1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

2 And he opened his mouth, and taught them, saying,

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.

6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

7 Blessed are the merciful: for they shall obtain mercy.

8 Blessed are the pure in heart: for they shall see God.

9 Blessed are the peacemakers: for they shall be called the children of God.

10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

14 Ye are the light of the world. A city that is set on an hill cannot be hid.

15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

21 Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:

35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.

41 And whosoever shall compel thee to go a mile, go with him twain.

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

46 For if ye love them which love you, what reward have ye? do not even the publicans the same?

47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Christ's sermon on the mount.
None will find happiness in this world or the next, who do not seek it from Christ by the rule of his word. He taught them what was the evil they should abhor, and what the good they should seek and abound in.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
And seeing the multitudes - At some distance, as they were coming to him from every quarter. He went up into the mountain - Which was near: where there was room for them all. His disciples - not only his twelve disciples, but all who desired to learn of him.
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
was seated. Rabbis normally sat while teaching (cf. Mat 13:1-2; Mat 26:55; Mar 4:1; Mar 9:35; Luk 5:3; Joh 6:3; Joh 8:2). See note on Luk 4:20.
Bible Cross References
Matthew 5:2 Mark 3:13 Luke 6:12 Luke 6:17 Luke 6:20 Luke 9:28 John 6:3 John 6:15

Verse 2

Matthew Henry's Concise Bible Commentary
Christ's sermon on the mount.
None will find happiness in this world or the next, who do not seek it from Christ by the rule of his word. He taught them what was the evil they should abhor, and what the good they should seek and abound in.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
And he opened his mouth - A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and Saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it.
John Calvin Bible Commentary
Opening his mouth.This redundancy of expression (πλεονασμὸς) partakes of the Hebrew idiom: for what would be faulty in other languages is frequent among the Hebrews, to say,He opened his mouth, instead of,He began to speak. Many look upon it as an emphatic mode of expression, employed to draw attention to any thing important and remarkable, either in a good or bad sense, which has been uttered: but as some passages of Scripture countenance an opposite view, I prefer the former exposition. I shall also dismiss the ingenious speculation of those, who give an allegorical turn to the fact of our Lord teaching his disciples on a mountain, as if it had been intended to teach them to elevate their minds far above worldly cares and employments. In ascending the mountain, his design rather was to seek a retreat, where he might obtain relaxation for himself and his disciples at a distance from the multitude.Now let us see, in the first place, why Christ spoke to his disciples about true happiness. We know that not only the great body of the people, but even the learned themselves, hold this error, that he is the happy man who is free from annoyance, attains all his wishes, and leads a joyful and easy life. At least it is the general opinion, that happiness ought to be estimated from the present state.Christ, therefore, in order to accustom his own people to bear the cross, exposes this mistaken opinion, that those are happy who lead an easy and prosperous life according to the flesh. For it is impossible that men should mildly bend the neck to bear calamities and reproaches, so long as they think that patience is at variance with a happy life. The only consolation which mitigates and even sweetens the bitterness of the cross and of all afflictions, is the conviction, that we are happy in the midst of miseries: for our patience isblessed by the Lord, and will soon be followed by a happy result.This doctrine, I do acknowledge, is widely removed from the common opinion: but the disciples of Christ must learn the philosophy of placing their happiness beyond the world, and above the affections of the flesh. Though carnal reason will never admit what is here taught by Christ, yet he does not bring forward any thing imaginary, — as the Stoicswere wont, in ancient times, to amuse themselves with their paradoxes, — but demonstrates from the fact, that those persons are truly happy, whose condition is supposed to be miserable. Let us, therefore remember, that the leading object of the discourse is to show, that those are not unhappy who are oppressed by the reproaches of the wicked, and subject to various calamities. And not only does Christ prove that they are in the wrong, who measure the happiness of man by the present state, because the distresses of the godly will soon be changed for the better; but he also exhorts his own people to patience, by holding out the hope of a reward.
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
Bible Cross References
Matthew 5:1 Matthew 13:35 Acts 8:35 Acts 10:34 Acts 18:14

Verse 3

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
Happy are the poor - In the following discourse there is, A sweet invitation to true holiness and happiness, (Matthew 5:3-12) . A persuasive to impart it to others, (Matthew 5:13-16) . A description of true Christian holiness, (Matthew 5:17) ; (Matthew 7:12) . (in which it is easy to observe, the latter part exactly answers the former.) The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness. The poor in spirit - They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness. For theirs is the kingdom of heaven - The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. (Luke 6:20) .
John Calvin Bible Commentary
Happy are the poor in spirit. Happy (are ye) poor.Luke gives nothing more than a simple metaphor: but as the poverty of many is accursed and unhappy, Matthew expresses more clearly the intention of Christ. Many are pressed down by distresses, and yet continue to swell inwardly with pride and cruelty. But Christ pronounces those to be happy who, chastened and subdued by afflictions, submit themselves wholly to God, and, with inward humility, betake themselves to him for protection. Others explainthe poor in spirit to be those who claim nothing for themselves, and are even so completely emptied of confidence in the flesh, that they acknowledge their poverty. But as the words of Luke and those of Matthew must have the same meaning, there can be no doubt that the appellationpoor is here given to those who are pressed and afflicted by adversity. The only difference is, that Matthew, by adding an epithet, confines the happiness to those only who, under the discipline of the cross, have learned to be humble.For theirs is the kingdom of heaven.We see that Christ does not swell the minds of his own people by any unfounded belief, or harden them by unfeeling obstinacy, as the Stoics do, but leads them to entertain the hope of eternal life, and animates them to patience by assuring them, that in this way they will pass into the heavenly kingdom of God. It deserves our attention, that he only who is reduced to nothing in himself, and relies on the mercy of God, ispoor in spirit: for they who are broken or overwhelmed by despair murmur against God, and this proves them to be of a proud and haughtyspirit.
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
Blessed. Blessing literally means "happy, fortunate, blissful." Here it speaks of more than a surface emotion. Jesus describes the divinely-bestowed well-being that belongs only to the faithful. The Beatitudes demonstrate that the way to heavenly blessedness is opposite the worldly path people normally follow to find happiness. The worldly idea is that happiness is found in riches, merriment, abundance, leisure, and such things. The real truth is the very opposite. In the Beatitudes, Jesus describes the character of true faith. poor in spirit. The opposite of self-sufficiency, spiritual poverty includes the deep humility of recognizing one's utter spiritual bankruptcy apart from God. It describes those who are acutely conscious that they are lost and hopeless apart from divine grace (cf. Mat 9:12; Luk 18:13). See note on Mat 19:17. theirs is the kingdom of heaven. See note on Mat 3:2. This opening verse of the sermon clearly presupposes the truth of salvation by grace. Jesus teaches that the kingdom is a gracious gift to those who sense their own poverty of spirit.
Bible Cross References
Isaiah 66:2 Matthew 5:10 Matthew 19:14 Matthew 25:34 Mark 10:14 Luke 6:20 Luke 22:29 Luke 22:30 James 2:5 Revelation 3:17

Verse 4

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
They that mourn - Either for their own sins, or for other men's, and are steadily and habitually serious. They shall be comforted - More solidly and deeply even in this world, and eternally in heaven.
John Calvin Bible Commentary
“We glory in tribulations also knowing that tribulation produces patience, and patience experience, and experience hope: and hope maketh not ashamed,” (Romans 5:3-5.)
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
those who mourn. Mourning over sin means having the godly sorrow that produces repentance leading to salvation without regret (2Co 7:10). The "comfort" is the comfort of forgiveness and salvation (cf. Isa 40:1-2).
Bible Cross References
Isaiah 61:2 Isaiah 66:2 John 16:20 Revelation 7:17

Verse 5

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
Happy are the meek - They that hold all their passions and affections evenly balanced. They shall inherit the earth - They shall have all things really necessary for life and godliness. They shall enjoy whatever portion God hath given them here, and shall hereafter possess the new earth, wherein dwelleth righteousness.
John Calvin Bible Commentary
Happy are the meekBythe meek he means persons of mild and gentle dispositions, who are not easily provoked by injuries, who are not ready to take offense, but are prepared to endure anything rather than do the like actions to wicked men. When Christ promises to such personsthe inheritance of the earth, we might think it exceedingly foolish. Those who warmly repel any attacks, and whose hand is ever ready to revenge injuries, are rather the persons who claim for themselves the dominion of the earth. And experience certainly shows that, the more mildly their wickedness is endured, the more bold and insolent does it become. Hence arises the diabolical proverb, that “We must howl with the wolves, because the wolves will immediately devour every one who makes himself a sheep.” But Christ places his own protection, and that of the Father, in contrast with the fury and violence of wicked men, and declares, on good grounds, thatthe meekwill be the lords andheirs of the earthThe children of this world never think themselves safe, but when they fiercely revenge the injuries that are done them, and defend their life by the “weapons of war,” (Ezekiel 32:27.) But as we must believe, that Christ alone is the guardian of our life, all that remains for us is to “hide ourselves under the shadow of his wings,” (Psalm 17:8.) We must be sheep, if we wish to be reckoned a part of his flock.It will perhaps be objected, that what has been now said is contradicted by experience. I would first suggest that it be considered, how greatly ferociouspeople are disturbed by their own restlessness. While they lead so stormy a life, though they were a hundred times lords of the earth, while they possess all, they certainly possess nothing. For the children of God, on the other hand, I answer, that though they may not plant their foot on what is their own, they enjoy a quiet residence on the earth. And this is no imaginary possession;for they know, that the earth, which they inhabit, has been granted to them by God. Besides, the hand of God is interposed to protect them against the violence and fury of wicked men. Though exposed to every species of attack, subject to the malice of wicked men, surrounded by all kinds of danger, they are safe under the divine protection. They have already a foretaste, at least, of this grace of God; and that is enough for them, till they enter, at the last day, into the possession of theinheritanceof the world.
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
the meek. Meekness is the opposite of being out of control. It is not weakness, but rather supreme self-control empowered by the Spirit (Gal 5:23). For they shall inherit the earth quotes Psa 37:11. Key Word Blessed: Mat 5:3-5, Mat 5:11; Mat 16:17; Mat 24:46; lit. "fortunate" or "happy." This term appears in classical Greek literature, in the Septuagint (the Greek translation of the OT), and in the New Testament to describe the kind of happiness that comes only from God. In the New Testament, makarios is usually written without expressing the agent who blesses, that is, God. Thus "Blessed are the meek." This stylistic habit expresses reverence for the name of God, and readers would know that God is the One who is blessing or favoring the person.
Bible Cross References
Psalm 25:13 Psalm 37:9 Psalm 37:11 Isaiah 29:19

Verse 6

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
They that hunger and thirst after righteousness - After the holiness here described. They shall be satisfied with it.
John Calvin Bible Commentary
Happy are they who hungerTohunger and thirst is here, I think, used as a figurative expression,and means to suffer poverty, to want the necessaries of life, and even to be defrauded of one’s right. Matthew says,who thirst after righteousness, and thus makes one class stand for all the rest. He represents more strongly the unworthy treatment which they have received, when he says that, though they are anxious, though they groan, they desire nothing but what is proper. “Happy are they who, though their wishes are so moderate, that they desire nothing to be granted to them but what is reasonable, are yet in a languishing condition, like persons who are famishing with hunger.” Though their distressing anxiety exposes them to the ridicule of others, yet it is a certain preparation forhappiness: for at lengththey shall be satisfiedGod will one day listen to their groans, and satisfy their just desires for to Him, as we learn from the song of the Virgin, it belongs tofill the hungry with good things, (Luke 1:53.)
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
hunger and thirst for righteousness speaks of those who seek God's righteousness rather than attempt to establish a righteousness of their own (Rom 10:3; Php 3:9), as the self-righteous Pharisees do. God's righteousness will fill those who seek it; i.e., it will satisfy their hunger and thirst for a right relationship with God.
Bible Cross References
Psalm 63:1 Psalm 107:9 Proverbs 10:24 Proverbs 21:21 Isaiah 55:1 Isaiah 55:2 Jeremiah 31:25 John 4:14 John 6:48 John 7:37

Verse 7

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
The merciful - The tender - hearted: they who love all men as themselves: They shall obtain mercy - Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake.
John Calvin Bible Commentary
Happy are the mercifulThis paradox, too, contradicts the judgment of men.The world reckons those men to behappy, who give themselves no concern about the distresses of others, but consult their own ease. Christ says that those arehappy, who are not only prepared to endure their own afflictions, but to take a share in the afflictions of others, — who assist the wretched, — who willingly take part with those who are in distress, — who clothe themselves, as it were, with the same affections, that they may be more readily disposed to render them assistance. He adds,for they shall obtain mercy,— not only with God, but also among men, whose minds God will dispose to the exercise of humanity.Though the whole world may sometimes be ungrateful, and may return the very worst reward to those who have done acts of kindness to them, it ought to be reckoned enough, that grace is laid up with God for the merciful and humane, so that they, in their turn, will find him to begracious and merciful, (Psalm 103:8; 145:8.)
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
they shall obtain mercy. The converse-the unmerciful obtaining judgment-is also true (Jas 2:13).
Bible Cross References
2 Samuel 17:28 2 Samuel 22:26 Psalm 18:25 Proverbs 11:17 Proverbs 11:25 Matthew 6:14 Matthew 6:15 Matthew 18:33 James 2:13

Verse 8

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
The pure in heart - The sanctified: they who love God with all their hearts. They shall see God - In all things here; hereafter in glory.
John Calvin Bible Commentary
Happy are they who are of a pure heartWe might be apt to think, that what is here stated by Christ is in accordance with the judgment of all.Purity of heartis universally acknowledged to be the mother of all virtues. And yet there is hardly one person in a hundred, who does not put craftiness in the place of the greatest virtue. Hence those persons are commonly accountedhappy, whose ingenuity is exercised in the successful practice of deceit, who gain dexterous advantages, by indirect means, over those with whom they have intercourse. Christ does not at all agree with carnal reason, when he pronounces those to behappy, who take no delight in cunning, but converse sincerely with men, and express nothing, by word or look, which they do not feel in their heart. Simple people are ridiculed for want of caution, and for not looking sharply enough to themselves. But Christ directs them to higher views, and bids them consider that, if they have not sagacity to deceive in this world, they will enjoythe sight of Godin heaven.
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
see God. Not only with the perception of faith, but also in the glory of heaven. Cf. Heb 12:14; Rev 22:3-4.
Bible Cross References
2 Samuel 22:27 Job 19:26 Psalm 24:4 Psalm 51:10 Psalm 73:1 Proverbs 22:11 Hebrews 12:14 1 John 3:2 Revelation 22:4

Verse 9

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
The peace makers - They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal. They shall be called the children of God - Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. But our Lord well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher? If any then are able to follow it without any premeditation, well: if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.
John Calvin Bible Commentary
Happy are the peacemakersBypeacemakers he means those who not only seek peace and avoid quarrels, as far as lies in their power, but who also labor to settle differences among others, who advise all men to live at peace, and take away every occasion of hatred and strife. There are good grounds for this statement. As it is a laborious and irksome employment to reconcile those who are at variance, persons of a mild disposition, who study to promote peace, are compelled to endure the indignity of hearing reproaches, complaints, and remonstrances on all sides. The reason is, that every one would desire to have advocates, who would defend his cause. That we may not depend on the favor of men, Christ bids us look up to the judgment of his Father, who isthe God of peace,(Romans 15:33,) and who accounts us his children, while we cultivate peace, though our endeavors may not be acceptable to men: forto be calledmeansTo Be Accounted the children of God
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
peacemakers. See verses Mat 5:44, 45 for more on this quality.
Bible Cross References
Matthew 5:45 Luke 6:35 Romans 8:14 Romans 8:16 Romans 8:19 James 3:17

Verse 10

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
For righteousness' sake - That is, because they have, or follow after, the righteousness here described. He that is truly a righteous man, he that mourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, (2 Timothy 3:12) . The world will always say, Away with such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's; their ways are of another fashion.
John Calvin Bible Commentary
“Who is he that will harm you, if ye be followers of that which is good?” (1 Peter 3:13.)Yet, in consequence of the unbridled wickedness of the world, it too frequently happens, that good men, through a zeal of righteousness, arouse against them the resentments of the ungodly. Above all, it is, as we may say, the ordinary lot of Christians to be hated by the majority of men: for the flesh cannot endure the doctrine of the Gospel; none can endure to have their vices reproved. Who suffer on account of righteousnessThis is descriptive of those who inflame the hatred, and provoke the rage, of wicked men against them, because, through an earnest desire to do what is good and right, they oppose bad causes and defend good ones, as far as lies in their power. Now, in this respect, the truth of God justly holds the first rank. Accordingly, by this mark Christ distinguishes his own martyrs from criminals and malefactors.I now return to what I said a little before, that as, all that will live godly in Christ Jesus “(Paul informs us), shall suffer persecution,” (2 Timothy 3:12,) this admonition has a general reference to all the godly. But if, at any time, the Lord spares our weakness, and does not permit the ungodly to torment us as they would desire, yet, during the season of repose and leisure, it is proper for us to meditate on this doctrine, that we may be ready, whenever it shall be necessary, to enter the field, and may not engage in the contest till we have been well prepared. As the condition of the godly, during the whole course of this life, is very miserable, Christ properly calls them to the hope of the heavenly life. And here lies the main difference between Christ’s paradox and the ravings of the Stoics, who ordered that every man should be satisfied in his own mind, and should be the author of his own happiness: while Christ does not suspend our happiness on a vain imagination, but rests it on the hope of a future reward.
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
McArther Bible Commentary
persecuted. Cf. Jas 5:10-11; 1Pe 4:12-14. See note on Luk 6:22.
Bible Cross References
Isaiah 66:5 Matthew 5:3 Matthew 19:14 Matthew 25:34 Mark 10:14 Luke 6:20 Luke 22:29 James 5:11 1 Peter 3:14

Verse 11

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
Revile - When present: say all evil - When you are absent.
John Calvin Bible Commentary
When they shall cast reproaches on you When men shall hate you, and separate you, and load you with reproaches, and cast out your name as evilBy these words Christ intended to comfort those who believe in him; that they may not lose courage, even though they see themselves to be detestable in the eyes of the world. For this was no light temptation, to be thrown out of the Church as ungodly and profane. Christ knew that there is no class of men more envenomed than hypocrites, and foresaw with what furious madness the enemies of the Gospel would attack his small and despised flock. It was therefore his will to furnish them with a sure defense, that they might not give way, though an immense mass of reproaches were ready to overwhelm them. And hence it appears, how little reason there is to dread the excommunication of the Pope, when those tyrants banish us from their synagogues, because we are unwilling to renounce Christ.
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
Bible Cross References
Isaiah 25:8 Isaiah 51:7 Jeremiah 37:14 Philippians 1:29 1 Peter 4:14

Verse 12

Matthew Henry's Concise Bible Commentary
Who are blessed.
Our Saviour here gives eight characters of blessed people, which represent to us the principal graces of a Christian. 1. The poor in spirit are happy. These bring their minds to their condition, when it is a low condition. They are humble and lowly in their own eyes. They see their want, bewail their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the kingdom of glory is for them. 2. Those that mourn are happy. That godly sorrow which worketh true repentance, watchfulness, a humble mind, and continual dependence for acceptance on the mercy of God in Christ Jesus, with constant seeking the Holy Spirit, to cleanse away the remaining evil, seems here to be intended. Heaven is the joy of our Lord; a mountain of joy, to which our way is through a vale of tears. Such mourners shall be comforted by their God. 3. The meek are happy. The meek are those who quietly submit to God; who can bear insult; are silent, or return a soft answer; who, in their patience, keep possession of their own souls, when they can scarcely keep possession of anything else. These meek ones are happy, even in this world. Meekness promotes wealth, comfort, and safety, even in this world. 4. Those who hunger and thirst after righteousness are happy. Righteousness is here put for all spiritual blessings. These are purchased for us by the righteousness of Christ, confirmed by the faithfulness of God. Our desires of spiritual blessings must be earnest. Though all desires for grace are not grace, yet such a desire as this, is a desire of God's own raising, and he will not forsake the work of his own hands. 5. The merciful are happy. We must not only bear our own afflictions patiently, but we must do all we can to help those who are in misery. We must have compassion on the souls of others, and help them; pity those who are in sin, and seek to snatch them as brands out of the burning. 6. The pure in heart are happy; for they shall see God. Here holiness and happiness are fully described and put together. The heart must be purified by faith, and kept for God. Create in me such a clean heart, O God. None but the pure are capable of seeing God, nor would heaven be happiness to the impure. As God cannot endure to look upon their iniquity, so they cannot look upon his purity. 7. The peace-makers are happy. They love, and desire, and delight in peace; and study to be quiet. They keep the peace that it be not broken, and recover it when it is broken. If the peace-makers are blessed, woe to the peace-breakers! 8. Those who are persecuted for righteousness' sake are happy. This saying is peculiar to Christianity; and it is more largely insisted upon than any of the rest. Yet there is nothing in our sufferings that can merit of God; but God will provide that those who lose for him, though life itself, shall not lose by him in the end. Blessed Jesus! how different are thy maxims from those of men of this world! They call the proud happy, and admire the gay, the rich, the powerful, and the victorious. May we find mercy from the Lord; may we be owned as his children, and inherit his kingdom. With these enjoyments and hopes, we may cheerfully welcome low or painful circumstances.
EGW SDA Bible Commentary
Sufficient to Prevent Bewilderment
—A study of Christ's wonderful sermon on the mount will teach the believer what must be the characteristics of those whom the Lord calls “Blessed.” [Matthew 5:1-12 quoted.] ...I thank the Lord that such plain directions are given to believers. If we had no other instruction than is contained in these few words, here is sufficient, so that none need become bewildered. But we have a whole Bible full of precious instruction. None need be in darkness and uncertainty. Those who will seek by faith and prayer and earnest study of the Scriptures to obtain the virtues here brought to view, will easily be distinguished from those who walk not in the light. Those who refuse to follow a “Thus saith the Lord” will have no excuse to render for their persistent resistance of the Word of God (Letter 258, 1907).Words of a Different Character—As if enshrouded in a cloud of heavenly brightness, Christ pronounced from the mount of beatitudes His benedictions. The words spoken by Him were of an entirely different character from those which had fallen from the lips of the scribes and Pharisees. The ones whom He pronounced blessed were the very ones they would have denounced as cursed of God. To that large concourse of people He declared that He could dispense the treasures of eternity to whomsoever He willed. Although His divinity was clothed with humanity, He thought it not robbery to be equal with God. In this public manner He described the attributes of those who were to share the eternal rewards. He pointed out in particular those who would suffer persecution for His name's sake. They were to be richly blessed, becoming heirs of God and joint-heirs with Jesus Christ. Great would be their reward in heaven (Manuscript 72, 1901).A Treasury of Goodness—Christ longed to fill the world with a peace and joy that would be a similitude of that found in the heavenly world. [Matthew 5:1-12 quoted.] ...With clearness and power He spoke the words that were to come down to our time as a treasure of goodness. What precious words they were, and how full of encouragement. From His divine lips there fell with fullness and abundant assurance the benedictions that showed Him to be the fountain of all goodness, and that it was His prerogative to bless and impress the minds of all present. He was engaged in His peculiar, sacred province, and the treasures of eternity were at His command. In the disposal of them He knew no control. It was no robbery with Him to act in the office of God. In His blessings He embraced those who were to compose His kingdom in this world. He had brought into the world every blessing essential to the happiness and joy of every soul, and before that vast assembly He presented the riches of the grace of heaven, the accumulated treasures of the eternal, everlasting Father.Here He specified who should be the subjects of His heavenly kingdom. He did not speak one word to flatter the men of the highest authority, the worldly dignitaries. But He presents before all the traits of character which must be possessed by the peculiar people who will compose the royal family in the kingdom of heaven. He specifies those who shall become heirs of God and joint-heirs with Himself. He proclaims publicly His choice of subjects, and assigns them their place in His service as united with Himself. Those who possess the character specified, will share with Him in the blessing and the glory and the honor that will ever come to Him.Those who are thus distinguished and blessed will be a peculiar people, trading upon the Lord's gifts. He speaks of those who shall suffer for His name's sake as receiving a great reward in the kingdom of heaven. He spoke with the dignity of One who had unlimited authority, One who had all heavenly advantages to bestow upon those who would receive Him as their Saviour.Men may usurp the authority of greatness in this world; but Christ does not recognize them; they are usurpers.There were occasions when Christ spoke with an authority that sent His words home with irresistible force, with an overwhelming sense of the greatness of the speaker, and the human agencies shrunk into nothingness in comparison with the One before them. They were deeply moved; their minds were impressed that He was repeating the command from the most excellent glory. As He summoned the world to listen, they were spellbound and entranced and conviction came to their minds. Every word made for itself a place, and the hearers believed and received the words that they had no power to resist. Every word He uttered seemed to the hearers as the life of God. He was giving evidence that He was the light of the world and the authority of the church, claiming pre-eminence over them all (Manuscript 118, 1905).
John Wesley's Bible Commentary
Your reward - Even over and above the happiness that naturally and directly results from holiness.
John Calvin Bible Commentary
Rejoice ye, and leap for joyThe meaning is, a remedy is at hand, that we may not be overwhelmed by unjust reproaches: for, as soon as we raise our minds to heaven, we there behold vast grounds of joy, which dispel sadness. The idle reasonings of the Papists, about the wordreward, which is here used, are easily refuted: for there is not (as they dream) a mutual relation between the reward and merit, but the promise of thereward is free. Besides, if we consider the imperfections and faults of any good works that are done by the very best of men, there will be no work which God can judge to be worthy of reward.We must advert once more to the phrases, on my account, or,on account of the Son of Man,(Luke 6:22;) andlying, shall speak every evil word against you; that he who suffers persecution for his own fault (1 Peter 2:20) may not forthwith boast that he is a martyr of Christ, as the Donatists, in ancient times, were delighted with themselves on this single ground, that the magistrates were against them. And in our own day the Anabaptists,while they disturb the Church by their ravings, and slander the Gospel, boast that they are carrying the banners of Christ, when they are justly condemned. But Christ pronounces those only to be happy who are employed in defending a righteous cause.For so did they persecuteThis was expressly added, that the apostles might not expect to triumph without exertion and without a contest, and might not fail, when they encountered persecutions. The restoration of all things, under the reign of Christ, being everywhere promised in Scripture, there was danger, lest they might not think of warfare, but indulge in vain and proud confidence. It is evident from other passages, that they foolishly imagined the kingdom of Christ to be filled with wealth and luxuries.Christ had good reason for warning them, that, as soon as they succeeded to the place of the prophets, they must sustain the same contests in which the prophets were formerly engaged.The prophets who were before youThis means not only, thatthe prophets were before them with respect to the order of time, but that they were of the same class with themselves, and ought therefore to be followed as their example. The notion commonly entertained, of making out nine distinct beatitudes, is too frivolous to need a long refutation.
John Calvin Bible Commentary
Woe to you that are rich.As Luke has related not more than four kinds ofblessings, so he now contrasts with them fourcurses, so that the clauses mutually correspond. This contrast not only tends to strike terror into the ungodly, but to arouse believers, that they may not be lulled to sleep by the vain and deceitful allurements of the world. We know how prone men are to be intoxicated by prosperity, or ensnared by flattery; and on this account the children of God often envy the reprobate, when they see everything go on prosperously and smoothly with them.He pronounces a curse on the rich, — not on all the rich, but on those whoreceive their consolationin the world; that is, who are so completely occupied with their worldly possessions, that they forget the life to come. The meaning is: riches are so far from making a man happy, that they often become the means of his destruction. In any other point of view, the rich are not excluded from the kingdom of heaven, provided they do not become snares for themselves, or fix their hope on the earth, so as to shut against them the kingdom of heaven. This is finely illustrated by Augustine, who, in order to show that riches are not in themselves a hindrance to the children of God, reminds his readers that poor Lazarus was received into the bosom of rich Abraham.
John Calvin Bible Commentary
Woe to you when all men shall applaud youThe last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase,all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”
Bible Cross References
2 Chronicles 36:16 Jeremiah 37:14 Matthew 23:37 Acts 7:52 Romans 5:3 Philippians 1:29 1 Thessalonians 2:15 Hebrews 10:34 Hebrews 11:33 James 1:2 James 5:10

Verse 13

Matthew Henry's Concise Bible Commentary
Exhortations and warnings.
Ye are the salt of the earth. Mankind, lying in ignorance and wickedness, were as a vast heap, ready to putrify; but Christ sent forth his disciples, by their lives and doctrines to season it with knowledge and grace. If they are not such as they should be, they are as salt that has lost its savour. If a man can take up the profession of Christ, and yet remain graceless, no other doctrine, no other means, can make him profitable. Our light must shine, by doing such good works as men may see. What is between God and our souls, must be kept to ourselves; but that which is of itself open to the sight of men, we must study to make suitable to our profession, and praiseworthy. We must aim at the glory of God.
EGW SDA Bible Commentary
(chs. 15:9; 22:29). Humble Men Are Salt of Earth
—In His teachings, Christ likened His disciples to objects most familiar to them. He compared them to salt and to light. “Ye are the salt of the earth,” He said; “ye are the light of the world.” These words were spoken to a few poor, humble fishermen. Priests and rabbis were in that congregation of hearers, but these were not the ones addressed. With all their learning, with all their supposed instruction in the mysteries of the law, with all their claims of knowing God, they revealed that they knew Him not. To these leading men had been committed the oracles of God, but Christ declared them to be unsafe teachers. He said to them, Ye teach for doctrine the commandments of men. “Ye do err, not knowing the scriptures, nor the power of God.” Turning from these men to the humble fishermen, He said, “Ye are the salt of the earth” (The Review and Herald, August 22, 1899).No Self-originated Light—The light that shines from those who receive Jesus Christ is not self-originated. It is all from the Light and Life of the world. He kindles this light, even as He kindles the fire that all must use in doing His service. Christ is the light, the life, the holiness, the sanctification of all who believe, and His light is to be received and imparted in all good works. In many different ways His grace is also acting as the salt of the earth; whithersoever this salt finds its way, to homes or communities, it becomes a preserving power to save all that is good, and to destroy all that is evil (The Review and Herald, August 22, 1899).
John Wesley's Bible Commentary
Ye - Not the apostles, not ministers only; but all ye who are thus holy, are the salt of the earth - Are to season others. (Mark 9:50) ; (Luke 14:34) .
John Calvin Bible Commentary
“provide for honest things, not only in the sight of God, but also in the sight of men,” (2 Corinthians 8:21.)The command, which he gives shortly afterwards, to seek concealment and a retired situation for their good works, (Matthew 6:4,) is intended only to forbid ostentation. In the present instance, he has quite a different object in view, to recommend to them the glory of God alone. Now, if the glory of good works cannot be properly ascribed to God, unless they are traced to him, and unless he is acknowledged to be their only Author, it is evident, that we cannot, without offering an open and gross insult to God, extol free will, as if good works proceeded wholly, or in part, from its power. Again, we must observe, how graciously God deals with us, when he calls the good worksours, the entire praise of which would justly be ascribed to himself.
McArther Bible Commentary
if the salt loses its flavor, how shall it be seasoned? Salt both preserves food and enhances its flavor. Pure salt cannot lose effectiveness, but the salt that is common in the Dead Sea area is contaminated with gypsum and other minerals and may have a flat taste or be ineffective as a preservative. Such mineral salts were useful for little more than keeping footpaths free of vegetation.
Bible Cross References
Job 6:6 Mark 9:50 Luke 14:34 Hebrews 10:29

Verse 14

Matthew Henry's Concise Bible Commentary
Exhortations and warnings.
Ye are the salt of the earth. Mankind, lying in ignorance and wickedness, were as a vast heap, ready to putrify; but Christ sent forth his disciples, by their lives and doctrines to season it with knowledge and grace. If they are not such as they should be, they are as salt that has lost its savour. If a man can take up the profession of Christ, and yet remain graceless, no other doctrine, no other means, can make him profitable. Our light must shine, by doing such good works as men may see. What is between God and our souls, must be kept to ourselves; but that which is of itself open to the sight of men, we must study to make suitable to our profession, and praiseworthy. We must aim at the glory of God.
EGW SDA Bible Commentary
(chs. 15:9; 22:29). Humble Men Are Salt of Earth
—In His teachings, Christ likened His disciples to objects most familiar to them. He compared them to salt and to light. “Ye are the salt of the earth,” He said; “ye are the light of the world.” These words were spoken to a few poor, humble fishermen. Priests and rabbis were in that congregation of hearers, but these were not the ones addressed. With all their learning, with all their supposed instruction in the mysteries of the law, with all their claims of knowing God, they revealed that they knew Him not. To these leading men had been committed the oracles of God, but Christ declared them to be unsafe teachers. He said to them, Ye teach for doctrine the commandments of men. “Ye do err, not knowing the scriptures, nor the power of God.” Turning from these men to the humble fishermen, He said, “Ye are the salt of the earth” (The Review and Herald, August 22, 1899).No Self-originated Light—The light that shines from those who receive Jesus Christ is not self-originated. It is all from the Light and Life of the world. He kindles this light, even as He kindles the fire that all must use in doing His service. Christ is the light, the life, the holiness, the sanctification of all who believe, and His light is to be received and imparted in all good works. In many different ways His grace is also acting as the salt of the earth; whithersoever this salt finds its way, to homes or communities, it becomes a preserving power to save all that is good, and to destroy all that is evil (The Review and Herald, August 22, 1899).
John Wesley's Bible Commentary
Ye are the light of the world - If ye are thus holy, you can no more be hid than the sun in the firmament: no more than a city on a mountain - Probably pointing to that on the brow of the opposite hill.
John Calvin Bible Commentary
“provide for honest things, not only in the sight of God, but also in the sight of men,” (2 Corinthians 8:21.)The command, which he gives shortly afterwards, to seek concealment and a retired situation for their good works, (Matthew 6:4,) is intended only to forbid ostentation. In the present instance, he has quite a different object in view, to recommend to them the glory of God alone. Now, if the glory of good works cannot be properly ascribed to God, unless they are traced to him, and unless he is acknowledged to be their only Author, it is evident, that we cannot, without offering an open and gross insult to God, extol free will, as if good works proceeded wholly, or in part, from its power. Again, we must observe, how graciously God deals with us, when he calls the good worksours, the entire praise of which would justly be ascribed to himself.
Bible Cross References
Proverbs 4:18 John 8:12 John 9:5 John 12:36 Philippians 2:15 Revelation 1:20 Revelation 2:5

Verse 15

Matthew Henry's Concise Bible Commentary
Exhortations and warnings.
Ye are the salt of the earth. Mankind, lying in ignorance and wickedness, were as a vast heap, ready to putrify; but Christ sent forth his disciples, by their lives and doctrines to season it with knowledge and grace. If they are not such as they should be, they are as salt that has lost its savour. If a man can take up the profession of Christ, and yet remain graceless, no other doctrine, no other means, can make him profitable. Our light must shine, by doing such good works as men may see. What is between God and our souls, must be kept to ourselves; but that which is of itself open to the sight of men, we must study to make suitable to our profession, and praiseworthy. We must aim at the glory of God.
John Wesley's Bible Commentary
Nay, the very design of God in giving you this light was, that it might shine. (Mark 4:21) ; (Luke 8:16) ; (Luke 11:33) .
John Calvin Bible Commentary
“provide for honest things, not only in the sight of God, but also in the sight of men,” (2 Corinthians 8:21.)The command, which he gives shortly afterwards, to seek concealment and a retired situation for their good works, (Matthew 6:4,) is intended only to forbid ostentation. In the present instance, he has quite a different object in view, to recommend to them the glory of God alone. Now, if the glory of good works cannot be properly ascribed to God, unless they are traced to him, and unless he is acknowledged to be their only Author, it is evident, that we cannot, without offering an open and gross insult to God, extol free will, as if good works proceeded wholly, or in part, from its power. Again, we must observe, how graciously God deals with us, when he calls the good worksours, the entire praise of which would justly be ascribed to himself.
Bible Cross References
Zechariah 4:2 Mark 4:21 Luke 8:16 Luke 11:33 Luke 11:36 Philippians 2:15 Hebrews 9:2 Revelation 2:5

Verse 16

Matthew Henry's Concise Bible Commentary
Exhortations and warnings.
Ye are the salt of the earth. Mankind, lying in ignorance and wickedness, were as a vast heap, ready to putrify; but Christ sent forth his disciples, by their lives and doctrines to season it with knowledge and grace. If they are not such as they should be, they are as salt that has lost its savour. If a man can take up the profession of Christ, and yet remain graceless, no other doctrine, no other means, can make him profitable. Our light must shine, by doing such good works as men may see. What is between God and our souls, must be kept to ourselves; but that which is of itself open to the sight of men, we must study to make suitable to our profession, and praiseworthy. We must aim at the glory of God.
John Wesley's Bible Commentary
That they may see - and glorify - That is, that seeing your good works, they may be moved to love and serve God likewise.
John Calvin Bible Commentary
“provide for honest things, not only in the sight of God, but also in the sight of men,” (2 Corinthians 8:21.)The command, which he gives shortly afterwards, to seek concealment and a retired situation for their good works, (Matthew 6:4,) is intended only to forbid ostentation. In the present instance, he has quite a different object in view, to recommend to them the glory of God alone. Now, if the glory of good works cannot be properly ascribed to God, unless they are traced to him, and unless he is acknowledged to be their only Author, it is evident, that we cannot, without offering an open and gross insult to God, extol free will, as if good works proceeded wholly, or in part, from its power. Again, we must observe, how graciously God deals with us, when he calls the good worksours, the entire praise of which would justly be ascribed to himself.
McArther Bible Commentary
light so shine. A godly life testifies convincingly to the saving power of God, and it glorifies Him. Cf. 1Pe 2:12.
Bible Cross References
Matthew 9:8 John 15:8 1 Peter 2:12

Verse 17

Matthew Henry's Concise Bible Commentary
Christ came to confirm the law.
Let none suppose that Christ allows his people to trifle with any commands of God's holy law. No sinner partakes of Christ's justifying righteousness, till he repents of his evil deeds. The mercy revealed in the gospel leads the believer to still deeper self-abhorrence. The law is the Christian's rule of duty, and he delights therein. If a man, pretending to be Christ's disciple, encourages himself in any allowed disobedience to the holy law of God, or teaches others to do the same, whatever his station or reputation among men may be, he can be no true disciple. Christ's righteousness, imputed to us by faith alone, is needed by every one that enters the kingdom of grace or of glory; but the new creation of the heart to holiness, produces a thorough change in a man's temper and conduct.
EGW SDA Bible Commentary
Least Among Human Agencies
—[Matthew 5:17-19 quoted.] This is the judgment pronounced in the kingdom of heaven. Some have thought that the commandment breaker will be there, but will occupy the lowest place. This is a mistake. Sinners will never enter the abode of bliss. The commandment breaker, and all who unite with him in teaching that it makes no difference whether men break or observe the divine law, will by the universe of heaven be called least among the human agencies. For not only have they been disloyal themselves, but they have taught others to break the law of God. Christ pronounces judgment upon those who claim to have a knowledge of the law, but who, by precept and example, lead souls into confusion and darkness (The Review and Herald, November 15, 1898).
John Wesley's Bible Commentary
Think not - Do not imagine, fear, hope, that I am come - Like your teachers, to destroy the law or the prophets. I am not come to destroy - The moral law, but to fulfil - To establish, illustrate, and explain its highest meaning, both by my life and doctrine.
John Calvin Bible Commentary
Whoever then shall breakChrist here speaks expressly of the commandments of life, or the ten words, which all the children of God ought to take as the rule of their life. He therefore declares, that they are false and deceitful teachers, who do not restrain their disciples within obedience to the law, and that they are unworthy to occupy a place in the Church, who weaken, in the slightest degree, the authority of the law; and, on the other hand, that they are honest and faithful ministers of God, who recommend, both by word and by example, the keeping of the law.The least commandmentsis an expression used in accommodation to the judgment of men: for though they have not all the same weight, (but, when they are compared together, some are less than others,) yet we are not at liberty to think any thingsmall, on which the heavenly Legislator has been pleased to issue a command. For what sacrilege is it to treat contemptuously any thing which has proceeded from his sacred mouth? This is to sink his majesty to the rank of creatures. Accordingly, when our Lord calls themlittle commandments, it is a sort of concession.He shall be called the leastThis is an allusion to what he had just said about thecommandments: but the meaning is obvious. Those who shall pour contempt on the doctrine of the law, or on a single syllable of it, will be rejected as the lowest of men.The kingdom of heavenmeans the renovation of the Church, or the prosperous condition of the Church, such as was then beginning to appear by the preaching of the Gospel. In this sense, Christ tells us, that“he who is leastin the kingdom of Godis greater than John,” (Luke 7:28.) The meaning of that phrase is, that God, restoring the world by the hand of his Son, has completely established his kingdom. Christ declares that, when his Church shall have been renewed, no teachers must be admitted to it, but those who are faithful expounders of the law, and who labor to maintain its doctrine entire. But it is asked, were not ceremonies amongthe commandmentsof God, theleast of whichwe are now required to observe? I answer, We must look to the design and object of the Legislator. God enjoined ceremonies, that their outward use might be temporal, and their meaning eternal. That man does notbreak ceremonies, who omits what is shadowy, but retains their effect. But if Christ banishes from hiskingdom all who accustom men to any contempt of the law how monstrous must be their stupidity, who are not ashamed to remit, by a sacrilegious indulgence, what God strictly demands, and, under the pretense of venial sin, to overthrow the righteousness of the law.Again, we must observe the description he gives of good and holy teachers: that not only by words, but chiefly by the example of life, they exhortmen to keep the law.
McArther Bible Commentary
Do not think that I came to destroy the Law or the Prophets. We are not to think that Jesus' teaching in the verses that follow intends to alter, abrogate, or replace the moral content of the OT law. He neither gives a new law nor modifies the old but rather explains the true significance of the moral content of Moses' law and the rest of the OT. The phrase "the Law and the Prophets" speaks of the entirety of the OT Scriptures, not the rabbinical interpretations of them. fulfill. This speaks of fulfillment in the same sense that prophecy is fulfilled. Christ indicates that He fulfills the law in all its aspects. He fulfills the moral law by keeping it perfectly. He fulfills the ceremonial law by being the embodiment of everything to which the law's types and symbols pointed. And He fulfills the judicial law by personifying God's perfect justice (cf. Mat 12:18, Mat 12:20).
Bible Cross References
Matthew 7:12 Romans 3:31

Verse 18

Matthew Henry's Concise Bible Commentary
Christ came to confirm the law.
Let none suppose that Christ allows his people to trifle with any commands of God's holy law. No sinner partakes of Christ's justifying righteousness, till he repents of his evil deeds. The mercy revealed in the gospel leads the believer to still deeper self-abhorrence. The law is the Christian's rule of duty, and he delights therein. If a man, pretending to be Christ's disciple, encourages himself in any allowed disobedience to the holy law of God, or teaches others to do the same, whatever his station or reputation among men may be, he can be no true disciple. Christ's righteousness, imputed to us by faith alone, is needed by every one that enters the kingdom of grace or of glory; but the new creation of the heart to holiness, produces a thorough change in a man's temper and conduct.
EGW SDA Bible Commentary
Least Among Human Agencies
—[Matthew 5:17-19 quoted.] This is the judgment pronounced in the kingdom of heaven. Some have thought that the commandment breaker will be there, but will occupy the lowest place. This is a mistake. Sinners will never enter the abode of bliss. The commandment breaker, and all who unite with him in teaching that it makes no difference whether men break or observe the divine law, will by the universe of heaven be called least among the human agencies. For not only have they been disloyal themselves, but they have taught others to break the law of God. Christ pronounces judgment upon those who claim to have a knowledge of the law, but who, by precept and example, lead souls into confusion and darkness (The Review and Herald, November 15, 1898).
John Wesley's Bible Commentary
Till all things shall be effected - Which it either requires or foretells. For the law has its effect, when the rewards are given, and the punishments annexed to it inflicted, as well as when its precepts are obeyed. (Luke 16:17) ; (Luke 21:33) .
John Calvin Bible Commentary
“tongues shall then cease, and prophecies shall be abolished,” (1 Corinthians 13:8,)I think that the written law, as well as the exposition of it, will come to an end; but, as I am of opinion that Christ spoke more simply, I do not choose to feed the ears of readers with such amusements. Let it suffice for us to hold, that sooner shall heaven fall to pieces, and the whole frame of the world become a mass of confusion, than the stability of the law shall give way. But what does it mean, that every part of the law shall be fulfilled down to the smallest point? for we see, that even those, who have been regenerated by the Spirit of God, are very far from keeping the law of God in a perfect manner. I answer, the expression,shall not pass away, must be viewed as referring, not to the life of men, but to the perfect truth of the doctrine.“There is nothing in the law that is unimportant, nothing that was put there at, random; and so it is impossible that a single letter shall perish.”
John Calvin Bible Commentary
Whoever then shall breakChrist here speaks expressly of the commandments of life, or the ten words, which all the children of God ought to take as the rule of their life. He therefore declares, that they are false and deceitful teachers, who do not restrain their disciples within obedience to the law, and that they are unworthy to occupy a place in the Church, who weaken, in the slightest degree, the authority of the law; and, on the other hand, that they are honest and faithful ministers of God, who recommend, both by word and by example, the keeping of the law.The least commandmentsis an expression used in accommodation to the judgment of men: for though they have not all the same weight, (but, when they are compared together, some are less than others,) yet we are not at liberty to think any thingsmall, on which the heavenly Legislator has been pleased to issue a command. For what sacrilege is it to treat contemptuously any thing which has proceeded from his sacred mouth? This is to sink his majesty to the rank of creatures. Accordingly, when our Lord calls themlittle commandments, it is a sort of concession.He shall be called the leastThis is an allusion to what he had just said about thecommandments: but the meaning is obvious. Those who shall pour contempt on the doctrine of the law, or on a single syllable of it, will be rejected as the lowest of men.The kingdom of heavenmeans the renovation of the Church, or the prosperous condition of the Church, such as was then beginning to appear by the preaching of the Gospel. In this sense, Christ tells us, that“he who is leastin the kingdom of Godis greater than John,” (Luke 7:28.) The meaning of that phrase is, that God, restoring the world by the hand of his Son, has completely established his kingdom. Christ declares that, when his Church shall have been renewed, no teachers must be admitted to it, but those who are faithful expounders of the law, and who labor to maintain its doctrine entire. But it is asked, were not ceremonies amongthe commandmentsof God, theleast of whichwe are now required to observe? I answer, We must look to the design and object of the Legislator. God enjoined ceremonies, that their outward use might be temporal, and their meaning eternal. That man does notbreak ceremonies, who omits what is shadowy, but retains their effect. But if Christ banishes from hiskingdom all who accustom men to any contempt of the law how monstrous must be their stupidity, who are not ashamed to remit, by a sacrilegious indulgence, what God strictly demands, and, under the pretense of venial sin, to overthrow the righteousness of the law.Again, we must observe the description he gives of good and holy teachers: that not only by words, but chiefly by the example of life, they exhortmen to keep the law.
McArther Bible Commentary
till heaven and earth pass away … till all is fulfilled. Here Christ emphasizes both the inspiration and the enduring authority of all Scripture. He specifically affirms the utter inerrancy and absolute authority of the OT as the Word of God-down to the least jot and tittle. Again (see note on Mat 5:17), we should not think that the NT supplants or completely abrogates the OT but instead fulfills and explicates it. For example, all the ceremonial requirements of the Mosaic Law are fulfilled in Christ and are no longer to be observed by Christians (Col 2:16-17). Yet not one jot or tittle is thereby erased; the underlying truths of those Scriptures remain-and, in fact, the mysteries behind them are now revealed in the brighter light of the gospel. These-from the smallest letter to the deepest mystery-have not passed from the law, Jesus teaches. one jot or one tittle. A "jot" refers to the smallest Hebrew letter, the yohd, which is a meager stroke of the pen, like an accent mark or an apostrophe. The "tittle" is a tiny extension on a Hebrew letter, like the serif in modern typefaces.
Bible Cross References
Psalm 111:8 Isaiah 40:8 Isaiah 44:26 Matthew 24:35 Luke 16:17 Luke 21:33

Verse 19

Matthew Henry's Concise Bible Commentary
Christ came to confirm the law.
Let none suppose that Christ allows his people to trifle with any commands of God's holy law. No sinner partakes of Christ's justifying righteousness, till he repents of his evil deeds. The mercy revealed in the gospel leads the believer to still deeper self-abhorrence. The law is the Christian's rule of duty, and he delights therein. If a man, pretending to be Christ's disciple, encourages himself in any allowed disobedience to the holy law of God, or teaches others to do the same, whatever his station or reputation among men may be, he can be no true disciple. Christ's righteousness, imputed to us by faith alone, is needed by every one that enters the kingdom of grace or of glory; but the new creation of the heart to holiness, produces a thorough change in a man's temper and conduct.
EGW SDA Bible Commentary
Least Among Human Agencies
—[Matthew 5:17-19 quoted.] This is the judgment pronounced in the kingdom of heaven. Some have thought that the commandment breaker will be there, but will occupy the lowest place. This is a mistake. Sinners will never enter the abode of bliss. The commandment breaker, and all who unite with him in teaching that it makes no difference whether men break or observe the divine law, will by the universe of heaven be called least among the human agencies. For not only have they been disloyal themselves, but they have taught others to break the law of God. Christ pronounces judgment upon those who claim to have a knowledge of the law, but who, by precept and example, lead souls into confusion and darkness (The Review and Herald, November 15, 1898).
John Wesley's Bible Commentary
One of the least - So accounted by men; and shall teach - Either by word or example; shall be the least - That is, shall have no part therein.
John Calvin Bible Commentary
Whoever then shall breakChrist here speaks expressly of the commandments of life, or the ten words, which all the children of God ought to take as the rule of their life. He therefore declares, that they are false and deceitful teachers, who do not restrain their disciples within obedience to the law, and that they are unworthy to occupy a place in the Church, who weaken, in the slightest degree, the authority of the law; and, on the other hand, that they are honest and faithful ministers of God, who recommend, both by word and by example, the keeping of the law.The least commandmentsis an expression used in accommodation to the judgment of men: for though they have not all the same weight, (but, when they are compared together, some are less than others,) yet we are not at liberty to think any thingsmall, on which the heavenly Legislator has been pleased to issue a command. For what sacrilege is it to treat contemptuously any thing which has proceeded from his sacred mouth? This is to sink his majesty to the rank of creatures. Accordingly, when our Lord calls themlittle commandments, it is a sort of concession.He shall be called the leastThis is an allusion to what he had just said about thecommandments: but the meaning is obvious. Those who shall pour contempt on the doctrine of the law, or on a single syllable of it, will be rejected as the lowest of men.The kingdom of heavenmeans the renovation of the Church, or the prosperous condition of the Church, such as was then beginning to appear by the preaching of the Gospel. In this sense, Christ tells us, that“he who is leastin the kingdom of Godis greater than John,” (Luke 7:28.) The meaning of that phrase is, that God, restoring the world by the hand of his Son, has completely established his kingdom. Christ declares that, when his Church shall have been renewed, no teachers must be admitted to it, but those who are faithful expounders of the law, and who labor to maintain its doctrine entire. But it is asked, were not ceremonies amongthe commandmentsof God, theleast of whichwe are now required to observe? I answer, We must look to the design and object of the Legislator. God enjoined ceremonies, that their outward use might be temporal, and their meaning eternal. That man does notbreak ceremonies, who omits what is shadowy, but retains their effect. But if Christ banishes from hiskingdom all who accustom men to any contempt of the law how monstrous must be their stupidity, who are not ashamed to remit, by a sacrilegious indulgence, what God strictly demands, and, under the pretense of venial sin, to overthrow the righteousness of the law.Again, we must observe the description he gives of good and holy teachers: that not only by words, but chiefly by the example of life, they exhortmen to keep the law.
McArther Bible Commentary
shall be called least … shall be called great. The consequence of practicing or teaching disobedience to any of God's Word is to be called least in the kingdom of heaven (see note on Jas 2:10). Determining rank in the kingdom of heaven is entirely God's prerogative (Mat 20:23); Jesus declares that He will hold in lowest esteem those who hold His Word in lowest esteem. There is no impunity for believers who disobey, discredit, or belittle God's law (see note on 2Co 5:10). That Jesus does not refer to loss of salvation is clear from the fact that, though offenders will be called "least," they will still be in the kingdom of heaven. The positive result is that whoever keeps and teaches God's Word shall be called great in the kingdom of heaven. Here Jesus mentions the two aspects of doing and teaching. Kingdom citizens are to uphold every part of God's law, both in their living and in their teaching.
Bible Cross References
Matthew 11:11 James 2:10 1 John 3:4

Verse 20

Matthew Henry's Concise Bible Commentary
Christ came to confirm the law.
Let none suppose that Christ allows his people to trifle with any commands of God's holy law. No sinner partakes of Christ's justifying righteousness, till he repents of his evil deeds. The mercy revealed in the gospel leads the believer to still deeper self-abhorrence. The law is the Christian's rule of duty, and he delights therein. If a man, pretending to be Christ's disciple, encourages himself in any allowed disobedience to the holy law of God, or teaches others to do the same, whatever his station or reputation among men may be, he can be no true disciple. Christ's righteousness, imputed to us by faith alone, is needed by every one that enters the kingdom of grace or of glory; but the new creation of the heart to holiness, produces a thorough change in a man's temper and conduct.
John Wesley's Bible Commentary
The righteousness of the scribes and Pharisees - Described in the sequel of this discourse.
John Calvin Bible Commentary
But I say to youHis reply is not opposed to the command of Moses, (Exodus 20:13;Leviticus 24:21;Numbers 35:16;) but to the interpretation usually put upon it by the scribes. Now, as the Pharisees boasted of antiquity, (for it is always the custom to plead the prescription of a long period in defense of errors,)Christ reminds the people of his authority, to which all antiquity ought justly to give way. Hence we conclude, that truth is of greater weight than custom or the number of years.He who shall say to his brotherChrist assigns three degrees of condemnation besides the violence of the hands; which implies, that this precept of the law restrains not only the hands, but all affections that are opposed to brotherly love. “Those who shall only be angry with their brethren, or treat them with haughty disdain, or injure them by any reproach, are murderers.” Now, as it is certain that the wordRachaoccupies an intermediate place betweenanger and openly reproachful language, I have no doubt that it is an interjection of contempt or disdain. Though Christ adjudgesto the hell of firenone but those who break out into open reproach, we must not suppose, that he declaresanger to be free from a similar punishment; but, alluding to earthly judgments, he assures them that God will judge and punish even concealedanger.But, as he who manifests his indignation by bitter language goes farther than this, Christ says, that that man will be held guilty by the whole heavenly council, that he may receive severer punishment.Those, again, who break out into reproaches are adjudged to the hell of fire: which implies, that hatred, and every thing that is contrary to love, is enough to expose them to eternal death, though they may have committed no acts of violence.Γἔεννα (hell) is, beyond all question, a foreign word.גיא(Ge) is the Hebrew word for a valley. Now, “the valley of Hin-nom” was infamous for the detestable superstition which was committed in it, because there they sacrificed their children to idols, (2 Chronicles 33:6.) The consequence was, that holy men, in order to excite stronger hatred of that wicked ungodliness, used it as the name forhell, that the very name might be dreaded by the people as shocking and alarming. It would appear that, in the time of Christ, this was a received way of speaking, and thathellwas then called by no other name thangehenna, (γέεννα,) the word being slightly altered from the true pronunciation.
McArther Bible Commentary
unless your righteousness exceeds the righteousness of the scribes and Pharisees. On the one hand, Jesus was calling His disciples to a deeper, more radical holiness than that of the Pharisees. Pharisaism tended to soften the law's demands by focusing only on external obedience. In the verses that follow, Jesus explains the full moral significance of the law, and shows that the righteousness which the law calls for actually involves an internal conformity to the spirit of the law, rather than mere external compliance to the letter. will by no means enter the kingdom of heaven. On the other hand, this call sets up an impossible barrier to works-salvation. Scripture teaches repeatedly that sinners are capable of nothing but a flawed and imperfect righteousness (e.g., Isa 64:6). Therefore, the only righteousness by which sinners may be justified is the perfect righteousness of God that He imputes to those who believe (Gen 15:6; Rom 4:5).
Bible Cross References
Matthew 16:12 Luke 18:11 Luke 18:12 2 Corinthians 3:9

Verse 21

Matthew Henry's Concise Bible Commentary
The sixth commandment.
The Jewish teachers had taught, that nothing except actual murder was forbidden by the sixth commandment. Thus they explained away its spiritual meaning. Christ showed the full meaning of this commandment; according to which we must be judged hereafter, and therefore ought to be ruled now. All rash anger is heart murder. By our brother, here, we are to understand any person, though ever so much below us, for we are all made of one blood. "Raca," is a scornful word, and comes from pride: "Thou fool," is a spiteful word, and comes from hatred. Malicious slanders and censures are poison that kills secretly and slowly. Christ told them that how light soever they made of these sins, they would certainly be called into judgment for them. We ought carefully to preserve Christian love and peace with all our brethren; and if at any time there is a quarrel, we should confess our fault, humble ourselves to our brother, making or offering satisfaction for wrong done in word or deed: and we should do this quickly; because, till this is done, we are unfit for communion with God in holy ordinances. And when we are preparing for any religious exercises, it is good for us to make that an occasion of serious reflection and self-examination. What is here said is very applicable to our being reconciled to God through Christ. While we are alive, we are in the way to his judgement-seat; after death, it will be too late. When we consider the importance of the case, and the uncertainty of life, how needful it is to seek peace with God, without delay!
EGW SDA Bible Commentary
(Revelation 20:12). Features of Character in Books of Heaven
—God's law reaches the feelings and motives, as well as the outward acts. It reveals the secrets of the heart, flashing light upon things before buried in darkness. God knows every thought, every purpose, every plan, every motive. The books of heaven record the sins that would have been committed had there been opportunity. God will bring every work into judgment, with every secret thing. By His law He measures the character of every man. As the artist transfers to the canvas the features of the face, so the features of each individual character are transferred to the books of heaven. God has a perfect photograph of every man's character, and this photograph He compares with His law. He reveals to man the defects that mar his life, and calls upon him to repent and turn from sin (The Signs of the Times, July 31, 1901).
John Wesley's Bible Commentary
Ye have heard - From the scribes reciting the law; Thou shalt do no murder - And they interpreted this, as all the other commandments, barely of the outward act. The judgement - The Jews had in every city a court of twenty - three men, who could sentence a criminal to be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy - two men,) could sentence to the more terrible death of stoning. That was called the judgment, this the council. (Exodus 20:13) .
John Calvin Bible Commentary
“And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul?” (Deuteronomy 10:12.)Vain and deceitful, also, would have been that promise, “The man that doeth them shall live in them,” (Leviticus 18:5;Romans 10:5;Galatians 3:12.)That Christ, on the other hand, intended to make no correction in the precepts of the law, is very clear from other passages: for to those who desire to enter into life by their good works, he gives no other injunction, than to, keep the commandmentsof the law, (Matthew 19:17.) From no other source do the Apostles, as well as Christ himself, draw the rules for a devout and holy life. It is doing a grievous injury to God, the author of the Law, to imagine that the eyes, and hands, and feet alone, are trained by it to a hypocritical appearance of good works, and that it is only in the Gospel that we are taught to love God with the heart. Away, then, with that error, “The deficiencies of the law are here supplied by Christ.” We must not imagine Christ to be a new legislator, who adds any thing to the eternal righteousness of his Father. We must listen to him as a faithful expounder, that we may know what is the nature of the law, what is its object, and what is its extent.It now remains for us to see, what Christ condemns in the Pharisees, and in what respect his interpretation of it differs from their glosses. The amount of it is, that they had changed the doctrine of the law into a political order, and had made obedience to it to consist entirely in the performance of outward duties. Hence it came, that he who had not slain a man with his hand was pronounced to be free from the guilt of murder, and he who had not polluted his body by adultery was supposed to be pure and chaste before God. This was an intolerable profanation of the law: for it is certain, that Moses everywhere demands the spiritual worship of God. From the very nature of the law we must conclude, that God, who gave it by the hand of Moses, spoke to the hearts, as well as to the hands and to the eyes. True, our Lord quotes the very words of the law; but he does so in accommodation to the view which was generally taken of them by the people. “Till now, the scribeshave given you a literal interpretation of the law, that it is enough, if a man keep his hands from murder and from acts of violence. But I warn you, that you must ascend much higher.Love is the fulfilling of the law,(Romans 13:10;)and I say that your neighbor is injured, when you act towards him otherwise than as a friend.” The latter clause which he quotes,he who kills shall be liable to the judgment, confirms what I said a little before, that Christ charges them with turning into a political scheme the law of God, which had been given for the government of the heart.
John Calvin Bible Commentary
But I say to youHis reply is not opposed to the command of Moses, (Exodus 20:13;Leviticus 24:21;Numbers 35:16;) but to the interpretation usually put upon it by the scribes. Now, as the Pharisees boasted of antiquity, (for it is always the custom to plead the prescription of a long period in defense of errors,)Christ reminds the people of his authority, to which all antiquity ought justly to give way. Hence we conclude, that truth is of greater weight than custom or the number of years.He who shall say to his brotherChrist assigns three degrees of condemnation besides the violence of the hands; which implies, that this precept of the law restrains not only the hands, but all affections that are opposed to brotherly love. “Those who shall only be angry with their brethren, or treat them with haughty disdain, or injure them by any reproach, are murderers.” Now, as it is certain that the wordRachaoccupies an intermediate place betweenanger and openly reproachful language, I have no doubt that it is an interjection of contempt or disdain. Though Christ adjudgesto the hell of firenone but those who break out into open reproach, we must not suppose, that he declaresanger to be free from a similar punishment; but, alluding to earthly judgments, he assures them that God will judge and punish even concealedanger.But, as he who manifests his indignation by bitter language goes farther than this, Christ says, that that man will be held guilty by the whole heavenly council, that he may receive severer punishment.Those, again, who break out into reproaches are adjudged to the hell of fire: which implies, that hatred, and every thing that is contrary to love, is enough to expose them to eternal death, though they may have committed no acts of violence.Γἔεννα (hell) is, beyond all question, a foreign word.גיא(Ge) is the Hebrew word for a valley. Now, “the valley of Hin-nom” was infamous for the detestable superstition which was committed in it, because there they sacrificed their children to idols, (2 Chronicles 33:6.) The consequence was, that holy men, in order to excite stronger hatred of that wicked ungodliness, used it as the name forhell, that the very name might be dreaded by the people as shocking and alarming. It would appear that, in the time of Christ, this was a received way of speaking, and thathellwas then called by no other name thangehenna, (γέεννα,) the word being slightly altered from the true pronunciation.
McArther Bible Commentary
You have heard … But I say to you. See verses. Mat 5:27, Mat 5:31, Mat 5:33, Mat 5:38, Mat 5:43. The quotes are from Exo 20:13; Deu 5:17. Jesus is not altering the terms of the law in any of these passages. Rather, He is correcting what they had "heard"-the rabbinical understanding of the law (see note on Mat 5:38).
Bible Cross References
Exodus 20:13 Deuteronomy 5:17 Deuteronomy 16:18 2 Chronicles 19:5 Matthew 5:27 Matthew 5:33 Matthew 5:38 Matthew 5:43 1 John 3:15

Verse 22

Matthew Henry's Concise Bible Commentary
The sixth commandment.
The Jewish teachers had taught, that nothing except actual murder was forbidden by the sixth commandment. Thus they explained away its spiritual meaning. Christ showed the full meaning of this commandment; according to which we must be judged hereafter, and therefore ought to be ruled now. All rash anger is heart murder. By our brother, here, we are to understand any person, though ever so much below us, for we are all made of one blood. "Raca," is a scornful word, and comes from pride: "Thou fool," is a spiteful word, and comes from hatred. Malicious slanders and censures are poison that kills secretly and slowly. Christ told them that how light soever they made of these sins, they would certainly be called into judgment for them. We ought carefully to preserve Christian love and peace with all our brethren; and if at any time there is a quarrel, we should confess our fault, humble ourselves to our brother, making or offering satisfaction for wrong done in word or deed: and we should do this quickly; because, till this is done, we are unfit for communion with God in holy ordinances. And when we are preparing for any religious exercises, it is good for us to make that an occasion of serious reflection and self-examination. What is here said is very applicable to our being reconciled to God through Christ. While we are alive, we are in the way to his judgement-seat; after death, it will be too late. When we consider the importance of the case, and the uncertainty of life, how needful it is to seek peace with God, without delay!
EGW SDA Bible Commentary
(Revelation 20:12). Features of Character in Books of Heaven
—God's law reaches the feelings and motives, as well as the outward acts. It reveals the secrets of the heart, flashing light upon things before buried in darkness. God knows every thought, every purpose, every plan, every motive. The books of heaven record the sins that would have been committed had there been opportunity. God will bring every work into judgment, with every secret thing. By His law He measures the character of every man. As the artist transfers to the canvas the features of the face, so the features of each individual character are transferred to the books of heaven. God has a perfect photograph of every man's character, and this photograph He compares with His law. He reveals to man the defects that mar his life, and calls upon him to repent and turn from sin (The Signs of the Times, July 31, 1901).
John Wesley's Bible Commentary
But I say unto you - Which of the prophets ever spake thus? Their language is, Thus saith the Lord. Who hath authority to use this language, but the one lawgiver, who is able to save and to destroy. Whosoever is angry with his brother - Some copies add, without a cause - But this is utterly foreign to the whole scope and tenor of our Lord's discourse. If he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught, men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practised! Raca means, a silly man, a trifler. Whosoever shall say, Thou fool - Shall revile, or seriously reproach any man. Our Lord specified three degrees of murder, each liable to a sorer punishment than the other: not indeed from men, but from God. Hell fire - In the valley of Hinnom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter state, it was a fit emblem of hell. It must here signify a degree of future punishment, as much more dreadful than those incurred in the two former cases, as burning alive is more dreadful than either strangling or stoning.
John Calvin Bible Commentary
But I say to youHis reply is not opposed to the command of Moses, (Exodus 20:13;Leviticus 24:21;Numbers 35:16;) but to the interpretation usually put upon it by the scribes. Now, as the Pharisees boasted of antiquity, (for it is always the custom to plead the prescription of a long period in defense of errors,)Christ reminds the people of his authority, to which all antiquity ought justly to give way. Hence we conclude, that truth is of greater weight than custom or the number of years.He who shall say to his brotherChrist assigns three degrees of condemnation besides the violence of the hands; which implies, that this precept of the law restrains not only the hands, but all affections that are opposed to brotherly love. “Those who shall only be angry with their brethren, or treat them with haughty disdain, or injure them by any reproach, are murderers.” Now, as it is certain that the wordRachaoccupies an intermediate place betweenanger and openly reproachful language, I have no doubt that it is an interjection of contempt or disdain. Though Christ adjudgesto the hell of firenone but those who break out into open reproach, we must not suppose, that he declaresanger to be free from a similar punishment; but, alluding to earthly judgments, he assures them that God will judge and punish even concealedanger.But, as he who manifests his indignation by bitter language goes farther than this, Christ says, that that man will be held guilty by the whole heavenly council, that he may receive severer punishment.Those, again, who break out into reproaches are adjudged to the hell of fire: which implies, that hatred, and every thing that is contrary to love, is enough to expose them to eternal death, though they may have committed no acts of violence.Γἔεννα (hell) is, beyond all question, a foreign word.גיא(Ge) is the Hebrew word for a valley. Now, “the valley of Hin-nom” was infamous for the detestable superstition which was committed in it, because there they sacrificed their children to idols, (2 Chronicles 33:6.) The consequence was, that holy men, in order to excite stronger hatred of that wicked ungodliness, used it as the name forhell, that the very name might be dreaded by the people as shocking and alarming. It would appear that, in the time of Christ, this was a received way of speaking, and thathellwas then called by no other name thangehenna, (γέεννα,) the word being slightly altered from the true pronunciation.
McArther Bible Commentary
Raca! Lit. "Empty-headed!" Jesus suggests that verbal abuse stems from the same sinful motives (anger and hatred) that ultimately lead to murder. The internal attitude is what the law actually prohibits and, therefore, an abusive insult carries the same kind of moral guilt as an act of murder. hell. A reference to the Hinnom Valley, southwest of Jerusalem. Ahaz and Manasseh permitted human sacrifices there during their reigns (2Ch 28:3; 2Ch 33:6) and, therefore, it was called "The Valley of Slaughter" (Jer 19:6). In Jesus' day, it was a garbage dump where fires burned continually, aptly symbolizing eternal fire.
Bible Cross References
Deuteronomy 16:18 2 Chronicles 19:5 Matthew 18:9 Matthew 26:59 Mark 9:43 Mark 9:47 Mark 14:55 Mark 15:1 Luke 12:5 Luke 22:66 John 11:47 Acts 4:15 Acts 5:21 Acts 5:27 Acts 6:12 Acts 6:15 Acts 22:30 Acts 23:1 Acts 24:20 James 3:6

Verse 23

Matthew Henry's Concise Bible Commentary
The sixth commandment.
The Jewish teachers had taught, that nothing except actual murder was forbidden by the sixth commandment. Thus they explained away its spiritual meaning. Christ showed the full meaning of this commandment; according to which we must be judged hereafter, and therefore ought to be ruled now. All rash anger is heart murder. By our brother, here, we are to understand any person, though ever so much below us, for we are all made of one blood. "Raca," is a scornful word, and comes from pride: "Thou fool," is a spiteful word, and comes from hatred. Malicious slanders and censures are poison that kills secretly and slowly. Christ told them that how light soever they made of these sins, they would certainly be called into judgment for them. We ought carefully to preserve Christian love and peace with all our brethren; and if at any time there is a quarrel, we should confess our fault, humble ourselves to our brother, making or offering satisfaction for wrong done in word or deed: and we should do this quickly; because, till this is done, we are unfit for communion with God in holy ordinances. And when we are preparing for any religious exercises, it is good for us to make that an occasion of serious reflection and self-examination. What is here said is very applicable to our being reconciled to God through Christ. While we are alive, we are in the way to his judgement-seat; after death, it will be too late. When we consider the importance of the case, and the uncertainty of life, how needful it is to seek peace with God, without delay!
John Wesley's Bible Commentary
Thy brother hath aught against thee - On any of the preceding accounts: for any unkind thought or word: any that did not spring from love.
John Calvin Bible Commentary
Be agreed with thy adversaryChrist appears to go farther, and to exhort to reconciliation not only those who have injured their brethren, but those also who are unjustly treated.But I interpret the words as having been spoken with another view, to take away occasion for hatred and resentment, and to point out the method of cherishing good-will. For whence come all injuries, but from this, that each person is too tenacious of his own rights, that is, each is too much disposed to consult his own convenience to the disadvantage of others? Almost all are so blinded by a wicked love of themselves, that, even in the worst causes, they flatter themselves that they are in the right. To meet all hatred, enmity, debates, and acts of injustice, Christ reproves that obstinacy, which is the source of these evils, and enjoins his own people to cultivate moderation and justice, and to make some abatement from the highest rigor, that, by such an act of justice, they may purchase for themselves peace and friendship.It were to be wished, indeed, that no controversy of any kind should ever arise among us; and undoubtedly men would never break out into abuse or quarrelling, if they possessed a due share of meekness. But, as it is scarcely possible but that differences will sometimes happen, Christ points out the remedy, by which they may be immediately settled; and that is, to put a restraint on our desires, and rather to act to our own disadvantage, than follow up our rights with unflinching rigor. That Christ frequently gave this exhortation is evident from the twelfth chapter of Luke’s Gospel, where he does not relate the sermon on the mount, but gives an abridgment of various passages in our Lord’s discourses.Lest the adversary deliver thee to the judgeThis part is explained by some in a metaphorical sense, that the Heavenly Judge will act toward us with the utmost rigor, so as to forgive us nothing, if we do not labor to settle those differences which we have with our neighbors. But I view it more simply, as an admonition that, even among men, it is usually advantageous for us to come to an early agreement with adversaries, because, with quarrelsome persons, their obstinacy often costs them dear. At the same time, I admit, that the comparison is justly applied to God; for he willexercise judgment without mercy(James 2:13) to him who is implacable to his brethren, or pursues his contentiousness to the utmost. But it is highly ridiculous in the Papists, to construct their purgatory out of a continued allegory on this passage. Nothing is more evident than that the subject of Christ’s discourse is the cultivation of friendship among men. They have no shame, or conscientious scruple, to pervert his words, and to torture them into a widely different meaning, provided they can impose on the unlearned. But as they do not deserve a lengthened refutation, I shall only point out, in a single word, their shameful ignorance.The adversaryis supposed by them to be the devil. But Christ enjoins those who believe on him tobe agreed with the adversaryTherefore, in order that the Papists may find their purgatory here, they must first become the friends and brethren of devils. Afarthing is well known to be the fourth part of a penny: but here, as is evident from Luke, it denotes amite, or any small piece of money. Now, if we were disposed to cavilling,we might here obtain another exposure of the absurdity of the Papists. For, if he who has once entered Purgatory will never leave it,till he has paid the last farthing, it follows, that the suffrages (as they call them) of the living for the dead are of no avail. For Christ makes no allowance, that others may free a debtor by satisfying for him, but expressly demands from each person the payment of what he owes.Now, if Moses and other satisfactions are useless, however warm the fire of Purgatory may be, yet the kitchens of priests and monks, for the sake of which they are so anxious to maintain it, will be cool enough.
Bible Cross References
Matthew 5:24 Mark 11:25

Verse 24

Matthew Henry's Concise Bible Commentary
The sixth commandment.
The Jewish teachers had taught, that nothing except actual murder was forbidden by the sixth commandment. Thus they explained away its spiritual meaning. Christ showed the full meaning of this commandment; according to which we must be judged hereafter, and therefore ought to be ruled now. All rash anger is heart murder. By our brother, here, we are to understand any person, though ever so much below us, for we are all made of one blood. "Raca," is a scornful word, and comes from pride: "Thou fool," is a spiteful word, and comes from hatred. Malicious slanders and censures are poison that kills secretly and slowly. Christ told them that how light soever they made of these sins, they would certainly be called into judgment for them. We ought carefully to preserve Christian love and peace with all our brethren; and if at any time there is a quarrel, we should confess our fault, humble ourselves to our brother, making or offering satisfaction for wrong done in word or deed: and we should do this quickly; because, till this is done, we are unfit for communion with God in holy ordinances. And when we are preparing for any religious exercises, it is good for us to make that an occasion of serious reflection and self-examination. What is here said is very applicable to our being reconciled to God through Christ. While we are alive, we are in the way to his judgement-seat; after death, it will be too late. When we consider the importance of the case, and the uncertainty of life, how needful it is to seek peace with God, without delay!
John Wesley's Bible Commentary
Leaving thy gift, go - For neither thy gift nor thy prayer will atone for thy want of love: but this will make them both an abomination before God.
John Calvin Bible Commentary
Be agreed with thy adversaryChrist appears to go farther, and to exhort to reconciliation not only those who have injured their brethren, but those also who are unjustly treated.But I interpret the words as having been spoken with another view, to take away occasion for hatred and resentment, and to point out the method of cherishing good-will. For whence come all injuries, but from this, that each person is too tenacious of his own rights, that is, each is too much disposed to consult his own convenience to the disadvantage of others? Almost all are so blinded by a wicked love of themselves, that, even in the worst causes, they flatter themselves that they are in the right. To meet all hatred, enmity, debates, and acts of injustice, Christ reproves that obstinacy, which is the source of these evils, and enjoins his own people to cultivate moderation and justice, and to make some abatement from the highest rigor, that, by such an act of justice, they may purchase for themselves peace and friendship.It were to be wished, indeed, that no controversy of any kind should ever arise among us; and undoubtedly men would never break out into abuse or quarrelling, if they possessed a due share of meekness. But, as it is scarcely possible but that differences will sometimes happen, Christ points out the remedy, by which they may be immediately settled; and that is, to put a restraint on our desires, and rather to act to our own disadvantage, than follow up our rights with unflinching rigor. That Christ frequently gave this exhortation is evident from the twelfth chapter of Luke’s Gospel, where he does not relate the sermon on the mount, but gives an abridgment of various passages in our Lord’s discourses.Lest the adversary deliver thee to the judgeThis part is explained by some in a metaphorical sense, that the Heavenly Judge will act toward us with the utmost rigor, so as to forgive us nothing, if we do not labor to settle those differences which we have with our neighbors. But I view it more simply, as an admonition that, even among men, it is usually advantageous for us to come to an early agreement with adversaries, because, with quarrelsome persons, their obstinacy often costs them dear. At the same time, I admit, that the comparison is justly applied to God; for he willexercise judgment without mercy(James 2:13) to him who is implacable to his brethren, or pursues his contentiousness to the utmost. But it is highly ridiculous in the Papists, to construct their purgatory out of a continued allegory on this passage. Nothing is more evident than that the subject of Christ’s discourse is the cultivation of friendship among men. They have no shame, or conscientious scruple, to pervert his words, and to torture them into a widely different meaning, provided they can impose on the unlearned. But as they do not deserve a lengthened refutation, I shall only point out, in a single word, their shameful ignorance.The adversaryis supposed by them to be the devil. But Christ enjoins those who believe on him tobe agreed with the adversaryTherefore, in order that the Papists may find their purgatory here, they must first become the friends and brethren of devils. Afarthing is well known to be the fourth part of a penny: but here, as is evident from Luke, it denotes amite, or any small piece of money. Now, if we were disposed to cavilling,we might here obtain another exposure of the absurdity of the Papists. For, if he who has once entered Purgatory will never leave it,till he has paid the last farthing, it follows, that the suffrages (as they call them) of the living for the dead are of no avail. For Christ makes no allowance, that others may free a debtor by satisfying for him, but expressly demands from each person the payment of what he owes.Now, if Moses and other satisfactions are useless, however warm the fire of Purgatory may be, yet the kitchens of priests and monks, for the sake of which they are so anxious to maintain it, will be cool enough.
Bible Cross References
Matthew 5:23 Romans 12:17 Romans 12:18

Verse 25

Matthew Henry's Concise Bible Commentary
The sixth commandment.
The Jewish teachers had taught, that nothing except actual murder was forbidden by the sixth commandment. Thus they explained away its spiritual meaning. Christ showed the full meaning of this commandment; according to which we must be judged hereafter, and therefore ought to be ruled now. All rash anger is heart murder. By our brother, here, we are to understand any person, though ever so much below us, for we are all made of one blood. "Raca," is a scornful word, and comes from pride: "Thou fool," is a spiteful word, and comes from hatred. Malicious slanders and censures are poison that kills secretly and slowly. Christ told them that how light soever they made of these sins, they would certainly be called into judgment for them. We ought carefully to preserve Christian love and peace with all our brethren; and if at any time there is a quarrel, we should confess our fault, humble ourselves to our brother, making or offering satisfaction for wrong done in word or deed: and we should do this quickly; because, till this is done, we are unfit for communion with God in holy ordinances. And when we are preparing for any religious exercises, it is good for us to make that an occasion of serious reflection and self-examination. What is here said is very applicable to our being reconciled to God through Christ. While we are alive, we are in the way to his judgement-seat; after death, it will be too late. When we consider the importance of the case, and the uncertainty of life, how needful it is to seek peace with God, without delay!
John Wesley's Bible Commentary
Agree with thine adversary - With any against whom thou hast thus offended: while thou art in the way - Instantly, on the spot; before you part. Lest the adversary deliver thee to the judge - Lest he commit his cause to God. (Luke 12:58) .
John Calvin Bible Commentary
Woe to you who are filled. Woe to you who laugh nowIn the same sense, he pronounces a curse on those who aresatiated and full: because they are lifted up by confidence in the blessings of the present life, and reject those blessings which are of a heavenly nature. A similar view must be taken of what he says aboutlaughter: for by those wholaugh he means those who have given themselves up to Epicurean mirth, who are plunged in carnal pleasures, and spurn every kind of trouble which would be found necessary for maintaining the glory of God.
John Calvin Bible Commentary
Be agreed with thy adversaryChrist appears to go farther, and to exhort to reconciliation not only those who have injured their brethren, but those also who are unjustly treated.But I interpret the words as having been spoken with another view, to take away occasion for hatred and resentment, and to point out the method of cherishing good-will. For whence come all injuries, but from this, that each person is too tenacious of his own rights, that is, each is too much disposed to consult his own convenience to the disadvantage of others? Almost all are so blinded by a wicked love of themselves, that, even in the worst causes, they flatter themselves that they are in the right. To meet all hatred, enmity, debates, and acts of injustice, Christ reproves that obstinacy, which is the source of these evils, and enjoins his own people to cultivate moderation and justice, and to make some abatement from the highest rigor, that, by such an act of justice, they may purchase for themselves peace and friendship.It were to be wished, indeed, that no controversy of any kind should ever arise among us; and undoubtedly men would never break out into abuse or quarrelling, if they possessed a due share of meekness. But, as it is scarcely possible but that differences will sometimes happen, Christ points out the remedy, by which they may be immediately settled; and that is, to put a restraint on our desires, and rather to act to our own disadvantage, than follow up our rights with unflinching rigor. That Christ frequently gave this exhortation is evident from the twelfth chapter of Luke’s Gospel, where he does not relate the sermon on the mount, but gives an abridgment of various passages in our Lord’s discourses.Lest the adversary deliver thee to the judgeThis part is explained by some in a metaphorical sense, that the Heavenly Judge will act toward us with the utmost rigor, so as to forgive us nothing, if we do not labor to settle those differences which we have with our neighbors. But I view it more simply, as an admonition that, even among men, it is usually advantageous for us to come to an early agreement with adversaries, because, with quarrelsome persons, their obstinacy often costs them dear. At the same time, I admit, that the comparison is justly applied to God; for he willexercise judgment without mercy(James 2:13) to him who is implacable to his brethren, or pursues his contentiousness to the utmost. But it is highly ridiculous in the Papists, to construct their purgatory out of a continued allegory on this passage. Nothing is more evident than that the subject of Christ’s discourse is the cultivation of friendship among men. They have no shame, or conscientious scruple, to pervert his words, and to torture them into a widely different meaning, provided they can impose on the unlearned. But as they do not deserve a lengthened refutation, I shall only point out, in a single word, their shameful ignorance.The adversaryis supposed by them to be the devil. But Christ enjoins those who believe on him tobe agreed with the adversaryTherefore, in order that the Papists may find their purgatory here, they must first become the friends and brethren of devils. Afarthing is well known to be the fourth part of a penny: but here, as is evident from Luke, it denotes amite, or any small piece of money. Now, if we were disposed to cavilling,we might here obtain another exposure of the absurdity of the Papists. For, if he who has once entered Purgatory will never leave it,till he has paid the last farthing, it follows, that the suffrages (as they call them) of the living for the dead are of no avail. For Christ makes no allowance, that others may free a debtor by satisfying for him, but expressly demands from each person the payment of what he owes.Now, if Moses and other satisfactions are useless, however warm the fire of Purgatory may be, yet the kitchens of priests and monks, for the sake of which they are so anxious to maintain it, will be cool enough.
McArther Bible Commentary
Agree … quickly. Jesus calls for reconciliation to be sought eagerly, aggressively, and quickly-even if it involves self-sacrifice. It is better to be wronged than to allow a dispute between brethren to dishonor Christ (1Co 6:7). adversary refers to one's opponent in a law case. prison refers to debtor's prison, where the person could work to earn back what he had defrauded.
Bible Cross References
Proverbs 25:8 Matthew 26:58 Luke 12:58 Luke 18:3

Verse 26

Matthew Henry's Concise Bible Commentary
The sixth commandment.
The Jewish teachers had taught, that nothing except actual murder was forbidden by the sixth commandment. Thus they explained away its spiritual meaning. Christ showed the full meaning of this commandment; according to which we must be judged hereafter, and therefore ought to be ruled now. All rash anger is heart murder. By our brother, here, we are to understand any person, though ever so much below us, for we are all made of one blood. "Raca," is a scornful word, and comes from pride: "Thou fool," is a spiteful word, and comes from hatred. Malicious slanders and censures are poison that kills secretly and slowly. Christ told them that how light soever they made of these sins, they would certainly be called into judgment for them. We ought carefully to preserve Christian love and peace with all our brethren; and if at any time there is a quarrel, we should confess our fault, humble ourselves to our brother, making or offering satisfaction for wrong done in word or deed: and we should do this quickly; because, till this is done, we are unfit for communion with God in holy ordinances. And when we are preparing for any religious exercises, it is good for us to make that an occasion of serious reflection and self-examination. What is here said is very applicable to our being reconciled to God through Christ. While we are alive, we are in the way to his judgement-seat; after death, it will be too late. When we consider the importance of the case, and the uncertainty of life, how needful it is to seek peace with God, without delay!
John Wesley's Bible Commentary
Till thou hast paid the last farthing - That is, for ever, since thou canst never do this. What has been hitherto said refers to meekness: what follows, to purity of heart.
John Calvin Bible Commentary
Be agreed with thy adversaryChrist appears to go farther, and to exhort to reconciliation not only those who have injured their brethren, but those also who are unjustly treated.But I interpret the words as having been spoken with another view, to take away occasion for hatred and resentment, and to point out the method of cherishing good-will. For whence come all injuries, but from this, that each person is too tenacious of his own rights, that is, each is too much disposed to consult his own convenience to the disadvantage of others? Almost all are so blinded by a wicked love of themselves, that, even in the worst causes, they flatter themselves that they are in the right. To meet all hatred, enmity, debates, and acts of injustice, Christ reproves that obstinacy, which is the source of these evils, and enjoins his own people to cultivate moderation and justice, and to make some abatement from the highest rigor, that, by such an act of justice, they may purchase for themselves peace and friendship.It were to be wished, indeed, that no controversy of any kind should ever arise among us; and undoubtedly men would never break out into abuse or quarrelling, if they possessed a due share of meekness. But, as it is scarcely possible but that differences will sometimes happen, Christ points out the remedy, by which they may be immediately settled; and that is, to put a restraint on our desires, and rather to act to our own disadvantage, than follow up our rights with unflinching rigor. That Christ frequently gave this exhortation is evident from the twelfth chapter of Luke’s Gospel, where he does not relate the sermon on the mount, but gives an abridgment of various passages in our Lord’s discourses.Lest the adversary deliver thee to the judgeThis part is explained by some in a metaphorical sense, that the Heavenly Judge will act toward us with the utmost rigor, so as to forgive us nothing, if we do not labor to settle those differences which we have with our neighbors. But I view it more simply, as an admonition that, even among men, it is usually advantageous for us to come to an early agreement with adversaries, because, with quarrelsome persons, their obstinacy often costs them dear. At the same time, I admit, that the comparison is justly applied to God; for he willexercise judgment without mercy(James 2:13) to him who is implacable to his brethren, or pursues his contentiousness to the utmost. But it is highly ridiculous in the Papists, to construct their purgatory out of a continued allegory on this passage. Nothing is more evident than that the subject of Christ’s discourse is the cultivation of friendship among men. They have no shame, or conscientious scruple, to pervert his words, and to torture them into a widely different meaning, provided they can impose on the unlearned. But as they do not deserve a lengthened refutation, I shall only point out, in a single word, their shameful ignorance.The adversaryis supposed by them to be the devil. But Christ enjoins those who believe on him tobe agreed with the adversaryTherefore, in order that the Papists may find their purgatory here, they must first become the friends and brethren of devils. Afarthing is well known to be the fourth part of a penny: but here, as is evident from Luke, it denotes amite, or any small piece of money. Now, if we were disposed to cavilling,we might here obtain another exposure of the absurdity of the Papists. For, if he who has once entered Purgatory will never leave it,till he has paid the last farthing, it follows, that the suffrages (as they call them) of the living for the dead are of no avail. For Christ makes no allowance, that others may free a debtor by satisfying for him, but expressly demands from each person the payment of what he owes.Now, if Moses and other satisfactions are useless, however warm the fire of Purgatory may be, yet the kitchens of priests and monks, for the sake of which they are so anxious to maintain it, will be cool enough.
Bible Cross References
Matthew 10:29 Mark 12:42 Luke 12:58 Luke 12:59

Verse 27

Matthew Henry's Concise Bible Commentary
The seventh commandment.
Victory over the desires of the heart, must be attended with painful exertions. But it must be done. Every thing is bestowed to save us from our sins, not in them. All our senses and powers must be kept from those things which lead to transgression. Those who lead others into temptation to sin, by dress or in other ways, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. If painful operations are submitted to, that our lives may be saved, what ought our minds to shrink from, when the salvation of our souls is concerned? There is tender mercy under all the Divine requirements, and the grace and consolations of the Spirit will enable us to attend to them.
EGW SDA Bible Commentary
(Revelation 20:12). Features of Character in Books of Heaven
—God's law reaches the feelings and motives, as well as the outward acts. It reveals the secrets of the heart, flashing light upon things before buried in darkness. God knows every thought, every purpose, every plan, every motive. The books of heaven record the sins that would have been committed had there been opportunity. God will bring every work into judgment, with every secret thing. By His law He measures the character of every man. As the artist transfers to the canvas the features of the face, so the features of each individual character are transferred to the books of heaven. God has a perfect photograph of every man's character, and this photograph He compares with His law. He reveals to man the defects that mar his life, and calls upon him to repent and turn from sin (The Signs of the Times, July 31, 1901).
John Wesley's Bible Commentary
Thou shalt not commit adultery - And this, as well as the sixth commandment, the scribes and Pharisees interpreted barely of the outward act. (Exodus 20:14) .
John Calvin Bible Commentary
If thy right eye shall be a stumbling-block to thee.It might be thought that, considering the weakness of the flesh and of nature, Christ pressed too severely on men, and therefore he anticipates all such complaints. The general meaning is, that however difficult, or severe, or troublesome, or harsh, any commandment of God may be, yet no excuse ought to be pleaded on those grounds, because the justice of God ought to stand higher in our estimation, than all that we reckon most precious and valuable. “You have no right to object to me, that you can scarcely turn your eyes in any direction, without being suddenly drawn away by some temptation: for you ought rather to part with your eyes, than to depart from the commandments of God.” And yet Christ does not mean, that we must mutilate our body, in order to obey God: but as all would readily wish, that they should not be restrained from the free use of their senses, Christ employs an exaggeratedform of speech to show, that whatever hinders us from yielding that obedience to God which he requires in his law, ought to be cut off. And he does so expressly, because men allow themselves too much liberty in that respect. If the mind were pure, the eyes and hands would be obedient to it; for it is certain, that they have no movement of their own. But here we are deeply to blame. We are so far from being as careful as we ought to be, to avoid allurements, that we rather provoke our senses to wickedness by allowing them unbounded liberty.
McArther Bible Commentary
Quoted from Exo 20:14; Deu 5:18.
Bible Cross References
Exodus 20:14 Leviticus 18:20 Deuteronomy 5:18 Deuteronomy 22:22 Matthew 5:21 Matthew 5:33 Matthew 5:38 Matthew 5:43

Verse 28

Matthew Henry's Concise Bible Commentary
The seventh commandment.
Victory over the desires of the heart, must be attended with painful exertions. But it must be done. Every thing is bestowed to save us from our sins, not in them. All our senses and powers must be kept from those things which lead to transgression. Those who lead others into temptation to sin, by dress or in other ways, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. If painful operations are submitted to, that our lives may be saved, what ought our minds to shrink from, when the salvation of our souls is concerned? There is tender mercy under all the Divine requirements, and the grace and consolations of the Spirit will enable us to attend to them.
EGW SDA Bible Commentary
(Revelation 20:12). Features of Character in Books of Heaven
—God's law reaches the feelings and motives, as well as the outward acts. It reveals the secrets of the heart, flashing light upon things before buried in darkness. God knows every thought, every purpose, every plan, every motive. The books of heaven record the sins that would have been committed had there been opportunity. God will bring every work into judgment, with every secret thing. By His law He measures the character of every man. As the artist transfers to the canvas the features of the face, so the features of each individual character are transferred to the books of heaven. God has a perfect photograph of every man's character, and this photograph He compares with His law. He reveals to man the defects that mar his life, and calls upon him to repent and turn from sin (The Signs of the Times, July 31, 1901).
John Calvin Bible Commentary
Whoever shall look upon a woman.The design of Christ was to condemn generally the lust of the flesh. He says, that not only those who have seduced their neighbors’ wives, but those who have polluted their eyes by an immodest look, are adulterers before God. This is asynec-doche:for not only the eyes, but even the concealed flames of the heart, render men guilty of adultery. Accordingly, Paul makes chastity (1 Corinthians 7:34) to consist both in body and in mind. But Christ reckoned it enough to refute the gross mistake which was prevalent: for they thought that it was only necessary to guard against outward adultery. As it is generally by the wantonness of the eyes that temptations are presented to the mind, and as lust enters, as it were, by that door, Christ used this mode of speaking, when he wished to condemn lust: which is evident from the expression,to lust after her. This teaches us also, that not only those who form a deliberate purpose of fornication, but those who admit any polluted thoughts, are reckoned adulterers before God. The hypocrisy of the Papists, therefore, is too gross and stupid, when they affirm that lust is not a sin, until it gain the full consent of the heart. But we need not wonder, that they make sin to be so small a matter: for those who ascribe righteousness to the merit of works must be very dull and stupid in judging of their sins.
John Calvin Bible Commentary
If thy right eye shall be a stumbling-block to thee.It might be thought that, considering the weakness of the flesh and of nature, Christ pressed too severely on men, and therefore he anticipates all such complaints. The general meaning is, that however difficult, or severe, or troublesome, or harsh, any commandment of God may be, yet no excuse ought to be pleaded on those grounds, because the justice of God ought to stand higher in our estimation, than all that we reckon most precious and valuable. “You have no right to object to me, that you can scarcely turn your eyes in any direction, without being suddenly drawn away by some temptation: for you ought rather to part with your eyes, than to depart from the commandments of God.” And yet Christ does not mean, that we must mutilate our body, in order to obey God: but as all would readily wish, that they should not be restrained from the free use of their senses, Christ employs an exaggeratedform of speech to show, that whatever hinders us from yielding that obedience to God which he requires in his law, ought to be cut off. And he does so expressly, because men allow themselves too much liberty in that respect. If the mind were pure, the eyes and hands would be obedient to it; for it is certain, that they have no movement of their own. But here we are deeply to blame. We are so far from being as careful as we ought to be, to avoid allurements, that we rather provoke our senses to wickedness by allowing them unbounded liberty.
Bible Cross References
Exodus 20:17 Leviticus 18:20 Deuteronomy 22:22 2 Samuel 11:2 Job 31:1 Proverbs 6:25 Ezekiel 23:16 Matthew 15:19 James 1:14 James 1:15

Verse 29

Matthew Henry's Concise Bible Commentary
The seventh commandment.
Victory over the desires of the heart, must be attended with painful exertions. But it must be done. Every thing is bestowed to save us from our sins, not in them. All our senses and powers must be kept from those things which lead to transgression. Those who lead others into temptation to sin, by dress or in other ways, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. If painful operations are submitted to, that our lives may be saved, what ought our minds to shrink from, when the salvation of our souls is concerned? There is tender mercy under all the Divine requirements, and the grace and consolations of the Spirit will enable us to attend to them.
John Wesley's Bible Commentary
If a person as dear as a right eye, or as useful as a right hand, cause thee thus to offend, though but in heart. Perhaps here may be an instance of a kind of transposition which is frequently found in the sacred writings: so that (Matthew 5:29) may refer to (Matthew 5:27-28) ; and (Matthew 5:30) to (Matthew 5:21-22) . As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid sin while you keep it. Even cut off your right hand, if you are of so passionate a temper, that you cannot otherwise be restrained from hurting your brother. Pull out your eyes, if you can no otherwise be restrained from lusting after women. (Matthew 18:8) ; (Mark 9:43) .
John Calvin Bible Commentary
If thy right eye shall be a stumbling-block to thee.It might be thought that, considering the weakness of the flesh and of nature, Christ pressed too severely on men, and therefore he anticipates all such complaints. The general meaning is, that however difficult, or severe, or troublesome, or harsh, any commandment of God may be, yet no excuse ought to be pleaded on those grounds, because the justice of God ought to stand higher in our estimation, than all that we reckon most precious and valuable. “You have no right to object to me, that you can scarcely turn your eyes in any direction, without being suddenly drawn away by some temptation: for you ought rather to part with your eyes, than to depart from the commandments of God.” And yet Christ does not mean, that we must mutilate our body, in order to obey God: but as all would readily wish, that they should not be restrained from the free use of their senses, Christ employs an exaggeratedform of speech to show, that whatever hinders us from yielding that obedience to God which he requires in his law, ought to be cut off. And he does so expressly, because men allow themselves too much liberty in that respect. If the mind were pure, the eyes and hands would be obedient to it; for it is certain, that they have no movement of their own. But here we are deeply to blame. We are so far from being as careful as we ought to be, to avoid allurements, that we rather provoke our senses to wickedness by allowing them unbounded liberty.
McArther Bible Commentary
pluck it out and cast it from you. Jesus is not advocating self-mutilation (because this would not cure lust, which is actually a problem of the heart). He uses this graphic hyperbole to demonstrate the seriousness of sins of lust and evil desire. The point is that it would be "more profitable" (Mat 5:30) to lose a member of one's own body than to bear the eternal consequences of the guilt from such a sin. Sin must be dealt with drastically because of its deadly effects.
Bible Cross References
Matthew 5:22 Matthew 5:30 Matthew 11:6 Matthew 17:27 Matthew 18:9 Mark 9:47

Verse 30

Matthew Henry's Concise Bible Commentary
The seventh commandment.
Victory over the desires of the heart, must be attended with painful exertions. But it must be done. Every thing is bestowed to save us from our sins, not in them. All our senses and powers must be kept from those things which lead to transgression. Those who lead others into temptation to sin, by dress or in other ways, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. If painful operations are submitted to, that our lives may be saved, what ought our minds to shrink from, when the salvation of our souls is concerned? There is tender mercy under all the Divine requirements, and the grace and consolations of the Spirit will enable us to attend to them.
John Wesley's Bible Commentary
If a person as dear as a right eye, or as useful as a right hand, cause thee thus to offend, though but in heart. Perhaps here may be an instance of a kind of transposition which is frequently found in the sacred writings: so that (Matthew 5:29) may refer to (Matthew 5:27-28) ; and (Matthew 5:30) to (Matthew 5:21-22) . As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid sin while you keep it. Even cut off your right hand, if you are of so passionate a temper, that you cannot otherwise be restrained from hurting your brother. Pull out your eyes, if you can no otherwise be restrained from lusting after women. (Matthew 18:8) ; (Mark 9:43) .
John Wesley's Bible Commentary
See note … " (Matthew 5:29) ".
John Calvin Bible Commentary
If thy right eye shall be a stumbling-block to thee.It might be thought that, considering the weakness of the flesh and of nature, Christ pressed too severely on men, and therefore he anticipates all such complaints. The general meaning is, that however difficult, or severe, or troublesome, or harsh, any commandment of God may be, yet no excuse ought to be pleaded on those grounds, because the justice of God ought to stand higher in our estimation, than all that we reckon most precious and valuable. “You have no right to object to me, that you can scarcely turn your eyes in any direction, without being suddenly drawn away by some temptation: for you ought rather to part with your eyes, than to depart from the commandments of God.” And yet Christ does not mean, that we must mutilate our body, in order to obey God: but as all would readily wish, that they should not be restrained from the free use of their senses, Christ employs an exaggeratedform of speech to show, that whatever hinders us from yielding that obedience to God which he requires in his law, ought to be cut off. And he does so expressly, because men allow themselves too much liberty in that respect. If the mind were pure, the eyes and hands would be obedient to it; for it is certain, that they have no movement of their own. But here we are deeply to blame. We are so far from being as careful as we ought to be, to avoid allurements, that we rather provoke our senses to wickedness by allowing them unbounded liberty.
Bible Cross References
Matthew 5:22 Matthew 5:29 Matthew 17:27 Matthew 18:8 Mark 9:43

Verse 31

Matthew Henry's Concise Bible Commentary
The seventh commandment.
Victory over the desires of the heart, must be attended with painful exertions. But it must be done. Every thing is bestowed to save us from our sins, not in them. All our senses and powers must be kept from those things which lead to transgression. Those who lead others into temptation to sin, by dress or in other ways, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. If painful operations are submitted to, that our lives may be saved, what ought our minds to shrink from, when the salvation of our souls is concerned? There is tender mercy under all the Divine requirements, and the grace and consolations of the Spirit will enable us to attend to them.
John Wesley's Bible Commentary
Let him give her a writing of divorce - Which the scribes and Pharisees allowed men to do on any trifling occasion. (Deuteronomy 24:1) ; (Matthew 19:7) ; (Mark 10:2) ; (Luke 16:18) .
John Calvin Bible Commentary
Causeth her to commit adultery.As thebill of divorcement bore, that the woman had been loosed from her former husband, and might enter into a new marriage, the man who, unjustly and unlawfully, abandons the wife whom God had given him, is justly condemned for having prostituted his wife to others.
McArther Bible Commentary
it has been said. See note on Deu 24:1-4. The rabbis had taken liberty with what Scripture actually said. They referred to Deu 24:1-4 as if it were given merely to regulate the paperwork when one sought divorce (see note on Mat 19:7). Thus they had wrongly concluded that men could divorce their wives for anything that displeased them, as long as they gave "a certificate of divorce." But Moses provided this process as a concession to protect the woman who was divorced (see notes on Mat 19:7-9), not to justify or legalize divorce under all circumstances.
Bible Cross References
Deuteronomy 24:1 Deuteronomy 24:3 Jeremiah 3:1 Malachi 2:16 Matthew 19:3 Matthew 19:7 Mark 10:4

Verse 32

Matthew Henry's Concise Bible Commentary
The seventh commandment.
Victory over the desires of the heart, must be attended with painful exertions. But it must be done. Every thing is bestowed to save us from our sins, not in them. All our senses and powers must be kept from those things which lead to transgression. Those who lead others into temptation to sin, by dress or in other ways, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. If painful operations are submitted to, that our lives may be saved, what ought our minds to shrink from, when the salvation of our souls is concerned? There is tender mercy under all the Divine requirements, and the grace and consolations of the Spirit will enable us to attend to them.
John Wesley's Bible Commentary
Causeth her to commit adultery - If she marry again.
John Calvin Bible Commentary
Causeth her to commit adultery.As thebill of divorcement bore, that the woman had been loosed from her former husband, and might enter into a new marriage, the man who, unjustly and unlawfully, abandons the wife whom God had given him, is justly condemned for having prostituted his wife to others.
McArther Bible Commentary
except sexual immorality. See note on Mat 19:9. Divorce was allowed in cases of adultery. Luk 16:18 must be understood in the light of this verse. causes her to commit adultery. This verse assumes that divorced people will remarry. If the divorce is not for sexual immorality, then any remarriage is adultery because God does not acknowledge the divorce. For more on divorce, see note on 1Co 7:15.
Bible Cross References
Jeremiah 3:9 Matthew 19:9 Mark 10:11 Luke 16:18 1 Corinthians 7:10 1 Corinthians 7:11

Verse 33

Matthew Henry's Concise Bible Commentary
The third commandment.
There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. But all oaths taken without necessity, or in common conversation, must be sinful, as well as all those expressions which are appeals to God, though persons think thereby to evade the guilt of swearing. The worse men are, the less they are bound by oaths; the better they are, the less there is need for them. Our Lord does not enjoin the precise terms wherein we are to affirm or deny, but such a constant regard to truth as would render oaths unnecessary.
John Wesley's Bible Commentary
Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose from their not thus seeing God. What he forbids is, the swearing at all, by any creature, in our ordinary conversation: both of which the scribes and Pharisees taught to be perfectly innocent. (Exodus 20:7) .
John Calvin Bible Commentary
Thou shalt not perjure thyselfThis also is not a correction of the law, but a true interpretation of it. For God condemned in the law not only acts of perjury, but lightness in swearing, which lessens the reverence for his name. The man whoperjures himselfis not the only person whotakes the name of God in vain, (Exodus 20:7.) He does so, who idly and contemptuously pronounces the name of God on trivial occasions, or in ordinary conversation. While the law condemns every kind of profanation of the name of God the Jews imagined, that the guilt of it lay entirely in acts of perjury. Christ reproves this gross error of supposing that they might, without danger, abuse the name of God, provided they did not swear falsely. We are, no doubt, strictly enjoined toperform to the Lord what we have sworn: for he who, after employing the name of God, cheats and deceives his neighbors, does an injury to God as well as to man. But it is improper to confine to a single part that which has a wider reference. Some consider the wordperform as applying to vows, when any thing has been promised to God on account of religion. But this mode of expression applies very well to all promises and engagements, which have been sanctioned by the use of the name of God: for in such cases God is appealed to as guarantee between the parties, to secure their fidelity.
John Calvin Bible Commentary
But your speech shall be, Yes, yes; No, noChrist now prescribes, in the second place, a remedy; which is, that men act towards each other sincerely and honestly: for then simplicity of speech will have quite as much weight as an oath has among those who are not sincere. Now, this is certainly the best way of correcting faults, to point out the sources from which they spring. Whence comes the great propensity to swearing, but from the great falsehood, the numerous impositions, the unsteady and light conduct, so that hardly any thing is believed?Fairness and honesty in our words are, therefore, demanded by Christ, that there may be no longer any occasion for an oath.“Yes, yes; No, no.” This repetition means, that we ought to abide by our words, so that all may be convinced of our honesty. Now, as this is the true and lawful method of proceeding, when men have nothing on their tongue but what is in their heart, Christ declares, thatwhat is beyond these comes from evilI do not approve of the exposition of these words which some have given, that the criminality of swearing ought to be charged on the man who does not give credit to what another says. Christ teaches us, in my opinion, that it originates in the wickedness of men, that they are compelled to swear: for, if honesty prevailed among men, if they were not inconsistent and hypocritical, they would maintain that simplicity which nature dictates. And yet it does not follow, that it is unlawful to swear, when necessity demands it: for many things are proper in themselves, though they have had a wicked origin.
McArther Bible Commentary
You shall not swear falsely. This verse expresses teaching from Lev 19:12; Num 30:2; Deu 23:21, Deu 23:23.
Bible Cross References
Leviticus 19:12 Numbers 30:2 Deuteronomy 5:11 Deuteronomy 6:13 Deuteronomy 23:21 Deuteronomy 23:23 Matthew 5:21 Matthew 5:27 Matthew 23:16 1 Timothy 1:10

Verse 34

Matthew Henry's Concise Bible Commentary
The third commandment.
There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. But all oaths taken without necessity, or in common conversation, must be sinful, as well as all those expressions which are appeals to God, though persons think thereby to evade the guilt of swearing. The worse men are, the less they are bound by oaths; the better they are, the less there is need for them. Our Lord does not enjoin the precise terms wherein we are to affirm or deny, but such a constant regard to truth as would render oaths unnecessary.
John Calvin Bible Commentary
Swear not at allMany have been led by the phrase,not at all, to adopt the false notion, that every kind of swearing is condemned by Christ. Some good men have been driven to this extreme rigor by observing the unbridled licentiousness of swearing, which prevailed in the world. The Anabaptists, too, have blustered a great deal, on the ground, that Christ appears to give no liberty to swear on any occasion, because he commands,Swear not at allBut we need not go beyond the immediate context to obtain the exposition: for he immediately adds,neither by heaven, nor by the earthWho does not see that those kinds of swearing were added by way of exposition, to explain the former clause more fully by specifying a number of cases? The Jews had circuitous or indirect ways of swearing: and when theyswore by heaven, or by earth, orby the altar, (Matthew 23:18,) they reckoned it to be next to nothing; and, as one vice springs from another, they defended, under this pretense, any profanation of the name of God that was not openly avowed.To meet this crime, our Lord declares that they must not swear at all, either in this or that way, eitherby heaven, orby the earthHence we conclude, that the particle,at all, relates not to the substance, but to the form, and means,“neither directly nor indirectly.” It would otherwise have been superfluous to enumerate those kinds: and therefore the Anabaptists betray not only a rage for controversy, but gross ignorance, when they obstinately press upon us a single word, and pass over, with closed eyes, the whole scope of the passage. Is it objected, that Christ permits no swearing? I reply: What the expounder of the law says, must be viewed in connection with its design. His statement amounts to this, that there are other ways of “taking the name of God in vain,” besides perjury; and, therefore, that we ought to refrain from allowing ourselves the liberty of unnecessary swearing: for, when there are just reasons to demand it, the law not only permits, but expressly commands us to swear. Christ, therefore, meant nothing more than this, that all oaths are unlawful, which in any way abuse and profane the sacred name of God, for which they ought to have had the effect of producing a deeper reverence.Neither by heavenIt is a mistake to explain these words as meaning, that such forms of swearing are condemned by Christ as faulty, on the ground that we ought to swear by God only. The reasons which he brings forward tend rather to the opposite view, that we swear by the name of God even when we name theheaven, andthe earth: because there is no part of the world on which God has not engraved the marks of his glory. But this statement appears not to agree with the precept of the law, in which God expressly commands us to “swear by his name,” (Deuteronomy 6:13;) and likewise with so many passages of Scripture, in which he complains, that injury is done to him, if we swear by creatures. I reply: It is a corruption allied to idolatry, when we appeal to them either as having a right to judge, or authority to prove testimony: for we must look at the object of swearing. It is an appeal which men make to God to revenge falsehood, and to uphold truth. This honor cannot be transferred to another, without committing an outrage on the divine majesty.For the same reason the Apostle says, that we do not swear in a right manner, unless we swear by the greater, and that it belongs to God alone toswear by himself, (Hebrews 6:13.) Thus any one who, in ancient times, swore by “Moloch,” (Leviticus 18:21,) or by any other idol, withdrew something of what belonged to God; because they put that idol in the place of God, as possessing an acquaintance with the hearts, and as the judge of the souls of men. And in our own times, those who swear by angels, or by departed saints, take from God what belongs to him, and ascribe to them a divine majesty. The case is different, when menswear by heaven and earth, with a view to the Creator himself: for, in that case, the sanctity of the oath is not founded on creatures, but God alone is appealed to as a witness, by bringing forward the symbols of his glory.Heavenis called in Scripture (Isaiah 66:1) thethrone of God: not that he dwells in heaven alone, but to teach men to raise their minds upwards, whenever they think of him, and not to form any low or earthly conceptions of him. Again,the earthis calledhis footstool, (v. 35,) to inform us, that he fills all things, and that no extent of space can contain him. The holiness ofJerusalem(v. 35) depended on his promise. It wasthe holy city, (Isaiah 52:1:) because God had selected it to be the seat and residence of his empire. When menswear by their head, (v. 36,) they bring forward their life, which is a remarkable gift of God, as a pledge of their sincerity.
John Calvin Bible Commentary
But your speech shall be, Yes, yes; No, noChrist now prescribes, in the second place, a remedy; which is, that men act towards each other sincerely and honestly: for then simplicity of speech will have quite as much weight as an oath has among those who are not sincere. Now, this is certainly the best way of correcting faults, to point out the sources from which they spring. Whence comes the great propensity to swearing, but from the great falsehood, the numerous impositions, the unsteady and light conduct, so that hardly any thing is believed?Fairness and honesty in our words are, therefore, demanded by Christ, that there may be no longer any occasion for an oath.“Yes, yes; No, no.” This repetition means, that we ought to abide by our words, so that all may be convinced of our honesty. Now, as this is the true and lawful method of proceeding, when men have nothing on their tongue but what is in their heart, Christ declares, thatwhat is beyond these comes from evilI do not approve of the exposition of these words which some have given, that the criminality of swearing ought to be charged on the man who does not give credit to what another says. Christ teaches us, in my opinion, that it originates in the wickedness of men, that they are compelled to swear: for, if honesty prevailed among men, if they were not inconsistent and hypocritical, they would maintain that simplicity which nature dictates. And yet it does not follow, that it is unlawful to swear, when necessity demands it: for many things are proper in themselves, though they have had a wicked origin.
McArther Bible Commentary
do not swear at all. Cf. Jas 5:12. This prohibition does not condemn oaths in all circumstances. God Himself confirmed a promise with an oath (Heb 6:13-18; cf. Act 2:30). Christ Himself spoke under oath (Mat 26:63-64). And the law prescribed oaths in certain circumstances (e.g., Num 5:19, Num 5:21; Num 30:2-3). What Christ here forbids is the flippant, profane, or careless use of oaths in everyday speech. In that culture, such oaths were often used to deceive. Some Jews would deceive their victims by swearing by "heaven," "earth," "Jerusalem," or their own "heads" (Mat 5:34-36), not by God, hoping to avoid divine judgment for their lie. But since God had created all these, oaths by them still drew God in and produced guilt before Him, exactly as if the oath were made in His name. Jesus suggests that all our speech should be as if we were under an oath to tell the truth (Mat 5:37).
Bible Cross References
Psalm 11:4 Isaiah 66:1 Matthew 23:22 Acts 7:49 James 5:12

Verse 35

Matthew Henry's Concise Bible Commentary
The third commandment.
There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. But all oaths taken without necessity, or in common conversation, must be sinful, as well as all those expressions which are appeals to God, though persons think thereby to evade the guilt of swearing. The worse men are, the less they are bound by oaths; the better they are, the less there is need for them. Our Lord does not enjoin the precise terms wherein we are to affirm or deny, but such a constant regard to truth as would render oaths unnecessary.
John Calvin Bible Commentary
But your speech shall be, Yes, yes; No, noChrist now prescribes, in the second place, a remedy; which is, that men act towards each other sincerely and honestly: for then simplicity of speech will have quite as much weight as an oath has among those who are not sincere. Now, this is certainly the best way of correcting faults, to point out the sources from which they spring. Whence comes the great propensity to swearing, but from the great falsehood, the numerous impositions, the unsteady and light conduct, so that hardly any thing is believed?Fairness and honesty in our words are, therefore, demanded by Christ, that there may be no longer any occasion for an oath.“Yes, yes; No, no.” This repetition means, that we ought to abide by our words, so that all may be convinced of our honesty. Now, as this is the true and lawful method of proceeding, when men have nothing on their tongue but what is in their heart, Christ declares, thatwhat is beyond these comes from evilI do not approve of the exposition of these words which some have given, that the criminality of swearing ought to be charged on the man who does not give credit to what another says. Christ teaches us, in my opinion, that it originates in the wickedness of men, that they are compelled to swear: for, if honesty prevailed among men, if they were not inconsistent and hypocritical, they would maintain that simplicity which nature dictates. And yet it does not follow, that it is unlawful to swear, when necessity demands it: for many things are proper in themselves, though they have had a wicked origin.
Bible Cross References
Psalm 48:2 Isaiah 66:1 Matthew 5:36 Acts 7:49

Verse 36

Matthew Henry's Concise Bible Commentary
The third commandment.
There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. But all oaths taken without necessity, or in common conversation, must be sinful, as well as all those expressions which are appeals to God, though persons think thereby to evade the guilt of swearing. The worse men are, the less they are bound by oaths; the better they are, the less there is need for them. Our Lord does not enjoin the precise terms wherein we are to affirm or deny, but such a constant regard to truth as would render oaths unnecessary.
John Wesley's Bible Commentary
For thou canst not make one hair white or black - Whereby it appears, that this also is not thine but God's.
John Calvin Bible Commentary
But your speech shall be, Yes, yes; No, noChrist now prescribes, in the second place, a remedy; which is, that men act towards each other sincerely and honestly: for then simplicity of speech will have quite as much weight as an oath has among those who are not sincere. Now, this is certainly the best way of correcting faults, to point out the sources from which they spring. Whence comes the great propensity to swearing, but from the great falsehood, the numerous impositions, the unsteady and light conduct, so that hardly any thing is believed?Fairness and honesty in our words are, therefore, demanded by Christ, that there may be no longer any occasion for an oath.“Yes, yes; No, no.” This repetition means, that we ought to abide by our words, so that all may be convinced of our honesty. Now, as this is the true and lawful method of proceeding, when men have nothing on their tongue but what is in their heart, Christ declares, thatwhat is beyond these comes from evilI do not approve of the exposition of these words which some have given, that the criminality of swearing ought to be charged on the man who does not give credit to what another says. Christ teaches us, in my opinion, that it originates in the wickedness of men, that they are compelled to swear: for, if honesty prevailed among men, if they were not inconsistent and hypocritical, they would maintain that simplicity which nature dictates. And yet it does not follow, that it is unlawful to swear, when necessity demands it: for many things are proper in themselves, though they have had a wicked origin.
Bible Cross References
Matthew 5:35 Matthew 5:37

Verse 37

Matthew Henry's Concise Bible Commentary
The third commandment.
There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. But all oaths taken without necessity, or in common conversation, must be sinful, as well as all those expressions which are appeals to God, though persons think thereby to evade the guilt of swearing. The worse men are, the less they are bound by oaths; the better they are, the less there is need for them. Our Lord does not enjoin the precise terms wherein we are to affirm or deny, but such a constant regard to truth as would render oaths unnecessary.
John Wesley's Bible Commentary
Let your conversation be yea, yea; nay, nay - That is, in your common discourse, barely affirm or deny.
John Calvin Bible Commentary
But your speech shall be, Yes, yes; No, noChrist now prescribes, in the second place, a remedy; which is, that men act towards each other sincerely and honestly: for then simplicity of speech will have quite as much weight as an oath has among those who are not sincere. Now, this is certainly the best way of correcting faults, to point out the sources from which they spring. Whence comes the great propensity to swearing, but from the great falsehood, the numerous impositions, the unsteady and light conduct, so that hardly any thing is believed?Fairness and honesty in our words are, therefore, demanded by Christ, that there may be no longer any occasion for an oath.“Yes, yes; No, no.” This repetition means, that we ought to abide by our words, so that all may be convinced of our honesty. Now, as this is the true and lawful method of proceeding, when men have nothing on their tongue but what is in their heart, Christ declares, thatwhat is beyond these comes from evilI do not approve of the exposition of these words which some have given, that the criminality of swearing ought to be charged on the man who does not give credit to what another says. Christ teaches us, in my opinion, that it originates in the wickedness of men, that they are compelled to swear: for, if honesty prevailed among men, if they were not inconsistent and hypocritical, they would maintain that simplicity which nature dictates. And yet it does not follow, that it is unlawful to swear, when necessity demands it: for many things are proper in themselves, though they have had a wicked origin.
Bible Cross References
Matthew 5:36 Matthew 6:13 Matthew 13:19 Matthew 13:38 John 17:15 Ephesians 6:16 2 Thessalonians 3:3 1 John 2:13 1 John 3:12 1 John 5:18

Verse 38

Matthew Henry's Concise Bible Commentary
The law of retaliation.
The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have most peace and comfort.
John Wesley's Bible Commentary
Ye have heard - Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees. It hath been said - In the law, as a direction to judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interpreted, as encouraging bitter and rigorous revenge. (Deuteronomy 19:21) .
John Calvin Bible Commentary
To every one that asketh of thee.The same words, as we shall presently see, are found in Matthew: for it may readily be inferred from the context, that Luke does not here speak of a request to obtain assistance, but of actions at law, which bad men raise for the purpose of carrying off the property of others.From him who takes away what are thine, ask them not again.If it is thought better to read the two clauses separately, I have no objection: and then it will be an exhortation to liberality in giving. As to the second clause, in which Christ forbids us toask again those things which have been unjustly taken away, it is undoubtedly an exposition of the former doctrine, that we ought to bear patiently“the spoiling of our goods.” But we must remember what I have already hinted, that we ought not to quibble about words, as if a good man were not permitted to recover what is his own, when God gives him the lawful means. We are only enjoined to exercise patience, that we may not be unduly distressed by the loss of our property, but calmly wait, till the Lord himself shall call the robbers to account.
McArther Bible Commentary
An eye for an eye. The law did establish this standard as a principle for limiting retribution to that which was just (Exo 21:24; Lev 24:20; Deu 19:21). It aimed to insure that the punishment fit the crime. It never sanctioned personal retaliation. So again (see notes on Mat 5:17-18), Jesus does not alter the true meaning of the law. He merely explains and affirms the law's true meaning.
Bible Cross References
Exodus 21:24 Leviticus 24:20 Deuteronomy 19:21 Matthew 5:21 Matthew 5:27

Verse 39

Matthew Henry's Concise Bible Commentary
The law of retaliation.
The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have most peace and comfort.
John Wesley's Bible Commentary
But I say unto you, that ye resist not the evil man - Thus; the Greek word translated resist signifies standing in battle array, striving for victory. If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself.
John Calvin Bible Commentary
Do not resist evil.There are two ways of resisting: the one, by warding off injuries through inoffensive conduct; the other, by retaliation.Though Christ does not permit his people to repel violence by violence, yet he does not forbid them to endeavor to avoid an unjust attack. The best interpreter of this passage that we can have is Paul, who enjoins us rather to “overcome evil by good” (Romans 12:21) than contend with evil-doers.We must attend to the contrast between the vice and the correction of it. The present subject is retaliation.To restrain his disciples from that kind of indulgence, he forbids them to render evil for evil. He afterwards extends the law of patience so far, that we are not only to bear patiently the injuries we have received, but to prepare for bearing fresh injuries. The amount of the whole admonition is, that believers should learn to forget the wrongs that have been done them, — that they should not, when injured, break out into hatred or ill-will, or wish to commit an injury on their part, — but that, the more the obstinacy and rage of wicked men was excited and inflamed, they should be the more fully disposed to exercise patience.Whoever shall inflict a blow. Julian,and others of the same description, have foolishly slandered this doctrine of Christ, as if it entirely overturned the laws of a country, and its civil courts.Augustine, in his fifth epistle, employs much skill and judgment in showing, that the design of Christ was merely to train the minds of believers to moderation and justice, that they might not, on receiving one or two offenses, fail or lose courage. The observation of Augustine, “that this does not lay down a rule for outward actions,” is true, if it be properly understood. I admit that Christ restrains our hands, as well as our minds, from revenge: but when any one has it in his power to protect himself and his property from injury, without exercising revenge, the words of Christ do not prevent him from turning aside gently and inoffensively to avoid the threatened attack.Unquestionably, Christ did not intend to exhort his people to whet the malice of those, whose propensity to injure others is sufficiently strong: and if they were to turn to them the other cheek, what would it be but holding out such an encouragement? It is not the business of a good and judicious commentator to seize eagerly on syllables, but to attend to the design of the speaker: and nothing is more unbecoming the disciples of Christ, than to spend time in cavilling about words, where it is easy to see what the Master means. But in the present instance, the object which Christ has in view is perfectly obvious. He tells us, that the end of one contest will be the beginning of another, and that, through the whole course of their life, believers must lay their account with sustaining many injuries in uninterrupted succession. When wrong has been done them in a single instance, he wishes them to be trained by this example to meek submission, that by suffering they may learn to be patient.
John Calvin Bible Commentary
To every one that asketh of thee.The same words, as we shall presently see, are found in Matthew: for it may readily be inferred from the context, that Luke does not here speak of a request to obtain assistance, but of actions at law, which bad men raise for the purpose of carrying off the property of others.From him who takes away what are thine, ask them not again.If it is thought better to read the two clauses separately, I have no objection: and then it will be an exhortation to liberality in giving. As to the second clause, in which Christ forbids us toask again those things which have been unjustly taken away, it is undoubtedly an exposition of the former doctrine, that we ought to bear patiently“the spoiling of our goods.” But we must remember what I have already hinted, that we ought not to quibble about words, as if a good man were not permitted to recover what is his own, when God gives him the lawful means. We are only enjoined to exercise patience, that we may not be unduly distressed by the loss of our property, but calmly wait, till the Lord himself shall call the robbers to account.
McArther Bible Commentary
not to resist an evil person. Like verse Mat 5:38, this deals only with matters of personal retaliation, not criminal offenses or acts of military aggression. Jesus applies this principle of non-retaliation to affronts against one's dignity (Mat 5:39), lawsuits to gain one's personal assets (Mat 5:40), infringements on one's liberty (Mat 5:41), and violations of property rights (Mat 5:42). He is calling for a full surrender of all personal rights.
Bible Cross References
1 Kings 22:24 Proverbs 20:22 Proverbs 24:29 Matthew 5:40 Luke 6:7 Luke 6:29 Luke 6:30 John 18:23 1 Corinthians 6:7

Verse 40

Matthew Henry's Concise Bible Commentary
The law of retaliation.
The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have most peace and comfort.
John Wesley's Bible Commentary
Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our Lord himself, (John 18:22-23) .
John Calvin Bible Commentary
And to him who wishes to enter into a law-suit with thee.Christ now glances at another kind of annoyance, and that is, when wicked men torment us with law-suits. He commands us, even on such an occasion, to be so patient and submissive that, when ourcoat has beentaken away, we shall be prepared to give upour cloak also. None but a fool will stand upon the words, so as to maintain, that we must yield to our opponents what they demand, before coming into a court of law: for such compliance would more strongly inflame the minds of wicked men to robbery and extortion; and we know, that nothing was farther from the design of Christ. What then is meant bygiving the cloak to him who endeavors, on the ground of a legal claim,to take away our coat? If a man, oppressed by an unjust decision, loses what is his own, and yet is prepared, when it shall be found necessary, to part with the remainder, he deserves not less to be commended for patience than the man who allows himself to be twice robbed before coming into court. In short, when Christians meet with one who endeavors to wrench from them a part of their property, they ought to be prepared to lose the whole.Hence we conclude, that Christians are not entirely prohibited from engaging in law-suits, provided they have a just defense to offer. Though they do not surrender their goods as a prey, yet they do not depart from this doctrine of Christ, which exhorts us to bear patiently “the spoiling of our goods,” (Hebrews 10:34.) It is, no doubt, rare to find a man who proceeds, with mild and proper feelings, to plead in a court: but, as it is possible for a man to defend a just cause with a view to the public advantage, we have no right to condemn the thing in itself, because it appears to be directed by improper feelings.The different modes of expression which are employed by Matthew and Luke, make no alteration in the meaning. A cloak is usually of more value than acoat: and accordingly, when Matthew says, that we oughtto give a cloak to him who takes away a coat, he means that, after having sustained a smaller loss, we ought to be prepared to endure a greater. What is stated by Luke agrees with the ancient proverb, “The coat is nearer than the cloak.”
John Calvin Bible Commentary
To every one that asketh of thee.The same words, as we shall presently see, are found in Matthew: for it may readily be inferred from the context, that Luke does not here speak of a request to obtain assistance, but of actions at law, which bad men raise for the purpose of carrying off the property of others.From him who takes away what are thine, ask them not again.If it is thought better to read the two clauses separately, I have no objection: and then it will be an exhortation to liberality in giving. As to the second clause, in which Christ forbids us toask again those things which have been unjustly taken away, it is undoubtedly an exposition of the former doctrine, that we ought to bear patiently“the spoiling of our goods.” But we must remember what I have already hinted, that we ought not to quibble about words, as if a good man were not permitted to recover what is his own, when God gives him the lawful means. We are only enjoined to exercise patience, that we may not be unduly distressed by the loss of our property, but calmly wait, till the Lord himself shall call the robbers to account.
Bible Cross References
Matthew 5:39 Matthew 5:41 Luke 6:29 1 Corinthians 7:36

Verse 41

Matthew Henry's Concise Bible Commentary
The law of retaliation.
The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have most peace and comfort.
John Wesley's Bible Commentary
Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our Lord himself, (John 18:22-23) .
John Calvin Bible Commentary
To every one that asketh of thee.The same words, as we shall presently see, are found in Matthew: for it may readily be inferred from the context, that Luke does not here speak of a request to obtain assistance, but of actions at law, which bad men raise for the purpose of carrying off the property of others.From him who takes away what are thine, ask them not again.If it is thought better to read the two clauses separately, I have no objection: and then it will be an exhortation to liberality in giving. As to the second clause, in which Christ forbids us toask again those things which have been unjustly taken away, it is undoubtedly an exposition of the former doctrine, that we ought to bear patiently“the spoiling of our goods.” But we must remember what I have already hinted, that we ought not to quibble about words, as if a good man were not permitted to recover what is his own, when God gives him the lawful means. We are only enjoined to exercise patience, that we may not be unduly distressed by the loss of our property, but calmly wait, till the Lord himself shall call the robbers to account.
McArther Bible Commentary
compels speaks of coercion or force. The NT pictures this when Roman soldiers "compelled" Simon the Cyrene to carry Jesus' cross (Mat 27:32).
Bible Cross References
Matthew 5:40 Matthew 5:42 Mark 15:21 2 Corinthians 5:14

Verse 42

Matthew Henry's Concise Bible Commentary
The law of retaliation.
The plain instruction is, Suffer any injury that can be borne, for the sake of peace, committing your concerns to the Lord's keeping. And the sum of all is, that Christians must avoid disputing and striving. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God; and those who act upon right principles will have most peace and comfort.
John Wesley's Bible Commentary
Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but no further, for God never contradicts himself) as is consistent with thy engagements to thy creditors, thy family, and the household of faith. (Luke 6:30) .
John Calvin Bible Commentary
Lend, expecting nothing again. It is a mistake to confine this statement to usury, as if Christ only forbade his people to be usurers. The preceding part of the discourse shows clearly, that it has a wider reference. After having explained what wicked men are wont to do, — to love their friends, — to assist those from whom they expect some compensations, — to lend to persons like themselves, that they may afterwards receive the like from them, — Christ proceeds to show how much more he demands from his people, — to love their enemies, to show disinterested kindness, to lend without expecting a return. We now see, that the wordnothing is improperly explained as referring to usury, or to any interest that is added to the principal:whereas Christ only exhorts us to perform our duties freely, and tells us that mercenary acts are of no account in the sight of God.Not that he absolutely condemns all acts of kindness which are done in the hope of a reward; but he shows that they are of no weight as a testimony of charity; because he alone is truly beneficent to his neighbors, who is led to assist them without any regard to his own advantage, but looks only to the necessities of each. Whether it is ever lawful for Christians to derive profit from lending money, I shall not argue at greater length under this passage, lest I should seem to raise the question unseasonably out of a false meaning which I have now refuted. Christ’s meaning, as I have already explained, is simply this: When believers lend, they ought to go beyond heathens; or, in other words, they ought to exercise pure liberality.
Bible Cross References
Deuteronomy 15:7 Deuteronomy 15:8 Proverbs 21:26 Ecclesiastes 11:2 Matthew 5:41 Luke 6:34 1 Timothy 6:18

Verse 43

Matthew Henry's Concise Bible Commentary
The law of love explained.
The Jewish teachers by "neighbour" understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, (1 Peter 1:15,16). Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children.
John Wesley's Bible Commentary
Thou shalt love thy neighbour; And hate thy enemy - God spoke the former part; the scribes added the latter. (Leviticus 19:18) .
John Calvin Bible Commentary
You shall therefore be perfect.Thisperfection does not meanequality, but relates solely to resemblance.However distant we are from the perfection of God, we are said to beperfect, as he is perfect, when we aim at the same object, which he presents to us in Himself. Should it be thought preferable, we may state it thus. There is no comparison here made between God and us: but theperfection of God means,first, that free and pure kindness, which is not induced by the expectation of gain; — and,secondly, that remarkable goodness, which contends with the malice and ingratitude of men. This appears more clearly from the words of Luke,Be ye therefore merciful, as your Father also is merciful: formercy is contrasted with a mercenary regard, which is founded on private advantage.
McArther Bible Commentary
love your neighbor and hate your enemy. The first half of this is found in Moses' law (Lev 19:18). The second part is found in how the scribes and Pharisees explained and applied that OT command. Jesus' application is exactly the opposite, resulting in a much higher standard: Love for one's neighbors should extend even to those neighbors who are enemies (Mat 5:44). Again, this was no innovation, since even the OT taught that God's people should do good to their enemies (Pro 25:21).
Bible Cross References
Leviticus 19:18 Deuteronomy 23:3 Matthew 5:21 Matthew 5:27 1 John 4:21

Verse 44

Matthew Henry's Concise Bible Commentary
The law of love explained.
The Jewish teachers by "neighbour" understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, (1 Peter 1:15,16). Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children.
John Wesley's Bible Commentary
Bless them that curse you - Speak all the good you can to and of them, who speak all evil to and of you. Repay love in thought, word, and deed, to those who hate you, and show it both in word and deed. (Luke 6:27) , (Luke 6:35) .
John Calvin Bible Commentary
Love your enemies.This single point includes the whole of the former doctrine: for he who shall bring his mind to love those who hate him, will naturally refrain from all revenge, will patiently endure evils, will be much more prone to assist the wretched. Christ presents to us, in a summary view, the way and manner of fulfilling this precept,Thou shalt love thy neighbor as thyself, (Matthew 22:39.) For no man will ever come to obey this precept, till he shall have given up self-love, or rather denied himself, and till men, all of whom God has declared to be connected with him, shall be held by him in such estimation, that he shall even proceed to love those by whom he is regarded with hatred.We learn from these words, how far believers ought to be removed from every kind of revenge: for they are not only forbidden to ask it from God, but are commanded to banish and efface it from their minds so completely, as to bless their enemies. In the meantime, they do not fail to commit their cause to God, till he take vengeance on the reprobate: for they desire, as far as lies in them, that the wicked should return to a sound mind, that they may not perish; and thus they endeavor to promote their salvation. And there is still this consolation, by which all their distresses are soothed. They entertain no doubt, that God will be the avenger of obstinate wickedness, so as to make it manifest, that those who are unjustly attacked are the objects of his care. It is very difficult, indeed, and altogether contrary to the disposition of the flesh, to render good for evil. But our vices and weakness ought not to be pleaded as an apology. We ought simply to inquire, what is demanded by the law of charity: for, if we rely on the heavenly power of the Spirit, we shall encounter successfully all that is opposed to it in our feelings.This is undoubtedly the reason why monks, and other bawlers of the same class, imagined that these were advices, and not precepts, given by Christ: for they took the strength of men as the standard, for ascertaining what they owe to God and to his law. And yet the monks were not ashamed to claim perfection for themselves, having voluntarily bound themselves to attend to his advices. How faithfully they support the title to which they lay claim I do not now say:but the folly and absurdity of alleging, that they are only advices, will appear from many considerations. First, to say that headvised his disciples, but did not authoritatively command them, to do what was right, is to dishonor Christ. Secondly, to represent the duties of charity, which depend on the law, as matters on which they are left at liberty, is highly foolish.Thirdly, the wordsἐγὼ δὲ λέγω ὑμῖν, but I say to you, mean in this passage, “I denounce,” or “I command,” and cannot, with propriety, be rendered,“I advise.” Lastly, that it is an express command of what must necessarily be obeyed, is proved, without any difficulty, from the words of Christ: for he immediately adds,
John Calvin Bible Commentary
You shall therefore be perfect.Thisperfection does not meanequality, but relates solely to resemblance.However distant we are from the perfection of God, we are said to beperfect, as he is perfect, when we aim at the same object, which he presents to us in Himself. Should it be thought preferable, we may state it thus. There is no comparison here made between God and us: but theperfection of God means,first, that free and pure kindness, which is not induced by the expectation of gain; — and,secondly, that remarkable goodness, which contends with the malice and ingratitude of men. This appears more clearly from the words of Luke,Be ye therefore merciful, as your Father also is merciful: formercy is contrasted with a mercenary regard, which is founded on private advantage.
McArther Bible Commentary
love your enemies … that you may be sons of your Father. These verses plainly teach that God's love extends even to His enemies. This universal love of God is manifest in blessings which God bestows on all people indiscriminately. Theologians refer to this as common grace. It must be distinguished from the everlasting love God has for the elect (Jer 31:3), but it is a sincere goodwill nonetheless (Psa 145:9).
Bible Cross References
1 Samuel 24:17 Proverbs 19:11 Proverbs 25:21 Luke 6:27 Luke 6:28 Luke 23:34 John 13:34 Acts 7:60 Romans 12:14 Romans 12:20 1 Thessalonians 5:15

Verse 45

Matthew Henry's Concise Bible Commentary
The law of love explained.
The Jewish teachers by "neighbour" understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, (1 Peter 1:15,16). Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children.
John Wesley's Bible Commentary
That ye may be the children - That is, that ye may continue and appear such before men and angels. For he maketh his sun to rise - He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive.
John Calvin Bible Commentary
That ye may be the children of your Father who is in heaven.When he expressly declares, that no man will be a child of God, unless heloves those who hate him, who shall dare to say, that we are not bound to observe this doctrine? The statement amounts to this, “Whoever shall wish to be accounted a Christian, let himlove his enemies.” It is truly horrible and monstrous, that the world should have been covered with such thick darkness, for three or four centuries, as not to see that it is an express command, and that every one who neglects it is struck out of the number of the children of God.It ought to be observed that, when the example of God is held out for our imitation, this does not imply, that it would be becoming in us to do whatever God does. He frequently punishes the wicked, and drives the wicked out of the world. In this respect, he does not desire us to imitate him: for the judgment of the world, which is his prerogative, does not belong to us. But it is his will, that we should imitate his fatherly goodness and liberality. This was perceived, not only by heathen philosophers, but by some wicked despisers of godliness, who have made this open confession, that in nothing do men resemble God more than in doing good. In short, Christ assures us, that this will be a mark of our adoption, if we are kind to the unthankful and evil. And yet you are not to understand, that our liberality makes us the children of God: but the same Spirit, who is thewitness, (Romans 8:16,)earnest, (Ephesians 1:14,) andseal, (Ephesians 4:30,) of our free adoption, corrects the wicked affections of the flesh, which are opposed to charity. Christ therefore proves from the effect, that none are the children of God, but those who resemble him in gentleness and kindness.Luke says, and you shall be the children of the Highest.Not that any man acquires this honor for himself, or begins to be achild of God, when heloves his enemies; but because, when it is intended to excite us to do what is right, Scripture frequently employs this manner of speaking, and represents as a reward the free gifts of God. The reason is, he looks at the design of our calling, which is, that, in consequence of the likeness of God having been formed anew in us, we may live a devout and holy life.He maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. He quotes two instances of the divine kindness toward us, which are not only well known to us, but common to all: and this very participation excites us the more powerfully to act in a similar manner towards each other, though, by asynecdoche,he includes a vast number of other favors.
John Calvin Bible Commentary
You shall therefore be perfect.Thisperfection does not meanequality, but relates solely to resemblance.However distant we are from the perfection of God, we are said to beperfect, as he is perfect, when we aim at the same object, which he presents to us in Himself. Should it be thought preferable, we may state it thus. There is no comparison here made between God and us: but theperfection of God means,first, that free and pure kindness, which is not induced by the expectation of gain; — and,secondly, that remarkable goodness, which contends with the malice and ingratitude of men. This appears more clearly from the words of Luke,Be ye therefore merciful, as your Father also is merciful: formercy is contrasted with a mercenary regard, which is founded on private advantage.
Bible Cross References
Jeremiah 5:24 Matthew 5:9 Luke 6:35 Acts 14:17 Philippians 2:15

Verse 46

Matthew Henry's Concise Bible Commentary
The law of love explained.
The Jewish teachers by "neighbour" understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, (1 Peter 1:15,16). Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children.
John Wesley's Bible Commentary
The publicans - were officers of the revenue, farmers, or receivers of the public money: men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their extortion and oppression, and were reckoned by the Jews as the very scum of the earth.
John Calvin Bible Commentary
Do not even the publicans the same?In the same sense, Luke calls themsinners, that is, wicked and unprincipled men. Not that the office is condemned in itself; for thepublicans were collectors of taxes, and as princes have a right to impose taxes, so it is lawful to levy them from the people. But they are so called, because men of this class are usually covetous and rapacious, nay, deceitful and cruel; and because among the Jews they were the agents of a wicked tyranny. If any one shall conclude from the words of Christ, thatpublicans are the basest of all men, he will argue ill, for our Lord employs the ordinary phraseology. His meaning is: those who are nearly devoid of humanity have some appearance of discharging mutual duties, when they see it to be for their own advantage.
John Calvin Bible Commentary
You shall therefore be perfect.Thisperfection does not meanequality, but relates solely to resemblance.However distant we are from the perfection of God, we are said to beperfect, as he is perfect, when we aim at the same object, which he presents to us in Himself. Should it be thought preferable, we may state it thus. There is no comparison here made between God and us: but theperfection of God means,first, that free and pure kindness, which is not induced by the expectation of gain; — and,secondly, that remarkable goodness, which contends with the malice and ingratitude of men. This appears more clearly from the words of Luke,Be ye therefore merciful, as your Father also is merciful: formercy is contrasted with a mercenary regard, which is founded on private advantage.
McArther Bible Commentary
tax collectors were disloyal Israelites hired by the Romans to tax other Jews for personal profit. They became symbols for the worst kind of people (Mat 9:10-11; Mat 11:19; Mat 18:17; Mat 21:31; Mar 2:14-16; Luk 5:30; Mat 7:25, Mat 7:29, Mat 7:34; Mat 18:11-13). Matthew had been one of them (see notes on Mat 9:9; Mar 2:15).
Bible Cross References
Matthew 5:47 Matthew 9:10 Matthew 9:11 Matthew 11:19 Matthew 21:31 Matthew 21:32 Mark 2:15 Mark 2:16 Luke 3:12 Luke 5:29 Luke 5:30 Luke 6:32 Luke 7:29 Luke 7:34 Luke 15:1

Verse 47

Matthew Henry's Concise Bible Commentary
The law of love explained.
The Jewish teachers by "neighbour" understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, (1 Peter 1:15,16). Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children.
John Wesley's Bible Commentary
And if ye salute your friends only - Our Lord probably glances at those prejudices, which different sects had against each other, and intimates, that he would not have his followers imbibe that narrow spirit. Would to God this had been more attended to among the unhappy divisions and subdivisions, into which his Church has been crumbled! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever party or denomination they are!
John Calvin Bible Commentary
You shall therefore be perfect.Thisperfection does not meanequality, but relates solely to resemblance.However distant we are from the perfection of God, we are said to beperfect, as he is perfect, when we aim at the same object, which he presents to us in Himself. Should it be thought preferable, we may state it thus. There is no comparison here made between God and us: but theperfection of God means,first, that free and pure kindness, which is not induced by the expectation of gain; — and,secondly, that remarkable goodness, which contends with the malice and ingratitude of men. This appears more clearly from the words of Luke,Be ye therefore merciful, as your Father also is merciful: formercy is contrasted with a mercenary regard, which is founded on private advantage.
Bible Cross References
Matthew 5:46 Matthew 5:48 Colossians 4:14 Colossians 4:15

Verse 48

Matthew Henry's Concise Bible Commentary
The law of love explained.
The Jewish teachers by "neighbour" understood only those who were of their own country, nation, and religion, whom they were pleased to look upon as their friends. The Lord Jesus teaches that we must do all the real kindness we can to all, especially to their souls. We must pray for them. While many will render good for good, we must render good for evil; and this will speak a nobler principle than most men act by. Others salute their brethren, and embrace those of their own party, and way, and opinion, but we must not so confine our respect. It is the duty of Christians to desire, and aim at, and press towards perfection in grace and holiness. And therein we must study to conform ourselves to the example of our heavenly Father, (1 Peter 1:15,16). Surely more is to be expected from the followers of Christ than from others; surely more will be found in them than in others. Let us beg of God to enable us to prove ourselves his children.
EGW SDA Bible Commentary
Perfection in Character-building
—The Lord requires perfection from His redeemed family. He calls for perfection in character-building. Fathers and mothers especially need to understand the best methods of training children, that they may cooperate with God. Men and women, children and youth, are measured in the scales of heaven in accordance with that which they reveal in their home life. A Christian in the home is a Christian everywhere. Religion brought into the home exerts an influence that cannot be measured (Manuscript 34, 1899).The Life of a Perfect Man—Our Saviour took up the true relationship of a human being as the Son of God. We are sons and daughters of God. In order to know how to behave ourselves circumspectly, we must follow where Christ leads the way. For thirty years He lived the life of a perfect man, meeting the highest standard of perfection (Letter 69, 1897).
John Wesley's Bible Commentary
Therefore ye shall be perfect; as your Father who is in heaven is perfect - So the original runs, referring to all that holiness which is described in the foregoing verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection. And how wise and gracious is this, to sum up, and, as it were, seal all his commandments with a promise! Even the proper promise of the Gospel! That he will put those laws in our minds, and write them in our hearts! He well knew how ready our unbelief would be to cry out, this is impossible! And therefore stakes upon it all the power, truth, and faithfulness of him to whom all things are possible.
John Calvin Bible Commentary
You shall therefore be perfect.Thisperfection does not meanequality, but relates solely to resemblance.However distant we are from the perfection of God, we are said to beperfect, as he is perfect, when we aim at the same object, which he presents to us in Himself. Should it be thought preferable, we may state it thus. There is no comparison here made between God and us: but theperfection of God means,first, that free and pure kindness, which is not induced by the expectation of gain; — and,secondly, that remarkable goodness, which contends with the malice and ingratitude of men. This appears more clearly from the words of Luke,Be ye therefore merciful, as your Father also is merciful: formercy is contrasted with a mercenary regard, which is founded on private advantage.
McArther Bible Commentary
you shall be perfect. Christ sets an unattainable standard, which sums up what the law itself demands (Jas 2:10). Though this standard is impossible to meet, God could not lower it without compromising His own perfection. He who is perfect could not set an imperfect standard of righteousness. The marvelous truth of the gospel is that Christ has met this standard on our behalf (see note on 2Co 5:21). Here Christ expands the thought of Mat 5:20, showing how the Pharisees' righteousness was deficient, by exposing their hypocrisy in the matters of "charitable deeds" (Mat 5:1-4); "prayer" (Mat 5:5-15); and "fasting" (Mat 5:16-18). All of these acts are supposed to be worship rendered to God, never displays of self-righteousness to gain the admiration of others.
Bible Cross References
Leviticus 19:2 Deuteronomy 18:13 2 Samuel 22:31 Matthew 5:47 2 Corinthians 7:1 Ephesians 5:1 Philippians 3:12 Philippians 3:15 Colossians 1:28 James 1:4