Matthew 5

— when he was set.] It was the manner of the Jewish doctors to sit down when they taught, Luke iv. 16—20. Dr. Whitby.

— without a cause] For a light cause, or immoderately for any cause. Dr. Hammond.

— Raca.] This is a Syriack word, meaning light or vain; it is thought by some to mean the same as what is translated “vain man” at James 6. 20. Bp. Pearce.

— Thou fool.] A stronger expression than Raca; the original importing wicked or reprobate. Dr. Lightfoot. The Hebrew word should rather be left untranslated, as was Raca; “Moreh,” thou rebel, apostate. Bp. Pearce.

— hell fire.] In Greek the expression is, The Gehenna of fire. Gehenna is a Hebrew word, signifying “the valley of Hinnom,” and by this name the Jews were wont to express the place of torment for the wicked; as the valley of Hinnom near Jerusalem was a place infamous for the foul idolatries committed there, for the cries of infants offered by fire to Moloch, the filth carried out thither from the city, and a fire that was always burning; on which account it was deemed a fit representation of hell. Dr. Lightfoot.

• an eye for an eye, &c.] By a perversion of their law the Jews had conceived that private revenge was permitted. Among the ancient heathens, private revenge was indulged without scruple and without mercy. It was to check this furious ungovernable passion, so universally prevalent, that our Saviour delivers the precepts which follow. Bp. Porteus.

Matthew 5:2

2. — and taught them, saying.] Our blessed Lord, having by His miracles established His divine authority, and acquired a powerful influence over the minds of His bearers, now proceeds to explain to them in some degree the nature of His religion, the duties it enjoins, and the dispositions it requires. This He does in the ensuing discourse, which is of considerable length, called His sermon on the mount; which contains a greater variety of new, important, and excellent moral precepts, than is any where to be found in the same compass. At the same time, it does not pretend to give a regular, complete, and perfect system of ethics, or to lay down rules for the regulation of our conduct in every possible instance that can arise. This would have been an endless task, and would have multiplied precepts to a degree that would in great measure have defeated their utility and destroyed their effect. Our Lord took the wiser and more impressive method of tracing out to us the great outlines only of our duty, of giving us general principles and comprehensive rules, which we may ourselves apply to particular cases, and the various situations in which we may be placed. Bp. Portens.

The manner of our Saviour’s teaching was extremely peculiar; yet precisely adapted to the peculiarity of His character and situation. His lessons did not consist of disquisitions, of any thing like moral essays, or set creations upon the several points which He mentioned. When He delivered a precept, it was seldom that He added any proof or argument: still more seldom, that He accompanied it with, what all precepts require, limitations and distinctions. His instructions were conceived in short, emphatic, sententious rules, in occasional reflections, or in sound maxims. This perhaps was not a very natural or proper method for a philosopher or moralist, nor a method which can very successfully be imitated by us. But it was admirably suited to the character which our Saviour assumed, and to the situation in which He, as a teacher, was placed. He produced Himself as a messenger from God. He put the truth of what He taught on authority, (Matt. v. 34, 39, 44.) In the choice, therefore, of His mode of teaching, the purpose by Him to be consulted was impression; because conviction, which forms the principal end of our discourses, was to arise in the minds of His followers from a different source, from their respect to His person and authority. Now, for the purpose of impression singly and exclusively, nothing could have so great force as strong ponderous maxims, frequently urged, and frequently brought back to the thoughts of the bearers. It must also be remembered, that our Lord’s ministry was, compared with His work, of short duration; that within this time He had many places to visit, various audiences to address; that His person was generally besieged by crowds of followers; that He was sometimes driven away from the place where He was teaching by persecution, and that, at other times, He thought fit to withdraw Himself from the commotions of the populace. Under these circumstances, nothing

2.—do not sound a trumpet.] This is a figurative way of speaking, to express ostentation and a desire of having their alms seen and commended. Bp. Pearce. —They have their reward.] The applause of men shall be their only reward, and they must expect no other from God. Dr. S. Clarke.

Matthew 5:3

3. Blessed are the poor in spirit: &c.] That is, the humble and lowly minded—“for their’s is the kingdom of heaven”—for they are fitted to enter into that kingdom here, and to enjoy it hereafter. Dr. Whitby. Our Lord, in the very outset of His publick instructions, marks at once, in the strongest and most decided terms, the peculiar temper, spirit, and character of His religion, and shews His disciples how completely opposite they were to all those splendid and popular qualities, which were the great objects of applause and admiration in the heathen world. Bp. Portens.

— the kingdom of heaven.] The expressions, “kingdom of heaven,” and “kingdom of God,” in the New Testament refer to the prophecies of Daniel, (Dan. ii. 44; vii. 13, 14,) and denote that everlasting kingdom of the God of heaven, which He would set up and give to the Son of man; or in other words, the spiritual and eternal kingdom of Christ, both God and Man, which was to subsist first in more imperfect circumstances on earth, and afterwards was to appear complete in the world of glory. In some places of Scripture, “the kingdom of heaven” more particularly signifies the former of these, and denotes the state of it on earth: see Matt. xiii. 41, 47; xx. 1. And sometimes “the kingdom of God” signifies only the state of glory, 1 Cor. vi. 9, 10; xv. 50; Gal. v. 21. But, generally, both the one and the other expression includes both. Forshurst.

3.—let not thy left hand know, &c.] A proverbial expression, implying that in almsgiving all unnecessary disclosure should be avoided. We are by no means to infer from hence, that we are on no occasion to give our alms in publick. In some cases, publicity is so far from being culpable, that it is necessary, useful, and laudable. Bp. Porteus. See Archdeacon Paley’s note on ver. 1.

Matthew 5:4

4. Blessed are they that mourn.] They that mourn for their sins with a godly sorrow, “for they shall be comforted” with the assurance of the pardon of their sins, and the hope of future happiness. Dr. Whitby. Or, as the words are general, a wider sense also may be given to them: Blessed are they who endure afflictions of any kind with a humble submission to Divine providence; but still more blessed, if the sorrows and hardships, which they undergo, are for the sake of duty and religion. God will certainly support them under their distress, and hereafter they shall rest for ever in those mansions where no sorrow enters. Dr. Jortin.

Matthew 5:5

5. — they shall inherit the earth.] Shall inherit the greatest blessings upon earth, calmness and composure of spirit, peace and comfort of mind. Bp. Portens.

Who are blessed. Who are the salt of the earth. Anno DOMINI 31. e Ibid. 65. 13. d Ps. 24. 4. e 1 Pet. 2. 14.

5.—pray standing.] It was customary for the Jews to pray standing. See Mark xi. 25; Luke xviii. 11, 13. Yet on their more solemn days of fasting, they were wont to kneel, and even prostrate themselves before the Lord. Dr. Whitby.

Matthew 5:6

6. — which do hunger and thirst &c.] Who earnestly desire to become truly virtuous and religious. Dr. S. Clarke. Who, having a true sense of their own defects and spiritual wants, and of the excellence of religion, desire above all things to be assisted and instructed in the performance of their duty, and to become eminent in piety; and who are as industrious and active in this wise pursuit, as men oppressed with hunger and thirst are glad to satisfy those natural appetites. So rational and so earnest a desire shall never be disappointed; they shall become righteous, and enjoy the present and future rewards of righteousness. Dr. Jortin.

— for they shall be filled.] Shall be satisfied with the enjoyment of their righteousness here, and the completion and reward of it hereafter. Dr. Whitby.

6. But thou, when thou prayest, &c.] It should be well observed, that it is of private prayer only that our Lord is here speaking; and the hypocrites whom He condemns were those ostentatious Jews, who performed those devotions, which ought to have been confined to the closet, in the synagogues, and even the publick streets, that they might be noticed and applauded for their extraordinary piety and sanctity. His expressions cannot possibly be considered as implying a disapprobation of publick devotion in places of publick worship; for we find, in various parts of Scripture, publick worship enjoined as a duty of the highest importance. Bp. Porteus.

Matthew 5:7

7. — they shall obtain mercy.] They may expect to find that favour and mercy from God which they shew to men, and also to experience mercy, forbearance, and kindness from their fellow creatures. Dr. Jortin.

7.—use not vain repetitions.] The sense here is variculously rendered; Use not much speaking, vain and unseasonable speaking. The words seem to condemn prayers lengthened out upon the supposition that we shall be heard for much speaking; they shew that long and earnest entreaties to God are unavailing while we continue in sin, and they recommend that, in our customary addresses to God, we should use words as comprehensive, general, and free from needless repetitions as we can. Dr. Whitby. He tells His disciples that they ought not to lay their wants before God in a superperfluous abundance of words, nor hope to extort His favour by such absurd methods. Dr. Jortia. —as the heathen do.] Thus, in one place of the Greek poet Aschylus, near a hundred verses are filled with a repetition of the same invocations of the gods. So, I Kings xviii. 26, the priests of Baal called from morning till noon. The Ephesians, Acts xix. 34, repeated, “Great is Diana,” for the space of two hours. Dr. Hammond.

Matthew 5:8

8. — the pure in heart.] That heart is pure which is sound in the faith, submissive to the will, obedient to the law, constant in the service, and zealous for the glory of God, which is meek, humble, just, and charitable towards others; in short, that exercises itself to have “always a conscience void of offence toward God, and toward men.” Bp. Beveridge.

— shall see God.] Shall peculiarly enjoy His favour and protection here, and hereafter shall have a nearer access to His glorious presence and that fulness of joy which shall attend it. Dr. Jortin.

8.—for your Father knoweth &c.] Since this is given as the reason why we should not imitate the heathen in using vain repetitions, it implies on what accounts the heathens used to do so; that is, as questioning His omniscience, and therefore speaking thus for the purpose of imparting to Him what He did not know, or inculcating what He was unwilling immediately to attend to, or of suggesting again what He had forgotten. Dr. Whitby.

Matthew 5:9

9. — the peacemakers.] Those who are of a peaceable temper themselves, and endeavour to promote peace among others. Dr. Whitby. “For they shall be called” &c.; that is, they shall be owned and received by God as His peculiar children. Dr. S. Clarke. Shall be happy in being like unto God, who is called the God of peace, and happy in that inward peace and serenity of conscience which their heavenly Father will confer upon them. Dr. Jortin.

10. After this manner therefore pray ye:] The Lord’s Prayer stands unrivalled in every circumstance that constitutes the perfection of prayer, and the excellence of that species of composition. It is concise, it is perspicuous, it is solemn, it is comprehensive; it is adapted to all ranks, conditions, and classes of men; it fixes our

Matthew 5:10

10. Blessed are they which are persecuted &c.] The blessedness here promised is not merely to such as are persecuted for Christ’s or for righteousness sake, but to such only as bear these sufferings with courage and patience, and who, notwithstanding the persecutions they sustain, continue firm and constant in the belief and profession of their Christian faith, and in the exercise of a spirit of piety and virtue. Bp. Blackall.

— for their’s is the kingdom of heaven.] For they, having given the greatest possible proof of their sincerity and constancy, will receive an extraordinary crown and a peculiar reward in heaven. Dr. S. Clarke.

It should be well observed, that although our Saviour,

here and in other passages, annexes blessedness and eternal life to the practice of single virtues, yet we are to understand His promises as founded on a supposition that such persons take care not to be deficient in the rest of their duty. To think otherwise would be to fall into a gross mistake; a mistake, however, into which some Christians have fallen, when, magnifying single Christian virtues, they have thought by the practice of them to compound for the neglect or habitual violation of other duties. Dr. Jortin.

Matthew 5:11

11. Blessed are ye, when men shall revile you, &c.] See the note on ver. 10 from Bp. Blackall. It is a complete perversion of our Saviour’s meaning here, to suppose, as some fanatical Christians have done, that there is any merit in the mere fact of being persecuted for the sake of religion, and that therefore, voluntarily to court the persecutions and revilings of men, can ever be the means of securing the Divine favour.

Matthew 5:12

12. — the prophets] As Joseph, Moses, Samuel, David, Isaiah, Jeremiah, &c. Grotius.

Matthew 5:13

13. Ye are the salt of the earth.] Salt is used to make things savoury, and to preserve from putrefaction. Thus the meaning of this expression is, Ye are appointed, by that pure and holy doctrine which you are to preach, and by the savour of your good conversation, to purge the world from the corruption in which it lies; but, if you yourselves should lose your savour and become putrefied members in My body, you would become wholly useless to these good ends, must be rejected by Me, and cast off, as unsavoury salt is cast into the dung-hill. Dr. Whitby. Salt in the hot climate of Judea was so necessary a thing, that without it meat could not be preserved sweet, even for a short time; hence the frequent allusion made to salt and its uses. See Mark ix. 50; Luke xiv. 34, &c. Bp. Pearce.

— if the salt have lost his savour.] Our Lord’s supposition of the salt losing its savour is illustrated by Mr. Maundrell, who tells us, that, in the valley of Salt, near Gebul, when he broke a piece which had been exposed to the sun, rain, and air, though it had the sparkling of salt, yet it had perfectly lost its savour; but that the inner part, which had not been exposed, still retained its savour. Burdur.

Matthew 5:14

14. Ye are the light of the world.] You are placed as a light which gives light to others, and is itself seen by all, as a city on an eminence which cannot escape observation. You are neither to conceal your light, which would be contrary to the purposes of God, who gave you that distinction, nor to forget that your conduct, in the distinguished situation which you hold, will attract the attention of the whole world.

— A city that is set on an hill] Not far from the Christ came not to destroy, but to fulfil, the law. Anno DOMINI 31. b Mark 4. 31. Luke 8. 10. & 11. 32.

¶ The word in the original signified a manner containing about a pilot law than a part. 1 Pet. 2. 12.

Luke 16. 17.

Matthew 5:16

16 Let your light so shine &c.] Let the truth of that grace and faith which you have now received, and with which you are enlightened, not be obscured by the works of darkness, or by the interference of earthly affections; but let it be so clear, so manifest, so perspicuous and apparent in your lives and conversation unto all men, “that they may see your good works;” that is, that all may see clearly how far you excel others in the performance of all your duties both to God and men. Bp. Beveridge.

Although Christ’s first Apostles and disciples seem principally concerned in some of these precepts, yet are they also intended for all Christians; for it is the duty of all Christians “to shine as lights in the world,” Philip. ii. 15. Dr. Whitby.

Matthew 5:17

17. Think not that I am come &c.] Do not think that I am come to destroy or abrogate the Law and the Prophets: no, I am not come to dissolve any one natural or moral obligation; but, on the contrary, to fulfil what was typified, to explain what was obscure, and to complete what was imperfect. Dr. S. Clarke. “I am not come to destroy, but to fulfil,” to carry on the same design which was intended by the Jewish religion, and to perfect and accomplish it; to supply all the weakness and defects of that less perfect dispensation. Abp. Tillettus.

Matthew 5:18

18. — one jot or one tittle] Alluding probably to the little strokes or dashes, by which the difference was made, in Hebrew and Syriack writing, between letters almost alike. Dr. Lightfoot.

Matthew 5:19

19. — one of these least commandments.] One of the precepts of the moral law. In the following words, “shall teach men so,” He seems to reflect on those Scribes and Pharisees, who by their traditions exempted themselves and others from observing the moral precepts. Dr. Whitby.

— shall be called the least &c.] The object of the disciples was a high place in the kingdom of heaven. The expression, “shall be called the least,” seems to refer to this hope.

Matthew 5:20

20. — except your righteousness shall &c.] He addresses His disciples principally as instructors of others.

do and teach them, the same shall be called great in the kingdom of heaven.

Matthew 5:21

21. Ye have heard, &c.] Our Saviour here proceeds to set down some of the many instances in which the Christian religion has exalted our duty above what the Jewish doctors held men to be accountable for. They condemned gross crimes, but palliated less, and were content with such an obedience as the letter of the law directed. He, on the contrary, requires all those qualifications and dispositions, which secure and promote the true intent of the law: He cuts down wickedness at the very root, and prevents the act by suppressing the first irregular motions, and every tendency to it. Dean Stanhope.

— by them of old time.] Some prefer to translate as the Greek admits, “to them of old time,” namely, by Moses. Drs. Whitby and Campbell.

Matthew 5:22

22. But I say unto you, &c.] Our Saviour in this verse pursues an analogy between the punishments inflicted by the Jewish courts, and the punishments of a future life. Whosoever shews causeless anger, shall be in danger of “the judgment,” or of a punishment corresponding to the capital punishment imposed by the lesser council of twenty-three members. Whoever calls his brother vain or worthless, shall incur a punishment, answering to that of stoning, inflicted by the Sanhedrim, or great council of seventy-two. But whosoever violently rails at his neighbour, shall be subject to a most grievous punishment, compared to that of burning the children alive in the valley of Himson. Dr. Hammond, Grotius. Your teachers tell you that the commandment of God is, Thou shalt not kill. But I, says our Lord, go much further; I say, thou shalt not indulge any resentment against thy brother; thou shalt not use any reproachful or contemptuous language towards him; for these are

C Against anger and adultery. Anno DOMINI 31.

Matthew 5:23

23.—thy gift to the altar.] The Scribes and Pharisees taught that the gifts and sacrifices brought to the temple were sufficient to expiate all offences, which were not to be punished by the judge, and that without amendment of life; and therefore Christ teaches, in opposition to them, that no sacrifice or other worship can be acceptable to Him, without justice and charity Dr. Whitby.

In the doctrine of the Scribes and Pharisees, provision had been made for pecuniary damages only, and bare restitution, which might be done without a charitable mind, or a brotherly heart. But Christ urges reconciliation of mind, and a sincere desire of being reunited to our offended brother; and that, not only where property is concerned, but in every case in which our neighbour complains that he is aggrieved. Dr. Lightfoot.

Matthew 5:24

24.—first be reconciled to thy brother.] Till the duty of forgiveness be discharged by ourselves, God will accept of no service or sacrifice at our hands. And therefore our Liturgy does with great reason declare it to be a necessary qualification for our worthy receiving the sacrament, that we be in love and charity with our neighbours, because in the blessed Sacrament of Christ’s body and blood, we hope to have the forgiveness of our sins ratified and confirmed to us; and how can we hope

said by them of old time, “Thou shalt not commit adultery:

Matthew 5:26

26.— Thou shalt by no means come out &c.] It is to be inferred from these expressions, how much more it concerns us to repent in time of our offences towards God, and to endeavour to be reconciled to Him, lest we be cast into the infernal prison. Dr. Whitby.

Matthew 5:28

28.—whosoever looketh on a woman &c.] But I say, Let not thine heart or thine eye commit adultery; for here it is that sin begins, and here it must be crushed. This is wisdom, this is morality, in its most perfect form, in its essence, and in its first principles: bad thoughts quickly ripen into bad actions; and if the latter only are forbidden while the former are left free, all morality will soon be at an end. Our Lord therefore, like a wise physician, goes at once to the bottom of the evil; he extirpates the first germ and root of the disease, and leaves not a single fibre of it remaining to shoot up again in the heart. Bp. Porteus. A most striking proof of the superiority of that morality which is taught in the New Testament, is the great stress which is laid by our Saviour on the regulation of the thoughts: see chap. xv. 19; xxiii. 25, 27. There can be no doubt with any reflecting mind, that, in order to regulate effectually the propenalities of our nature, the check is to be laid, not upon the action, but upon the thought. And, as to this matter, the judgment of our Saviour is decisive. He makes the controul of the thought essential; with Him, internal purity is every thing. In speaking of this very declaration of our Saviour, “Whosoever looketh on a woman,” &c. Boerhaave was wont to say, “Our Saviour knew mankind far better than Socrates.” Archdeacon Paley.

Matthew 5:29

29.—if thy right eye offend thee.] If thy right eye emanate thee; cause thee to offend. Dr. Campbell. As every wise man would consent to suffer the most painful operation, or even to lose a limb, if necessary, to save his life; so every good Christian will subdue his hints and passions, and part with whatever is dearest to him, rather than forfeit his hopes of everlasting happiness. Bp. Mann. Our Saviour’s expressions here are highly figurative and alarming, but not more than the occasion demanded. Every one must understand that the eye to be plucked out is the eye of concupiscence; that 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 what it may. Bp. Porteus.

Matthew 5:31

31. It hath been said, &c.] See Deut. xxiv. 1. Here Anno DOMINI 31. p Chap. 18. 8. Mark 9. 47. ¶ Or, do mean thee to offend. Against divorcement and swearing. Amo DOMINI 21.

Matthew 5:34

34.—Swear not at all.] That is, Swear not at all in common conversation; invoke not the name of God upon light occasions; but let your conversation be always so sincere and true, that your affirmation may be received as an oath. Dr. S. Clarke. Although this expression seems general and absolute, we must nevertheless understand it with some restriction. Our Saviour forbids, first, the swearing by created things; secondly, the profane and rash use of oaths, such as the Jews were accustomed to employ, without necessity, from mere habit, or, what was worse, from a design to deceive. It appears from other passages of Scripture, that, on some occasions, oaths were not only lawful but necessary. See Exod. xxii. 11; Ps. cx. 4; Rom. ix. 1; 2 Cor. i. 23; xi. 31; Gal. i. 20; Heb. vi. 16; Rev. x. 6. Bessacre. It is plain, that if the prohibition, “Swear not at all,” were understood absolutely, the good of society would be much affected; as, in important matters, there would be wanting the strongest human assurance and the best human testimony, which derive their greatest force from a solemn appeal to God; and, therefore, our Lord restrains His command to ordinary discourse, (ver. 37,) and opposes it to the unnecessary and ensnaring oaths and vows, then so frequent amongst the Jews. Abp. Newcome.

— neither by heaven; &c.] Our Saviour’s design in these words cannot be better understood than by considering what those corrupt principles were concerning swearing, which had crept in among the Jews. And, first, as their own authors tell us, it was generally held among them that they ought not to swear by the name of God in light and trivial cases, but they believed it was no sin to swear upon any occasion by a creature that was a remarkable object of God’s favour and providence, as by heaven, or by the earth, or by Jerusalem, or by their head, which are the instances here noted by our Saviour. Secondly, some of them, and the Phar-

rises especially, taught that the guilt of perjury was not incurred when a falsehood was attested by an oath of this kind. Hence, our Saviour’s words being spoken to persons who well understood the doctrines and practices of their countrymen in this matter, enjoined that they should not swear by the creatures of God in any of those cases in which it was unlawful to swear by the Almighty Himself, that is, in their usual communications with each other. For, it seems, the Jews themselves were not in those days arrived at that insolence, which, it is dreadful to think, is too frequent with Christians, of profaning the name of the most high God, by calling upon Him, on every trivial occasion, to bear witness to what they say. Dr. Clagett.

Matthew 5:37

37.—let your communication be, &c.] Your common discourse must be free from oaths of any kind; for oaths are only to be used when they are required by lawful authority. Bp. Mona.

“Let your communication be, Yea, yea,” &c. As if He had said, This is the rule I would have you constantly to observe in your commerce and dealing with men, and in your whole conversation: When you have occasion to affirm a thing affirm it steadily without an oath: when you have occasion to deny a thing, say it is not so, without an oath: when you have occasion to promise that you will do a thing, or will not do it, promise, but do not swear; and when you have promised, be sure you be as good as your word. “Let always your yea be yea, and your nay nay,” as St. James expresseth it, Jam. v. 12; that is, let your words and your deeds agree together. Abp. Sharp.

— cometh of evil.] It proceeds from an evil mind, produces an evil custom, is of an evil example, and tends to an evil end. Bp. Beveridge.

Truth and fidelity are the great bases on which all society is founded; and without which there could be no peace, no security, no right or property in the world. Whatsoever therefore is apt to undermine these, as perjury directly does, and as common swearing naturally tends to do, ought to be avoided and discouraged by all who either love their own welfare, or have any regard to the publick good. Abp. Wake.

Matthew 5:38

38. Ye have heard that it hath been said, &c.] There are two opposite descriptions of character, under which mankind may generally be classed. The one possesses vigour, firmness, resolution, is daring and active, quick in its sensibilities, jealous of its fame, inflexible in its purpose, violent in its resentments: the other, meek, yielding, complying, forgiving; not prompt to act, but willing to suffer; silent and gentle under rudeness and insult; suing for reconciliation where others would demand satisfaction. The former of these characters is, and ever has been, the favourite of the world. It is the character of great men. There is a dignity in it, which

C 2 Christ exhorteth to love our enemies. Anno DOMINI 31. u. Exod. 31. 34. Lev. 34. 20. Deut. 19. 21. a Luke 6. 29. Rom. 13. 17. I Cor. 6. 7. been said, a An eye for an eye, and a tooth for a tooth:

Matthew 5:39

39. But I say unto you, That ye resist not evil:] No one can imagine that this injunction, and those of the same kind which follow, are to be understood strictly and literally; that we are to submit, without the least opposition, to every injury and insult that is offered us, and are absolutely precluded from every degree of self-preservation and self-defence. Common sense, as well as common utility, require that we should consider the particular instances of behaviour under the instances here specified, as proverbial and figurative expressions, intended to convey a general precept, and to describe that peculiar temper and disposition which the Gospel requires; that patience, gentleness, mildness, moderation, and forbearance under injuries and affronts, which is best calculated to preserve the peace of our own minds, as well as that of the world at large; which tends to soften resentment and turn away wrath; and without which, on one side or the other, provocations must be endless, and enmities eternal. Bp. Porteus. It is incidental to our Saviour’s mode of instruction, which proceeds not by proof, but upon authority, not by disquisition, but by precept, that the rules will be conceived in absolute terms, leaving the application, and the distinctions that attend it, to the reason of the hearer. It is likewise to be expected that they will be delivered in terms by so much the more forcible and energetick, as they have to encounter natural or general propensities. It is further to be remarked, that many of the strong instances which appear in our Lord’s sermon, (as here

Matthew 5:40

40.- cost, - cloke] The word, rendered coat, means the inner garment or tunick, over which the Jews and other nations threw an outer garment or cloak, when they went abroad, or were not at work. Bp. Pearce.

Matthew 5:41

41.- compel thee to go a mile,] This sort of compulsion was used by the officers of the publick magistrates, especially by such as were couriers, who for expedition seized and made use of the horses, carriages, and sometimes the persons, of those with whom they met, as they had occasion. Bp. Pearce.

Matthew 5:43

43.- and hate thine enemy.] The words are not in the law of Moses; indeed that law expressly commands the love of strangers and of our enemies, in the highest degree, Lev. xix. 18, 34. Our Saviour therefore is, in this passage, not correcting or altering the moral precepts of the law, but opposing the corrupt interpretations of the scribes and Pharisees. Dr. Whitby.

Matthew 5:44

44. But I say unto you, Love your enemies,] By the command “to love our enemies,” we are required to have always a favourable disposition of mind towards them, which will incline us to be just and charitable in our dealings with them; to abstain from all revenge, to exert a ready forgiveness, to pray for them, to do them good offices when it lies in our power. Dr. Jortin. It has been objected to this command, that it is extravagant and impracticable, and that it is impossible for any man to bring himself to entertain any real love for his enemies. But this objection supposes that we are to love our enemies in the same manner and degree, and with the same cordiality and ardour of affection, as we do our relations and friends. Our Lord however is not so severe a taskmaster as to require this at our hands. There are different degrees of love, as of every other human affection, and these degrees are to be duly proportioned to the different objects of our regard. There is one degree due to our relations, another to our friends and benefactors, another to strangers, another to our enemies. Bp. Porteus.

• bless them that curse you, &c.] That is, do not retaliate on your enemy; do not return his execrations, his injuries and persecutions with similar treatment; do not turn upon him his own weapons, but endeavour to subdue him with weapons of a celestial temper, with

Christ exhorteth to aim at perfection. CHAP. V, VI. Of almsgiving. Anno DOMINI 31.

Matthew 5:45

45. That ye may be the children &c.] Raise your virtue and goodness above the common rate of men; let it be so universal as to approach to an imitation of God, who bestows the benefit of His sun and rain on the unjust and wicked, as well as on the just and good. Dr. S. Clarke. God bestows the blessings of His common providence even upon those who are guilty of the greatest provocations against Him. This quality of goodness is a prime excellency and perfection of the Divine nature; and who would not be ambitious to be like the best and most perfect of beings? But with what peculiar force should the example of God operate upon us! Our offences against Him are more and greater than any man ever was or could be guilty of towards us; besides, there are many considerations which ought to restrain us from severity towards our fellow creatures, which can have no place with God. We may justly fear that the consequences of our revenge may return upon ourselves, and that it may cease to our own case to stand in need of mercy and forgiveness from others, and therefore, out of necessary caution and prudence, we should take heed not to set my bad example in this kind, lest it should recoil upon ourselves. We, who stand in need so much of forgiveness ourselves, ought in all reason to be easy to forgive

others. But the Divine nature is infinitely above any real injury or suffering: God can never stand in need of pity or forgiveness; and yet, of His own mere goodness, without any interest or design, how slow is He to anger, how ready to forgive! Abp. Tillotson.

Matthew 5:46

46.—the publicans] These were the collectors, and some of them perhaps farmers of the customs and other taxes, which the Roman emperors exacted from the Jewish nation. They were all, or some of them at least, Jews; for Matthew was a publican, chap. ix. 9, and, in the next verse here, the Jews seem to be spoken of as their brethren. But, because the Jews in general considered the exaction of these customs and taxes as an oppression of their nation, they conceived a very bad opinion of these publicans, as instrumental in that oppression, and perhaps as adding to it by their behaviour, Luke iii. 13; and on this account they always spake of them as sinners. See chap. ix. 11, &c. Bp. Pearce. They were held infamous among the Jews, because they dealt and conversed much with the Gentiles by the necessity of their trade, and also because, hiring the tributes at a price, they were in habits of raising gain to themselves by severe exactions on the people. Dr. Hammond.

Matthew 5:47

47.—if ye salute your brethren] The Jews were so haughty and uncharitable, that they would not even bestow a salutation on a Gentile or a Samaritan, but only on their brethren. Grotius.

Matthew 5:48

48. Be ye therefore perfect, &c.] Remember that it is your highest perfection and glory to resemble your heavenly Father, as much as you possibly can, in acts of goodness and mercy. Bp. Mann. In your conduct towards your enemies, approach as near as you can to that perfection of mercy which your heavenly Father manifests towards His enemies, towards the evil and the unjust, on whom He makes His sun to rise, as well as on the righteous and the just. Bp. Porteus.

It is the extent principally of the Divine mercy and compassion, discernible in His works, which our Lord here presses. Your Father, He says, is bountiful to the evil as well as the good: go ye therefore and do likewise, and learn from hence to love your enemies as well as your friends, to do good to those who hate you as well as to those who love you. He here recommends not only the temper of mercy which is natural to the Deity, but also that extensive exercise of it, that perfection of goodness, which shone forth in all His works. Bp. Sherlock.

Chap. VI. ver. 1. Take heed that ye do not your alms before men, &c.] In the passages which follow, we have strong and repeated cautions to avoid all shew and ostentation in the performance of our religious duties, instanced in the acts of giving alms, of praying, and of fasting. Here is a marked disapprobation of every thing that looks like parade, vain-glory, insin-

Christ teacheth how to pray. Anno DOMINI 31. a Rom. 12. 6. cause not a trumpet to be sounded. them: otherwise ye have no reward