not only not required, but forbidden. (Pirie’s Our Lord, in this chapter, animadverts on two classes of precepts. What was said “to them of old time,” evidently refers to the moral law against murder, adultery, and oaths; but, in ver. 38 and 43, the expression “to them of old time” is omitted; “An eye for an eye, and a tooth for a tooth,” is no part of the law but belonged to the judicial law, ((Exodus 21:24),) and expresses the legal punishment for private injuries; even “life for life,” and “stripe for stripe.”

And this is certainly an equitable principle, and one on which the criminal law in our own and other nations is, in great measure, founded. But this is not the law of Christ, nor that on which Christians ought individually to act. They should rather render “good for evil,” and “overcome evil with good.” The next precept, also, “Thou shalt love thy neighbour, and hate thine enemy,” is in the first part of it from (Leviticus 19:18); but the latter part appears to have been an inference drawn from certain circumstances of Jewish history, and particularly the injunction to their forefathers to extirpate the seven “beasts of Canaan,” which they unwarrantably applied to all whom they considered as their enemies; though they had repeated admonitions to the contrary.

(See (Exodus 23:4-5). (Proverbs 24:17-18); xxv. 21, 22.) The principles which Jesus taught, were those which he exemplified. Did he say, “Resist not evil?” He gave his back to the smiters, his cheeks to them that plucked off the hair; and he hid not his face from shame and spitting.” (Isa. 1. 6) Did he say, “Love your enemies,” and “Pray for them that despitefully use you, and persecute you?” He prayed even for his murderers, whilst hanging on the cross: “Father, forgive them, for they know not what they do.”

Notes on the verses

Chap. V. Ver. 1. Into a mountain.—A hill, called “The Mountain of Beatitudes,” is still pointed out to travellers, though the tradition is of no authority.—When he was set.—It was customary among the Jews for the teacher to sit, and for his pupils to stand, or sit in a semicircle around him. Ver. 2. He opened his mouth.—A Hebraism for “he began to speak.” Ver. 3. Blessed.—Doddridge and Campbell, “Happy the poor;” and some the verses following.—Poor in spirit—i.e. the humble and lowly in mind. Ver. 4. They that mourn—i.e. that are “habitually serious.” A Ver. 5. Inherit the earth—or “land;” i.e. the land of promise. See (Hebrews 11:8-16). Ver. 6. Hunger and thirst.—Xenophon in like manner applies these appetites to the mind.

He says, “Some tempers hunger after praise, no less than others after meat and drink.” 22. (1 John 3:8). Ver. 13. Ye are the salt of the world—i.e. by your influence you are to make men better, as salt preserves and renders food more savoury and acceptable.—If the salt have lost his savour.—Maundrell mentions, that in the valley of salt (four hours journey from Aleppo) he broke off a piece of salt, which, from its being long exposed to the sun, rain, and air, had lost its savour, though the part which adhered to the rock retained it. But Townsend quotes from Schoeteen a different illustration. He says, that an inferior kind of salt was collected from the Asphaltic lake, with which the sacrifices were salted; but which, on being exposed to sun and air, soon lost its flavour, and was then sprinkled over the pavement of the temple, like sand,—Wherewith shall it be salted?—Dr. Good quotes a learned Swede, who gives to this clause a different translation, “How can we salt with it,” which he prefers.

Ver. 15. A candlestick.—Campbell, “a done.” Ver. 17. To destroy.—Hammond, “To dissolve;” so Doddridge.—To fulfil.—Hammond, “To perfect;” Doddridge, “To complete;” Campbell, “To ratify.” The sense appears to be, that whereas the Jewish teachers relaxed the morality of the law, as we shall see in the instances here subjoined, the object of Jesus was, to enforce it to the utmost extent of its demands. Ver. 18. Verily.—Gr. Amen; [solemnly assure you.— One jot or tittle.—The jot (iota) is the Hebrew Jod, and the tittle seems to refer to the corners of certain Hebrew letters, which distinguish them from others, (as, for instance, the Beth from the Caph, or the Daleth from the Resh;) which letters, without they are written with great care, are scarcely to be distinguished.

Lamy, &c. Ver. 19. One of these least commandments.—Doddridge and Campbell, “One of the least of these commandments.” v 0. Of the scribes.—These are said to be of two classes, secular and clerical; but the latter are here intended, among whom were many degrees, from mere transcribers, to men “learned in the law,” like Ezra, (vii. 6.) Some of these are called “Doctors,” and doubtless had disciples. ((Matthew 23:2-3).)—The Pharisees were a sect remarkable for their attachment to the ceremonial law, and still more to the traditions of the elders. They were accounted most orthodox, and the scribes are generally associated with them. But we shall find their true character best developed in our Lord’s addresses to them.

—Righteousness.—Sanctity of life and integrity of conduct. Verses 21 and 27. Said by.—Marg. “To;” so Doddridge and all the modern translators.—Them of old time.—What is, those to whom the law was delivered at Sinai. Ver. 22. Judgment.—{An inferior court of judicature, in every city, consisting of twenty-three members, which punished criminals by strangling or beheading.—Bagster.—Raca—That is, an empty, worthless fellow; so Drusus, who is followed by Doddridge, &c.—The council—Greek, Sanhedrim—composed of seventy-two elders, who alone punished by stoning.—Thou fool—Greek Moros, which Doddridge explains, “Thou wicked villain.”—Hell fire—Greek, ‘The fire of the valley of Hinnom.” See (2 Kings 23)

10, and note Ver. 24. Leave there thy gift.—It appears from Dr. Lightfoot, that sacrifices were not always offered immediately, but sometimes reserved to an approaching feast. At those times the people collected from all quarters, and reconciliation might be more easily effected. It may also be remembered, that there were fields, or pasture grounds, belonging to the temple, as it was impossible to keep all the great and small cattle for the public feasts within the courts of the temple.—Then come and offer thy gift.—Philo says, “When a man had injured his brother, and repenting of his fault, voluntarily acknowledged it, (in which case both restitution and sacrifice were required,) he was first to make restitution, and then to come into the temple, presenting his sacrifice, and asking pardon.”

Philo was contemporary with our Lord: But this rule appears to have been much neglected. Ver. 25. Agree… quickly.—According to the Roman custom, a person aggrieved could compel the other party to go with him before the Praetor, unless he agreed by the way to adjust the matter. Adams’ Rom. antl 4 Ver. 26. The uttermost farthing—That is, the full extent of the penalty inflicted. Some Roman Catholic writers have had the ingenuity to draw from hence an argument in favour of Purgatory; but it is evident that this refers to a final, and not to a temporary punishment, as in verses 22 and 29; and that no consistent Catholic can argue from the particle “* till,” for a termination of it; see Chap. 1. 29.

Ver. 28. Looketh.—Doddridge, “Gazeth;” that the word is often emphatic, see Chap., vii. (Luke 7:44). (Acts 1:9); iii. 4, &c. Ver. 29. Offend thee.—Hammond and Doddridge, “Ensnare thee.” Ver. 30. Cut it off.—[Every one must immediately see, says a that the eye to be plucked out is the eye of concupiscence, and the hand to be cut off is the hand of violence and vengeance; that is, these passions are to be checked and subdued, let the conflict cost us what it may.—Hell.—Greek, gehenna, a corruption of the Hebrew words gaz hinnom, “the valley of Hinnom,” which lay near Jerusalem, and had been the scene of those abominable sacrifices in which the idolatrous Jews burnt their children to Moloch. Hence this place became in process of time an emblem of hell, or the place of punishment.

]—Bagster. Ver. 34. For it is God’s throne.—Herodotus says, that “when the Scythians desire to use the most solemn oath, they swear by the king’s throne.” Ver. 35. Nor by the earth.—Mr. Hughes (‘Travels in Sicily and Greece) mentions an old man at Acathamia swearing “by the earth,” as an ancient oath.—Neither by Jerusalem.—This was common among the Jews, and is mentioned in the Gemara. Ver. 36. Neither by thy head.—Another Jewish oath, but no less common among the Greeks and Romans, as appears from Homer, Virgil, Horace, Martial, &c. Ver. 37. Yea, yea, is a solemn and deliberate affirmative; Nay, nay, as solemn a negation. Repetition, among the Hebrews, implied truth and certainty. See Ge.

xli, 32. Ps. lxii, 11. (Daniel 5:25), (John 5:19, 24, 25). Jude 12. Campbell renders it, “Let your yes be yes, and your no, no.”—Cometh of evil—or, “the evil one.” Hammond and Doddridge. Not only profane oaths, but the needless multiplication even of lawful oaths, is a great evil, and much to be lamented in our own country. In opposition to what is advanced in our exposition of this passage, we may notice the contrary arguments of Friend Barclay, who contends, that every kind of swearing is forbidden; in doing which he is compelled to deny the oath of God, (Hebrews 6:13-17); contending, that an oath implies swearing by another person, whereas God, swearing only by himself;” but submit to suffer wrong.

See Hammond, Doddridge, Campbell. Ver. 39. Turn… the other also.—This is considered as a proverbial expression, indicative of great patience and forbearance. Ver. 40. Sue thee at the law.—Wrong thee under pretence of law. It teaches us to love our enemies, and to be patient and forgiving under injuries. Ver. 41. Whosoever shall compel.—Hammond and Doddridge, “Press” thee, &c.—Go with him twain.—This is supposed to refer to the Persian Angari, or state couriers, who were empowered to compel any person they met to assist them, or to surrender his horse to them; and a like arbitrary authority was exercised over the Jews by the Roman governors. 1 Ver. 45. He maketh his sun to rise, &c.—Bishop.

Jebb quotes a beautiful Persian epigram, which says, “Be like the trees, which impart their shade and fruits to every traveller, to those even who assault them with sticks and stones. Ver. 46. Publicans.—[The term publican, from the Latin publicanus, denotes a tax-gatherer, or farmer or collector of the public revenues, nearly corresponding to the original Greek telones, from telos, a tax, and onoma, name. They were detested among all nations for their rapacity and avarice and abhorred especially by the Jews, to whom the Roman government was odious.]—Bagster. Ver. 47. If ye salute your brethren only.—The rigid Jews would not bid the publicans, nor would even the publicans salute the heathen.

Har- Ver. 48. Perfect—i.e. benevolent—Even as your father, a similitude.