The Life Of Jesus Christ In Its Historical Connexion

(1.)

The law condemns the murderer to death. But the Gospel sentences even him who is angry [401] with his brother. The passion which, when full-blown, causes murder, is punished in the bud of revengeful feeling, whether concealed in the heart or shown in abusive words [402] (v.22).

(2.) The law of the particular Theocracy condemns the adulterer. But the law of Christ condemns the germ of evil passion in the husband, as the source of adultery [403] (v.27).

(3.) As Christ thus already considers marriage as the union, in part, of two persons of different sexes, he takes occasion to develope still further his opposition to the stand-point of the Mosaic law in regard to this relation. [404]

The Mosaic law, intended for a rude people, who were to be cultivated by degrees, allowed divorce; seeking to place some restraints, at least, upon unlimited wilfulness. Political legislation must adapt itself to the material on which it has to act. [405] But the law of Christ sets forth the moral idea of marriage in its full strictness, and demands that its communion of life shall be indissoluble. Nothing but the actual adultery of one of the parties can dissolve the tie, and leave the innocent one at liberty to marry. [406]

(4.) The Mosaic law prohibits perjury, and maintains the sanctity of oaths. But the law of Christ demands that yes and no shall take the place of all other confirmation. "Whatsoever is more than these [407] cometh of evil," i. e., testifies to a want of that disposition of heart which every member of his kingdom ought to possess; a want of that thorough truthfulness which makes every other affirmation superfluous, and of the mutual confidence that depends upon it.

(5.) The Mosaic law, moreover, corresponding to the civil law, admits of retaliation, like for like. But the law of Christ so completely shuts out the desire of revenge, that it creates in its subjects a disposition to suffer all injury rather than to return evil for evil (v.39).

(6.) The old law enjoined the "love of one's neighbour;" but none were regarded as "neighbours" but members of the Theocratic community, and, therefore, the law implied "hatred" of the enemies of that community as enemies of the kingdom of God. The law of Christ, on the contrary, enjoins love without limit; [408] a love that takes into its wide embrace enemies and persecutors, yea, even those who, as enemies of the kingdom of God, persecute its members; a love which not only impels us to do them good, but is so absolutely exclusive of even the germ of hatred, as to urge us to pray for them. The children of God are to be, like their heavenly Father, perfect in love (v.45, 48). And the perfect love of God does not exclude His enemies. How perfect, indeed, must His love be, to seek the redemption even of His enemies!