Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother--The meaning evidently is--not, "dismiss from thine own breast all ill feeling, "but" get thy brother to dismiss from his mind all grudge against thee." 29. At the same time, just as by cutting off a hand, or plucking out an eye, the power of acting and of seeing would be destroyed, our Lord certainly means that we are to strike at the root of such unholy dispositions, as well as cut off the occasions which tend to stimulate them. to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." turn not thou away--a graphic expression of unfeeling refusal to relieve a brother in extremity. 5:18 ‘You shall not commit adultery.’ 28 But I say to you that whoever # 2 Sam. Exposition of Principles ( Matthew 5:17-20 ). 43. The explanation of this lies in the fact that it is generally "the poor of this world" who are "rich in faith" ( James 2:5 ; compare 2 Corinthians 6:10 , Revelation 2:9 ); while it is often "the ungodly" who "prosper in the world" ( Psalms 73:12 ). Hardly anything was regarded as an oath if only the name of God were not in it; just as among ourselves, as TRENCH well remarks, a certain lingering reverence for the name of God leads to cutting off portions of His name, or uttering sounds nearly resembling it, or substituting the name of some heathen deity, in profane exclamations or asseverations. 26. The one is the intellectual, the other the emotional aspect of the same thing. 22. But the distinction is not always clearly carried out. God wants nothing from us as the price of His saving gifts; we have but to feel our universal destitution, and cast ourselves upon His compassion ( Job 33:27 Job 33:28 , 1 John 1:9 ). So the poor in spirit are enriched with the fulness of Christ, which is the kingdom in substance; and when He shall say to them from His great white throne, "Come, ye blessed of My Father, inherit the kingdom prepared for you," He will invite them merely to the full enjoyment of an already possessed inheritance. Please enter your email address associated with your Salem All-Pass account, then click Continue. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. And we have undeniable evidence that the saints of that economy felt its transforming and ennobling influence on their own character. 11. The law of divorce--according to its strictness or laxity--has so intimate a bearing upon purity in the married life, that nothing could be more natural than to pass from the seventh commandment to the loose views on that subject then current. (See Mark 15:32 ). It was to meet this that our Lord uttered what follows: 32. But who can reasonably imagine such a thing, just after the most solemn and emphatic proclamation of the perpetuity of the law, and the honor and glory in which it was to be held under the new economy? Sometimes the first is urged upon him as an argument for showing mercy--"forgiving one another, as Christ forgave you" ( Colossians 3:13 , Ephesians 4:32 ): sometimes the last--"Blessed are the merciful: for they shall obtain mercy"; "Forgive, and ye shall be forgiven" ( Luke 6:37 , 5:9 ). Even now they get beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. The eighth one--the "persecuted for righteousness' sake"--denotes merely the possessors of the seven preceding features, on account of which it is that they are persecuted ( 2 Timothy 3:12 ). (1) Jesus prepares to teach His disciples. And in the Old Testament we find this craving variously expressed: "Hearken unto Me, ye that follow after righteousness, ye that seek the Lord" ( Isaiah 51:1 ); "I have waited for Thy salvation, O Lord," exclaimed dying Jacob ( Genesis 49:18 ); "My soul," says the sweet Psalmist, "breaketh for the longing that it hath unto Thy judgments at all times" ( Psalms 119:20 ): and in similar breathings does he give vent to his deepest longings in that and other Psalms. 21. Nor are Christians anywhere else so called. On the contrary, none of these beatitudes is more manifestly dug out of the rich mine of the Old Testament. The Beginning of the Sermon on the Mount 5 1 And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. This law of retribution--designed to take vengeance out of the hands of private persons, and commit it to the magistrate--was abused in the opposite way to the commandments of the Decalogue. But I say unto you, Swear not at all--That this was meant to condemn swearing of every kind and on every occasion--as the Society of Friends and some other ultra-moralists allege--is not for a moment to be thought. Let us learn to pray, not for ourselves only, but for others; grace be with all that love Christ in sincerity. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder ( 1 John 3:15 ); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge." Neither do men light a candle--or, lamp. The question is left undecided by ALFORD). The inward vision thus clarified, and the whole inner man in sympathy with God, each looks upon the other with complacency and joy, and we are "changed into the same image from glory to glory." And if ye salute your brethren only--of the same nation and religion with yourselves. In the parable of the unmerciful debtor, the servant to whom his lord forgave ten thousand talents was naturally expected to exercise the small measure of the same compassion required for forgiving his fellow servant's debt of a hundred pence; and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath ( Matthew 18:23-35 ; and see Matthew 5:23 Matthew 5:24 , 6:15 , 2:13 ). But how, it may be asked, are Christians to do this office for their fellow men, if their righteousness only exasperate them, and recoil, in every form of persecution, upon themselves? He would always love his neighbors, and even his enemies. Thou shalt love thy neighbour--To this the corrupt teachers added, and hate thine enemy--as if the one were a legitimate inference from the other, instead of being a detestable gloss, as BENGEL indignantly calls it. 1. Jesus has demonstrated that we need a righteousness that is apart from the law (Romans 3:21-22). for they shall be called the children of God--shall be called sons of God. Certainly, if this be the highest act of worship on earth, such reconciliation though obligatory on all other occasions of worship--must be peculiarly so then. What about the rest of us? Blessed are they which are persecuted for righteousness' sake, &c.--How entirely this final beatitude has its ground in the Old Testament, is evident from the concluding words, where the encouragement held out to endure such persecutions consists in its being but a continuation of what was experienced by the Old Testament servants of God. The remedy for this, says our Lord here, is the active presence of His disciples among their fellows. for he maketh his sun--"your Father's sun." But if ye do not forgive, neither will your Father which is in heaven forgive you," &c. Hence the beautiful practice of the early Church, to see that all differences amongst brethren and sisters in Christ were made up, in the spirit of love, before going to the Holy Communion; and the Church of England has a rubrical direction to this effect in her Communion service. The mercy of God should ever be the foundation both of our hope and of our joy, in every thing wherein we have to do with him. 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