22 But I say to you that everyone who is angry with his brother will be in danger of being judged; and he who says to his brother, Raca, will be in danger from the Sanhedrin; and whoever says, You foolish one, will be in danger of the hell of fire.
If a man says, I have love for God, and has hate for his brother, his words are false: for how is the man who has no love for his brother whom he has seen, able to have love for God whom he has not seen? And this is the word which we have from him, that he who has love for God is to have the same love for his brother.
We are conscious that we have come out of death into life because of our love for the brothers. He who has no love is still in death. Anyone who has hate for his brother is a taker of life, and you may be certain that no taker of life has eternal life in him.
He who says that he is in the light, and has hate in his heart for his brother, is still in the dark.
Now the chief priests and all the Sanhedrin were looking for false witness against Jesus, so that they might put him to death;
If I have given back evil to him who did evil to me, or have taken anything from him who was against me without cause;
For there will never be a time when there are no poor in the land; and so I give orders to you, Let your hand be open to your countrymen, to those who are poor and in need in your land.
And if your hand or your foot is a cause of trouble, let it be cut off and put it away from you: it is better for you to go into life with the loss of a hand or a foot than, having two hands or two feet, to go into the eternal fire. And if your eye is a cause of trouble to you, take it out, and put it away from you: it is better for you to go into life with one eye than, having two eyes, to go into the hell of fire.
Then will he say to those on the left, Go from me, you cursed ones, into the eternal fire which is ready for the Evil One and his angels:
And the first thing in the morning the chief priests, with those in authority and the scribes and all the Sanhedrin, had a meeting, and put cords round Jesus, and took him away, and gave him up to Pilate.
But I will make clear to you of whom you are to be in fear: of him who after death has power to send you to hell; yes, truly I say, Have fear of him.
Be kind to one another with a brother's love, putting others before yourselves in honour;
Be angry without doing wrong; let not the sun go down on your wrath; And do not give way to the Evil One.
To sharp words he gave no sharp answer; when he was undergoing pain, no angry word came from his lips; but he put himself into the hands of the judge of righteousness:
Not giving back evil for evil, or curse for curse, but in place of cursing, blessing; because this is the purpose of God for you that you may have a heritage of blessing.
And in hell, being in great pain, lifting up his eyes he saw Abraham, far away, and Lazarus on his breast. And he gave a cry and said, Father Abraham, have mercy on me and send Lazarus, so that he may put the end of his finger in water and put it on my tongue, for I am cruelly burning in this flame.
And death and Hell were put into the sea of fire. This is the second death, even the sea of fire.
But a brother who has a cause at law against another takes it before Gentile judges.
And some of those who were supporters of the theories of the Epicureans and the Stoics, had a meeting with him. And some said, What is this talker of foolish words saying? And others, He seems to be a preacher of strange gods: because he was preaching of Jesus and his coming back from the dead.
This is the same Moses, who said to the children of Israel, God will give you a prophet from among your brothers, like me.
And that he may send the Christ who was marked out for you from the first, even Jesus: Who is to be kept in heaven till the time when all things are put right, of which God has given word by the mouth of his holy prophets, who have been from the earliest times. For Moses said, The Lord will give you a prophet from among your people, like me; you will give ear to everything which he will say to you. And every soul who does not give attention to that prophet, will be cut off from among the people.
This comes about so that the writing in their law may be made true, Their hate for me was without cause.
The people said in answer, You have an evil spirit: who has any desire to put you to death?
And if your hand is a cause of trouble to you, let it be cut off; it is better for you to go into life with one hand than to have two hands and go into hell, into the eternal fire. [] And if your foot is a cause of trouble to you, let it be cut off: it is better for you to go into life with one foot than to have two feet and go into hell. [] And if your eye is a cause of trouble to you, take it out: it is better for you to go into the kingdom of God with one eye than, having two eyes, to go into hell, Where their worm is ever living and the fire is not put out.
And that no man may make attempts to get the better of his brother in business: for the Lord is the judge in all these things, as we said to you before and gave witness.
To say no evil of any man, not to be fighters, to give way to others, to be gentle in behaviour to all men.
See that you give ear to his voice which comes to you. For if those whose ears were shut to the voice which came to them on earth did not go free from punishment, what chance have we of going free if we give no attention to him whose voice comes from heaven?
Do you not see, O foolish man, that faith without works is of no use?
If a man sees his brother doing a sin which is not bad enough for death, let him make a prayer to God, and God will give life to him whose sin was not bad enough for death. There is a sin whose punishment is death: I do not say that he may make such a request then.
Now when Michael, one of the chief angels, was fighting against the Evil One for the body of Moses, fearing to make use of violent words against him, he only said, May the Lord be your judge.
And I said to them, We have given whatever we were able to give, to make our brothers the Jews free, who were servants and prisoners of the nations: and would you now give up your brothers for a price, and are they to become our property? Then they said nothing, answering not a word.
Words of hate are round about me; they have made war against me without cause.
Those who have hate for me without cause are greater in number than the hairs of my head; those who are against me, falsely desiring my destruction, are very strong; I gave back what I had not taken away.
For he sees that wise men come to their end, and foolish persons of low behaviour come to destruction together, letting their wealth go to others.
Do not let my haters be glad over me falsely; let not those who are against me without cause make sport of me.
Let no servant of yours be put to shame; may those be shamed who are false without cause.
And when Haman saw that Mordecai did not go down before him and give him honour, Haman was full of wrath. But it was not enough for him to make an attack on Mordecai only; for they had made clear to him who Mordecai's people were; so Haman made it his purpose to put an end to all the Jews, even Mordecai's people, through all the kingdom of Ahasuerus.
So will my Father in heaven do to you, if you do not everyone, from your hearts, give forgiveness to his brother.
So Ahab came into his house bitter and angry because Naboth the Jezreelite had said to him, I will not give you the heritage of my fathers. And stretching himself on the bed with his face turned away, he would take no food.
And Shimei said, with curses, Be gone, be gone, you man of blood, you good-for-nothing:
Then David came back to give a blessing to his family. And Michal, Saul's daughter, came out to him and said, How full of glory was the king of Israel today, who let himself be seen uncovered by his servant-girls like a foolish person uncovering himself without shame!
And Saul said, Give ear now, O son of Ahitub. And answering he said, Here I am, my lord. And Saul said to him, Why have you made designs against me with the son of Jesse, giving him food and a sword and getting directions from the Lord for him, and helping him to take up arms against me, and to be on the watch to make a secret attack on me as he is doing now? Then Ahimelech answering said to the king, Who among all your servants is so true to you as David, who is the king's son-in-law, and is a captain of your armed men, and has a place of honour in your house? Is this the first time I have got directions from God for him? Far be the thought! let the king make no such statement against his servant or my father's family, for your servant has no knowledge, great or small, of this thing. And the king said, You will certainly be put to death, Ahimelech, you and all your father's family. Then the king said to the runners who were waiting near him, Put the priests of the Lord to death; because they are on David's side, and having knowledge of his flight, did not give me word of it. But the king's servants would not put out their hands to make an attack on the Lord's priests. Then the king said to Doeg, You are to put the priests to death. And Doeg the Edomite, turning on the priests and attacking them, put to death that day eighty-five men who took up the ephod. And Nob, the town of the priests, he put to the sword, all the men and women, children and babies at the breast, and oxen and asses and sheep. And Abiathar, one of the sons of Ahimelech, the son of Ahitub, got away and went in flight after David; And gave him the news of how Saul had put to death the Lord's priests. And David said to Abiathar, I was certain that day, when Doeg the Edomite was there, that he would take the news to Saul: I am responsible for the lives of all your father's family. Keep here with me and have no fear; for he who has designs on my life has designs on yours: but with me you will be safe.
And the people gave him this answer, So it will be done to the man who overcomes him. And Eliab, his oldest brother, hearing what David said to the men, was moved to wrath against David, and said, Why have you come here? Into whose care have you given that little flock of sheep in the waste land? I have knowledge of your pride and the evil of your heart, you have come down to see the fight.
And because his brothers saw that Joseph was dearer to his father than all the others, they were full of hate for him, and would not say a kind word to him.
But in Cain and his offering he had no pleasure. And Cain was angry and his face became sad. And the Lord said to Cain, Why are you angry? and why is your face sad?
Then Peter came and said to him, Lord, what number of times may my brother do wrong against me, and I give him forgiveness? till seven times?
While he was still talking, a bright cloud came over them: and a voice out of the cloud, saying, This is my dearly loved Son, with whom I am well pleased; give ear to him.
For John came, taking no food or drink, and they say, He has an evil spirit. The Son of man has come feasting, and they say, See, a lover of food and wine, a friend of tax-farmers and sinners! And wisdom is judged to be right by her works.
But I say to you, Have love for those who are against you, and make prayer for those who are cruel to you;
But I say to you that everyone whose eyes are turned on a woman with desire has had connection with her in his heart. And if your right eye is a cause of trouble to you, take it out and put it away from you; because it is better to undergo the loss of one part, than for all your body to go into hell. And if your right hand is a cause of trouble to you, let it be cut off and put it away from you; because it is better to undergo the loss of one part, than for all your body to go into hell.
If then you are making an offering at the altar and there it comes to your mind that your brother has something against you, While your offering is still before the altar, first go and make peace with your brother, then come and make your offering.
Do not see with pleasure your brother's evil day, the day of his fate, and do not be glad over the children of Judah on the day of their destruction, or make wide your mouth on the day of trouble.
Because you were the cause of violent death and because of your cruel behaviour to your brother Jacob, you will be covered with shame and will be cut off for ever.
Then Nebuchadnezzar in his wrath and passion gave orders for Shadrach, Meshach, and Abed-nego to be sent for. Then they made these men come in before the king.
Because of this the king was angry and full of wrath, and gave orders for the destruction of all the wise men of Babylon. So the order went out that the wise men were to be put to death; and they were looking for Daniel and his friends to put them to death.
Like the partridge, getting eggs together but not producing young, is a man who gets wealth but not by right; before half his days are ended, it will go from him, and at his end he will be foolish.
The wise man, fearing, keeps himself from evil; but the foolish man goes on in his pride, with no thought of danger.
I will give them a prophet from among themselves, like you, and I will put my words in his mouth, and he will say to them whatever I give him orders to say. And whoever does not give ear to my words which he will say in my name, will be responsible to me.
Then Saul was moved to wrath against Jonathan, and he said to him, You son of an evil and uncontrolled woman, have I not seen how you have given your love to the son of Jesse, to your shame and the shame of your mother? For while the son of Jesse is living on the earth, your position is unsafe and your kingdom is in danger. So make him come here to me, for it is certainly right for him to be put to death. And Jonathan, answering his father Saul, said to him, Why is he to be put to death? What has he done? And Saul, pointing his spear at him, made an attempt to give him a wound: from which it was clear to Jonathan that his father's purpose was to put David to death.
And Saul was very angry and this saying was unpleasing to him; and he said, They have given David credit for tens of thousands, and to me for only thousands: what more is there for him but the kingdom? And from that day Saul was looking with envy on David.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 5
Commentary on Matthew 5 Matthew Henry Commentary
Chapter 5
This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it-the things to be believed, but it is wholly taken up with the agenda-the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (v. 1, 2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice.
And the scope of the whole is, to show that the law is spiritual.
Mat 5:1-2
We have here a general account of this sermon.
Mat 5:3-12
Christ begins his sermon with blessings, for he came into the world to bless us (Acts 3:26), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Gen. 12:3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Mal. 4:6), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention:
Our Saviour here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced; Blessed are they; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.
Do we ask then who are happy? It is answered,
Now,
Now these gracious mourners,
These meek ones are here represented as happy, even in this world.
Those who hunger and thirst after spiritual blessings, are blessed in those desires, and shall be filled with those blessings.
Now as to the merciful.
Now,
Mat 5:13-16
Christ had lately called his disciples, and told them that they should be fishers of men; here he tells them further what he designed them to be- the salt of the earth, and lights of the world, that they might be indeed what it was expected they should be.
This similitude is here explained in two things:
See here,
Mat 5:17-20
Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye,
Mat 5:21-26
Christ having laid down these principles, that Moses and the prophets were still to be their rulers, but that the scribes and Pharisees were to be no longer their rulers, proceeds to expound the law in some particular instances, and to vindicate it from the corrupt glosses which those expositors had put upon it. He adds not any thing new, only limits and restrains some permissions which had been abused: and as to the precepts, shows the breadth, strictness, and spiritual nature of them, adding such explanatory statutes as made them more clear, and tended much toward the perfecting of our obedience to them. In these verses, he explains the law of the sixth commandment, according to the true intent and full extent of it.
This is very applicable to the great business of our reconciliation to God through Christ; Agree with him quickly, whilst thou art in the way. Note,
Mat 5:27-32
We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter of it: it is the law against uncleanness, which fitly follows upon the former; that laid a restraint upon sinful passions, this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged, are equally pernicious.
Mat 5:33-37
We have here an exposition of the third commandment, which we are the more concerned right to understand, because it is particularly said, that God will not hold him guiltless, however he may hold himself, who breaks this commandment, by taking the name of the Lord in vain. Now as to this command,
It is added, from some other scriptures, but shalt perform unto the Lord thine oaths (Num. 30:2); which may be meant, either,
Now the mind of Christ in this matter is,
The reason is observable; For whatsoever is more than these cometh of evil, though it do not amount to the iniquity of an oath. It comes ek tou Diabolou; so an ancient copy has it: it comes from the Devil, the evil one; it comes from the corruption of men's nature, from passion and vehemence; from a reigning vanity in the mind, and a contempt of sacred things: it comes from that deceitfulness which is in men, All men are liars; therefore men use these protestations, because they are distrustful one of another, and think they cannot be believed without them. Note, Christians should, for the credit of their religion, avoid not only that which is in itself evil, but that which cometh of evil, and has the appearance of it. That may be suspected as a bad thing, which comes from a bad cause. An oath is physic, which supposes a disease.
Mat 5:38-42
In these verses the law of retaliation is expounded, and in a manner repealed. Observe,
But some of the Jewish teachers, who were not the most compassionate men in the world, insisted upon it as necessary that such revenge should be taken, even by private persons themselves, and that there was no room left for remission, or the acceptance of satisfaction. Even now, when they were under the government of the Roman magistrates, and consequently the judicial law fell to the ground of course, yet they were still zealous for any thing that looked harsh and severe.
Now, so far this is in force with us, as a direction to magistrates, to use the sword of justice according to the good and wholesome laws of the land, for the terror of evil-doers, and the vindication of the oppressed. That judge neither feared God nor regarded man, who would not avenge the poor widow of her adversary, Lu. 18:2, 3. And it is in force as a rule to lawgivers, to provide accordingly, and wisely to apportion punishments to crimes, for the restraint of rapine and violence, and the protection of innocency.
Two things Christ teaches us here:
Three things our Saviour specifies, to show that Christians must patiently yield to those who bear hard upon them, rather than contend; and these include others.
Mat 5:43-48
We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law.
Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it,