Matthew 5 Bible Commentary

5:1  And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him¹: THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) A. INTRODUCTORY STATEMENTS. Matthew 5:1,2; Luke 6:17-20
And when he had sat down, his disciples came unto him. In sitting Jesus followed the custom of Jewish teachers. The instruction of Jesus was at no time embellished with oratorical action. He relied upon the truth contained in his words, not upon the manner in which he uttered it.

5:2  and he opened his mouth and taught them, saying,
And he opened his mouth, and taught them. Jesus spoke with the full-toned voice of power--with open mouth.

5:3  Blessed are the poor in spirit: for theirs is the kingdom of heaven¹. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) B. BEATITUDES: PROMISES TO MESSIAH'S SUBJECTS. Matthew 5:3-12; Luke 6:20-26

The sayings in this subdivision are called beatitudes from the word "beati" (meaning "blessed"), with which they begin in the Vulgate, or Latin Bible. According to Matthew, these beatitudes are nine in number and seven in character, for the last two, which concern persecution, do not relate to traits of character, but to certain external circumstances which lead to blessings. Luke gives us beatitudes not recorded in Matthew. Most of the beatitudes are paradoxical, being the very reverse of the world's view, but Christians who have put them to the test have learned to realize their unquestionable truth.
Blessed are the poor in spirit: for theirs is the kingdom of heaven. The poor in spirit are those who feel a deep sense of spiritual destitution and comprehended their nothingness before God. The kingdom of heaven is theirs, because they seek it, and therefore find and abide in it. To this virtue is opposed the pride of the Pharisee, which caused him to thank God that he was not as other men, and to despise and reject the kingdom of heaven. There must be emptiness before there can be fullness, and so poverty of spirit precedes riches and grace in the kingdom of God.

5:4  Blessed are they that mourn: for they shall be comforted¹.
Blessed are they that mourn: for they shall be comforted. See Isaiah 42:2,3; Luke 2:25; Romans 8:18; John 16:20,21. The blessing is not upon all that mourn (2 Corinthians 7:10); but upon those who mourn in reference to sin. They shall be comforted by the discovery and appropriation of God's pardon. But all mourning is traced directly or indirectly to sin. We may take it, therefore, that in its widest sense the beatitude covers all those who are led by mourning to a discerning of sin, and who so deplore its effects and consequences in the world as to yearn for and seek the deliverance which is in Christ. Those to whom Christ spoke the beatitude bore a double sorrow. Not only did their own sins afflict their consciences, but the hatred and opposition of other sinners added many additional sighs and tears. Joy springs from such sorrow so naturally that it is likened to harvest gathered from the seed (Psalms 126:6). But sorrows, even apart from a sense of sin, often prove blessings to us by drawing us near unto God.

5:5  Blessed are the meek: for they shall inherit the earth¹.
Blessed are the meek: for they shall inherit the earth. His hearers were full of hopes that, as Messiah, he would glut their martial spirit, and lead them to world-wide conquest. But the earth was not to be subjugated to him by force. Those who were meek and forbearing should receive what the arrogant and selfish grasp after and cannot get. Beecher says,

"Man the animal has hitherto possessed the globe. Man the divine is yet to take it. The struggle is going on. But in every cycle more and more does the world feel the superior authority of truth, purity, justice, kindness, love, and faith. They shall yet possess the earth".

The meek shall inherit it in two ways: (1) They shall enjoy it more fully while in it. (2) They shall finally, as part of the triumphant church, possess and enjoy it. Doubtless there is also a reference to complete possession to be fulfilled in the new earth (Daniel 7:27 Revelation 3:21; Revelation 5:10).

5:6  Blessed are they that hunger and thirst after righteousness: for they shall be filled.
Blessed are they who hunger and thirst after righteousness: for they shall be filled. Our Lord here declares that those who feel a most intense desire for righteousness shall obtain it. Under no other religion had such a promise ever been given. Under Christianity the promise is clear and definite. Compare Romans 8:3,4; Hebrews 7:11,19,25. The promise is realized in part by the attainment of a higher degree of righteous living, and in part by the perfect forgiveness of our sins. But the joy of this individual righteousness, blessed as it is, shall be surpassed by that of the universal righteousness of the new creation (2 Peter 3:13).

5:7  Blessed are the merciful: for they shall obtain mercy¹.
Blessed are the merciful: for they shall obtain mercy. As meekness is rather a passive virtue, so mercy is an active one. The meek bear, and the merciful forbear, and for so doing they shall obtain mercy both from God and man. This beatitude, like the rest, has a subordinate, temporal application; for God rules the world in spite of sin. This beatitude has primary reference to the forgiveness of offenses. The forgiving are forgiven (Matthew 6:14,15).

5:8  Blessed are the pure in heart: for they shall see God¹.
Blessed are the pure in heart: for they shall see God. The pure in heart are those who are free from evil desires and purposes. They have that similarity of life to the divine life which excludes all uncleanness, and which enables them to comprehend, after a sympathetic fashion, the motives are actions of God. Such see God by faith now, that is, by the spiritual vision of a regenerate heart (Ephesians 1:17,18), and shall see him face to face hereafter (1 Corinthians 13:12; 1 John 3:2,3). The Jews to whom Christ spoke, having their hearts defiled with carnal hopes and self-righteous pride, failed to see God, as he was then revealing himself in the person of his Son, thus forming a sad contrast to the gracious promise of the beatitude. Beecher writes:

"They only can understand God who have in themselves some moral resemblance to him; and they will enter most largely into the knowledge of him who are most in sympathy with the divine life".

5:9  Blessed are the peacemakers: for they shall be called sons of God¹.
Blessed are the peacemakers: for they shall be called sons of God. The term "peacemakers" includes all who make peace between men, whether as individuals or as communities. It includes even those who worthily endeavor to make peace, though they fail of success. They shall be called God's children, because he is the God of peace (Romans 15:33; Romans 16:20 2 Corinthians 13:11); whose supreme purpose is to secure peace (Luke 2:14); and who gave his Son to be born into this world as the Prince of Peace (Isaiah 9:6). Here again Jesus varies from human ideas. In worldly kingdoms the makers of war stand highest, but in his kingdom peacemakers outrank them, for the King himself is a great Peacemaker (Colossians 1:20; Ephesians 2:14).

5:10  Blessed are they that have been persecuted for righteousness' sake¹: for theirs is the kingdom of heaven.
Blessed are they that have been persecuted for righteousness' sake, etc. Those who suffer because of their loyalty to the kingdom of heaven are blessed by being bound more closely to that kingdom for which they suffer.

5:11  Blessed are ye when [men] shall reproach you¹, and persecute you, and say all manner of evil against you falsely, for my sake.
Blessed are ye when [men] shall reproach you, etc. The Master here presents the various forms of suffering which would come upon the disciples by reason of their loyalty to him. We shall find several like statements as we proceed with the gospel story. They would first be conscious of the coldness of their brethren before the secret hate became outspoken and active. Later they should find themselves excommunicated from the synagogue (John 16:2). This act in turn would be followed by bitter reproaches and blasphemy of the sacred name by which they were called--the name Christian (James 2:7; 1 Peter 4:4). Farrar says,

""Malefic" or "execrable superstition" was the favorite description of Christianity among Pagans (Tacitus, Ann. 15:44; Suetonius, Nero, 16), and Christians were charged with incendiarism, cannibalism, and every infamy."

All this would finally culminate in bloody-handed persecution, and procure the death of Christ's followers by forms of law; all manner of false and evil accusations would be brought against them.

5:12  Rejoice, and be exceeding glad¹: for great is your reward in heaven²: for so persecuted they the prophets that were before you³.
Rejoice, and be exceeding glad. In commanding rejoicing under such circumstances Jesus seemed to make a heavy demand upon his disciples, but it is a demand which very many have responded to Acts 5:41; Acts 16:25.
For great is your reward in heaven. Anticipations of the glorious future are a great tonic.
For so persecuted they the prophets that were before you. For instances of persecution of the prophets, see 1 Kings 19:10; 2 Chronicles 16:10 1 Kings 22:27; 2 Chronicles 24:20,21; Jeremiah 26:23; Jeremiah 37:15; Jeremiah 38:4-6,28; Hebrews 11:36-38.

5:13  Ye are the salt of the earth¹: but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) C. INFLUENCE AND DUTIES OF MESSIAH'S SUBJECTS. Matthew 5:13-16
Ye are the salt of the earth, etc. Salt has been used from time immemorial as an agent in the preservation of meats. The multitudes which heard Jesus were familiar with its use in curing fish. G.A. Smith notes,

"The pickled fish of Galilee were known throughout the Roman world."

It is worthy of note that the salt of Palestine gathered from the marshes is not pure. Because of the foreign substances in it, it loses its savor and becomes insipid and useless when exposed to the sun and air, or when permitted for any considerable time to come in contact with the ground; but pure salt does not lose its savor. The verse teaches that God's people keep the world from putrefaction and corruption. There was not salt enough in the antediluvian world to save it from the flood, in Sodom to save it from fire, nor in Canaan to preserve its people from destruction. It also teaches--as does experience--that a disciple may lose those qualities which make him salt. See notes at Mark 9:50; Luke 14:34.

5:14  Ye are the light of the world¹. A city set on a hill cannot be hid.
Ye are the light of the world. As light dispels darkness and enables a man to see his way, so the Christian, by his teaching and example, removes ignorance and prejudice, and discloses the way of life.
A city set on an hill cannot be hid. The church, reflecting the light of Christ, is of necessity a conspicuous body, so that neither its blemishes nor its beauty can be concealed. For air and for protection cities were frequently built upon hills. Jerusalem and Samaria were both hill cities.

5:15  Neither do [men] light a lamp¹, and put it under the bushel, but on the stand; and it shineth unto all that are in the house.
Neither do [men] light a lamp. Lamps were then crude affairs without chimneys, in which, for the most part, olive oil was burned. Candles were not then known. The word "candle", where used in the Authorized Version is a mistranslation.
And put it under a bushel. A common measure, found in every Jewish house, and containing about a peck, or eight quarts dry measure.

5:16  Even so let your light shine before men¹; that they may see your good works², and glorify your Father who is in heaven³.
Even so let your light shine before men. The light of the Christian is to shine not ostentatiously, but naturally and unavoidably.
That they may see your good works. It is to shine not only in his teaching or profession, but in such works and actions as unprejudiced men must acknowledge to be real excellencies.
And glorify your Father who is in heaven. Moreover, it must so shine that it shall not win praise for itself, but for him who kindled it. Men do not praise the street lamps which protect them from robbery and assault, but they praise the municipal administration which furnishes the lamps.

5:17  Think not that I came to destroy the law¹ or the prophets²: I came not to destroy, but to fulfil³. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) D. RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADITIONAL TEACHING. Matthew 5:17-48; Luke 6:27-30,32-36
Think not that I came to destroy the law. This verse constitutes a preface to the section of the sermon which follows it. It is intended to prevent a misconstruction of what he was about to day. "Destroy" is here used in antithesis, not with perpetuate, but with fulfill. To destroy the law would be more than to abrogate it, for it was both a system of statutes designed for the ends of government, and a system of types foreshadowing the kingdom of Christ. To destroy it, therefore, would be both to abrogate its statutes and prevent the fulfillment of its types. The former, Jesus eventually did; the latter, he did not.
Or the prophets. As regards the prophets, the only way to destroy them would be to prevent the fulfillment of the predictions contained in them.
I came not to destroy, but to fulfil. Instead of coming to destroy either the law or the prophets, Jesus came to fulfill all the types of the former, and (eventually) all the unfulfilled predictions of the latter. He fulfills them partly in his own person, and partly by his administration of the affairs of his kingdom. The latter part of the process is still going on, and will be until the end of the world.

5:18  For verily I say unto you, Till heaven and earth pass away, one jot¹ or one tittle² shall in no wise pass away from the law, till all things be accomplished³.
Jot. The jot or yod (^y^) answering to our letter "i" was the smallest of the Hebrew letters.
Tittle. The tittle was a little stroke of the pen, by which alone some of the Hebrew letters were distinguished from others like them. To put it in English, we distinguish the letter "c" from the letter "e" by the tittle inside of the latter.
Shall in no wise pass away from the law, till all things be accomplished. This passage not only teaches that the law was to remain in full force until fulfilled, but it shows the precise accuracy with which the law was given by God.

5:19  Whosoever therefore shall break one of these least commandments¹, and shall teach men so, shall be called least in the kingdom of heaven²: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven³.
Whosoever therefore shall break one of these least commandments. Disobedience is a habit, and it is not easily laid aside. Hence he that is unfaithful in that which is little will also be unfaithful in that which is great. So also those who were disobedient and reckless under the Jewish dispensation would be inclined to act in like manner in the new, or Christian, dispensation: hence the warning.
And shall teach men so, shall be called least in the kingdom of heaven. Not only shall God call such least, but men also shall eventually do likewise. Those who by a false system of interpretation, or an undue regard for the traditions of men, enervate or annul the obligations of Christ's laws and ordinances, and teach others to do the same, shall be held in low esteem or contempt by the church or kingdom of God as fast as it comes to a knowledge of the truth.
But whosoever shall do and teach them, he shall be called great in the kingdom of heaven. Greatness in the kingdom of heaven is measured by conscientiousness in reference to its least commandments. Small Christians obey the great commandments, but only the large are careful about the least.

5:20  For I say unto you, that except your righteousness shall exceed [the righteousness] of the scribes and Pharisees¹, ye shall in no wise enter into the kingdom of heaven².
Except your righteousness shall exceed [the righteousness] of the scribes and Pharisees. The scribes and Pharisees were models of righteousness in their own sight and in that of the people, Jesus here laid down a very high ideal.
Ye shall in no wise enter into the kingdom of heaven. Though one may now enter the kingdom of heaven having of himself far less righteousness than that of the Pharisees, yet he must attain righteousness superior to theirs, or he cannot abide in the kingdom.

A large portion of the sermon from this point on is a development of the righteousness of the kingdom of heaven in contrast with old dispensation righteousness and Pharisaic interpretation of it. The laws of Moses regulated civil conduct, and being state laws, they could only have regard to overt acts. But the laws of the kingdom of Christ are given to the individual, and regulate his inner spiritual condition, and the very initial motives of conduct; in it the spirit-feelings are all acts (1 John 3:15).

5:21  Ye have heard that it was said to them of old time¹, Thou shalt not kill²; and whosoever shall kill shall be in danger of the judgment³:
Ye have heard that it was said to them of old time. The common people, for the most part, knew the law only by its public reading, and hence the exposition of the scribes which accompanied the readings shared in their estimation the very authority of Scripture itself.
Thou shalt not kill. See Exodus 20:13; Deuteronomy 5:17.
Shall be in danger of the judgment. Shall be liable to.

5:22  but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca¹, shall be in danger of the council; and whosoever shall say, Thou fool², shall be in danger of the hell of fire.
Raca. An expression of contempt frequently used in rabbinical writings, but of uncertain derivation, so that it may mean "empty head" or "spit out"; that is, heretic.
Thou fool. Bloomfield says,

""Thou impious wretch"; folly and impiety being equivalent with the Hebrews."
Shall be in danger of the hell fire. We have here three degrees of criminality or offense as to the sin of anger: (1) Silent rage; (2) Railing speech; (3) Bitter reproach (Psalms 14:1). With these are associated respectively three different degrees of punishment. (1) The law of Moses provided for the appointment of judges, (Deuteronomy 16:18), and Josephus informs us that in each city there were seven judges appointed (Ant. 4:8,14). This tribunal was known as the judgment, and by it the case of the manslayer was determined. Compare Numbers 35:15,24,25 decision to the Sanhedrin, or they might themselves confine the man in of the cities of refuge, or order him to be stoned to death. (2) The second punishment would be the result of a trial before the Sanhedrin or council. This chief court of the Jews sat at Jerusalem (Deuteronomy 17:8-13), and common men stood in great awe of it. (3) The third punishment passes beyond the pale of human jurisdiction. It is the final punishment--being cast into hell. The Scripture word of "hell" is derived from the name of a place in the neighborhood of Jerusalem, called the valley of Hinnom. It was a deep, narrow valley, lying southeast of Jerusalem. The Greek word "Gehenna" (which we translate "hell") is first found applied to it in the Septuagint translation of Joshua 18:16. For the history of the valley, see the following passages of Scripture: Joshua 15:8; Joshua 18:16; 2 Kings 23:1-14; 2 Chronicles 28:3 2 Chronicles 33:6; 2 Chronicles 34:4,5; Nehemiah 11:30; Jeremiah 7:31,32; Jeremiah 19:1-6; Jeremiah 32:35. The only fire certainly known to have been kindled there was the fire in which children were sacrificed to the god Moloch. This worship was entirely destroyed by King Josiah, who polluted the entire valley so as to make it an unfit place even for heathen worship. Some commentators endeavor to make this third punishment a temporal one, and assert that fires were kept burning in the valley of Hinnom, and that as an extreme punishment the bodies of criminals were cast into those fires. But there is not the slightest authentic evidence that any fire was kept burning there; nor is there any evidence at all that casting a criminal into the fire was ever employed by the Jews as a punishment. It was the fire of idolatrous worship in the offering of human sacrifice which had given the valley its bad name. This caused it to be associated in the mind of the Jews with sin and suffering, and led to the application of its name, in the Greek form of it, to the place of final and eternal punishment. When the conception of such a place as hell was formed, it was necessary to give it a name, and there was no word in the Jewish language more appropriate for the purpose than the name of this hideous valley. It is often used in the New Testament, and always denotes the place of final punishment (Matthew 5:22,29,30; Matthew 10:28; Matthew 18:9; Matthew 23:15,33 Mark 9:43,45,47; Luke 12:5; James 3:6). We should note that while sin has stages, God takes note of it from its very first germination in the heart, and that a man's soul is imperiled long before his feelings bear their fruitage of violence and murder.

5:23  If therefore¹ thou art offering thy gift at the altar², and there rememberest that thy brother hath aught against thee,
If therefore. Having forbidden anger, Jesus now proceeds to lay down the course for reconciliation.
Thou art offering thy gift at the altar. That which was popularly esteemed the highest act of worship.

5:24  leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift¹.
First be reconciled to thy brother, and then come and offer thy gift. Reconciliation takes precedence of all other duties, even of offerings made to God. A very important teaching in these days, when men, by corrupt practices, by extortionate combinations, and by grinding the face of the poor, accumulate millions of dollars and then attempt to placate God by bestowing a little of their pocket change upon colleges and missionary societies. God hears and heeds the voice of the unreconciled brethren, and the gift is bestowed upon the altar in vain. The offering of unclean hands is an abomination. The lesson teaches us to be reconciled with all who bear grudges against us, and says nothing as to whether their reasons are sufficient or insufficient, just or unjust. Stier writes,

"It is enough to say, I have naught against "him", and so justify myself."

5:25  Agree with thine adversary¹ quickly, while thou art with him in the way²; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer³, and thou be cast into prison⁴.
Thine adversary. Opponent in a lawsuit.
While thou art with him in the way. On the road to the judge.
The officer. One answering somewhat to our sheriff.
And thou be cast into prison. Bengel says,

"In this brief allegory one is supposed to have an adversary at law who has just cause against him, and who will certainly gain a verdict when the case comes to court. The plaintiff himself used to apprehend the defendant"

The defendant is, therefore, advised to agree with this adversary while the two are alone on the way to the judge, and thus prevent a trial. Jesus still has in mind the preceding case of one who has given offense to his brother. Every such one is going to the final judgment, and will there be condemned unless he now becomes reconciled to his brother.

5:26  Verily I say unto thee, thou shalt by no means come out thence, till thou have paid the last farthing²¹.
Thou shalt by no means come out thence, till thou have paid the last farthing. This is the text on which the Roman Catholic Church has built its doctrine of purgatory, and one of those on which the Universalists build theirs of final restoration. But neither "prison" nor "till" necessarily point to ultimate deliverance. Compare 2 Peter 2:4; Jude 1:6. The allusion here is of course to imprisonment for debt. In such a case the debtor was held until the debt was paid, either by himself or some friend. If it were not paid at all, he remained in prison until he died. In the case which this is made to represent, the offender would have let pass all opportunity to make reparation and no friend can make it for him; therefore, the last farthing will never be paid, and he must remain a prisoner forever. So far, therefore, from being a picture of hope, it is one which sets forth the inexorable rigor of divine justice against the hardened and impenitent sinner. It is intended to teach that men cannot pay their debts to God, and therefore they had better obtain his forgiveness through faith during these days of grace. It exposes the vain hope of those who think that God will only lightly exact his debts. God knows only complete forgiveness or complete exaction. This is an action founded upon the perfection of his nature.
Farthing. The Greek word translated "farthing" is derived from the Latin "quadrans", which equals the fourth part of a Roman "As", a small copper or bronze coin which had become common in Palestine. The farthing was worth about one-fifth part of a cent.

5:27  Ye have heard that it was said, Thou shalt not commit adultery¹:
Thou shalt not commit adultery. See Exodus 20:14; Deuteronomy 5:18.

5:28  but I say unto you, that every one that looketh on a woman to lust after her¹ hath committed adultery with her already in his heart².
That every one that looketh on a woman to lust after her, etc. Here, as in reference to murder (Matthew 5:21,22), Jesus legislates against the thought which lies back of the act. He cuts off sin at its lowest root. The essence of all vice is intention.
Hath committed adultery with her already in his heart Those who indulge in unchaste imaginations, desires, and intentions are guilty before God (2 Peter 2:14).

5:29  And if thy right eye¹ causeth thee to stumble, pluck it out, and cast it from thee²: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell.
And if thy right eye. The organ of reception.
Causeth thee to stumble, pluck it out, and cast it from thee, etc. These words indicate decision and determination, and suggest the conduct of a surgeon who, to protect the rest of the body, unflinchingly severs the gangrened members.

5:30  And if thy right hand¹ causeth thee to stumble, cut it off, and cast it from thee²: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell.
And if thy right hand. The instrument of outward action.
Causeth thee to stumble, cut it off, and cast it from thee, etc. Jesus here emphasizes the earnestness with which men should seek a sinless life. To this the whole Scripture constrains us by the terrors of hell, and encourages us by the joys of heaven. The right eye and hand and foot were regarded as the most precious (Zechariah 11:17; Exodus 29:20), but it is better to lose the dearest thing in life than to lose one's self. To be deprived of all earthly advantage than to be cast into hell. Of course the Savior does not mean that we should apply this precept literally, since bodily mutilation will not cure sin which resides in the will and not in the organ of sense or action. A literal exaction of the demands of this precept would turn the church into a hospital. We should blind ourselves by taking care not to look with evil eyes; we should maim ourselves by absolutely refusing to go to forbidden resorts, etc. "Mortify" (Colossians 3:5) is a similar expression.

5:31  It was said also¹, Whosoever shall put away his wife, let him give her a writing of divorcement:
It was said also. See Deuteronomy 24:1,3.

5:32  but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress¹: and whosoever shall marry her when she is put away committeth adultery².
That every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress. The mere fact of divorce did not make her an adulteress, but it brought her into a state of disgrace from which she invariably sought to free herself by contracting another marriage, and this other marriage to which her humiliating situation drove her made her an adulteress.
Whosoever shall marry her when she is put away committeth adultery. The law of divorce will be found at Deuteronomy 24:1-4. Jesus explains that this law was given by Moses on account of the hardness of the people's heart; that is, to prevent greater evils (Matthew 19:8). The law permitted the husband to put away the wife when he found "some unseemly thing in her" (Genesis 24:1). But Jesus here limits the right of divorce to cases of unchastity, and if there be a divorce on any other ground, neither the man nor the woman can marry again without committing adultery (Matthew 19:9). Such is Jesus' modification of the Old Testament law, and in no part of the New Testament is there any relaxation as to the law here set forth. It is implied that divorce for unchastity breaks the marriage bond, and it is therefore held almost universally, both by commentators and moralists, that the innocent party to such a divorce can marry again. Of course the guilty part could not, for no one is allowed by law to reaps the benefits of his own wrong. For further light on the subject, see Romans 7:1-3; 1 Corinthians 7:10-16,39. It is much to be regretted that in many Protestant countries the civil authorities have practically set aside this law of Christ by allowing divorce and remarriage for a variety of causes. No man who respects the authority of Christ can take advantage of such legislation.

5:33  Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths¹:
Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. See Leviticus 19:12; Numbers 30:2; Deuteronomy 23:21. It will be seen from the quotation given by Jesus at that the law permitted oaths made unto the Lord. It was not the intention of Jesus to repeal this law. But the Jews, looking upon this law, construed it as giving them exemption from the binding effect of all other oaths.

5:34  but I say unto you, swear not at all¹; neither by the heaven, for it is the throne of God; Matthew 5:34-36
But I say unto you, Swear not at all. According to the Jews' construction, no oath was binding in which the sacred name of God did not directly occur. They therefore coined many other oaths to suit their purposes, which would add weight to their statements or promises, which however, would not leave them guilty of being forsworn if they spoke untruthfully.
Neither by heaven, for it is the throne of God. But Jesus showed that all oaths were ultimately referable to God, and that those who made them would be forsworn if they did not keep them. To prevent this evil practice of loose swearing, Jesus lays down the prohibition, "Swear not at all"; but the universality of this prohibition is distributed by the specifications of these four forms of oaths, and is, therefore, most strictly interpreted as including only such oaths.

5:35  nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King¹.
The city of the great King. See Psalms 48:2.

5:36  Neither shalt thou swear by thy head¹, for thou canst not make one hair white or black.
Neither shalt thou swear by thy head. Looking at the details of the paragraph, we find that oaths by heaven and by the earth, by Jerusalem and by the head, are utterly meaningless save as they have reference to God. Quarles says,

"Swearing is a sin whereunto neither profit incites, nor pleasure allures, nor necessity compels, nor inclination of nature persuades."

5:37  But let your speech be, Yea, yea; Nay, nay¹: and whatsoever is more than these is of the evil [one].
Let your speech be, Yea, yea; Nay, nay. Jesus did not intend to abolish now, in advance of the general abrogation of the law, those statutes of Moses which allowed, and in some instances required, the administration of an oath. See Exodus 22:11; Numbers 5:19. What we style the judicial oaths of the law of Moses then were not included in the prohibition. This conclusion is also reached when we interpret the prohibition in the light of authoritative examples; for we find that God swore by himself (Genesis 22:16,17; Hebrews 6:13; Hebrews 7:21). Jesus answered under oath before the Sanhedrin (Matthew 26:63), and Paul also made oath to the Corinthian church (2 Corinthians 1:23). See also Romans 1:9; Galatians 1:20 Philippians 1:8; 1 Corinthians 15:31; Revelation 10:5,6. We conclude, then, that judicial oaths, and oaths taken in the name of God on occasions of solemn religious importance, are not included in the prohibition. But as these are the only exceptions found in Scriptures, we conclude that all other oaths are forbidden.

5:38  Ye have heard that it was said¹, An eye for an eye, and a tooth for a tooth²:
Ye have heard that it was said. See Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21.
An eye for an eye, and a tooth for a tooth. The "lex talonis", or law of like for like, was the best possible rule in a rude state of society, its object being not to sacrifice the second eye, but to save both, by causing a man when in a passion to realize that every injury which he inflicted upon his adversary he would in the end inflict upon himself. From this rule the scribes drew the false inference that revenge was proper, and that a man was entitled to exercise it. Thus a law intended to prevent revenge was so perverted that it was used as a warrant for it.

5:39  but I say unto you, resist not him that is evil¹: but whosoever smiteth thee on thy right cheek, turn to him the other also².
But I say unto you, resist not him that is evil. This command which enjoins non-resistance, like most of the other precepts of this sermon, does not demand of absolute, unqualified pacivity at all times and under all circumstances. In fact, we may say generally of the whole sermon on the mount that it is not a code for slaves, but an assertion of principles which are to be interpreted and applied by the children of freedom. We are to submit to evil for principle's sake and to accomplish spiritual victories, and not in an abject, servile spirit as blind followers of a harsh and exacting law. On the contrary, taking the principle, we judge when and how to apply it as best we can. Absolute non-resistance may so far encourage crime as to become a sin. As in the case of the precept about swearing just above, Jesus distributes the universal prohibition by the specification of certain examples, which in this case are three in number.
But whosoever smiteth thee on thy right cheek, turn to him the other also. This first example is taken from the realm of physical violence. The example given, a slap in the face, has been regarded as a gross insult in all ages, but it is not an assault which imperils life. We find this precept illustrated by the conduct of the Master himself. He did not literally turn the other cheek to be smitten, but breathed forth a mild and gentle reproof where he might have avenged himself by the sudden death of his adversary (John 18:22,23). The example of Paul also is given, but it is not so perfect as that of the Master (Acts 23:2-5). Self-preservation is a law of God giving rights which, under most circumstances, a Christian can claim. He may resist the robber, the assassin and all men of that ilk, and may protect his person and his possessions against the assaults of the violent and lawless (Acts 16:35-39). But when the honor of Christ and the salvation of man demands it, he should observe this commandment even unto the very letter.

5:40  And if any man would go to law with thee¹, and take away thy coat, let him have thy cloak also.
And if any man would go to law with thee. The second case is one of judicial injustice, and teaches that the most annoying exactions are to endured without revenge.
And take away thy coat let him have thy cloak also. The coat was the inner garment, and the cloak was the outer or more costly one. The creditor was not allowed to retain it over night, even when it was given to him as a pledge from the poor, because it was used for a bed-covering (Exodus 22:26,27). The idea therefore is, according to Mansel,

"Be ready to give up even that which by law cannot be taken."

This case, as the one just above, is also an instance of petty persecution, and shows that the command does not forbid a righteous appeal to the law in cases where large and important interests are involved.

5:41  And whosoever shall compel thee to go one mile¹, go with him two².
And whosoever shall compel thee to go one mile. The Roman mile; it was 142 yards short of the English mile.
Go with him two. This third instance is a case of governmental oppression. It supposes a man to be impressed by government official to go a mile. The custom alluded to is said to have originated with Cyrus, king of Persia, and it empowered a government courier to impress both men and horses to help him forward. For an example of governmental impress, see Luke 23:26. The exercise of this power by the Romans was exceedingly distasteful to Jews, and this circumstance gave a special pertinency to the Savior's mention of it. (See Herodotus 8:98; Xenophon, Cyropaedia, 8:6,7; Josephus Ant. 12:2,3). The command, "Go with him two", requires a cheerful compliance with the demands of a tyrannical government--a doubling of the hardship or duty required rather than a resistance to the demand. But here again the oppression is not an insupportable one. A man might go two miles and yet not lose his whole day's labor. The Savior chooses these lesser evils because they bring out more distinctly the motives of conduct. If we resist the smaller evils of life, we thereby manifest a spirit of pride-seeking revenge; but when the larger evils come upon us, they waken other motives. A man may strive for self-protection when life is threatened without any spirit of revenge. He may appeal to the law to protect his property without any bitterness toward the one who seeks to wrest it from him, and he may set himself against the oppression of his government from the loftiest motives of patriotism. If revenge slumbers in our breast, little injuries will waken it as quickly as big ones.

5:42  Give to him that asketh thee¹, and from him that would borrow of thee turn not thou away².
Give to him that asketh thee. Jesus here turns from the negative to the positive side of life. Our conduct, instead of being selfish and revengeful, should be generous and liberal. A benevolent disposition casts out revenge as light does darkness.
And from him that would borrow of thee turn not thou away. No lending was provided for by the law of Moses except for benevolent purposes, for no interest was allowed, and all debts were canceled every seventh year. The giving and lending referred to, then, are limited to cases of real want, and the amount given or loaned is to be regulated accordingly. Giving or lending to the encouragement of vice or indolence cannot, of course, be here included. Good actions are marred if they bear evil fruit.

5:43  Ye have heard that it was said¹, Thou shalt love thy neighbor, and hate thine enemy:
Ye have heard that it was said. See Leviticus 19:18.
Thou shalt love thy neighbour, and hate thine enemy. The law commanding love will be found at Leviticus 19:18, while the sentiment "hate thy enemy" is not found in the law as a precept. But the Jews were forbidden by law to make peace with the Canaanites (Exodus 34:11-16 Deuteronomy 7:2; Deuteronomy 23:6), and the bloody wars which were waged by God's own command inevitably taught them to hate them. This was the feeling of their most pious men (1 Chronicles 20:3; 2 Kings 13:19), and it found utterance even in their devotional hymns; e.g., Psalms 137:8,9; Psalms 139:21,22. It is a true representation of the law, therefore, in its practical working, that it taught hatred of one's enemies. This is one of the defects of the Jewish dispensation, which, like the privilege of divorce at will, was to endure but for a time.

5:44  but I say unto you, love your enemies, and pray for them that persecute you¹;
Love your enemies, and pray for them that persecute you. To love an enemy has appeared to many persons impossible, because they understand the word "love" as here expressing the same feeling in all respects which are entertained toward a friend or a near kinsman. But love has many shades and degrees. The exact phase of it which is here enjoined is best understood in the light of examples. The parable of the good Samaritan is given by Jesus for the express purpose of exemplifying it (Luke 10:35-37); his own example of praying on the cross for those who crucified him serves the same purpose, as does also the prayer of Stephen made in imitation of it (Luke 23:34; Acts 7:60). The feeling which enables us to deal with an enemy after the manner of the Samaritan, or Jesus, or Stephen, is the love for our enemies which is here enjoined. It is by no means an impossible feeling. Prayer, too, can always express it, for as Hooker says,

"Prayer is that which we always have in our power to bestow, and they never in theirs to refuse."

5:45  that ye may be sons of your Father who is in heaven¹: for he maketh his sun to rise on the evil and the good², and sendeth rain on the just and the unjust. Matthew 5:45,46
That ye may be sons of your Father who is in heaven. Jesus here gives two reasons why we should obey this precept: (1) That we may be like God; (2) That we may be unlike publicans and sinners. Of course right action toward our enemies does not make us sons of God, but it proves us such by showing our resemblance to him. We are made children of God by regeneration (John 1:12).
For he maketh his sun to rise on the evil and the good, etc. God, in his daily conduct toward the children of this earth, does not carry his discrimination to any great length. Needful blessings are bestowed lavishly upon all.

5:46  For if ye love them that love you, what reward have ye¹? do not even the publicans² the same?
For if ye love them that love you, what reward have ye? Jesus teaches that our religion is worth little if it begets in us no higher love than that which is shown by natural, worldly men. Matthew Henry writes,

"Christianity is more than humanity."
The publicans. The Roman publican proper was a wealthy man of the knightly order, who purchased from the state the privilege of collecting their taxes, but the publicans mentioned in the Scripture were their servants--the men who actually collected the taxes, and the official name for them was "portitores". These latter were sometimes freedmen or slaves, and sometimes natives of the province in which the tax was collected. The fact that the Jews were a conquered people, paying tax to a foreign power, made the tax itself odious, and hence the men through whom it was extorted from them were equally odious. These men were regarded in the double aspect of oppressors and traitors. The odium thus attached to the office prevented men who had any regard for the good opinion of their countrymen from accepting it, and left it in the hands of those who had no self-respect and no reputation. See Luke 3:12.

5:47  And if ye salute your brethren only, what do ye more [than others?] do not even the Gentiles the same?
And if ye salute your brethren only, what do ye more [than others]? The Jews despised the Gentiles, so that they did not usually salute them. This was especially true of the Pharisees. The morality, therefore, of this sect proved to be, in this respect, no better than that of the heathen. Salutation has always been an important feature in Eastern social life. The salutation, with all its accompaniments, recognized the one saluted as a friend.

5:48  Ye therefore shall be perfect, as your heavenly Father is perfect¹.
Ye therefore shall be perfect, as your heavenly Father is perfect. Luke emphasizes the particular characteristic of God's perfection which Jesus has been discussing, namely, mercy (Luke 6:36); but Matthew records the broader assertion which bids us resemble God's perfections in all their fullness and universality. God is our model. Everything short of that is short of what we ought to be. God cannot be satisfied with that which is imperfect. This requirement keeps us in mind of our infirmities, and keeps us at work. Like Paul, we must be ever striving (Philippians 3:12). Our standard is not the perfection of great and heroic men, but of the infinite Creator himself.