Matthew 5

Spurgeon

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Matthew 5:1-30

Matthew 5:1-2. And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying,- Our Saviour soon gathered a congregation. The multitudes perceived in him a love to them, and a willingness to impart blessing to them, and therefore they gathered about him. He chose the mountain and the open air for the delivery of this great discourse, and we should be glad to find such a place for our assemblies; but in this variable climate we cannot often do so. “And when he was set.” The Preacher sat, and the people stood. We might make a helpful change if we were sometimes to adopt a similar plan now. I am afraid that ease of posture may contribute to the creation of slumber of heart in the hearers. There Christ sat, and “his disciples came unto him.” They formed the inner circle that was ever nearest to him, and to them he imparted his choicest secrets, but he also spoke to the multitude, and therefore it is said that “he opened his mouth,” as well he might when there were such great truths to proceed from it, and so vast a crowd to hear them: “He opened his mouth, and taught them, saying,” —Matthew 5:3. Blessed are the poor in spirit: for theirs is the kingdom of heaven. This is a gracious beginning to our Saviour’s discourse, “Blessed are the poor.” None ever considered the poor as Jesus did, but here he is speaking of a poverty of spirit, a lowliness of heart, an absence of self-esteem. Where that kind of spirit is found, it is sweet poverty: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”Matthew 5:4. Blessed are they that mourn: for they shall be comforted. There is a blessing which often goes with mourning itself; but when the sorrow is of a spiritual sort,-mourning for sin,-then is it blest indeed. “Lord, let me weep for nought but sin, And after none but thee; And then I would-oh, that I might- A constant mourner be!”Matthew 5:5. Blessed are the meek: The quiet-spirited, the gentle, the self-sacrificing,-Matthew 5:5. For they shall inherit the earth. It looks as if they would be pushed out of the world but they shall not be, “for they shall inherit the earth.” The wolves devour the sheep, yet there are more sheep in the world than there are wolves, and the sheep, continue to multiply, and to feed in green pastures.Matthew 5:6. Blessed are they which do hunger and thirst after righteousness: Pining to be holy, longing to serve God, anxious to spread every righteous principle,-blessed are they.Matthew 5:6-7. For they shall be filled. Blessed are the merciful: Those who are kind, generous, sympathetic, ready to forgive those who have wronged them,-blessed are they.Matthew 5:7-8. For they shall obtain mercy. Blessed are the pure in heart:- It is a most blessed attainment to have such a longing for purity as to love everything that is chaste and holy, and to abhor everything that is questionable and unhallowed: blessed are the pure in heart:- Matthew 5:8.For they shall see God. There is a wonderful connection between hearts and eyes. A man who has the stains of filth on his soul cannot see God, but they who are purified in heart are purified in vision too: “they shall see God.”Matthew 5:9. Blessed are the peacemakers: Those who always end a quarrel if they can, those who lay themselves out to prevent discord,-Matthew 5:9-10. For they shall be called the children of God. Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. They share the kingdom of heaven with the poor in spirit. They are often evil spoken of, they have sometimes to suffer the spoiling of their goods, many of them have laid down their lives for Christ’s sake, but they are truly blessed, for “theirs is the kingdom of heaven.”Matthew 5:11. Blessed are ye, when men shall revile you, and persecute you, and shalt say all manner of evil against you falsely, for my sake. Mind, it must be said falsely, and it must be for Christ’s sake, if you are to be blessed; but there is no blessing in having evil spoken of you truthfully, or in having it spoken of you falsely because of some bitterness in your own spirit.Matthew 5:12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. You are in the true prophetic succession, if you cheerfully bear reproach of this kind for Christ’s sake, you prove that you have the stamp and seal of those who are in the service of God.Matthew 5:13. Ye are the salt of the earth: Followers of Christ, “ye are the salt of the earth.” You help to preserve it, and to subdue the corruption that is in it.Matthew 5:13. But if the salt have lost his savor, wherewith shall it be salted? A professing Christian with no grace in him, a religious man whose very religion is dead, what is the good of him? And he is himself in a hopeless condition. You can salt meat, but you cannot salt salt.Matthew 5:13. It is thenceforth good for nothing but to be cast out, and to be trodden under foot of men. There are people who believe that you can be children of God today, and children of the devil tomorrow; then again children of God the next day and children of the devil again the day after; but, believe me, it is not so. If the work of grace be really wrought of God in your soul, it will last through your whole life, and if it does not so last, that proves that it is not the work of God. God does not put his hand to this work a second time. There is no regeneration twice over, you can be born again, but you cannot be born again, and again, and again, as some teach there is no note in Scripture of that kind. Hence I do rejoice that regeneration once truly wrought of the Spirit of God, is an incorruptible seed which liveth and abideth for ever. But beware, professor, lest you should be like salt that has lost its savor, and that therefore is good for nothing.Matthew 5:14. Ye are the light of the world. Christ never contemplated the production of secret Christians, Christians whose virtues would never be displayed, pilgrims who would travel to heaven by night, and never be seen by their fellow-pilgrims or anyone else.Matthew 5:14-15. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Christians ought to be seen, and they ought to let their light be seen. They should never even attempt to conceal it. If you are a lamp, you have no right to be under a bushel, or under a bed; your place is on the lampstand where your light can be seen.Matthew 5:16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Not that they may glorify you, but that they may glorify your Father who is in heaven.Matthew 5:17-18. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. No cross of a “t” and no dot of an “I” shall be taken from God’s law. Its requirements will always be the same; immutably fixed, and never to be abated by so little as “one jot or one tittle.”Matthew 5:19-20. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees,- Who seemed to have reached the very highest degree of it; indeed, they themselves thought they went rather over the mark than under it, but Christ says to his disciples, “Unless your righteousness goes beyond that,-Matthew 5:20. Ye shall in no case enter into the kingdom of heaven. These are solemn words of warning. God grant that we may have a righteousness which exceeds that of the scribes and Pharisees, a righteousness inwrought by the Spirit of God, a righteousness of the heart and of the life!Matthew 5:21. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: Antiquity is often pleaded as an authority; but our King makes short work of “them of old time.” He begins with one of their alterations of his Father’s law. They added to the saved oracles. The first part of the saying which our Lord quoted was divine; but it was dragged down to a low level by the addition about the human court, and the murderer’s liability to appear there. It thus became rather a proverb among men than an inspired utterance from the mouth of God. Its meaning, as God spake it, had a far wider range than when the offence was restrained to actual killing, such as could be brought before a human judgment-seat. To narrow a command is measurably to annul it.

We may not do this even with antiquity for our warrant. Better the whole truth newly stated than an old falsehood in ancient language.Matthew 5:22. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Murder lies within anger, for we wish harm to the object of our wrath, or even wish that he did not exist, and this is to kill him in desire. Anger “without a cause” is forbidden by the command which says “Thou shalt not kill;” for unjust anger is killing in intent. Such anger without cause brings us under higher judgment than that of Jewish police-courts. God takes cognizance of the emotions from which acts of hate may spring, and calls us to account as much for the angry feeling as for the murderous deed. Words also come under the same condemnation: a man shall be judged for what he “shall say to his brother.” To call a man Raca, or a worthless fellow, is to kill him in his reputation, and to say to him, “Thou fool,” is to kill him as to the noblest characteristics of a man. Hence all this comes under such censure as men distribute in their councils; yes, under what is far worse, the punishment awarded by the highest court of the universe, which dooms men to “hell fire.” Thus our Lord and King restores the law of God to its true force, and warns us that it denounces not only the overt act of killing, but every thought, feeling, and word which would tend to injure a brother, or annihilate him by contempt.Matthew 5:23-24. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. The Pharisee would urge as a cover for his malice that he brought a sacrifice to make atonement, but our Lord will have forgiveness rendered to our brother first, and then the offering presented. We ought to worship God thoughtfully, and if in the course of that thought we remember that our brother hath ought against us, we must stop. If we have wronged another, we are to pause, cease from the worship, and hasten to seek reconciliation. We easily remember if we have ought against our brother, but now the memory is to be turned the other way. Only when we have remembered our wrong doing, and made reconciliation can we hope for acceptance with the Lord. The rule is-first peace with man, and then acceptance with God.

Even in our own country, a lean settlement is better than a fat law-suit. Many go into the court to get wool, but come out closely shorn. Carry on no angry suits in courts, but make peace with the utmost promptitude.Matthew 5:27-28 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. In this case our King again sets aside the glosses of men upon the commands of God, and makes the law to be seen in its vast spiritual breadth. Whereas tradition had confined the prohibition to an overt act of unchastity, the King shows that it forbade the unclean desires of the heart. Here the divine law is shown to refer, not only to the act of criminal conversation, but even to the desire, imagination, or passion which would suggest such an infamy. What a King is ours, who stretches his scepter over the realm of our inward lusts! How sovereignly he puts it: “But, I say unto you”! Who but a divine being has authority to speak in this fashion?

His word is law. So it ought to be, seeing he touches vice at the fountain-head, and forbids uncleanness in the heart. If sin were not allowed in the mind, it would never be made manifest in the body this, therefore, is a very effectual way of dealing with the evil. But how searching? how condemning! Irregular looks, unchaste desires and strong passions are of the very essence of adultery; and who can claim a life-long freedom from them? Yet these are the things which defile a man.

Lord, purge them out of my nature, and make me pure within!Matthew 5:29. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. That which is the cause of sin is to be given up as well as the sin itself. It is not sinful to have an eye, or to cultivate keen perception; but if the eye of speculative knowledge leads us to offend by intellectual sin, it becomes the cause of evil, and must be mortified. Anything, however harmless, which leads me to do, or think, or feel wrongly, I am to get rid of as much as if it were in itself an evil. Though to have done with it would involve deprivation, yet must it be dispensed with, since even a serious loss in one direction is far better than the losing of the whole man. Better a blind saint than a quick-sighted sinner. If abstaining from alcohol caused weakness of body, it would be better to be weak, than to be strong and fall into drunkenness Since vain speculations and reasonings land men in unbelief, we will have none of them.

To “be cast into hell” is too great a risk to run, merely to indulge the evil eye of lust or curiosity.Matthew 5:30. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. The cause of offence may be rather active as the hand than intellectual as the eye, but we had better be hindered in our work than drawn aside into temptation. The most dexterous hand must not be spared if it encourages us in doing evil. It is not because a certain thing may make us clever and successful that therefore we are to allow it, if it should prove to be the frequent cause of our falling into sin, we must have done with it, and place ourselves at a disadvantage for our life-work, rather than ruin our whole being by sin. Holiness is to be our first object; everything else must take a very secondary place. Right eyes and right hands are no longer right if they lead us wrong. Even hands and eyes must go that we may not offend our God by them.

Yet, let no man read this literally, and therefore mutilate his body, as some foolish fanatics have done. The real meaning is clear enough.

The King promulgates the Laws of his Kingdom This is the natural order of royal action. The King is anointed, comes among the people to show his power, and afterwards acts as a Legislator, and sets forth his statutes. AND seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him.For retirement, fresh air, and wide space, the King seeks the hill-side. It was suitable that such elevated ethics should be taught from a mountain. A natural hill suited his truthful teaching better than a pulpit of marble would have done. Those who desired to follow him as disciples gathered closely about the seated Rabbi, who occupied the throne of instruction in their midst; and then in outer circles “the multitudes “stood to listen. Matthew 5:2. And he opened his mouth, and taught them, saying.Even when his mouth was closed he was teaching by his life; yet he did not withhold the testimony of his lips. Earnest men, when they address their fellows, neither mumble, nor stumble, but speak distinctly, opening their mouths. When Jesus opens his mouth let us open our ears and hearts. Matthew 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.The King’s first statutes are Benedictions. He begins his teaching with a largess of blessings. The Old Testament ended with “a curse “: the New Testament opens with ’’ Blessed.’’ This word is by some rendered “happy “; but we like blessed best. Our Lord brings to men true Beatitudes by his teaching, and by his kingdom. Spiritual poverty is both commanded and commended. It is the basis of Christian experience. No one begins aright who has not felt poverty of spirit. Yet even to this first sign of grace is the kingdom given in present possession: “theirs is the kingdom of heaven.” The question in heaven’s kingdom is not, “Are you a peer?” but, “Are you poor in spirit?” Those who are of no account in their own eyes are of the blood royal of the universe. These alone have the principles and the qualifications for a heavenly kingdom. May I be such! Matthew 5:4. Blessed are they that mourn: for they shall be comforted.These seem worse off than the merely poor in spirit, for “they mourn.” They are a stage higher, though they seem to be a stage lower. The way to rise in the kingdom is to sink in ourselves. These men are grieved by sin, and tried by the evils of the times; but for them a future of rest and rejoicing is provided. Those who laugh shall lament, but those who sorrow shall sing. How great a blessing is sorrow, since it gives room for the Lord to administer comfort! Our griefs are blessed, for they are our points of contact with the divine Comforter. The beatitude reads like a paradox, but it is true, as some of us know full well. Our mourning hours have brought us more comfort than our days of mirth. Matthew 5:5. Blessed are the meek: for they shall inherit the earth.They are lowly-minded, and are ready to give up their portion in the earth; therefore it shall come back to them. They neither boast, nor contend, nor exult over others, yet are they heirs of all the good which God has created on the face of the earth. In their meekness they are like their King, and they shall reign with him. The promised land is for the tribes of the meek: before them the Canaanites shall be driven out. He has the best of this world who thinks least of it, and least of himself. Matthew 5:6. Blessed are they which do hunger and thirst after righteousness: for they shall be filled.They are not full of their own righteousness, but long for more and more of that which comes from above. They pine to be right themselves both with God and man, and they long to see righteousness have the upper hand all the world over. Such is their longing for goodness, that it would seem as if both the appetites of “hunger and thirst” were concentrated in their one passion for righteousness. Where God works such an insatiable desire, we may be quite sure that he will satisfy it; yea, fill it to the brim. In contemplating the righteousness of God, the righteousness of Christ, and the victory of righteousness in the latter days, we are more than filled.

In the world to come the satisfaction of the “man of desires” will be complete. Nothing here below can fill an immortal soul; and since it is written, “They shall be filled” we look forward with joyful confidence to a heaven of holiness with which we shall be satisfied eternally. Matthew 5:7. Blessed are the merciful: for they shall obtain mercy.They forgive, and they are forgiven. They judge charitably, and they shall not be condemned. They help the needy, and they shall be helped in their need. What we are to others, God will be to us. Some have to labour hard with their niggardliness in order to be kind; but the blessing lies not only in doing a merciful act, but in being merciful in disposition. Followers of Jesus must be men of mercy; for they have found mercy, and mercy has found them. As we look for “mercy of the Lord in that day “, we must show mercy in this day. Matthew 5:8. Blessed are the pure in heart: for they shall see God.Foul hearts make dim eyes God-ward. To clear the eye we must cleanse the heart. Only purity has any idea of God, or any true vision of him. It is a great reward to be able to see God; and, on the other hand, it is of great help towards being pure in heart to have a true sight of the thrice-holy One. There are no pure hearts on earth unless the Lord has made them so, and none shall see God in heaven who have not been purified by grace while here below. Lord, create in me a clean heart, that I may behold thee, both now and for ever! Matthew 5:9. Blessed are the peacemakers: for they shall be called the children of God.They are not only passively peaceful, like the meek, who keep the peace; but actively peaceful by endeavouring to end wars and contentions, and so make peace. These not only are the children of the peace-loving God, but they come to be called so; for men are struck by their likeness to their Father. Hereby is our Sonship known to ourselves and others. Men of peace are the children of the God of peace, and their Father’s blessing rests on them. This seventh beatitude is a very high and glorious one; let us all endeavour to obtain it. Never let us be peace-breakers; evermore let us be peacemakers. Yet must we not cry “peace, peace, where there is no peace.” The verse before this speaks of purity, and this of peace. First pure, then peaceable: this is God’s order, and it should be ours. Matthew 5:10. Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.This is the peculiar blessing of the elect of God, and it stands high up in the list of honour. The only homage which wickedness can pay to righteousness is to persecute it. Those who in the first blessing were poor in spirit, are here despised as well as poverty-stricken; and in this they get a new royal charter, which for the second time ensures to them “the kingdom of heaven.” Yea, they have the kingdom now: it is theirs in present possession. Not because of any personal fault, but simply on account of their godly character, the Lord’s Daniels are hated: but they are blessed by that which looks like a curse. Ishmael mocks Isaac; but nevertheless Isaac has the inheritance, and Ishmael is cast out.

It is a gift from God to be allowed to suffer for his name. So may we be helped to rejoice in Christ’s cross when we are honoured by being reviled for his name’s sake. Matthew 5:11-12. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.Persecution of the tongue is more common, but not less cruel than that of the hand. Slander is unscrupulous, and indulges in accusations of every kind: “all manner of evil” is a comprehensive phrase. No crime is too base to be laid at the door of the innocent; nor will the persecutor have any hesitation as to the vileness of the charge. The rule seems to be, “Throw plenty of mud, and some of it will stick.” Under this very grievous trial, good men are to be more than ordinarily happy, for thus are they elevated to the rank of the prophets, upon whom the storm of falsehood beat with tremendous fury. “So persecuted they the prophets.” This is the heritage of the Lord’s messengers: they killed one, and stoned another.

The honour of suffering with the prophets, for the Lord’s sake, is so great, that it may well reconcile us to all that it involves. There is an inquisitorial succession of persecutors; “for so persecuted they the prophets which were before you “; and there is a prophetical succession of saints, ordained to glorify the Lord in the fires. To this succession it is our high privilege to belong; and we are happy that it is so. Our joy and gladness are to exceed all ordinary bounds when we are honoured with the decoration of the iron cross, and the collar of S.S., or savage slander. Matthew 5:13. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.Thus he speaks to those whom he enrols in his kingdom. In their character there is a preserving force to keep the rest of society from utter corruption. If they were not scattered among men, the race would putrefy.- But if they are Christians only in name, and the real power is gone, nothing can save them, and they are of no use whatever to those among whom they mingle. There is a secret something, which is the secret of the believer’s power: that something is savour: it is not easy to define it, but yet it is absolutely essential to usefulness. A worldling may be of some use even if he fails in certain respects; but a Christian who is not a Christian is bad all round, he is “good for nothing “, and utterly useless to anybody and everybody. Utter rejection awaits him: He will “be cast out, and trodden under foot of men.” His religion makes a footpath for fashion, or for scorn, as the world may happen to take it: in either case it is no preservative, for it does not even preserve itself from contempt. How this teaches the necessity of final perseverance! for if the savour of divine grace could be altogether gone from a man it could never be restored: the text is very clear and positive upon that point. What unscriptural nonsense to talk of a man’s being born again, and yet losing the divine life, and then getting it again. Regeneration cannot fail: if it did, the man must be for ever hopeless. He could not be born again, and again, and again: his case would be beyond the reach of mercy. But who is hopeless? Are there any whom it is impossible to restore?

If so, some may have altogether fallen from grace, but not else. Those who speak of all men as within the reach of grace may not scripturally or logically believe in total apostasy, since “it is impossible to restore them unto repentance “, if any have really apostatized. The great lesson is, that if grace itself fails to save a man, nothing else can be done for him. “If the salt have lost his savour, wherewith shall it be salted?” You can salt meat, but you cannot salt salt: if grace fails everything fails. Gracious Master, do not permit me to try any experiments as to how far I may lose my savour; but ever keep me full of grace and truth. Matthew 5:14-15. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.We are to remove the darkness of ignorance, sin, and sorrow. Christ has lighted us that we may enlighten the world. It is not ours to lie in concealment as to our religion.

God intends his grace to be as conspicuous as a city built on the mountain’s brow. To attempt to conceal his Spirit is as foolish as to put a lamp “under a bushel”: the lamp should be seen by “all that are in the house,” and so should the Christian’s graces. Household piety is the best of piety. If our light is not seen in the house, depend upon it we have none. Candle3 are meant for parlours and bedrooms. Let us not cover up the light of grace: indeed, we “cannot be hid” if once the Lord has built us on the hill of his love, neither can we dwell in darkness if God has lighted us, and set us " on a candlestick.“Lord, let me be zealous to spread abroad the light I have received from thee even throughout the world!

At least let me shine in my own home. Matthew 5:16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.The light is ours, but the glorification is for our Father in heaven. We shine because we have light, and we are seen because we shine. By good works we best shine before men. True shining is silent, but yet it is so useful, that men, who are too often very bad judges, are yet forced to bless God for the good which they receive through the light which he has kindled. Angels glorify God whom they see; and men are forced to glorify God whom they do not see, when they mark the “good works” of his saints.

We need not object to be seen, although we are not to wish to be seen. Since men will be sure to see our excellences, if we possess any, be it ours to see that all the glory is given to our Lord, to whom it is entirely due. Not unto us, not unto us, but unto thy name, O Lord, be praise!

Matthew 5:13-26

Matthew 5:13. Ye are the salt of the earth: The earth would go putrid if there were no salt of grace to preserve it. So, dear friends, if God’s grace is in you, there is a pungent savor about you which fends to preserve others from going as far into sin as otherwise they would have done; “Ye are the salt of the earth:”Matthew 5:13. But if the salt have lost his savor, wherewith shall it be salted? If the God-given grace could be taken from you altogether, if you had no sanctifying power about you at all, what could be done with you? You would be like salt that has lost its savor.Matthew 5:13. It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Mark this, then, either the saints must persevere to the end, or else the grace of God has done nothing for them effectually. If they do not continue to be saints, and to exercise a saintly influence, there is no hope for them. There cannot be two new births for the same person; if the divine work has failed once, it will never be begun again. If they really have been saved, if they have been made the children of God, and if it be possible for them to lose the grace which they have received, they can never have it again. The Word of God is very emphatic upon that point: ‘: If they shall fall away, it is impossible to renew them again unto repentance” Falling may be retrieved, but falling away never can be happy. There are countries where there is found salt from which the pungency has completely gone.

It is an altogether useless article; and if there are men, who ever did possess the grace of God, and who were truly God’s people, if the divine life could go out of them, they would be in an utterly hopeless case. Perhaps there are no powers of evil in the world greater than apostate churches; who can calculate the influence for evil that the Church of Rome exercises in the world today?Matthew 5:14. Ye are the light of the world. The Bible is not the light of the world, it is the light of the Church; but the world does not read the Bible, the world reads Christians; “Ye are the light of the world.”Matthew 5:14. A city that is set on an hill cannot be hid. You Christians are like a city built upon a hilltop, you must be seen. As you will be seen, mind that you are worth seeing.Matthew 5:15. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. God’s intent is, first, to light you; and, secondly, to put you in a conspicuous position, where men can see you.Matthew 5:16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Let the light of your purity and your good works be as bright as possible, yet let not the light be to your own praise and glory; but let it be clearly seen that your good works are the result of sovereign grace, for which all the glory must be given to “your Father which is in heaven.”Matthew 5:17-18. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. See how the great Lord of the New Testament confirms the Old Testament. He has not come to set up a destructive criticism that will tear in pieces the Book of Deuteronomy, or cut out the very heart of the Psalms, or grind Ezekiel to powder between his own wheels; but Christ has come to establish yet more firmly than before all that was written aforetime, and to make it stand fast as the everlasting hills.Matthew 5:19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. A true man may make mistakes, and so he may teach men to violate some one or other of the divine commandments. If he does so, he shall not perish, for he was honest in his blunder; but he shall be among the least in the kingdom of heaven. But he, who earnestly, perseveringly, and conscientiously teaches all that he knows of the divine will, “the same shall be called great in the kingdom of heaven”Matthew 5:20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Christ does not teach a lower kind of morality than the Pharisees taught. They were very particular about little things, jots and tittles; but we must go further than they went; we must have more righteousness of life than they had, although they seemed to their fellow-men to be excessively precise. Christ aims at perfect purity in his people, and we must aim at it too, and we must really attain to more holiness than the best outward morals can produce.Matthew 5:21. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: God had said, “Thou shalt not kill;” but the remainder of the verse was the gloss of the Rabbis, a true one, yet one that very much diminishes the force of the divine command. Matthew 5:22. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment; And a far higher judgment than that of men;Matthew 5:22. And whosoever shall say to his brother, Raca, — A word of very uncertain meaning, a kind of snubbing word, a word of contempt which men used to one another, meaning that there was nothing in them: “Whosoever shall say to his brother, Raca,” —Matthew 5:22. Shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hellfire. Christ will not have us treat men with anger, or with contempt, which is a very evil form of hate, akin to murder, because we as good as say, “That man is nobody;” that is, we make nothing of him, which is morally to kill him. We must not treat our fellow-men with contempt and derision, nor indulge any angry temper against them, for anger is of the devil, but “love is of God.”Matthew 5:23-24. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Note that this injunction is addressed to the man who has offended against his brother; why is this? Because he is the least likely to try to make up the quarrel. It is the man who has been offended who usually exhibits the nobler spirit; but the offender is almost always the last to seek a reconciliation, and therefore the Saviour says to him, “If thy brother hath ought against thee, it is but right that thou shoulder be the first to seek reconciliation with him. Leave thy gift, go away from the prayer-meeting, turn back from the Lord’s table, and go and first be reconciled to thy brother.”Matthew 5:25. Agree with thine adversary quickly, Always be ready to make peace, — not peace at any price; but, still, peace at any price except the sacrifice of righteousness.Matthew 5:25-26. Whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. And there are some debts of which we cannot pay the uttermost farthing; and there is a prison out of which no man shall come, for the uttermost farthing demanded there shall never be paid. God grant that we may none of us ever know what it is to be shut up in that dreadful dungeon!

Matthew 5:17-48

Matthew 5:17. Think not that I am came to destroy the law, or the prophets: I am not come to destroy, but to fulfill. The life, work, and words of Christ are not an emendation of the Old Testament, or an abrogation of it. It stands fast and firm, fulfilled, carried to perfection, filled to the full in Christ.Matthew 5:18-19. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. It is vain to teach the commandments without first doing them. The doing must always precede the teaching. If a man’s example cannot be safely followed, it will be unsafe to trust his words.Matthew 5:20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. The scribes and Pharisees were supposed to be righteous beyond all others. “Nay,” saith Christ; “you must go beyond them.” They were, after all, superficial, flimsy, pretentious, unreal in their righteousness; and we must have a far nobler character than they ever attained, or we “shall in no case enter into the kingdom of heaven.”Matthew 5:21. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment. This is a proof that Christ did not come to abolish the law, or to abate its demands in any degree whatsoever.Matthew 5:22. But I say unto you, — Oh, what divine dignity there is in this majestic Person. He claims authority to speak, even though he should contradict all the Rabbis and all the learned men that went before him: “I say unto you,” —Matthew 5:22. That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Christ here shows us that the commandment, “Thou shalt not kill,” deals with anger, with angry words, with words of cursing, with words of derision, for all these are killing things, hurting and wounding things, and the passion of anger is forbidden under the command, “Thou shalt not kill.” Men have not thought so, but it really is so, for he who is angry with his brother is a murderer; there is the spirit, the essence of that which leads to murder in the passion which breeds malice and revenge. The law is spiritual; it touches the emotions, the thoughts, the desires, as well as the words and actions of men. If I desire ill for a man, I have within me that which would desire his death; and what is that, after all, but murder in the heart? How strict is this law, and yet how just and right!Matthew 5:23-24. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. It is said that, in Hindustan, there is a complete divorce of religion from morality, so that a man may be supposed to be eminently religious even while living in the utmost filthiness and vice; but it must never be so among us. We must never imagine that God can accept an offering from us while we harbor any enmity in our hearts. Perhaps, after reading this passage, you say, “If I had anything against my brother, I would go to him at once, and seek to be reconciled to him.” That would be quite right; but you must go further than that, for Christ says, “If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee.” It is much more easy to go to the man who has wronged you than to the one whom you have wronged. Yet the second is evidently the clearer duty, and should be attended to at once: neither can we expect the Lord to attend to us unless we attend to this duty.Matthew 5:25-26. Agree with thine adversary quickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. There is nothing like ending disputes at once, before the rancor grows, and your adversary becomes determined to push you to extremes. Oh, for more of that spirit of yielding! You know how people say, “If you tread on a worm: it will turn;” but, brethren, a worm is not an example for a Christian, even if the poor wounded creature does turn toward you in its agony. If you turn, turn to kiss the hand that smites you, and to do good to them that evil entreat you.Matthew 5:27-28. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. So that the unholy desire, the lascivious glance, everything that approximates towards licentiousness, is here condemned; and Christ is proved to be not the Abrogator of the law, but the Confirmer of it. See how he shows that the commandment is exceedingly broad, wide as the canopy of heaven, all-embracing. How sternly it condemns us all, and how well it becomes us to fall down at the feet of the God of infinite mercy, and seek his forgiveness. “’Tis mercy — mercy we implore, We would thy pity move; Thy grace is an exhaustless store, And thou thyself art Love.”Matthew 5:29-30. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. Give up the dearest, choicest, and apparently most needful thing, if it leads you into sin. The same rule that bids you avoid sin, bids you also avoid all that leads to sin. If adultery be forbidden, so also is that glance with which the sin usually begins. We are to turn away our eyes from beholding that which leads towards sin, and we are not to touch or taste that which would readily lead us into iniquity. Oh, that we had sufficient decision of character to make short work of everything which tends towards evil! Many persons, when their right eye offends them, put a green shade over it; and when their right hand offends them, they tie it up in a sling.

But that is not obeying the command of Christ. He charges you to get rid of everything that would lead you wrong; make a clean sweep of it. You are wrong enough at your best, so do not permit anything to appertain to you, which would lead you still further astray,Matthew 5:31-32. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: but I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, — Which is a sufficient and justifiable reason for divorce, —Matthew 5:32. Causeth her to commit adultery: and whosoever shall marry her that is divorced — That is to say, who is divorced without sufficient cause, —Matthew 5:32. Committeth adultery. Among the Jews, divorce was the easiest thing in the world. A man might, in a fit, utter words which would divorce his wife. The Saviour abolished that evil once for all, and made divorce a crime, as it always is “saving for the cause of fornication.”Matthew 5:33-34. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all:- Christ thus abolishes the whole system of swearing, as it ought to be abolished in every place; and he goes on to show that he did not mean merely unclean, false oaths, or oaths taken as some men take them blasphemously, but every form and kind of oath, for he says, “Swear not at all”—Matthew 5:34-37. Neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. If words mean anything, this command of Christ is an utter abolishment of oaths taken before magistrates as well as everywhere else. I can make nothing else out of it; indeed, it must mean that, because Christ contrasts his teaching with that of former ages: “It hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all.’ A man who cannot be believed upon his word certainly cannot be believed upon his oath; and, usually, when a man tells a lie, the next thing he does is to swear to it. When Peter denied his Master, the next thing he did was to curse and to swear, because he thought it likely that they would not imagine that he was a follower of Christ if he did curse and swear; so he gave that as a pretty clear proof that he had not been with Christ, and was not one of his disciples. Alas, that we should need anything beside “Yea, yea,” and “Nay, nay!”Matthew 5:38-43. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. There are many who do the second of those two things, but not the first.Matthew 5:44-45. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. God constantly does that which many people regard almost as a crime, namely, doing good to the undeserving. It is the very genius of Christianity to help those who are utterly unworthy, — to be kind and generous even to those who are pretty certain to repay us with ingratitude and malice.Matthew 5:46-48. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect. Stretch towards the highest conceivable standard, and be not satisfied till you reach it.

Our King honours his Father’s Law He took care to revise and reform the laws of men; but the law of God he established and confirmed. Matthew 5:17. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, hut to fulfil.The Old Testament stands in all its parts, both as to “the law and the prophets,,” The Lord Jesus knew nothing of “destructive criticism.” He establishes in its deepest sense all that is written in Holy Scripture, and puts a new fulness into it. This ho says before he proceeds to make remarks upon the sayings of men of old time. He is himself the fulfilment and substance of the types, and prophecies, and commands of the law. Matthew 5:18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.Not a syllable is to become effete. Even to the smallest letters, the dot of every “i”, and the crossing of every “t”, the law will outlast the creation. The Old Testament is as sacredly guarded as the New. “The Word of the Lord endureth for ever.” Modern critics have set themselves an impossible task in their endeavour to get rid of the inspiration of the whole sacred volume, or of this book, or that chapter, or that verse; for the whole shall come forth of their furnace as silver purified seven times. Matthew 5:19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.Our King has not come to abrogate the law, but to confirm and reassert it. His commands are eternal; and if any of the teachers of it should through error break his law, and teach that its least command is nullified, they will lose rank, and subside into the lowest place. The peerage of his kingdom is ordered according to obedience. Not birth, knowledge, or success will make a man great; but humble and precise obedience, both in word and in deed. “Whosoever shall do and teach,” he is the man who “shall be called great in the kingdom of heaven.‘17 Hence the Lord Jesus does not set up a milder law, nor will he allow any one of his servants to presume to do so. Our King fulfils the ancient law, and his Spirit works in us to will and to do of God’s good pleasure as set forth in the immutable statutes of righteousness. Lord, make me of this thy kingdom a right loyal subject, and may I both “do and teach “according to thy Word! Whether I am little or great on earth, make me great in obedience to thee. Matthew 5:20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.We cannot even “enter the kingdom “and begin to be the Lord’s, without going beyond the foremost of the world’s religionists. Believers are not to be worse in conduct, but far better than the most precise legalists. In heart, and even in act, we are to be superior to the law-writers, and the law-boasters. The kingdom is not for rebels, but for the exactly obedient. It not only requires of us holiness, reverence, integrity, and purity, but it works all these in our hearts and lives. The gospel does not give us outward liberty to sin because of the superior excellence of a supposed inner sanctity; but the rather it produces outward sanctity through working in our inmost soul a glorious freedom in the law of the Lord. What a king we have in Jesus! What manner of persons ought we to be who avow ourselves to be in his holy kingdom! How conservative ought we to be of our Father’s revealed will! How determined to allow no trifling with the law and the prophets!

Matthew 5:31-42

Matthew 5:31-32. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto to you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. This time our King quotes and condemns a permissive enactment of the Jewish state. Men were wont to bid their wives “begone,” and a hasty word was thought sufficient as an act of divorce. Moses insisted upon “a writing of divorcement,” that angry passions might have time to cool and that the separation, if it must come, might be performed with deliberation and legal formality. The requirement of a writing was to a certain degree a check upon an evil habit, which was so engrained in the people that to refuse it altogether would have been useless, and would only have created another crime. The law of Moses went as far as it could practically be enforced; it was because of the hardness of their hearts that divorce was tolerated; it was never approved. But our Lord is more heroic in his legislation.

He forbids divorce except for the one crime of infidelity to the marriage-vow. She who commits adultery does by that act and deed in effect sunder the marriage-bond, and it ought then to be formally recognized by the State as being sundered; but for nothing else should a man be divorced from his wife.

Marriage is for life, and cannot be loosed, except by the one great crime which severs its bond, whichever of the two is guilty of it. Our Lord would never have tolerated the wicked laws of certain of the American States, which allow married men and women to separate on the merest pretext. A woman divorced for any cause but adultery, and marrying again, is committing adultery before God, whatever the laws of man may call it. This is very plain and positive; and thus a sanctity is given to marriage which human legislation ought not to violate. Let us not be among those who take up novel ideas of wedlock, and seek to deform the marriage laws under the pretense of reforming them. Our Lord knows better than our modern social reformers.

We had better let the laws of God alone, for we shall never discover any better.Matthew 5:33-37. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither of heaven; for it is God’s throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. False swearing was forbidden of old, but every kind of swearing is forbidden now by the word of our Lord Jesus. He mentions several forms of oath, and forbids them all, and then prescribes simple forms of affirmation or denial, as all that his followers should employ. Notwithstanding much that may be advanced to the contrary, there is no evading the plain sense of this passage, that every sort of oath, however solemn or true, is forbidden to a follower of Jesus. Whether in court of law, or out of it the rule is, “Swear not at all.” Yet, in this Christian country we have swearing everywhere, and especially among law-makers. Our legislators begin their official existence by swearing. By those who obey the law of the Saviour’s kingdom, all swearing is set aside, that the simple word of affirmation or denial, calmly repeated, may remain as a sufficient bond of truth.

A bad man cannot be believed on his oath, and a good man speaks the truth without an oath; to what purpose is the superfluous custom of legal swearing preserved? Christians should not yield to an evil custom, however great the pressure put upon them; but they should abide by the plain and unmistakable command of their Lord and King.Matthew 5:38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: The law of an eye for an eye, as administered in the proper courts of law was founded in justice, and worked far more equitably than the more modern system of fines; for that method allows rich men to offend with comparative impunity, but when the lex talionis came to be the rule of daily life, it fostered revenge, and our Saviour would not tolerate it as a principle carried out by individuals. Good law in court may be very bad custom in common society. He spoke against what had become a proverb and was heard and said among the people, “Ye have heard that it hath been said.” Our loving King would have private dealings ruled by the spirit of love and not by the rule of law.Matthew 5:39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. Non-resistance and forbearance are to be the rule among Christians. They are to endure personal ill-usage without coming to blows. They are to be as the anvil when bad men are the hammers, and thus they are to overcome by patient forgiveness. The rule of the judgment seat is not for common life; but the rule of the cross and the all-enduring Sufferer is for us all. Yet how many regard all this as fanatical, utopian, and even cowardly! The Lord, our King, would have us bear and forbear, and conquer by mighty patience. Can we do it? How are we the servants of Christ if we have not his spirit?Matthew 5:40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. Let him have all he asks, and more. Better lose a suit of cloth than be drawn into a suit in law. The courts of our Lord’s day were vicious, and his disciples were advised to suffer wrong sooner than appeal to them. Our own courts often furnish the surest method of solving a difficulty by authority, and we have known them resorted to with the view of preventing strife. Yet even in a country where justice can be had, We are not to resort to law for every personal wrong. We should rather endure to be put upon than be for ever crying out, “I’ll bring an action.” At times this very rule of self-sacrifice may require us to take steps in the way of legal appeal, to stop injuries which would fall heavily upon others; but we ought often to forego our own advantage, yea, always when the main motive would be a proud desire for self-vindication.

Lord, give me a patient spirit, so that I may not seek to avenge myself, even when I might righteously do so!Matthew 5:41. And whosoever shall compel thee to go a mile, go with him twain. Governments in those days demanded forced service through their petty officers. Christians were to be of a yielding temper, and bear a double exaction rather than provoke ill words and anger. We ought not to evade taxation, but stand ready to render to Caesar his due. “Yield” is our watchword. To stand up against force is not exactly our part; we may leave that to others. How few believe the long-suffering, non-resistant doctrines of our King!Matthew 5:42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Be generous. A miser is no follower of Jesus. Discretion is to be used in our giving, lest we encourage idleness and beggary; but the general rule is, “Give to him that asketh thee.” Sometimes a loan may be more useful than a gift, do not refuse it to those who will make right use of it. These precepts are not meant for fools, they are set before us as our general rule; but each rule is balanced by other Scriptural commands, and there is the teaching of a philanthropic common-sense to guide us. Our spirit is to be one of readiness to help the needy by gift or loan, and we are not exceedingly likely to err by excess in this direction; hence the boldness of the command.

The King corrects Traditional Law It was needful for the Lord Jesus to clear away human traditions to make room for his own spiritual teaching. Matthew 5:21. Ye have heard that it was said by them of old time, Thou shalt not kill; and, whosoever shall kill shall be in danger of the judgment.Antiquity is often pleaded as an authority; but our King makes short work of “them of old time.” He begins with one of their alterations of his Father’s law. They added to the sacred oracles. The first part of the saying which our Lord quoted was divine; but it was dragged down to a low level by the addition about the human court, and the murderer’s liability to appear there. It thus became rather a proverb among men than an inspired utterance from the mouth of God. Its meaning, as God spake it, had a far wider range than when the offence was restrained to actual killing, such as could be brought before a human judgment-seat.

To narrow a command is measurably to annul it. We may not do this even with antiquity for our warrant. Better the whole truth newly stated than an old falsehood in ancient language. Matthew 5:22. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Baca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.Murder lies within anger; for we wish harm to the object of our wrath, or even wish that he did not exist, and this is to kill him in desire. Anger “without a cause “is forbidden by the command which says “Thou shalt not kill”; for unjust anger is killing in intent. Such anger without cause brings us under higher judgment than that of Jewish police-courts. God takes cognizance of the emotions from which acts of hate may spring, and calls us to account as much for the angry feeling as for the murderous deed. Words also come under the same condemnation: a man shall be judged for what he “shall say to Ms brother.” To call a man Raca, or a worthless fellow, is to kill him in his reputation; and to say to him, “Thou fool”, is to kill him as to the noblest characteristics of a man. Hence all this comes under such censure as men distribute in their councils; yea, under what is far worse, the punishment awarded by the highest court of the universe, which dooms men to “hell fire?’ Thus our Lord and King restores the law of God to its true force, and warns us that it denounces not only the overt act of killing, but every thought, feeling, and word which would tend to injure a brother, or annihilate him by contempt. What a sweeping law is this! My conscience might have been easy as to the command “Thou shalt not kill; “but if anger without just cause be murder, how shall I answer for it? “Deliver me from bloodguiltiness, O God, thou God of my salvation!” Matthew 5:23-24. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before, the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.The Pharisee would urge as a cover for his malice that he brought a sacrifice to make atonement; but our Lord will have forgiveness rendered to our brother first, and then the offering presented. We ought to worship God thoughtfully; and if in the course of that thought we remember that our brother hath ought against us, we must stop. If we have wronged another, we are to pause, cease from the worship, and hasten to seek reconciliation. “We easily remember if we have ought against our brother, but now the memory is to be turned the other way. Only when we have remembered our wrongdoing, and made reconciliation, can we hope for acceptance with the Lord. The rule is— first peace with man, and then acceptance with God.

The holy must be traversed to reach the Holiest of all. Peace being made with our brother, then let us conclude our service towards our Father, and we shall do so with lighter heart and truer zeal. I would anxiously desire to be at peace with all men before I attempt to worship God, lest I present to God the sacrifice of fools. Matthew 5:25-26. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.In all disagreements be eager for peace. Leave off strife before you begin. In law-suits, seek speedy and peaceful settlements. Often, in our Lord’s days, this was the most gainful way, and usually it is so now. Better lose your rights than get into the hands of those who will only fleece you in the name of justice, and hold you fast so long as a semblance of a demand can stand against you, or another penny can be extracted from you. In a country where “justice” meant robbery, it was wisdom to be robbed, and to make no complaint. Even in our own country, a lean settlement is better than a fat law-suit. Many go into the court to get wool, but come out closely shorn. Carry on no angry suits in courts, but make peace with the utmost promptitude. Matthew 5:27-28. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: but 1 say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.In this case our King again sets aside the glosses of men upon the commands of God, and makes the law to be seen in its vast spiritual breadth. Whereas tradition had confined the prohibition to an overt act of un-chastity, the King shows that it forbade the unclean desires of the heart. Here the divine law is shown to refer, not only to the act of criminal conversation, but even to the desire, imagination, or passion which would suggest such an infamy. What a King is ours, who stretches his sceptre over the realm of our inward lusts! How sovereignly he puts it: “But I say unto you”!

Who but a divine being has authority to speak in this fashion? His word is law. So it ought to be, seeing he touches vice at the fountain-head, and forbids uncleanness in the heart. If sin were not allowed in the mind, it would never be made manifest in the body: this, therefore, is a very effectual way of dealing with the evil. But how searching, how condemning! Irregular looks, unchaste desires, and strong passions are of the very essence of adultery; and who can claim a lifelong freedom from them?

Yet these are the things which defile a man. Lord, purge them out of my nature, and make me pure within. Matthew 5:29. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.That which is the cause of sin is to be given up as well as the sin itself. It is not sinful to have an eye, or to cultivate keen perception; but if the eye of speculative knowledge leads us to offend by intellectual sin, it becomes the cause of evil, and must be mortified. Anything, however harmless, which leads me to do, or think, or feel wrongly, I am to get rid of as much as if it were in itself an evil. Though to have done with it would involve deprivation, yet must it be dispensed with, since even a serious loss in one direction is far better than the losing of the whole man. Better a blind saint than a quick-sighted sinner.

If abstaining from alcohol caused weakness of body, it would be better to be weak, than to be strong and fall into drunkenness. Since vain speculations and reasonings land men in unbelief, we will have none of them. To “be cast into hell” is too great a risk to run, merely to indulge the evil eye of lust or curiosity. Matthew 5:30. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.The cause of offence may be rather active as the hand than intellectual as the eye; but we had better be hindered in our work than drawn aside into temptation. The most dexterous hand must not be spared if it encourages us in doing evil. It is not because a certain thing may make us clever and successful, that therefore we are to allow it: if it should prove to be the frequent cause of our falling into sin, we must have done with it, and place ourselves at a disadvantage for our life-work, rather than ruin our whole being by sin. Holiness is to be our first object: everything else must take a very secondary place. Eight eyes and right hands are no longer right if they lead us wrong.

Even hands and eyes must go, that we may not offend our God by them. Yet, let no man read this literally, and therefore mutilate his body, as some foolish fanatics have done. The real meaning is clear enough. Lord, I love thee better than my eyes and hands: let me never demur for a moment to the giving up of all for thee! Matthew 5:31-32. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: but I say unto you, That whosoever shall put away Ms wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.This time our King quotes and condemns a permissive enactment of the Jewish State. Men were wont to bid their wives “begone “, and a hasty word was thought sufficient as an act of divorce. Moses insisted upon “a writing of divorcement”, that angry passions might have time to cool, and that the separation, if it must come, might be performed with deliberation and legal formality. The requirement of a writing was to a certain degree a check upon an evil habit, which was so engrained in the people that to refuse it altogether would have been useless, and would only have created another crime. The law of Moses went as far as it could practically be enforced; it was because of the hardness of their hearts that divorce was tolerated: it was never approved.

But our Lord is more heroic in his legislation. He forbids divorce except for the one crime of infidelity to the marriage-vow.

She who commits adultery does by that act and deed in effect sunder the marriage-bond, and it ought then to be formally recognized by the State as being sundered; but for nothing else should a man be divorced from his wife. Marriage is for life, and cannot be loosed, except by the one great crime which severs its bond, whichever of the two is guilty of it. Our Lord would never have tolerated the wicked laws of certain of the American States, which allow married men and women to separate on the merest pretext. A woman divorced for any cause but adultery, and marrying again, is committing adultery before God, whatever the laws of man may call it. This is very plain and positive; and thus a sanctity is given to marriage which human legislation ought not to violate. Let us not be among those who take up novel ideas of wedlock, and seek to deform the marriage laws under the pretence of reforming them. Our Lord knows better than our modern social reformers. “We had better let the laws of God alone, for we shall never discover any better. Matthew 5:33-37. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by heaven; for it is God’s throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.False swearing was forbidden of old; but every kind of swearing is forbidden now by the word of our Lord Jesus. He mentions several forms of oath, and forbids them all, and then prescribes simple forms of affirmation or denial, as all that his followers should employ. Notwithstanding much that may be advanced to the contrary, there is no evading the plain sense of this passage, that every sort of oath, however solemn or true, is forbidden to a follower of Jesus.

Whether in court of law, or out of it, the rule is, “Swear not at all.” Yet, in this Christian country we have swearing everywhere, and especially among law-makers. Our legislators begin their official existence by swearing. By those who obey the law of the Saviour’s kingdom, all swearing is set aside, that the simple word of affirmation or denial, calmly repeated, may remain as a sufficient bond of truth. A bad man cannot be believed on his oath, and a good man speaks the truth without an oath: to what purpose is the superfluous custom of legal swearing preserved? Christians should not yield to an evil custom, however great the pressure put upon them; but they should abide by the plain and unmistakable command of their Lord and King. Matthew 5:38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.The law of an eye for an eye, as administered in the proper courts of law, was founded in justice, and worked far more equitably than the more modern system of fines; for that method allows rich men to offend with comparative impunity. But when the lex talionis came to be the rule of daily life, it fostered revenge, and our Saviour would not tolerate it as a principle carried out by individuals. Good law in court may be very bad custom in common society. He spoke against what had become a proverb, and was heard and said among the people: “Ye have heard that it hath been said"Our loving King would have private dealings ruled by the spirit of love, and not by the rule of law. Matthew 5:39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.Non-resistance and forbearance are to be the rule among Christians. They are to endure personal ill-usage without coming to blows. They are to be as the anvil when bad men are the hammers, and thus they are to overcome by patient forgiveness. The rule of the judgment-seat is not for common life; but the rule of the cross and the all-enduring Sufferer is for us all. Yet how many regard all this as fanatical, Utopian, and even cowardly. The Lord, our King, would have us bear and forbear, and conquer by mighty patience. Can we do it? How are we the servants of Christ if we have not his spirit? Matthew 5:40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke alsoLet him have all he asks, and more. Better lose a suit of cloth than be drawn into a suit in law. The courts of our Lord’s day were vicious; and his disciples were advised to suffer wrong sooner than appeal to them. Our own courts often furnish the surest method of solving a difficulty by authority, and we have known them resorted to with the view of preventing strife. Yet even in a country where justice can be had, we are not to resort to law for every personal wrong. We should rather endure to be put upon than be for ever crying out, “I’ll bring an action.” At times this very rule of self-sacrifice may require us to take steps in the way of legal appeal, to stop injuries which would fall heavily upon others; but we ought often to forego our own advantage, yea, always when the main motive would be a proud desire for self-vindication. Lord, give me a patient spirit, so that I may not seek to avenge myself, even when I might righteously do so! Matthew 5:41. And whosoever shall compel thee to go a mile, go with him twain.Governments in those days demanded forced service through their petty officers. Christians were to be of a yielding temper, and bear a double exaction rather than provoke ill words and anger. We ought not. to evade taxation, but stand ready to render to Cæsar his due. “Yield” is our watchword. To stand up against force is not exactly our part; we may leave that to others. How few believe the long-suffering, non-resistant doctrines of our King! Matthew 5:42. Give to him that asketh thee, and from Mm that would borrow of thee turn not thou away.Be generous. A miser is no follower of Jesus. Discretion is to be used in our giving, lest we encourage idleness and beggary; but the general rule is, “Give to him that asketh thee.” Sometimes a loan may be more useful than a gift; do not refuse it to those who will make right use of it. These precepts are not meant for fools; they are set before us as our general rule; but each rule is balanced by other Scriptural commands, and there is the teaching of a philanthropic common-sense to guide us. Our spirit is to bo one of readiness to help the needy by gift or loan, and we are not exceedingly likely to err by excess in this direction: hence the baldness of the command. Matthew 5:43. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.In this case a command of Scripture had a human antithesis fitted on to it by depraved minds; and this human addition was mischievous. This is a common method— to append to the teaching of Scripture a something which seems to grow out of it, or to be a natural inference from it: which something may be false and wicked. This is a sad crime against the Word of the Lord. The Holy Spirit will only father his own words. He owns the precept, “Thou shalt love thy neighbour”, but he hates the parasitical growth of “hate thine enemy.” This last sentence is destructive of that out of which it appears legitimately to grow; since those who are here styled enemies are, in fact, neighbours. Love is now the universal law; and our King, who has commanded it, is himself the Pattern of it. He will not see it narrowed down, and placed in a setting of hate. May grace prevent any of us from falling into this error! Matthew 5:44-45. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust’Ours it is to persist in loving, even if men persist in enmity. “We are to render blessing for cursing, prayers for persecutions. Even in the cases of cruel enemies, we are to “do good to them, and pray for them.” We are no longer enemies to any, but friends to all. We do not merely cease to hate, and then abide in a cold neutrality; but we love where hatred seemed inevitable. We bless where our old nature bids us curse, and we are active in doing good to those who deserve to receive evil from us. Where this is practically carried out, men wonder, respect, and admire the followers of Jesus.

The theory may be ridiculed, but the practice is reverenced, and is counted so surprising, that men attribute it to some Godlike quality in Christians, and own that they are the children of the Father who is in heaven. Indeed, he is a child of God, who can bless the unthankful and the evil; for in daily providence the Lord is doing this on a great scale, and none but his children will imitate him. To do good for the sake of the good done, and not because of the character of the person benefited, is a noble imitation of God. If the Lord only sent the fertilizing shower upon the land of the saintly, drought would deprive whole leagues of land of all hope of a harvest. We also must do good to the evil, or we shall have a narrow sphere, our hearts will grow contracted, and our Sonship towards the good God will be rendered doubtful. Matthew 5:46. For if ye love them which love you, what reward have ye? do not even the publicans the same?Any common sort of man will love those who love him; even tax-gatherers and the scum of the earth can rise to this poor, starveling virtue. Saints cannot be content with such a grovelling style of things. “Love for love is manlike”; but “love for hate” is Christlike. Shall we not desire to act up to our high calling? Matthew 5:47. And if ye salute your brethren only, what do ye more than others? do not even the publicans so?On a journey, or in the streets, or in the house, we are not to confine our friendly greetings to those who are near and dear to us. Courtesy should be wide, and none the less sincere because general. We should speak kindly to all, and treat every man as a brother. Anyone will shake hands with an old friend; but we are to be cordially courteous towards every being in the form of man. If not, we shall reach no higher level than mere outcasts. Even a dog will salute a dog. Matthew 5:48. Be ye therefore perfect, even as your Father which is in heaven is perfect.Or, “Ye shall le perfect.” We should reach after completeness in love— fulness of love to all around us. Love is the bond of perfectness; and, if we have perfect love, it will form in us a perfect character. Here is that which we aim at— perfection like that of God; here is the manner of obtaining it— namely, by abounding in love; and this suggests the question of how far we have proceeded in this heavenly direction, and also the reason why we should persevere in it even to the end, because as children we ought to resemble our Father. Scriptural perfection is attainable: it lies rather in proportion than in degree. A man’s character may be perfect, and entire, wanting nothing; and yet such a man will be the very first to admit that the grace which is in him is at best in its infancy, and though perfect as a child in all its parts, it has not yet attained to the perfection of full-grown manhood. What a mark is set before us by our Perfect King, who, speaking from his mountain-throne, saith, “Be ye perfect, even as your Father which is in heaven is perfect”! Lord, give what thou dost command; then both the grace and the glory will be thine alone.

Matthew 5:41-48

Matthew 5:41. And whosoever shall compel thee to go a mile, go with him twain. If you can do him any service, do it cheerfully, do it readily. Do what he wants of you.Matthew 5:42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. This is the spirit of the Christian — to live with the view of doing service.Matthew 5:43-46. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? You have done what anybody would do.Matthew 5:46-48. Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect. Rise out of ordinary manhood. Get beyond what others might expect of you. Have a high standard. “Be ye, therefore, perfect, even as your Father which is in heaven is perfect.” This exposition consisted of readings from Matthew 5:41-48; Matthew 6:1-8

Matthew 5:43-48

Matthew 5:43. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. In this case a command of Scripture had a human antithesis fitted on to it by depraved minds and this human addition was mischievous. This is a common method, to append to the teaching of Scripture a something which seems to grow out of it, or to be a natural inference from it, which something may be false and wicked. This is a sad crime against the Word of the Lord. The Holy Spirit will only father his own words. He owns the precept, “Thou shalt love thy neighbor,” but he hates the parasitical growth of “hate thine enemy.” This last sentence is destructive of that out of which it appears legitimately to grow, since those who are here styled enemies are, in fact, neighbors. Love is now the universal law; and our King, who has commanded it, is himself the pattern of it.

He will not see it narrowed down, and placed in a setting of hate. May grace prevent any of us from falling into this error!Matthew 5:44-45. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Ours it is to persist in loving, even if men persist in enmity. We are to render blessing for cursing, prayers for persecutions. Even in the cases of cruel enemies, we are to “do good to them, and pray for them.” We are no longer enemies to any, but friends to all. We do not merely cease to hate, and then abide in a cold neutrality, but we love where hatred seemed inevitable. We bless where our old nature bids us curse, and we are active in doing good to those who deserve to receive evil from us. Where this is practically carried out, men wonder, respect, and admire the followers of Jesus.

The theory may be ridiculed, but the practice is reverenced, and is counted so surprising that men attribute it to some Godlike quality in Christians, and own that they are the children of the Father who is in heaven. Indeed, he is a child of God who can bless the unthankful and the evil; for in daily providence the Lord is doing this on a great scale, and none but his children will imitate him. To do good for the sake of the good done, and not because of the character of the person benefited, is a noble imitation of God. If the Lord only sent the fertilizing shower upon the land of the saintly, drought would deprive whole leagues of land of all hope of a harvest. We also must do good to the evil, or we shall have a narrow sphere, our hearts will grow contracted, and our sonship towards the good God will be rendered doubtful.Matthew 5:46. For if ye love them which love you, what reward have ye? do not even the publicans the same? Any common sort of man will love those who love him; even tax gatherers and the scum of the earth can rise to this poor, starveling virtue. Saints cannot be content with such a groveling style of things. “Love for love is manlike,” but “love for hate” is Christlike. Shall we not desire to act up to our high calling?Matthew 5:47. And if ye salute your brethren only, what do ye more than others? do not even the publicans so? On a journey, or in the streets, or in the house, we are not to confine our friendly greetings to those who are near and dear to us. Courtesy should be wide, and none the less sincere because general. We should speak kindly to all, and treat every man as a brother. Anyone will shake hands with an old friend, but we are to be cordially courteous towards every being in the form of man. If not, we shall reach no higher level than mere outcasts. Even a dog will salute a dog.Matthew 5:48. Be ye therefore perfect, even as your Father which is in heaven is perfect. Or, “Ye shall be perfect.” We should reach after completeness in love, fullness of love to all around us. Love is the bond of perfectness; and if we have perfect love, it will form in us a perfect character. Here is that which we aim at, perfection like that of God; here is the manner of obtaining it, namely, by abounding in love; and this suggests the question of how far we have proceeded in this heavenly direction, and also the reason why we should persevere in it even to the end, because as children we ought to resemble our Father. Scriptural perfection is attainable, it dies rather in proportion than in degree. A man’s character may be perfect and entire, wanting nothing; and yet such a man will be the very first to admit that the grace which is in him is at best in its infancy, and though perfect as a child in all its parts, it has not yet attained to the perfection of full-grown manhood. What a mark is set before us by our Perfect King, who, speaking from his mountain-throne, saith, “Be ye perfect, even as your Father which is in heaven is perfect”! Lord, give what thou dost command; then both the grace and the glory will be thine alone. This exposition consisted of readings from Matthew 5:43-48; and Matthew 6:1-4.

Charles Spurgeon's Commentary and Expositions

Charles Haddon Spurgeon (1834–1892) was an English Particular Baptist preacher known as the 'Prince of Preachers,' who drew thousands to the Metropolitan Tabernacle in London every week. His biblical expositions, drawn from his sermons, lectures, and writings — including The Treasury of David on the …

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Old Testament

GEN EXO LEV NUM DEU JOS JDG RUT 1SA 2SA 1KI 2KI 1CH 2CH NEH JOB PSA PRO ECC SOS ISA JER LAM EZK DAN HOS AMO JON MIC NAH HAB HAG ZEC MAL

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN JUD REV

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