Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself--These are not the precise words of Exodus 20:7 ; but they express all that it was currently understood to condemn, namely, false swearing ( Leviticus 19:12 , &c.). It tends to produce greater hardness and to extinguish all reverence: it is most pernicious in its consequences:it is unreasonable yet infectious; it heaps guilt upon the soul. What might work with the King present in the millennial kingdom might not work in the mystery form of the kingdom with the King absent. As we continue studying Christ's commands in the New Testament, I thought we would do well to review the key points of Matthew chapter 5, and tie them together with the principles of the chapter we will be studying now. for whatsoever is more than these cometh of evil--not "of the evil one"; though an equally correct rendering of the words, and one which some expositors prefer. The Old Testament dwells much on this righteousness, as that which alone God regards with approbation ( Psalms 11:7 , 23:3 , 106:3 , Proverbs 12:28 , 16:31 , Isaiah 64:5 , &c.). 17. 2. The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. Blessed are the merciful - That is, those who are so affected by the sufferings of others as to be disposed to alleviate them. Be ye therefore--rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom. deliver thee to the officer--the official whose business it is to see the sentence carried into effect. . The adversary of verse 25 is certainly not the devil, as Morgan suggests, but an ordinary human creditor.36 The point is that God demands perfect righteousness and what we owe a brother, we owe God. Thus are the meek the only rightful occupants of a foot of ground or a crust of bread here, and heirs of all coming things. This is brought out in the closing passage of Matthew 5, where, in contrast to the law, which exhorted men to love their neighbor but permitted them to hate their enemy, Jesus laid down the principle that citizens of His kingdom should love their enemies, bless those that curse them, do good to those that hate them, and pray for those who persecute them. Matthew 5 deals with more than just transgressions in material things. John F. Walvoord, long-time president of Dallas Theological Seminary, was one of the most prominent evangelical scholars of his generation. and taught them, saying--as follows. Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise. According to Deuteronomy 24:1, a woman no longer in favor with her husband could be given a bill of divorcement and sent away. With this as a background, He contrasted divorce in the kingdom to divorce in the Mosaic law. Jesus implies this in the Sermon on the Mount. 36. The article is inserted in both cases to express the familiarity of everyone with those household utensils. 21. let him have thy cloak also--the outer and more costly garment. 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. Even Lenski considers the Sermon on the Mount as presenting the gospel in its fundamental content.30 Kelly states the matter correctly: “The sermon on the mount treats not of salvation, but of the character and conduct of those that belong to Christ—the true yet rejected king.31. "The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil." Salt operates internally, in the mass with which it comes in contact; the sunlight operates externally, irradiating all that it reaches. All things, in short, are theirs--in the possession of that favor which is life, and of those rights which belong to them as the children of God--whether the world, or life, or death, or things present, or things to come; all are theirs ( 1 Corinthians 3:21 1 Corinthians 3:22 ); and at length, overcoming, they "inherit all things" ( Revelation 21:7 ). 46. They were negative: these are positive. for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell--He who despises the warning to cast from him, with indignant promptitude, an offending member, will find his whole body "cast," with a retributive promptitude of indignation, "into hell." But let your communication--"your word," in ordinary intercourse, be, Yea, yea; Nay, nay--Let a simple Yes and No suffice in affirming the truth or the untruth of anything. for they shall be called the children of God--shall be called sons of God. To us the weight of argument appears to lie with those who think them two separate discourses. In this view of the words--in which nearly all critics worthy of the name agree--the spirit of them may be thus expressed: "In expounding the sixth commandment, I have spoken of offenses between man and man; reminding you that the offender has another party to deal with besides him whom he has wronged on earth, and assuring you that all worship offered to the Searcher of hearts by one who knows that a brother has just cause of complaint against him, and yet takes no steps to remove it, is vain: But I cannot pass from this subject without reminding you of One whose cause of complaint against you is far more deadly than any that man can have against man: and since with that Adversary you are already on the way to judgment, it will be your wisdom to make up the quarrel without delay, lest sentence of condemnation be pronounced upon you, and then will execution straightway follow, from the effects of which you shall never escape as long as any remnant of the offense remains unexpiated." but whosoever shall do and teach them--whose principles and teaching go to exalt the authority and honor of God's law, in its lowest as well as highest requirements. In Matthew 5:17-48, the details of the moral principles of the kingdom are outlined, and the following subjects are mentioned: the relation of the law of the kingdom to the Mosaic law and the prophets (vv. the adversary deliver thee to the judge, and the judge--having pronounced thee in the wrong. 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.. 4 Blessed are they that mourn: for they shall be comforted.. 5 Blessed are the meek: for they shall inherit the earth. Applied to elders who rule well - 1Ti 5:17-18 3. 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 put it under a bushel--a dry measure. hath committed adultery with her already in his heart--We are not to suppose, from the word here used--"adultery"--that our Lord means to restrict the breach of this commandment to married persons, or to criminal intercourse with such. But it is not a question of Greek only. It also implies the rottenness of the world, which needs the preservative of the salt, as D. Martyn Lloyd-Jones points out.35. Nearly all who would translate "to the ancients" take the speaker of the words quoted to be Moses in the law; "the ancients" to be the people to whom Moses gave the law; and the intention of our Lord here to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it--as some go the length of affirming--or at least as modifying, enlarging, elevating it. This has been noticed by several critics, who by the sevenfold character thus set forth have rightly observed that a complete character is meant to be depicted, and by the sevenfold blessedness attached to it, a perfect blessedness is intended. 38-42); and laws relating to enemies (vv. 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