37 But G1161 let G2077 your G5216 communication G3056 be, G2077 Yea, G3483 yea; G3483 Nay, G3756 nay: G3756 for G1161 whatsoever is more G4053 than these G5130 cometh G2076 of G1537 evil. G4190
But G1161 above G4253 all things, G3956 my G3450 brethren, G80 swear G3660 not, G3361 neither G3383 by heaven, G3772 neither G3383 by the earth, G1093 neither G3383 by any G5100 other G243 oath: G3727 but G1161 let G2277 your G5216 yea G3483 be G2277 yea; G3483 and G2532 your nay, G3756 nay; G3756 lest G3363 ye fall G4098 into G1519 condemnation. G5272
When any G3956 one heareth G191 the word G3056 of the kingdom, G932 and G2532 understandeth G4920 it not, G3361 then cometh G2064 the wicked G4190 one, and G2532 catcheth away G726 that which G3588 was sown G4687 in G1722 his G846 heart. G2588 This G3778 is G2076 he which received seed G4687 by G3844 the way side. G3598
When I G1011 therefore G3767 was G1011 thus G5124 minded, G1011 did I use G3385 G686 G5530 lightness? G1644 or G2228 the things that G3739 I purpose, G1011 do I purpose G1011 according G2596 to the flesh, G4561 that G2443 with G3844 me G1698 there should be G5600 yea G3483 yea, G3483 and G2532 nay G3756 nay? G3756 But G1161 as God G2316 is true, G4103 G3754 our G2257 word G3056 toward G4314 you G5209 was G1096 not G3756 yea G3483 and G2532 nay. G3756 For G1063 the Son G5207 of God, G2316 Jesus G2424 Christ, G5547 who G3588 was preached G2784 among G1722 you G5213 by G1223 us, G2257 even by G1223 me G1700 and G2532 Silvanus G4610 and G2532 Timotheus, G5095 was G1096 not G3756 yea G3483 and G2532 nay, G3756 but G235 in G1722 him G846 was G1096 yea. G3483 For G1063 all G3745 the promises G1860 of God G2316 in G1722 him G846 are yea, G3483 and G2532 in G1722 him G846 Amen, G281 unto G4314 the glory G1391 of God G2316 by G1223 us. G2257
For G1063 out of G1537 the heart G2588 proceed G1831 evil G4190 thoughts, G1261 murders, G5408 adulteries, G3430 fornications, G4202 thefts, G2829 false witness, G5577 blasphemies: G988
Ye G5210 are G2075 of G1537 your father G3962 the devil, G1228 and G2532 the lusts G1939 of your G5216 father G3962 ye will G2309 do. G4160 He G1565 was G2258 a murderer G443 from G575 the beginning, G746 and G2532 abode G2476 not G3756 in G1722 the truth, G225 because G3754 there is G2076 no G3756 truth G225 in G1722 him. G846 When G3752 he speaketh G2980 a lie, G5579 he speaketh G2980 of G1537 his own: G2398 for G3754 he is G2076 a liar, G5583 and G2532 the father G3962 of it. G846
Wherefore G1352 putting away G659 lying, G5579 speak G2980 every man G1538 truth G225 with G3326 his G846 neighbour: G4139 for G3754 we are G2070 members G3196 one of another. G240
But G1161 the Lord G2962 is G2076 faithful, G4103 who G3739 shall stablish G4741 you, G5209 and G2532 keep G5442 you from G575 evil. G4190
I write G1125 unto you, G5213 fathers, G3962 because G3754 ye have known G1097 him that is from G575 the beginning. G746 I write G1125 unto you, G5213 young men, G3495 because G3754 ye have overcome G3528 the wicked one. G4190 I write G1125 unto you, G5213 little children, G3813 because G3754 ye have known G1097 the Father. G3962
We know G1492 that G3754 whosoever G3956 is born G1080 of G1537 God G2316 sinneth G264 not; G3756 but G235 he that is begotten G1080 of G1537 God G2316 keepeth G5083 himself, G1438 and G2532 that wicked one G4190 toucheth G680 him G846 not. G3756
And G2532 lead G1533 us G2248 not G3361 into G1519 temptation, G3986 but G235 deliver G4506 us G2248 from G575 evil: G4190 For G3754 thine G4675 is G2076 the kingdom, G932 and G2532 the power, G1411 and G2532 the glory, G1391 for G1519 ever. G165 Amen. G281
Not G3756 as G2531 Cain, G2535 who was G2258 of G1537 that wicked one, G4190 and G2532 slew G4969 his G846 brother. G80 And G2532 wherefore G5484 G5101 slew G4969 he him? G846 Because G3754 his own G846 works G2041 were G2258 evil, G4190 and G1161 his G846 brother's G80 righteous. G1342
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,