Matthew 5
BolesMatthew 5:1-12
- THE
1, 2 And seeing the multitudes, he went up into the mountain.—We are not told what mountain this was; tradition has it that it was “a mountain” or hill between Mount Tabor and Tiberias it has been called the “Mount of Beatitudes” and is visible from the shores of the Sea of Galilee; it rises sixty feet above the ridge and is easily accessible from the lake. When Jesus saw the great multitudes or crowds which thronged about him to hear and to be healed (Matthew 4:24-25), he went up from the level place on the mountain (Luke 6:12; Luke 6:17), where the people were gathered, to a higher point, from which he could more easily be seen and heard by them. He assumed the posture of Jewish teachers at the time, “when he had sat down”; Jesus frequently saw multitudes around him, but here a peculiar emphasis is laid on that circumstance. “His disciples came unto him”; those who were anxious to learn of him. “Disciple” means a “learner” as opposed to a “teacher,” and is used in that sense here. When Jesus took the position of a teacher, than his disciples drew near and assumed the posture and attitude of learners.
When the crowds had assembled and when all had become quiet, Jesus “opened his mouth and taught them.” The original will bear the translation of “was teaching” or “went to teaching”; his disciples were close to him and are designated here as distant from the crowds (Luke 6:20), and are especially addressed in this discourse. It is probable that Jesus repeated often the teachings that he here gave; Matthew records his teaching in this sermon with 107 verses, while Luke gives only thirty verses. The first part of this sermon is called “the beatitudes,” from “beatus,” the Latin word for “blessed” there are eight in number; some say nine (Luke adds four woes, 6:24-26); these are promises of blessings which are distinctly promised to the citizen of the kingdom of heaven. In these beatitudes Jesus teaches the characteristics of the citizen of his kingdom;they are the fundamental principles of the Christian character.
3 Blessed are the poor in spirit.—“Blessed” is translated by some as “happy.” “The poor in spirit” are those whose minds are suited to the humble station of life; “poor” means destitute of something; poor in spirit means those who are destitute of the proud, haughty, arrogant spirit of the world. The Jew looked upon wealth as being one of the chief elements of prosperity which was proof that its possessor was the object of God’s special favors; Jesus here contradicts that conception; “the poor in spirit” are those who are destitute of spiritual possessions and who know their true condition and long for a better spiritual state. The poor in spirit are conscious of their need; the poor in spirit are opposite of pride and self-righteousness. It is the same spirit that is required when we are told that we must become as little children, if we would enter the kingdom of heaven. It is the door to the kingdom of heaven; “for theirs is the kingdom of heaven.” His spiritual kingdom, begun here, completed hereafter, above , those who are poor in spirit shall enter that kingdom and belong to it. The heavenly riches, honor, glory, and happiness belong to those who are poor in spirit. “The poor in spirit” fitly describes a state of mind lowly and reverent before God; humble, not proud; contrite, not rebellious. This is a fundamental principle of the character and teachings of Jesus.
4 Blessed are they that mourn.—It is a very impressive paradox to say happy are they that grieve, but such is the meaning of this statement of Jesus. Those who mourn for their own sins and over the sins of others are to be blessed; all who enter the kingdom of heaven are brought into the experience of mourning. The mourning referred to springs from sympathy with God, whose will is so grievously disregarded and thwarted by men. Not every sort of mourning can claim this blessing , the sorrows of disappointed ambition, the tears of wounded pride, have no claim on the blessings referred to here. The promise to those who mourn is that “they shall be comforted.” “The sorrow of the world worketh death” (2 Corinthians 7:10), but those who mourn as here described are comforted. No mourner as described by Jesus has never missed the blessings of divine consolation.
5 Blessed are the meek.—The primary meaning of “meek” is “mild, gentle”; this is a meaning that Christ gave to this word and lifted it to a higher plane than its previous meaning; many today do not give to it its elevated significance. The nicer shades of the meaning of terms descriptive of character are often best shown under the light of their opposites, by the aid of contrast—as the poor in spirit are those who are not proud, so the meek are those who are not harsh and implacable. The meek are those who suffer in love, or love in patience;they are those who in the strength of love, boldly yet meekly, meekly yet boldly, bear injustice, and thereby conquer. Meekness is opposed to arrogance; meekness is a spirit the opposite of the ambitious and self-seeking ones which is characteristic of men of the world. The promise is that the meek “shall inherit the earth.” The real enjoyment of earthly blessings belongs not to those who grasp for them and assert and maintain with vehemence and care their right to them, but to those who hold them lightly, and who, ranking to spiritual blessings, are not burdened by them while they possess them; they are not harassed by the fear of losing them. It is not they who shall possess the earth, but it is the meek alone who inherit the real blessings of this earth and of the spiritual kingdom. The meek will enjoy the temporal blessings more than others and finally will triumph over the earth in the kingdom of God.
6 Blessed are they that hunger and thirst after righteousness.—No words could be plainer than these; hunger and thirst are of the best known experiences in human life. The promise is not to those who merely desire righteousness, but those who have an intense desire that must be satisifed. The greatness of the soul is measured by the number, the intensity, and the quality of its desires; this is the highest and best desire, and men are good in proportion to its intensity. These beatitudes treat of personal character, and describe individual characteristics. The promise to those who have such an intense desire for righteousness is that “they shall be filled.” A perfect inner and outer life are the results of righteousness; the beauty of holiness. A citizen of the kingdom of heaven must have a deep longing after goodness, godliness, and the qualities that belong to heaven, and not after wealth, honor, or worldly fame.
The promise is that “they shall be filled”; not partly filled, not modified in form, but completely satisfied or filled. Life is a series of desires and their disappointments or fulfillments; to those who hunger and thirst after righteousness in the kingdom of heaven their desires shall be fulfilled.
7 Blessed are the merciful.—“Merciful” includes the idea of compassion, as in Proverbs 14:21; Hebrews 2:17, and implies a desire to remove the evils which excite compassion. The merciful are those who pity, sympathize with, and help to relieve, all misery and suffering this is the natural outward expression of the inner hungering after righteousness. Mercy is near akin to forgiveness and love; it relieves spiritual want and darkness, as well as temporal. Those who are merciful are not only merciful to the guilty, but extend pity to the suffering and help to the needy. To be merciful is not the ground of receiving mercy from God, but an occasion and condition thereof. The promise to the merciful is that “they shall obtain mercy.” They shall obtain it frequently from their fellows, and always from God. (Psalms 41:1; Proverbs 11:25; James 2:13.) This beatitude comprises every degree of sympathy and mutual love and help; we may show mercy, not by giving money to help the poor, but by word; if we have no other way, we can show mercy by the sympathizing tear. Showing mercy to others proves that we have a state of heart which makes it safe for God to extend mercy to us; for God to forgive the unmerciful would be to encourage the sin of vengeance; the unforgiving are in every sense unfit to receive forgiveness—the unmerciful, to receive mercy. (Luke 6:37.)
8 Blessed are the pure in heart.—This is put in contrast with mere external or bodily purification, about which the Jews, and especially the Pharisees, were very scrupulous. (Matthew 23:25; Matthew 23:28.) The “pure in heart” are those who are pure, sincere, clean in motive and purpose; it is the state of heart which repels, loathes, every vile or sinful thing. Purity of heart is freedom from evil desires and purposes. James says, “Purify your hearts, ye doubleminded.” (James 4:8.) Nothing is said here about how the heart is purified; we learn later that it is purified by faith. (Acts 15:9; 1 Thessalonians 5:23; 1 Timothy 1:5; 1 Peter 1:22.) A heart that does not believe in God or Christ is an impure heart; all worshipers of idols have impure hearts. The precious promise to those who are pure in heart is that “they shall see God.” The impure in heart and life cannot see God; they cannot see him in nature, and cannot in grace. To “see God” is to enjoy him, to enjoy his presence. Jesus in conversation with Nicodemus said at one time that if one is not born again, “he cannot see the kingdom of God”; and again expressing the same thought he said to Nicodemus if one is not born of water and the Spirit, he “cannot enter into the kingdom of God.” (John 3:3; John 3:5.) To “see” the kingdom of God was to enjoy it; so to “see God” is to enjoy the presence of God here and hereafter.
The pure in heart have intercourse with God and thus enjoy him. Of all our senses that of sight comes nearest perfection—gives us a clearer, fuller knowledge of its objects than any other of the senses. Hence, transferring it from the physical to the mental and spiritual, it should express a better apprehension—a clearer knowledge of God than any other illustration possible from the material world. Not only do the pure in heart see God here, hut they shall see him face to face. “We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” (1 John 3:2.)
9 Blessed are the peacemakers.—This is in wide contrast with the worldly kingdoms; they are maintained by strife and war; the kingdom of God is a peaceful kingdom; its citizens are “peacemakers.” They bring about peace between enemies; they make peace with God, with their fellows, and with their own consciences; the peacemaker is one who loves God and man and who utterly detests, abhors, and abominates all strife, wars, and dissensions; the peacemaker includes those who, by their presence and disposition, as well as by their conscious acts, carry with them the spirit of peace and quietness; he is one who, like Jesus,- seeks to reconcile men to God and to bring divine peace into the lives of men; the peacemaker is subject to the “Prince of Peace” and has the spirit of God. The promise to the peacemakers is that “they shall be called sons of God.” Since God is a God of peace, Christ the Prince of Peace, the gospel a gospel of peace, and the kingdom of God a kingdom of peace, all subjects of this kingdom must be peacemakers. Those who are in the kingdom of God are the children of God, hence they are called sons of God.
10, 11 Blessed are they that have been persecuted for righteousness’ sake.—One characteristic of a citizen of the kingdom of God is that one must be ready and willing to endure persecution; this follows closely the attribute of the peacemaker. In order to maintain peace many times one must suffer persecution. The work of the peacemaker is not a light and easy work it often entails the persecution of the world and even those who should be reconciled to God. The blessing is pronounced upon those who are “persecuted for righteousness’ sake,” and not those who are persecuted for their opinions or their misbehavior. Jesus was already beginning to be bitterly hated and reviled; evil men were seeking his life. (Mark 3:6; Luke 6:7; Luke 6:11.) Persecution can be made in different ways; it can be done by taking one’s property, by misrepresenting one, by slandering one’s character, or by willfully impugning one’s motives. This plainly signifies that “the kingdom of heaven” must encounter opposition; righteousness has its foes in unrighteousness. There is antagonism between good and evil, truth and error, right and wrong, Christ and the devil; the evil forces are at war against the forces of righteousness; those who maintain a firm stand for righteousness may expect to be persecuted. “Yea, and all that would live godly in Christ Jesus shall suffer persecution.” (2 Timothy 3:12.) Those who suffer persecution have the promise of the blessings of “the kingdom of heaven.” Persecution for righteousness drives the persecuted closer to God as a refuge; the closer we get to God, the richer and fuller the blessing.
12 Rejoice, and be exceeding glad.—Those who are persecuted for righteousness’ sake are to rejoice; they are to rejoice and “be exceeding glad” that they are counted worthy to suffer for the kingdom of heaven. Jesus knew that those who would enter his kingdom and prove faithful would be persecuted; he prepares them for this by foretelling them and then promising to be with them. He reminds them that they would have to suffer greatly as did the prophets of old; “for so persecuted they the prophets that were before you.” Jeremiah was scourged (Jeremiah 20:2); Zechariah, son of Jehoiada, was stoned (2 Chronicles 24:21); Isaiah, according to Jewish tradition, was sawn asunder by Manasseh. Elijah’s life was sought, and many other prophets were persecuted; and within two years Jesus himself was to be persecuted even unto death. To suffer persecution for righteousness puts one in the brotherhood of the faithful of God; it assures one that persecution is no mark of God’s disfavor, for God’s best beloved ones had suffered and were suffering. The persecution was no proof that their cause would not succeed.
Persecution made them, when the time came, partakers of Christ’s sufferings, and therefore of his glory. (Romans 8:17.) The disciples of Jesus were to rejoice because “great is your reward in heaven.” Though the crown of glory will be a free gift to those who have suffered, nevertheless it will be a reward for the suffering. Christians do not receive their reward here; seemingly the more faithful one is to the Lord the more difficult will be the life in the service of God; the more zealous and faithful, the more assurance they have of a rich reward in heaven.
Matthew 5:13-16
- THE TO SALT AND LIGHT
13 Ye are the salt of the earth.—The citizens of this heavenly kingdom that Jesus preached was at hand are to become “the salt of the earth.” The citizens of this kingdom are described by the beatitudes, and they are to have a saving influence in the world. Faithful Christians are to the human race what salt is to food—the element which preserves it from corruption and gives savor and relish. How are Christians the salt of the earth? They are present as proof of the success of truth, and are monuments of what the principles of the kingdom will make one; they preserve the life of Christ in the earth; they are the means of spreading the truths of the gospel, and propagating the salvation of Jesus, by which the world is preserved. Salt was used in the Levitical sacrifices. (Leviticus 2:13.) Livy called Greece “the salt of the nations” as they were enlightened by the wisdom of Greece , so Christians are called by Jesus “the salt of the earth,” because they are to save the world.
But if the salt have lost its savor.—The salt of the ancient world was not purified as it now is; hence it retained all of the less soluble compounds of lime, iron, and other things which occur in all natural salt water; therefore it contained a large quantity of insoluble substance which remained flavorless after the real salt had been dissolved out of it; the eastern salt was generally somewhat dark and dirty. Jesus said if the salt (or mass of material) has lost its genuine salty quality, it is fit for nothing; it is not only good for nothing itself, but it actually destroys all fertility of soil where it is thrown , this is the reason it is cast into the street where it is “trodden under foot of men.” Salt which is pure cannot lose its savor, and is good for its proper uses. So, if the disciples of Jesus have lost their savor, they too are good for nothing but to be cast out. If Christians become untrue to their high calling and degenerate spiritually, they cannot have a good influence on the world.
14 Ye are the light of the world.—Salt operates internally, in the mass with which it comes in contact; the sunlight operates externally, irradiating all that it reaches; hence the disciples of Jesus are “the salt of the earth,” with reference to the masses of mankind with whom they are associated; but “the light of the world,” with reference to the vast and variegated surface which feels its structifying and gladdening radiance. Light is not only opposed to darkness, but it overcomes it; it dispels darkness; so the truth and holiness possessed by the disciples of Jesus, who is the true light, dispel the world’s darkness, by overcoming its ignorance and sin. The world lies in moral darkness; it is enveloped in spiritual chaos; the light of Christ is to shine through his disciples on the world. Such light cannot be hidden, any more than “a city set on a hill” not only is it not hidden, but it occupies a very prominent place. Possibly Jesus has in mind the comparison between the city on a hill and a group or church of his disciples; their influence cannot be ignored in the world. There is no greater light for God than the church that is filling its mission in a community.
15, 16 Neither do men light a lamp, and put it under the bushel.—The word “bushel” is from the Latin term “modius,” which was about equal to a peck; it was used for measuring grain and was a common article. The lamps then were of earthenware or of metal in the shape of a saucer, turned up on one side to hold the wick; olive oil was used to burn in them. The proper place for the lamp was “on the stand” and not “under the bushel.” It would be of no service to anyone if put “under the bushel.” “The stand” was the place for the lamp to diffuse the light and expel the darkness; if put under a bushel, the darkness is not expelled. The disciples of Jesus should not conceal the light of the knowledge of the gospel; neither should they attempt to live as a hermit; Jesus intended that his disciples live in human society and diffuse their light to those who are in spiritual darkness. A Christian cannot fill his mission by living alone. If the lamp is placed on the stand, which is its proper place, then “it shineth unto all that are in the house”; it becomes a blessing to all who may come under its influence; so the life that a Christian must live is the life of service to all whose life may be touched by his life.
Even so let your light shine before men.—Jesus draws his own conclusions and makes his own application. He says “let” your light shine before men, not shine your light before men. Christians should keep their light burning and should let nothing hide the light. The purpose of light is to dispel darkness; if a disciple of Jesus is not dispelling darkness somewhere, his light is under a bushel or has become extinguished. Christians should boldly uphold the truth that others may be blessed by the truth. The purpose of Christians letting their light shine is not for self-glorification, honor, or exaltation, but that other men “may see your good works, and glorify your Father who is in heaven.” Jesus gives a little different turn when he refers to their “good work,” yet it is by these “good works” that the Christian’s light shines before others.
There should be no false display of piety or boasts of one’s goodness as a member of the church, but the “good works” or the life will proclaim the life of Christ. Others are to be brought to glorify God through the light that shines from Christians.
[Christians shine through their honest lives and upright deportment among men. Those who lack uprightness of character can do nothing to help forward the religion of Jesus Christ. He was holy, harmless, separated from sinners, and became higher than the heavens. Christians, in their anxiety to make money and get rich, go in debt, fail, and bring reproach on themselves and the cause of God. Lying and stealing are closely allied. They are different degrees of the same evil disposition. A lie is dishonesty in word. To steal is a lie developed into action. All lying, prevarication, falsehood, deception are condemned severely by God, and dim the light and life of a disciple of the Lord.]
Matthew 5:17-20
- JESUS’ TO THE LAW OF MOSES
17 Think not that I came to destroy the law or the prophets.—Jesus had been proclaiming a new kingdom of God, and had laid down some of its laws and principles; the Jewish nation had been ordained of God; its laws were given by him. Jesus now explains his relation to the law of the Jewish nation; he is to explain the relation of this new kingdom with its laws and principles to the old kingdom and its laws. The Pharisees had already (Mark 2:24; John 5:16; John 5:18) accused Jesus of disregarding the law of Moses. Jesus answers their accusation in attitude if not in words to him for what he was doing and teaching. He did not come “to destroy”; here the word “destroy” means “to loosen down, to dissolve, undo”; he did not come to abrogate or set aside the law and the prophets. “The law or the prophets” here not merely means the Pentateuch or the prophets as listed in the Old Testament scriptures, but all for which the law and the prophets stood. The law included the ritualistic, civil, and moral codes of Israel, while the prophets included the prediction and commands which were given through the prophets.
I came not to destroy, but to fulfil.—“To destroy” is put in contrast with “to fulfil.” Jesus, instead of destroying the law, fulfilled it; instead of setting aside the prophets, he fulfilled their predictions. He fulfilled the law theoretically by unfolding its deep spiritual significance; he fulfilled it practically in his holy life;ceremonially, he fulfilled it by becoming the antitype of all its types and shadows. “Not to destroy, but to fulfil” is a general principle which clearly describes Jesus’ attitude toward the law. The Jews were to see in Jesus the end of the law. Jesus came to fulfill all of the types of the law and all the unfulfilled predictions of the prophets; Jesus and his kingdom, with all that pertains to them, constitute the object and fulfillment of all the prophets.
18 Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished.—Here Jesus declares again his attitude toward the law and the prophets. “Till heaven and earth pass away” is another way of saying that “the law or the prophets” shall not pass away until all are fulfilled in the minutest detail. The law shall last till the new order of things is brought into force; the prophets shall stand until their predictions become history. “Jot” is for the Hebrew letter “jod,” which is the smallest letter in the Hebrew alphabet. “Tittle” is the little bend or point which serves to distinguish certain Hebrew letters of similar appearance. The Jews were familiar with the expression used by Jesus. Everything else may change, but the word of God expressed by either “the law” or “the prophets” must stand until it has accomplished that which God intended. All shall stand “till all things be accomplished.” Some make a distinction between “fulfilled” and “accomplished”; they are not the same words in the original. Jesus meant to say that the law should remain in full force until it shall have accomplished that which God intended it to accomplish. The law seems to have had a twofold termination, a negative and a positive; negatively, it terminated with the old Jewish nation; positively, it is realized in the new and spiritual kingdom, which Jesus inaugurated.
19 Whosoever therefore shall break one of these least commandments.—The Greek word here for “break” is generally translated “loose” and carries with it the idea of freeing from restraints, as in Mark 1:7; Luke 13:15; Luke 19:30-31; John 11:44; the idea seems to be that anyone who should loosen the authority or obligation of even the “least commandments” should be condemned; not the one who would abrogate or destroy the commandment, but the one who should violate it by loosening its obligations on anyone. The one who should do this should be called “least in the kingdom of heaven.” The man who would break what he considered one of the least commandments of God under one dispensation would be proportionately disobedient under another dispensation, and hence would sustain the wrong attitude toward the authority of God. “Least” may refer to the same as “one jot or one tittle” in verse eighteen; it means that no one has authority to violate in the minutest detail any of the commands of God.
But whosoever shall do and teach them, he shall be called great in the kingdom of heaven.—Jesus here puts doing before teaching; this is the proper order; these are the two great things one can do; he can keep all of God’s commandments and teach others to keep them, or he can disobey them himself and encourage others to disobey them. To relax the obligation of law either by precept or example is not the way to attain eminence in piety ourselves, or to promote it in others. It is bad to do wrong, but it is worse if in addition we teach others to do wrong. The one who breaks the commandment of God will be held in contempt by all the loyal subjects of the kingdom of God, but one who obeys the commandments of God shall be held in honor by the ones who are loyal subjects of his kingdom.
[The one who breaks one of the commandments of God is out of harmony with God. Harmony with God is heaven , discord with God is hell. The world was once in harmony with God; it was an outer court of heaven—the home of peace and joy—in which God dwelt and walked in the cool of the day as the companion of man, and in which man was immortal. The devil turned man from obedience to God, breathed into the world the spirit of discord and strife, changed the world into an antechamber of hell, and it became a charnel house of death and ruin. This was brought about by man’s breaking the commandments of God.]
[If one sets aside or rejects one of the least commandments of God, and so teaches men, he will be rejected as the least and most unworthy of those in the kingdom, as such will be cast out into outer darkness, where there is weeping and gnashing of teeth; but he who shall do and teach all these commandments shall be great in the kingdom of heaven. This breaking of the commandment seems to be willful, since connected with it was the teaching of others to set aside the law. It means the same that James meant when he said, “For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all.” (James 2:10.) Our fidelity to God is tested as easily in literal things as in great ones; rather, nothing is little where God’s authority is at stake.]
20 For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees.—Here Jesus puts his authority to the fore and declares that the righteousness of the citizens of his kingdom must exceed even the righteousness that is claimed by the scribes and Pharisees. The scribes were the leaders and teachers of the Pharisaic sect; they were an order known as “scribes,” or writers or teachers of the law, who devoted themselves to the study of the law, and became the recognized authorities in all matters connected with the law. The righteousness of “the scribes and Pharisees” was in general artificial, outward, and unreal; they professed to be exceedingly righteous, but were hypocrites. Jesus does not mean to say that they were as righteous as they professed to be; he knew them to be hypocrites.
The disciples of Jesus are to get a high conception of the righteousness that Jesus required of his disciples; their righteousness must “exceed” the professed righteousness of the scribes and Pharisees. The righteousness of the disciples of Jesus must exceed the righteousness of the scribes and Pharisees, because theirs was outward, but the disciples must have spiritual righteousness; it must grow out of love to God and to man and not be a mere boasted self-righteousness; it must be a true moral righteousness and not a ceremonial one.
Ye shall in no wise enter into the kingdom of heaven.—In no sense or by no means can they enter “the kingdom of heaven,” if their righteousness does not exceed the professed righteousness of those who had great repute for their sanctity. They are not excluded arbitrarily, but by the very nature of the kingdom and the principles on which it is conducted. The righteousness of the Pharisees, if extended to every person in the world, would not bring the blessings of God upon all or constitute the kingdom of heaven on earth; the righteousness of Jesus is the standard of righteousness for all who enter the kingdom of heaven.
[The fault with the righteousness of the Pharisees was: it was formal, and not from the heart; it consisted in external acts to be seen of men. The Pharisees made long, formal prayers, but would devour widows’ houses. The righteousness of Christians must be greater than theirs, in that it must be genuine, from the heart, and must be in secret as well as public.]
Matthew 5:21-26
- AGAINST MURDER
21 Ye have heard that it was said to them of old time, Thou shalt not kill.—Here Jesus alludes to the teaching of the scribes in which they recited passages of the law, and put a corrupt interpretation on it; they had heard in the synagogues the interpretation that the leaders of that day put on the sixth commandment of the Decalogue. Murder was prohibited by this commandment, “Thou shalt not kill.” (Exodus 20:13.) The law when first given to the Jews was followed without any interpretation, but later the scribes and other teachers added their comments to it and it was difficult to get the meaning of the law from the traditions of the Jews. This commandment was simple and clear; it condemned murder, but the teachers had so interpreted it as to let some on certain occasions escape the penalty of the law. They said that those who should kill should “be in danger of the judgment.” That is, they should be “liable” to be brought before the tribunal. This is not what the law said, that they should be “in danger of the judgment,” but that the penalty for murder was death. (Exodus 21:12.) The Jews had made two points with respect to this commandment: first, that it forbade murder for the intentional taking of human life; second, that it taught that the murderer made himself obnoxious to society and would be in danger of the condemnation of the Sanhedrin.
22 But I say unto you, that every one who is angry with his brother shall be in danger of the judgment.—Jesus sets over against the interpretation of the Jews the true meaning of the law; he gives a deep spiritual meaning to the commandment that the Jews had not seen. Murder is the overt act of a murderous spirit, which accompanies anger; Jesus goes back to the very roots of murder and shows that the true teaching of the law as set forth now by the principles of his kingdom forbids even the thoughts of murder. Every one who “is angry with his brother shall be in danger of the judgment”; many ancient authorities insert “without cause” in this verse, but it is not in the original. The one who has murderous thoughts “shall be in danger of the judgment”; he shall be considered a murderer, who has murderous thoughts in his heart.
Again “whosoever shall say to his brother, Raca, shall be in danger of the council.” “Raca” is derived from the Hebrew “rak,” which means to be empty or vain; it is an Aramaean term of contempt or reproach; it means a worthless fellow, empty-headed, and was an expression of anger; it was a step further than merely thinking murderous thoughts, it was expressing in words murderous intentions. The one who went thus far was in danger of “the council.” To be “in danger of the judgment” was to be in danger of a sentence from the lower courts, but to be “in danger of the council” was to be in danger of a sentence by the Sanhedrin.
Whosoever shall say, Thou fool, shall be in danger of the hell of fire.—“Fool” is a term which expresses more than want of wisdom; it means stupid fool, vile apostate; impious wretch; it expresses a stronger degree of reproach and contempt than Raca, and hence an intenser passion and hate which led to its utterance. This word embodies a bitter judgment of one’s spiritual state and decrees him to certain destruction. The one who sustains this attitude toward his fellow is “in danger of the hell of fire.” Literally this means “the Gehenna of fire.” Jesus here makes three grades of crime, rising each above the preceding one; these three corresponding grades of punishment as penalties are also expressed. The sin of murder lies in anger itself; anger, though only a passion of the soul, which has not yet resulted in the overt act of taking life, is really a breach of the commandment, “thou shalt not kill.” The second grade of the sin— saying to his brother, Raca—adds to anger contempt. This attitude ignores his brother’s rights of common humanity and assumes that he has no rights which so great a man as the one who condemns him is bound to respect. The third grade, that of calling him a fool, adds the element of extreme wickedness, holding him to be abandoned of God, outlawed, and a reprobate among men. These are the three grades of crime recognized by Jesus.
The three grades of punishment are denoted by the terms “judgment,” “council,” and “hell of fire.” “Judgment” refers to the lower tribunals which were established in the towns of Palestine; the next higher court was “the council,” the Jewish Sanhedrin. The third grade of penalty should be interpreted in harmony with the two preceding ones. The penalty of the “judgment” was death for murder, which was inflicted with the sword; while the penalty of death sentenced by the Sanhedrin was inflicted by stoning; while the third grade of penalty inflicted by the civil law for the crime of murder was inflicted by exposing the dead body to the detestable valley described by “Gehenna”; this penalty made a death odious and revolting in the extreme.
23 If therefore thou art offering thy gift at the altar.—Jesus has just taught the danger of anger; “therefore” if one is even making an offering, so soon as one sees the danger and guilt of all anger or wrong feelings, he is to stop at that moment, it matters not what he is doing, even if at the sacred altar, he is to stop and get rid of that state of feeling. To bring a sacrifice to the altar was the Jewish method of public worship. So important is it that one must get rid of anger, which is the root of murder, that the public worship can wait, must wait, until the state of feeling against a brother has been adjusted.
24 Leave there thy gift before the altar.—The worship must stop; reconciliation to a brother takes the right of way; this should be done at once, even if it requires the interruption of sacrifice it should be done with all earnestness. “First be reconciled to thy brother, and then come and offer thy gift.” Remove the offense and make friendly overtures to him and change the attitude from that of anger to that of love, before proceeding with the worship. It is dangerous to let anger harbor in the heart. This throws a new light on the commandment, “Thou shalt not kill”; this interpretation of Jesus would prevent all murder.
25 Agree with thine adversary quickly, while thou art with him in the way.—“Agree with him” literally means “be well disposed toward him,” which suggests that one must secure the good will of another by showing good will to that one. “Adversary” means an accuser in a lawsuit; anger and hatred often find expression in suits today. Emphasis is put on agreeing with the adversary “quickly”; the judicious teachings of Jesus here would settle all difficulties. If one will agree quickly, anger will not have time to take deeper roots in the heart. “While thou art with him in the way,” that is, while on the road to the court or judge it is better to settle the matter before it is brought before the judge or court, for then it will be too late and anger can develop into hatred. According to the Roman law, the plaintiff could carry the accused with him before the judge; the defendant might settle the matter on any terms while they were on the way, but after the tribunal was reached the thing must go according to law; the law must take its course after the matter as been brought to the court.
Lest haply the adversary deliver thee to the judge.—The judge was the one whose duty was to hear the matter. The judge, if he thought the cause a worthy one, would deliver the accused over “to the officer.” The officer was the same as our sheriff, and could deliver the accused to prison; the judge passed the sentence; the officer executed the sentence by committing the accused to prison. It is far better to agree with the adversary than to suffer the punishment in prison; one in prison would suffer the consequences of the adversary’s anger which might have been avoided, had one become reconciled to his brother and thus desoroyed the anger by kind and loving reconciliation to him.
26 Verily I say unto thee, Thou shalt by no means come out thence.—When the time of punishment comes, it will be too late for reconciliation. After the sentence of the court has been passed, and after commitment to prison, there is no opportunity for reconciliation. There is an illusion here to imprisonment for debt; if it were not paid, the accused must remain in prison until the time expires for the indebtedness. The disciples of Jesus are taught how to keep from suffering from the anger of others and also how to inhibit their own anger.
[ If a man never becomes angry without a just cause, he will not murder or do violence to his fellow man. Human laws and penalties can only affect a commission of the evil deed. God’s law goes behind the deed and removes all ground or occasion for excuse for the evil deed. It removes the ground or occasion for an evil deed in the heart of one; it removes the spirit that prompts the evil deed in the inflicter of the wrong. The command to cherish no evil thoughts or angry feelings in the heart, to settle all difficulty and differences with your fellow man quickly and promptly, to return good for evil, comes to a man in his quiet unexcited moments, and he sees that if these directions are followed good will follow evil, and he will conquer difficulties and change enemies into friends and promote his happiness and popularity among men.]
Matthew 5:27-32
- AGAINST AND DIVORCE
27, 28 Ye have heard that it was said, Thou shalt not commit adultery.—This is the seventh commandment of the Decalogue. Exodus 20:14 and Deuteronomy 5:18 record this commandment; the punishment fixed by the law of Moses for this crime was the death of both parties by stoning. (Leviticus 20:10; Deuteronomy 22:22-27.) If the woman were a slave, she was to be whipped, not put to death, and the man was to bring a trespass offering. (Leviticus 19:20-22.) In case of a wife who is suspected of adultery by her husband, a singular ordeal was provided for her trial, the only case of trial by ordeal known to the Jewish law. (Numbers 5:11-31.) The law punished the overt act of sin, and did not reach any further.
But I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart.—Jesus puts emphasis on what he has to say; there is a contrast between what they “have heard” concerning the law and what Jesus says; he declares the sin to be in the heart and not in the external act merely; Jesus goes behind the act and legislates against the thoughts which precede the act. “Every one that looketh on a woman,” the one who gazeth on a woman, whether married or single, with impure desire, has committed the sin of adultery; this looking is “to lust after her”; it is a gazing with a view to feed a lustful desire; it refers to an intentional and conscious desire to gratify the lust. The lascivious look and the intending or enkindled passion constitute the roots of the sin of adultery;hence the teachings of Jesus plainly forbid such “looking” as enkindles lascivious passion;there the sin begins and takes its root, and it must be resisted at that point and ruled out of the life. The desire must not be developed into overt action. The Jews did not apply the commandment, “Thou shalt not commit adultery,” to anything but the overt act; it was not directly against the desire as well as the act. (Exodus 20:14; Proverbs 6:25; 2 Pet. 2 14.) The thing which is condemned is not the look of admiration or affection, but the look of lust. As murder begins in the heart, so adultery begins in the heart. Jesus lays down a principle here which may be applied to both sexes.
[ Fornication is the lewdness of unmarried persons, adultery of married. The expression “looketh on a woman to lust after her” has the force of a cherished purpose. So the Bible goes behind the overt act, and characterizes the first formation of an evil purpose in the heart as the sin. It thus proposes to stifle the first emotions of sin and check the impulses that lead to it. The same manner of dealing with sin is manifest in the expression, “Whosoever hateth his brother is a murderer.” The feeling of hatred in the heart is charged with the full guilt and condemnation of the accomplished sin to which it leads. The knowledge of this truth and the necessity to which it gives rise of repressing the first buddings of the emotion or propensity to sin constitute the only safeguard from sin.]
29, 30 If thy right eye causeth thee to stumble, pluck it out, and cast it from thee.—Continuing the thought that sin originates in the heart, Jesus says “if thy right eye” is responsible for a sin, it must be plucked out. The “right eye” is considered more important of the two; it was considered more serviceable than the left, particularly in battle; if it is the cause of one’s stumbling, it must be destroyed. The orignal from which we get “causeth thee to stumble” carries with it the giving of offense or provoking; it also means a “snare,” “a stumblingblock” and the stick in a trap on which the bait is placed, and which springs up and shuts the trap at the touch of an animal. It is better to pluck the eye out and let one member of the body perish than to let that member involve the whole body. It is better for the one member to perish than that the “whole body be cast into hell.” “Hell” here means “Gehenna” where the whole body may be consumed. The Jews under the law condemned adultery and some other sins of the flesh by putting to death the guilty parties.
At Jerusalem, the guilty party was taken by the chief witness to a spot overhanging Gehenna (valley of Hinnon) and cast down on a rock in the valley; the second witness hurled a great stone on his breast; if he survived this, the spectators stoned him till he died. Sometimes the body was burned to death in Gehenna. The indulgence of a sinful passion may afford temporary gratification, but as it entails the loss of the soul, it is emphatically expedient to forego such indulgence. (Romans 8:13; Galatians 5:24; Colossians 3:5-8.)
If thy right hand causeth thee to stumble, cut it off, and cast it from thee.—The eye and the hand are taken as examples for illustration of the principle which Jesus here teaches; he means that any organ of the body whatever which becomes a snare to sin must be subdued and brought under with unsparing rigor and resolute determination. Any one of the bodily organs, by ensnaring into sin, may work the ruin not of the whole body only, but of the soul as well. Jesus teaches the duty of keeping the whole body under subjection to the law of God and of purity, with special reference to the sin of adultery which he had just before condemned. The eye and the hand are used here by the way of illustration, but the principle is general and may be applied to any member of the body or may be used symbolically. The self-denial and seeming deprivation of enjoyment are really gains, for in the one case only one organ of life is lost for this world, while in the other the whole life is gained.
31, 32 It was said also, Whosoever shall put away his wife, let him give her a writing of divorcement.—The commandment, “Thou shalt not commit adultery,” is violated in spirit and literally often by the sin of divorce; Jesus here makes application of the principle to those who would violate the spirit of the command by divorcement. The law concerning divorce is found in Deuteronomy 24:1. Jesus does not here contrast the external law of Moses and the spirit of his teaching, but he gives this as a further illustration of the subject of adultery. The common divorces which existed among the Jews at the time that Jesus was on earth were the occasion, on a large scale, of the sin of adultery. The law of Moses required that if a man determined to put away his wife, he should give her a formal document to that effect. The Jews were divided on the question of divorcement; many of them held that it was lawful for a man to dismiss his wife “for every cause” (Matthew 19:3), and that there was no restriction at all except that he must give her the required papers; hence divorces were very common with this class; another class of the Jews held that there was but one cause for separation, that being the sin of adultery.
At this early stage in his public ministry Jesus deemed it important to declare his teaching on this sharply mooted question. At a later period (Matthew 19:3-12; Mark 10:2-12; Luke 16:18) the question was pressed upon him by unfriendly critics in the hope of involving him in controversy with either one party or the other. The enemies of Jesus hoped to make trouble for him on this point. Jesus teaches clearly on this point; he cannot be misunderstood.
But I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress.—It seems that the law of Moses left the party at liberty to determine for himself what was a proper cause of divorce; Jesus does not repeal the law, but he authoritatively restricts its application, and thereby condemns all misapplications of the principle. He is clear on this point; he lays down his teaching here with entire precision; he admits but one valid ground for divorce, namely fornication. Whoever puts away his wife for any other reason than this causes her to commit adultery because he tempts her to marry again; Jesus assumes that the pretended divorce goes for nothing; that she is still his wife, and that marrying again involves adultery. Not only does she become an adulteress, but whoever shall marry her becomes an adulterer. A divorce for reasons other than the only legitimate one involves the sin of adultery in all the parties implicated—in the husband who puts his wife away, and in the wife herself, and in the man who marries her. Under the law of Moses a husband could divorce his wife, but the wife could not divorce the husband; hence Jesus in dealing with this principle uses the masculine gender; but the ethical principle is applicable to both sexes.
[The language of Jesus on the subject of adultery and divorce is plain. I see nothing difficult to understand in it; I cannot write a plainer sentence than the one that says, “That every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery.” Every man and every woman that has separated from a husband or wife save for the cause of fornication, and is living with another, is living in adultery. The law is positive and clear; and no reasoning of man, whether preacher or not, can change it. I do not see what more can be said on that point.]
Matthew 5:33-42
- AGAINST OATHS AND
33 Ye have heard that it was said to them of old time, Thou shalt not forswear thyself.—Again Jesus refers to another part of the law of Moses which the Jews were continually perverting. This refers to the law recorded in Leviticus 19:12; Numbers 30:2; Deuteronomy 23:21. Jesus frequently refers “to them of old time” or the ancients, when he means to refer to some clause of the law of Moses as frequently referred to by the religious teachers of his day. To “forswear” means to perjure oneself; it means false swearing and a profane use of the name of God; the Hebrew word which answers to “in vain” may be rendered to include “forswear thyself.” The Jews held that all oaths were not binding unless the sacred name of God should be invoked at the time that the. oath was taken. Some think that Jesus here had reference not to judicial oaths, but to nonjudicial; others think that he had reference to all oaths. To “forswear” is to perjure oneself which stands over against “shall perform unto the Lord thine oaths.” Jesus goes further than prohibiting all oaths in ordinary communication.
The Pharisees made frivolous and pernicious distinctions between certain oaths. Jesus prohibits making distinction between oaths and states clearly that one is under obligation to perform all of his oaths.
34, 35 But I say unto you, Swear not at all.—The oath authorized by the law of Moses was not taken in the name of God. (Deuteronomy 6:13.) The Jewish teachers held that no oath had any binding force unless it brought in the name of God; swearing by the heavens, or by the earth, or by the stars went for nothing, because the name of God was not expressed. They thought by this practice to honor the name of God, but by it they really dishonored God. Swearing “by the heaven,” “by the earth,” “by Jerusalem,” “by thy head” all were not authorized of God; Jesus teaches that such oaths should not be practiced. The Jew claimed that he could swear by these and still not have to perform his oath, but Jesus prohibits this and all other kinds of oaths. Those who have written on this subject vary widely in their comment; some say that one should not swear at all unless it is with due reverence toward God; others say that one should not swear lightly in ordinary life; others say that one should not swear after the manner of the Jews; others, it is not applicable to our duty as citizens in the state; still others say that it prohibits at all times and under all circumstances the taking of any oath. Jesus does forbid plainly the swearing as mentioned here.
36, 37 Neither shalt thou swear by thy head.—Jesus has forbidden swearing by heaven as it is the throne of God; he has also prohibited the swearing by the earth as it is “the footstool of his feet”; he has also prohibited the swearing by Jerusalem, “for it is the city of the great King.” He now forbids the- swearing by one’s own head as one cannot “make one hair white or black”; these are all foolish and wicked oaths and the disciples of Jesus cannot indulge in them. Man has not the power to make one hair become white or black; God alone can do that, and since he has absolute proprietorship on us, we have no right to swear by ourselves or by any member of our body; the significance of an oath consists in its calling God to witness the truth of the assertion.
But let your speech be, Yea, yea; Nay, nay.—Instead of an oath for confirmation of what has been said, the disciple of Jesus should be content with the simple affirmation of “Yea, yea,” or the simple negation of “Nay, nay.” The Christian must live so that whatever he states will be accepted as the truth; his character and life give affirmation to what he says, and no oath is needed to confirm his statement. James 5:12 confirms this teaching when he said, “Let your yea be yea, and your nay, nay”; these are to be used only in their simplicity. Jesus adds that “whatsoever is more than these is of the evil one.” James adds another reason when he said, “that ye fall not under judgment.” (James 5:12.) Christians should be content with a serious affirmation or denial of any statement and others should be satisfied to take a Christian’s statement at face value. What is more than these comest of “the evil one”; this may mean either of the evil that lie latent, or of the evil one (Satan) who fosters all evil, and not least the evil which forever flows from profane swearing.
Jesus does not here refer to common vulgar profanity; he speaks of performing the oath in contrast with forswearing oneself, which is to swear and not to perform. The oaths of which Jesus spoke here seem to be made to the Lord, and to him they are to be performed. This would indicate vows made to God; yet the language, “swear not at all,” seems to prohibit all oaths, either judicial or those made to God. The oath of confirmation is an appeal to God to visit wrath upon one if one does not tell the truth. This seems to violate the divine law. The courts allow an affirmation without calling on the name of God.]
38, 39 Ye have heard that it was said, An eye for an eye, and a tooth for a tooth.—Again Jesus quotes from the law of Moses and puts his interpretation over against the traditions of the Jews. Jesus is still teaching against retaliation; the Jews had perverted Exodus 21:23-24; Leviticus 24:20; Deuteronomy 19:21. God had never taught the spirit and practice of retaliation as the Jews were teaching and practicing it. It was never the law of God for any one who had lost an eye to knock out the eye of his enemy, or if in personal combat one had lost a tooth, that he could knock out a tooth of his assailant; no such procedure was permitted without judicial process; this was the law that should govern judges and juries in placing the penalty on one who had attacked his fellow; it did not permit personal vengeance, as the Jews were practicing it at that time. They practiced it under their construction of the law, and Jesus opposed their practice; he was not opposed to the law; he came to fulfill the law, but not to disregard it. Some think that the Mosaic law permitted individual retaliation, but did not make it compulsory; however, that which was done by the hand of the magistrate or judge cannot be called individual retaliation. Even in the case of murder the avenger of blood became an officer in executing punishment of the murderer.
But I say unto you, Resist not him that is evil.—Jesus implies here that the malice and wrongdoing of the world to his disciples is the work of the devil. (1 John 2:13-14; Rev. 2 10). All evil originates with the devil; it emanates from him and is inspired by him;those who do evil intentionally are led by his spirit. There is a sense in which we are to resist the evil one; “but resist the devil, and he will flee from you” (James 4:7); we must resist evil with all of our might in this sense, but as used here we are not to resist “the evil one.” In what sense may we not resist? In the sense of doing evil for evil; we are not to oppose violence with violence; we are not to “fight fire with fire”; “be not overcome of evil, but overcome evil with good,” is the method that Christians are to use in opposing evil; our warfare is to overcome, not evil with evil, but evil with good. There are those who may overcome evil with evil. (Romans 13:1-4.)
But whosoever smiteth thee on thy right cheek, turn to him the other also.—To slap a man in the face was a common mode of insult. (1 Kings 22:24 , Lamentations 3:30; Matthew 26:67; John 18:22; John 19:3.) Smiting on the “right cheek” (literally jaw), was both an injury and an insult (2 Corinthians 11:20), and yet this was done to Jesus more than once. Jesus here gives the rule of conduct that his disciples should follow. There has been much discussion as to whether these examples cited by Jesus should be taken figuratively or literally; there seems to be no just grounds for taking them other than literally. The principle and spirit that Jesus here gives are against retaliation, and emphasize his statement, “Resist not him that is evil.” Jesus’ conduct when smitten illustrates his meaning; he turned the other cheek to those who would smite him. Rather than resent the first insult, Jesus teaches that we are to submit to a second; he does not mean that we should invite a repetition of the insult, but that we should meekly endure it and suffer another rather than resist evil with evil.
40, 41 And if any man would go to law with thee.—If any one should be disposed to contend and take a matter to law, it is better rather to suffer than to resist or resent by going to law. This is another example or application that Jesus gives against retaliation. If one should go to law and “take away thy coat, let him have thy cloak also.” “Coat” as used here means a shirtlike undergarment or tunic; it was the less expensive garment worn. “Cloak” was the outer garment or mantle; it was used as a covering for the night, and therefore was forbidden by the Mosaic law to be retained in pledge overnight. (Exodus 22:26-27.) To give up the cloak without resistance implied a higher degree of concession.
And whosoever shall compel thee to go one mile, go with him two.—This is the third application that Jesus makes of the principle of submitting rather than retaliating; the first, if smitten on one cheek turn the other; the second, if compelled to give up the inner garment, give the outer garment also; and third, if compelled to go one mile, go two. There was a custom which originated with the Persian government that a man traveling on a mission for the government, if need be, could compel others to assist him in carrying out the demands of the government; the Greeks took up the same custom and put it into a law; finally the Romans enlarged upon it and incorporated this principle into a law. Unfair advantage was taken of this law; sometimes the Jews were compelled to assist Romans when the official authority had not demanded it. It was a beautiful custom at first, when a man traveling and about to pass a post station, where horses and messengers are kept in order to forward royal messages as quickly as possible, such could be commanded into the service of the government; but to pervert this custom or principle for private gain or advantage was mean; the Jews resented it, but Jesus teaches that it is better to suffer this inconvenience and injury than to retaliate.
42 Give to him that asketh thee.—This has its limitations and is still on the teaching against retaliation; the meaning of this can be understood from the conduct of Jesus. He said later, “If ye shall ask anything in my name, that will I do.” (John 14:14.) Jesus did not always give what was asked of him , sometimes God does not give what we ask of him. (2 Corinthians 12:8-9.) Sometimes we do not receive because we ask amiss. (James 4:3.) Our beneficence must be regulated by a due regard to those who may ask of us. Those who “would borrow of thee turn not thou away”; those who would borrow because they need should not be rejected; but those who borrow in order to make gain or profit are to be rejected. The spirit of retailation is still before Jesus; if one has injured us, but is in need and should ask, we should not refuse to give that which is needed because the one asking has done us an injury; to withhold from one who asks in need would be to retaliate; this is forbidden. The teaching of Jesus on this was expressed in the law of Moses. (Deuteronomy 15:8-10.)
[ Jesus here gives a positive law of his kingdom;his subjects must not return evil for evil, but they must return good for evil. This is a positive law for the government of every subject of his kingdom. The object as set forth by Jesus is to make us the children of our Father who is in heaven and to perfect us like God our Father. To every one then that has an aspiration to be a child of God, to be made perfect like God, it is necessary to conform to this solemn law. And no man can be a child of God without cultivating and continually practicing this spirit. The whole life and teachings of Jesus were a continued exemplification of this law.
He uncomplainingly bore evil, persecution, contumely, and contempt during his life; he endured sorrow and affliction while he lived on earth. His life was falsely sworn away, and he suffered a cruel and ignominious death, as a malefactor, without a word of bitter reproach escaping from him.]
Matthew 5:43-48
- THE OF LOVE
43, 44 Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy.—Again Jesus refers to another section of the law of Moses; he does not combat what the law taught, but their interpretation and application of it. The Old Testament in many places did teach abhorrence of heathen character and heathen habits (Deuteronomy 7:1-2; Deuteronomy 7:16; Deuteronomy 7:23-26; Deuteronomy 12:27; Deuteronomy 12:32; Joshua 23:12-13; Psalms 139:21-22); and the law of love as revealed in the Old Testament had an appearance of being confined to the Israelites (Leviticus 19:17-18; Deuteronomy 23:3-6) but God has never taught his children to hate each other or to hate any one else. They are taught to hate sin and every evil way, but they are not to hate the sinner. The Jews made no distinction between the sinner and his sin; they interpreted God’s abhorrence for idolatry and wicked ways as an abhorrence of the people. Jesus here enlarges upon the principle of love.
“Neighbor” is another word to which the New Testament has given a broader and deeper meaning; literally it means the one near (neighbor equals “nighbor”), indicating a mere outward nearness of proximity; in this sense a neighbor might be an enemy. The Old Testament meaning covers national or tribal fellowship, and in this sense Jesus gave the quotation here. The Christian sense is expounded by Jesus in the parable of the Good Samaritan and includes the whole brotherhood of man, as founded in love for man. (Luke 10:29-37.) The law of Moses taught love for the neighbor, but it did not teach them to hate their enemy, but on the contrary it taught, “Thou shalt not hate thy brother in thy heart . . . Thou shalt not take vengeance, nor bear any grudge against the children of thy people; but thou shalt love thy neighbor as thyself.” (Leviticus 19:17-18.)
But I say unto you, Love your enemies.—Jesus again puts his teaching in contrast with their perverted interpretation and practice of this principle. Jesus emphasizes that love has a much broader application than they were making of it; they “loved their neighbor,” but “hated their enemies” , Jesus teaches now that they are to “love your enemies, and pray for them that persecute you.” The disciples of Jesus are to love those who personally hate, curse and despise them; they are to do this because it is enjoined by the great principle of love. We are to love with a love of benevolence even our enemies; we may thus love our most deadly foes, those whom we cannot love with any affection of gratitude or esteem. To love is to do good; it is to seek the highest good and welfare of others; in this sense we can love our enemies. Again Jesus’ life illustrates the principle of love; he sought the highest good even of his enemies, and prayed for them while they were crucifying him.
45 That ye may be sons of your Father who is in heaven.— The principle of love helps to make the disciples of Jesus lovable; it helps to make them like Jesus; hence it makes them indeed sons of God. God makes no distinction so far as his benevolence is concerned; he “maketh his sun to rise on the evil and the good”; he makes no distinction, for he “sendeth rain on the just and the unjust.” As God first created the sun to shine upon the earth, so he still controls it; it shines upon the good and the bad with the same glory and warmth; his rain falls on the just and the unjust with no distinction; if we would imitate God, we must bless those that curse us and do good to them that would injure us. To be Godlike is to do as God does, and since he makes no distinction with his material and physical blessings, neither should we when it comes to doing good. God loves all regardless of their attitude toward him; however there is a special sense in which he loves those who adjust their lives to his will. Jesus, here in enforcing the principle of love, refers his disciples to the example of his Father, in order to show the nature and universality of the principle of love.
46 For if ye love them that love you, what reward have ye? —What reward have those whose love goes no further than to love those who love them? This would be only a reciprocal love and would be from its very nature selfish; but to extend love to those who do not love us makes us Godlike. “The publicans” love those who love them, and if the disciples of Jesus only love those who love them, they are no better than the publicans. “Publican” is a Latin word and designates those who hired themselves to the Roman government to collect taxes for it. The publican was odious in the sight of the Jew; Jews aid not like to pay taxes to the Roman government, and any Jew who would hire himself to the Roman government to collect taxes from Jews was a wicked wretch in the sight of the Jew. With this conception of the publican, Jesus says that if his disciples do not take the general principle of love and let it have it have its broad application, they are no better than the publican.
47 And if ye salute your brethren only, what do ye more than others?—The Greek word for “salute” here may mean “embrace,” say some; it is a word which expresses a strong degree of kind feelings. Jews did not salute Gentiles as a rule; the oriental custom of salutation or greeting was to lay the right hand on the breast and bow the body low; to persons of great rank they would bow nearly to the ground and kiss the hem of their garment, and sometimes the feet and the knees. Jews would not salute Gentiles, except occasionally for policy’s sake. The principle of love as laid down by Jesus causes one to go beyond merely saluting those who salute them; it forces one to salute every one without prejudice or distinction. It is another way of saying that his disciples must regard the principle of love as being universal. “Gentile” means any one who was not a Jew or a proselyte to the Jewish religion; they were regarded by the Jew as being beneath salutation.
48 Ye therefore shall be perfect, as your heavenly Father is perfect.—The “ye” here is emphatic and means the disciples of Jesus in contrast with publicans and Gentiles. “Therefore” introduces the deduction that Jesus himself has made from that which precedes; the universal principle of love only can make one perfect as God is perfect. The term rendered “perfect” is used in a variety of connections, and its precise meaning must always be determined by the context; sometimes it simply means “complete” without any moral element (Hebrews 9:11), and in other instances it means complete in growth of body or mind, “fullgrown” (1 Corinthians 14:20; Ephesians 4:13; Hebrews 5:14; Hebrews 5:6; Hebrews 1). Again it may mean complete morally. (Matthew 19:21; Colossians 1:28; Colossians 4:12 James 1:4; James 1:25; James 3:2.) There are scriptures in which it seems to mean complete in both knowledge and moral excellence. (Philippians 3:15.) “Perfect” does not mean “sinless”; when Christians love their enemies, even those who revile and curse them, it is a long step toward perfection. When God’s children love their enemies and bless those who curse them as God does and because he does, they are perfect in their sphere even as their Father is in his, which standard is the highest possible standard of perfection. The meaning that Jesus gives to the principle of love is that his disciples are to let their love be universal, unconfined by partialities, and with respect to its objects as large as God’s; not that their love, either to enemies or friends, can be supposed in other respects to be in proportion to the divine love.
[These teachings of Jesus were to make his disciples pure, holy, true, doers of good “that ye may be sons of your Father who is in heaven.” What it took to make them good, it takes to make us good. There is no reason we should not be required to seek as high standard of holiness as was required of these early Christians. All effort to set aside one or another moral requirement as not applicable to us is derogatory to the authority and integrity of the Bible.]