11 Blessed G3107 are ye, G2075 when G3752 men shall revile G3679 you, G5209 and G2532 persecute G1377 you, and G2532 shall say G2036 all manner G3956 of evil G4190 G4487 against G2596 you G5216 falsely, G5574 for my sake. G1752 G1700
If G1487 ye be reproached G3679 for G1722 the name G3686 of Christ, G5547 happy G3107 are ye; for G3754 the spirit G4151 of glory G1391 and G2532 of God G2316 resteth G373 upon G1909 you: G5209 on G2596 G3303 their part G846 he is evil spoken of, G987 but G1161 on G2596 your part G5209 he is glorified. G1392
Who, G3739 when he was reviled, G3058 reviled G486 not G3756 again; G486 when he suffered, G3958 he threatened G546 not; G3756 but G1161 committed G3860 himself to him that judgeth G2919 righteously: G1346
And G2532 ye shall be G2071 hated G3404 of G5259 all G3956 men for G1223 my G3450 name's sake: G1223 G3686 but G1161 he that shall endure G5278 unto G1519 the end, G5056 the same G3778 shall be saved. G4982
And G2532 every G3956 one G3739 that hath forsaken G863 houses, G3614 or G2228 brethren, G80 or G2228 sisters, G79 or G2228 father, G3962 or G2228 mother, G3384 or G2228 wife, G1135 or G2228 children, G5043 or G2228 lands, G68 for my G3450 name's G3686 sake, G1752 shall receive G2983 an hundredfold, G1542 and G2532 shall inherit G2816 everlasting G166 life. G2222
But G235 all G3956 these things G5023 will they do G4160 unto you G5213 for G1223 my G3450 name's G3686 sake, G3450 because G3754 they know G1492 not G3756 him that sent G3992 me. G3165
Blessed G3107 are ye, G2075 when G3752 men G444 shall hate G3404 you, G5209 and G2532 when G3752 they shall separate G873 you G5209 from their company, and G2532 shall reproach G3679 you, and G2532 cast out G1544 your G5216 name G3686 as G5613 evil, G4190 for the Son G5207 of man's G444 sake. G1752
And G2532 hast borne, G941 and G2532 hast G2192 patience, G5281 and G2532 for G1223 my G3450 name's sake G1223 G3686 hast laboured, G2872 and G2532 hast G2577 not G3756 fainted. G2577
And G2532 ye shall G2071 be hated G3404 of G5259 all G3956 men for G1223 my G3450 name's sake: G3686 but G1161 he that G3778 endureth G5278 to G1519 the end G5056 shall be saved. G4982
It is enough G713 for the disciple G3101 that G2443 he be G1096 as G5613 his G846 master, G1320 and G2532 the servant G1401 as G5613 his G846 lord. G2962 If G1487 they have called G2564 the master of the house G3617 Beelzebub, G954 how much G4214 more G3123 shall they call them of his G846 household? G3615
And G1161 they that passed by G3899 reviled G987 him, G846 wagging G2795 their G846 heads, G2776
We G2249 are fools G3474 for G1223 Christ's G5547 sake, G1223 but G1161 ye G5210 are wise G5429 in G1722 Christ; G5547 we G2249 are weak, G772 but G1161 ye G5210 are strong; G2478 ye G5210 are honourable, G1741 but G1161 we G2249 are despised. G820
Hear H8085 the word H1697 of the LORD, H3068 ye that tremble H2730 at his word; H1697 Your brethren H251 that hated H8130 you, that cast you out H5077 for my name's H8034 sake, said, H559 Let the LORD H3068 be glorified: H3513 but he shall appear H7200 to your joy, H8057 and they shall be ashamed. H954
And G2532 have G2192 no G3756 root G4491 in G1722 themselves, G1438 and G235 so endure G1526 but for a time: G4340 afterward, G1534 when affliction G2347 or G2228 persecution G1375 ariseth G1096 for G1223 the word's sake, G3056 immediately G2112 they are offended. G4624
For G1063 whosoever G3739 G302 will G2309 save G4982 his G846 life G5590 shall lose G622 it: G846 but G1161 whosoever G3739 G302 will lose G622 his G846 life G5590 for my G1700 sake, G1752 the same G3778 shall save G4982 it. G846
Yea, for thy sake are we killed H2026 all the day H3117 long; we are counted H2803 as sheep H6629 for the slaughter. H2878
But G1161 take heed G5210 G991 to yourselves: G1438 for G1063 they shall deliver G3860 you G5209 up G3860 to G1519 councils; G4892 and G2532 in G1519 the synagogues G4864 ye shall be beaten: G1194 and G2532 ye shall be brought G2476 G71 before G1909 rulers G2232 and G2532 kings G935 for my G1700 sake, G1752 for G1519 a testimony G3142 against them. G846
For we G2249 which G3588 live G2198 are G3860 alway G104 G1063 delivered G3860 unto G1519 death G2288 for G1223 Jesus' G2424 sake, G1223 that G2443 the life G2222 also G2532 of Jesus G2424 might be made manifest G5319 in G1722 our G2257 mortal G2349 flesh. G4561
But G1161 before G4253 all G537 these, G5130 they shall lay G1911 their G846 hands G5495 on G1909 you, G5209 and G2532 persecute G1377 you, delivering G3860 you up G1519 to the synagogues, G4864 and G2532 into prisons, G5438 being brought G71 before G1909 kings G935 and G2532 rulers G2232 for G1752 my G3450 name's G3686 sake. G1752
For G1063 John G2491 the Baptist G910 came G2064 neither G3383 eating G2068 bread G740 nor G3383 drinking G4095 wine; G3631 and G2532 ye say, G3004 He hath G2192 a devil. G1140 The Son G5207 of man G444 is come G2064 eating G2068 and G2532 drinking; G4095 and G2532 ye say, G3004 Behold G2400 a gluttonous G5314 man, G444 and G2532 a winebibber, G3630 a friend G5384 of publicans G5057 and G2532 sinners! G268
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,