Mat 5-7 | PNT | STEP | The Sermon on the Mount SUMMARY OF MATTHEW 5: The Beatitudes. The Salt of the Earth. The Light of the World. The Relation of Christ to the World. The Law Not to Be Disregarded. The Law Modified. The Law of Murder. The Law of Adultery. The Law of Divorce. The Law of Oaths. The Law of Retaliation. The Law of Love. Seeing the multitudes . We gather from that the Lord passed the night in the mountain in prayer; in the morning he chose and ordained the twelve; he then came down to the plain, where he found a vast multitude, whom he taught. Went up into a mountain . Thought to be the "Horns of Hattin", a mountain about seven miles south of Capernaum, near the Sea of Galilee. When he was set . Eastern teachers usually sat while teaching. His disciples came to him . Not the apostles only, but all anxious to learn and follow him. Disciple means a learner.

‏ Matthew 5

The Sermon on the Mount SUMMARY OF MATTHEW 5: The Beatitudes. The Salt of the Earth. The Light of the World. The Relation of Christ to the World. The Law Not to Be Disregarded. The Law Modified. The Law of Murder. The Law of Adultery. The Law of Divorce. The Law of Oaths. The Law of Retaliation. The Law of Love.

Seeing the multitudes. We gather from Lu 6:12 that the Lord passed the night in the mountain in prayer; in the morning he chose and ordained the twelve; he then came down to the plain, where he found a vast multitude, whom he taught.

Went up into a mountain. Thought to be the "Horns of Hattin", a mountain about seven miles south of Capernaum, near the Sea of Galilee.

When he was set. Eastern teachers usually sat while teaching.

His disciples came to him. Not the apostles only, but all anxious to learn and follow him. Disciple means a learner. Opened his mouth, and taught. This wonderful discourse of three chapters is to the New Dispensation what the law given from Sinai was to the Old. That was the moral law of Judaism, this is the moral law of Christianity; that was given from "the Mount that could not be touched", this from the Mount of blessing. Compare Lu 6:20-49. Blessed. There follows nine beatitudes, each of which pronounces a blessing upon those who have certain characteristics. The word "blessed" is first applied to God, and means more than "happy", as it has sometimes been translated. Happiness comes from earthly things; blessedness comes from God. It is not bestowed arbitrarily; a reason follows each beatitude.

The poor in spirit. The humble, in contrast with the haughty; those sensible of spiritual destitution. The same state of mind is referred to when he speaks elsewhere of a contrite and broken spirit.

Is the kingdom of heaven. Such shall become members of the kingdom that Christ will establish. The Jews rejected from this kingdom on account of their spiritual pride. Blessed [are] they that mourn. Not all mourners, for there is "a sorrow of this world that worketh death". Godly sorrow is meant, a mourning over sinfulness. See 2Co 7:10. Blessed [are] the meek. The mild, the gentle, opposed to the proud and ambitious, the kind who succeed in such a kingdom as the Jews expected.

Shall inherit the earth. The land; Canaan as the type of all blessings. It is the heavenly land especially that is inherited. The especial reference is to the Messiah's kingdom, of which "the land" of Canaan was a type. Blessed [are] they which do hunger, etc. This implies the same sense of spiritual needs as verses 3 and 4. Hunger is a felt want, in this case a want of righteousness before God, the righteousness that comes from the forgiveness of sins. See Lu 15:17 Mt 5:3,4. Blessed [are] the merciful. The merciful, those who, instead of resenting injury, are ready to forgive, shall obtain the divine mercy. The fifth petition of the Lord's prayer implies that we must forgive if we expect to be forgiven (Mt 6:12). Blessed [are] the pure in heart. The Jew, under the tuition of the Pharisees, cared little for the state of the heart, so that outward forms were duly kept. Jesus, however, demands that the heart, the affections, the mind, shall be purified, as the fountain from whence flows the moral and religious life. A pure heart begets a pure life; an impure heart, a corrupt life.

They shall see God. Not with the natural eye, but the spiritual vision; by faith. In the pure heart the Lord will dwell and his presence will be recognized. See Joh 14:23. Blessed [are] the peacemakers. Not the soldiers of a warrior king, such as the Jews expected but the men who, in the name of the Prince of Peace, go forth to proclaim peace and good will among men. Christ is the great Peacemaker. Blessed [are] they which are persecuted for righteousness' sake. The Jews expected a conquering kingdom, and its citizens to be lords among the nations, but Christ pronounces a blessing on those who are persecuted, not for misdeeds, but for righteousness. These shall have the kingdom. Doubtless these words have sustained and cheered many a martyr. Blessed are ye, when [men] shall revile you. This is a personal application of what has just preceded. Some of those who listened were reviled by the Jews, and persecuted unto death.

For my sake. In Mt 5:10 it is said "for righteousness' sake". The two expressions mean the same. Rejoice, and be exceeding glad. On account of persecution. The reason why they may justly rejoice is given: "Great is your reward in heaven".

So they persecuted the prophets. Isaiah is said to have been sawed asunder; Jeremiah was thrown into a dungeon and threatened with death; Elijah was hunted by Ahab and Jezebel. Ye are the salt of the earth. Salt preserves from corruption. The disciples of Christ preserve the world from general corruption. Whatever becomes utterly corrupted is doomed to be destroyed.

But if the salt have lost its savour. Salt is worthless if it has lost its qualities. It preserves no longer. It is fit only to be cast out and trodden under foot. So, too, if those who are the salt of the earth cease to communicate saving power, they are fit only to be cast out, and Christ will cast such out of his mouth. See Re 3:16. Ye are the light of the world. The business of the church is not only to save, but to enlighten. Christ is light, and his disciples must be light.

A city that is set on an hill. Anciently cities, for the sake of defense, were placed on hills. Such cities are seen from afar. So must the church give forth its light. Light a candle, and put it under a bushel. It would be foolishness to light a lamp and put it under a bushel measure. Let your light so shine. Like the city set on a hill, or the lighted lamp on a stand. We are told, (1) To let our light shine. (2) Before men. (3) By good works. (4) That they may glorify the Father in heaven. Christ is the Light; we will shine reflected light if we walk in his light. If we give forth light it will honor God. Think not that I am come to destroy the law, or the prophets. The preceding verses were so opposed to the teachings of the scribes and Pharisees that some might assert that he was a destroyer of the law. He replies that he has not come to destroy it, but to fulfill. He does not say that he has come to perpetuate it.

To fulfill. To complete its purpose. He was the end of the law. It was a "schoolmaster to bring us to Christ", but "after faith is come we are no longer under the schoolmaster" (Ga 3:24,25). Verily I say unto you. This formula always introduces a very emphatic saying. It occurs thirty times in Matthew. See notes on Mr 3:28 Lu 4:24 Joh 3:3.

One jot or one tittle. "Jot" means the smallest letter of the Hebrew alphabet, while "tittle" refers to a simple turn by which one letter is distinguished from another. The expression, "jot or tittle", was proverbial for the smallest part.

Till all be fulfilled. Says Dr. Schaff, ``"Till" implies that after the great events of Christ's life, and the establishment of his kingdom, the old dispensation, as a dispensation of the letter and yoke of bondage, as a system of types and shadows, will pass away, and has passed away (Eph 2:15 Col 2:14 Heb 8:13); while the spirit and substance of the law, i.e., love to God and man, will last forever.'' Shall break one of the least of these least commandments. The Pharisees taught that some commands were more important than others, and that it was a trivial matter to break the smallest commands. The papists still divide sin into "mortal" and "venial". Christ shows that the spirit of obedience does not seek to make such distinction.

Shall be called the least. He may get into the kingdom, possibly, but such a spirit will give him a very low spiritual rank. Your righteousness shall exceed. The righteousness of the scribes and Pharisees has just been referred to. See Mt 3:7. They claimed to be the teachers and examples of righteousness, but they lacked the humble spirit of true obedience. Ye have heard. Jesus now gives the law a new form to adapt it to his kingdom. It takes a new, a deeper, a more spiritual shape and meaning.

By them of old time. In this case, Moses. See Ex 20:13 De 5:17.

Thou shalt not kill. One of the ten commandments. Christ, the Divine Lawgiver, modifies it.

In danger of the judgment. The civil courts. The law provided in every city a court of seven judges, who could sentence a criminal to death. See De 16:18. But I say unto you. Jehovah had spoken the Decalogue to Israel. Christ assumes the right to amend it. Such a claim is based on a claim of divinity.

Whosoever is angry with his brother. Jesus goes back of the murderous act, and forbids the anger and the reproachful words that precede it and are likely to lead it. He places the murderous heart on the level of actual murder.

Raca. An epithet of contempt; "empty head", or "spit out", that is, a heretic.

The council. The Sanhedrin, the highest court of Israel. It corresponded to our Supreme Court, and had seventy members.

Thou fool. The original implies a stupid, wicked fool.

Of hell fire. The Greek is "the Gehenna of fire". The term "Gehenna" arose from the valley of Hinnom, south of Jerusalem, where the Canaanites burned human sacrifices to Moloch. After the return of the Jews from the Captivity they made it a place of defilement, where the refuse of the city was thrown and burned. The name was applied to the place of future punishment by the Jews. The word is often used in the New Testament (Mt 23:33 5:29 10:28 18:9 Mr 9:43), and always denotes a place of future punishment. Therefore if thou shalt bring thy gift to the altar. This springs immediately out of the modification of the law, Thou shalt not kill, which required that there should be no anger with a brother. If about to offer a gift on the altar, and the remembrance comes that a brother hath aught against thee, leave the gift, go and make it right with him, and then offer thy gift. This shows that one guilty of wrongs to his fellow-man cannot offer acceptable worship of God. Agree with thine adversary quickly. By adversary is meant an opponent in a lawsuit who is supposed to have a just claim, in this case a creditor.

Officer. The same as our sheriff. Under all the old laws debt could be punished with imprisonment. Thou shalt by no means come out from thence. After the debtor was cast into prison he was held until the debt was paid, and if it were not, he remained in prison until he died.

Farthing. A small, insignificant copper coin. The warning against lawsuits is clear, but there is a higher idea still. The Lord would warn us to make everything right before it is too late. Before the judgment there is a chance; after it there is nothing but payment. Thou shalt not commit adultery. The Jewish rabbis held that a man was guiltless who did not commit the act. Christ, as he always did, lays the laws upon the heart. If it is impure, full of unholy desires, one is guilty. It is our duty to keep the heart pure. If thy right eye offend thee. The eye that giveth a lustful look. A licentious passion, or anything that tempts to sin, whether thoughts within, friends, or surroundings.

Pluck it out. Cast far from you what would lead to sin.

It is profitable. Better to suffer deep mortification by self-denial than to be judged worthy of hell.

Thy whole body. Used for the whole man. If thy right hand. The same thought as in Mt 5:29, with a new illustration. Whosoever shall put away his wife. The divorce laws were very lax among the Jews. A man could put away his wife "for any cause" (Mt 19:8). Moses directed a legal letter of divorcement (De 24:1). Christ positively forbids divorce except for unchastity. Marriage is a divine institution, and the obligation is for life (Mt 19:3-9; Ro 7:1-3 1Co 7:10-17). Thou shalt not forswear thyself. See Le 19:12 Nu 25:2. The Jews held that this only prohibited swearing falsely and by the name of God. Swear not at all. Christ does not forbid judicial oaths. Note, (1) God sometimes swears by himself (Ge 22:16,17); (2) Jesus made oath before the Sanhedrin (Mt 26:63); (3) Paul made oath to the Corinthians (2Co 1:23). He does forbid all profanity and idle oaths, such as were common among the Jews, and still so defile the mouths of men.

Neither by heaven. The Jews held that it was impious to swear by the name of God, but that one could swear "by heaven", "by the earth", "by Jerusalem". One was God's throne, the second his footstool, Jerusalem the city of the Messiah King, all too holy for profanation. By thy head. Senseless, since the oath could have no meaning. Dr. Thompson ("The Land and the Book") says the Orientals are still terribly profane, swearing continually by the head, the beard, the heart, the temple, the church. Let your communication be, Yea, yea. All foolish appeals are forbidden. A simple statement is all Christ permits.

Whatsoever is more than these cometh of evil. Indeed, it makes one doubt the truth of him who was to confirm every assertion by oath. An eye for an eye, and a tooth for a tooth. The law quoted is found in Ex 21:23-25 Le 24:18-20. Moses intended it to protect person and property by prescribing what punishment the law should inflict. He who took a life should lose his life; he who robbed another of an eye should be punished by the loss of an eye. The Jews perverted it to justify private retaliation. Resist not evil. Jesus does not forbid the judicial application of the law, but personal revenge, such as was common among the Jews. Instead of turning upon those who injure us, and becoming a party to personal broils, it is the duty of Christians to suffer meekly.

Turn to him the other. This must be the Christian spirit, the great law of love, which "endureth all things" (1Co 13:7). This is not a code to be slavishly observed in the letter, but its spirit must always be preserved. For the application, see Joh 18:22 Ac 23:3. If any man will sue. That is, is about to sue thee.

Take away thy coat. The inner garment, the tunic or shirt.

Cloke. The outer garment, the covering at night. It could not be held by a creditor (Ex 22:26-27). Better to give it up, too, than to engage in litigation. Many a poor soul has realized this when it was too late, and the lawyers had divided his property. Avoid lawsuits. Compel thee to go one mile. In those days, when there were no stages, railroad trains, postal lines, or regular means of conveyance. It was common for officers traveling to impress men to assist them on the route. It was a necessary, but oppressive, exaction. Christ directs to yield the service, and double it rather refuse it.

Mile. A Roman word from "mille", a thousand. A Roman miles was a thousand paces, 1,520 yards. Give to him that asketh thee. Palestine swarmed with blind, lepers, and maimed, who were dependent on charity.

Turn not thou away. The Lord does not bid to give to "every" one, not to loan to every one, for this would not be a blessing, but to have a spirit that will be ready to do so whenever it is right. Thou shalt love thy neighbour. See Le 19:18. The Jews gave the command a very limited application. For Christ's application, see parable of the Good Samaritan (Lu 10:30-37). It embraces any one so near us as to need and to receive our acts of kindness.

Hate thine enemy. A Jewish perversion of the meaning of De 23:6. It exhibits the spirit of the whole heathen world. Plato praises the Athenians because they hated the Persians more than any of the other Greeks. I say unto you, Love your enemies. The fundamental law of Christ's kingdom. Henceforth love is to be boundless as the ocean. His own earthly life is its perfect application. The enemies are to be conquered by love. See Joh 3:16.

Bless them that curse you. Love will return blessing for cursing, good will for hating, prayers for evil treatment and persecution. Christ on the cross prayed for his enemies (Lu 23:34); so did Stephen, the first Christian martyr (Ac 7:60). That ye may be children of your Father. We are God's children when we have the spirit of our Father. We are not if we have the spirit of the world. Our Father above sends blessing, the rain, and the sunshine, on the just and the unjust. He loves all, and even sent his son to have a wicked world because he loved (Joh 3:16). Do not even the publicans the same? The tax collectors, the gatherers of the Roman tribute, were generally odious, and deemed the scum of the earth, but even they loved those who loved them. Salute your brethren only. The Jews usually disdained to speak to a Gentile, a publican, or a "sinner", but would salute orthodox Jews. Even the Gentiles, the heathen nations, had enough of love for this. Unless the disciples could love better than the Jews, they would be on a level with publicans and heathen. Be ye therefore perfect. To carry out fully this great law of love would lift man to the Divine standard of perfection. This must be the aim of life. We have before us as a pattern for the perfect God; we have the Divine perfection embodied in Christ. It will require a constant struggle while in the flesh to come near so high an ideal, but it must be our continual aim. This does not teach such sanctification that we cannot sin, nor that we, here on earth, attain absolute perfection, but we have placed before us, as a model, the perfect ideal, and we will constantly ascend higher by striving to attain it.

‏ Matthew 6

The Sermon on the Mount (cont'd) SUMMARY OF MATTHEW 6: The Right and Wrong Way of Righteousness. Charity Not for Show. Our Alms-Giving Not to Be Sounded with a Trumpet. Prayer Not to Be Offered for Public Praise. The Model Prayer. Fasting to Be in Secret. Impossible to Serve God and Mammon. Trust in the Heavenly Father. The First Aim of Life.

Take heed that ye do not your alms before men, to be seen. The Common Version is wrong in using the word "alms", and the Revised Version right, in using "righteousness". The Savior condemns ostentatious piety, and then he singles out three illustrations of his meaning. The Christian is not forbidden to practice righteousness before men, but to make it his object to be seen. Therefore when thou doest [thine] alms. This is the first example. The wrong way, that of the hypocrites, is described. The Greek word rendered "hypocrite" means a theatrical actor, one who is not real, but acts a part. Their method was to give ostentatiously. In our age the world rings with the praises of the millionaire who gives a few thousands, but is silent concerning the humble ones who have taken from their necessities and given to the same cause.

Do not sound a trumpet before thee. This seems to be a proverbial expression to denote the making of a thing publicly known. The meaning is, when you give to the poor, do not make a show of it.

Hypocrite. A Grecian actor. The actors wore masks and appeared to be somebody else than they really were. So, too, the religious hypocrites. Let not thy left hand know what thy right hand doeth. A strong expression to indicate that there must be no publishing of our alms deeds. That thine alms may be in secret. It is not concealment that is required, so much as to avoid ostentation.

Openly. Literally, "in the open place", in the last day, when every secret thing is made manifest. And when thou prayest, thou shalt not be, etc. The second example of the right and wrong kind of righteousness is now given. That men ought to pray is assured. The wrong way is that of the hypocrites, the men who make a public show of their devotions that they may have the name of sanctity.

Love to pray standing in the synagogues. These love not to pray, but to pray where they will be seen, and pray that they may be seen. So the Pharisees took pains to be in some public place, where they could strike an attitude of prayer in the sight of many observers. The same spirit is often seen still. When thou prayest, enter into thy closet. Private devotions are meant, nor is this designed to prohibit prayers in public assemblies. The Lord himself both prayed "in the mountain alone" (Mt 14:23), in the night alone (Lu 6:12), and in public in the presence of his disciples. We have records of many prayers offered by the apostles in public assemblies. "Thy closet" may mean any secret place. Peter's closet was on the house-top; the Savior's on a mountain alone. Use not vain repetitions, as the heathen [do]. What is forbidden is not "much" praying, nor praying "in the same words" (the Lord did both), but making the number of prayers, length of prayers, or time spent in praying, a point of observance and of merit. 1Ki 18:26 gives an example of the repetitions of the heathen. Mohammedans and Catholics still hold that there is merit in repeating certain prayers a set number of times. For your Father knoweth. Here is given abundant reason for short prayers. Many prayers apparently aim to give God information on matters connected with this world. After this manner therefore pray ye. The Savior does not bid us use these words, nor command any set form, but gives this as a proper example of prayer, simple, brief, condensed, yet all-embracing.

Our Father which art in heaven. These words reveal a very tender relationship between God and the true worshiper, and base the petition on the fact that the child speaks to the Father.

Hallowed be thy name. Of the seven petitions of the Lord's prayer the first three are in behalf of the cause of God: the glory of his name, the extension of his kingdom, and the prevalence of his will. The other four, which are properly placed last, as least important, pertain to our individual needs. No one can offer the first three petitions who is in disobedience. "Hallowed": Holy, sacred, reverenced. Thy kingdom come. The Messiah's kingdom had not yet come, but was proclaimed by the Lord as at hand. It did speedily come, but in its fullness, and in its final triumph over evil, it has not yet come. For this coming we may now pray, and the prayer is answered in part by each success of the gospel.

Thy will be done in earth, as [it is] in heaven. None can pray thus who have not merged their own wills into the divine will. He, in effect, prays the prayer of Gethsemane, "Not my will, but thine, be done" (Lu 22:42). It is mockery for disobedient lips to utter such a prayer. Give us this day our daily bread. We are bidden to ask for our bread, not for future years, but for "this day". Forgive us our debts, as we forgive our debtors. Debts means moral obligations unfulfilled--our shortcomings, our sins. Let it be noted with emphasis that God is asked to forgive us as we forgive others. We ask, in other words, that he may mete out to us what we measure to others. Lead us not into temptation. The thought is that God may preserve us from temptations that might lead us astray. No man can pray these words who does not try to keep out of temptation.

For thine is the kingdom. This clause, called the doxology, is wanting in the oldest and best manuscripts, and undoubtedly an addition by men. For if ye forgive men . . . your heavenly Father will also forgive you. Our Lord makes it a condition of our obtaining forgiveness, that we shall have a merciful, forgiving spirit. When ye fast. This is the third example of the right and wrong way of righteousness, in contrast. The same principle of doing nothing for mere show is still insisted upon. Fasting is not wrong, and, indeed, is often blessed richly, but not when our object is to appear to men to fast.

Of a sad countenance. It was common to assume a woe-begone look, put ashes upon the head, and even wear sackcloth, in order to show to the world deep humiliation. This is condemned. Anoint thine head. That is, dress as usual.

Wash thy face. The usual practice before eating. Thy Father . . . shall reward thee. Our self-denial must be for the eyes of God, not of men. Lay not up for yourselves treasures upon earth. This forbids, not the laying up of treasures, but laying them up on the earth; that is, the piling up of worldly wealth for worldly purposes. Riches are no sin in themselves, but the improper use of riches is a sin.

Where moth and rust doth corrupt. Unused garments often become moth-eaten; unused coins sometimes rust. All earth treasure will finally perish.

Thieves break through. Literally, "dig through". Often robbers in the East dig through the house walls of mud or unburnt brick. Lay up for yourselves treasures in heaven. This is the only way to save our wealth. It is a positive precept. Our wealth must be consecrated to God and used as his work demands. Wealth used for doing good is treasure laid up in heaven. For. This introduces a reason for the preceding precepts.

Where thy treasure is, there will your heart be. This states a universal truth. A man's heart will be upon what he treasures most. If his treasure is in heaven, heaven will have his heart. The light of the body is the eye. This is not an abrupt transition, but bears on the same subject. If one's eye is diseased, all he sees is wrong. So the mind, or conscience, is the light of the soul. If these be darkened, all is darkness; if these see aright, all is light. No man can serve two masters. He cannot give his heart to two services at the same time. He cannot follow two callings successfully.

Ye cannot serve God and mammon. This is the direct application. The Chaldee word "Mammon" means money or riches. It is here personified as an idol. "Mammon" originally meant "trust", or confidence, and riches is the trust of worldly men. If God be not the object of supreme trust, something else will be, and it is more likely to be money. Take no thought for your life. At the time the Common Version was made, the expression "Take thought" meant to be anxious. The Revised Version properly renders it, "Be not anxious". The Greek word "merimnao" means "to have the mind distracted". Christ does not forbid prudent forethought.

Is not the life more than food? The argument is: God gave the life, and it is higher than food. If he gave it, he will see that it is sustained, if you trust in him. So, too, he made the body. He will see that it is clothed. Behold the fowls of the air. God feeds the birds without their sowing or reaping, but they do the work for which they were created, and God takes care of them. So, too, he will take care of us--not in idleness or improvidence--but if we do the work for which God created us. Which of you by being anxious, etc. There can hardly be a doubt that this ought to be rendered, "add one cubit to his age", or period of life. The idea is: "What is the use of anxiety? Who, by his anxiety, can add anything to life's journey"? If it is proper to speak of "'length' of life", it is also appropriate to speaking of adding a cubit to its length. Consider the lilies. While the lilies do not toil or spin, they do their work, draw up sustenance from the earth, and drink in the dew, rain and sunbeams. So we are to do our appointed work. It we do this, trusting in God, he will supply all our needs. Even Solomon in all his glory. To the Jew the court of Solomon was the highest representation of human glory. The magnificence of the court is not only celebrated in Jewish writings, but in all Oriental literature, and it is still proverbial throughout the East. Yet he was never arrayed with the taste and beauty of "one of these". It is probable that both birds and lilies were in sight from where the Lord was sitting. If God so clothe the grass of the field. Wild flowers belong to the herbage that is cut with the grass. In Palestine the forests in many localities disappeared thousands of years ago, and in the scarcity of fuel, dried grass and weeds are often used to heat the oven. Therefore take no thought Have no anxiety over the question of food and raiment. Do your duty, with a full trust in God that he will see that you do not lack for these things. For after all these things do the Gentiles seek. This worldliness, anxiety, and distrust, might do in heathen, who have no knowledge of a heavenly Father, but you have a heavenly Father, and he knows that ye "need of all these things". Seek ye first the kingdom of God. The promise is made that if we seek it first, and its righteousness, all earthly wants will be supplied. The condition demands, (1) That we seek the kingdom "first" in point of time. Some propose to secure a competence, and after they have gained it, they will serve God. (2) We must make it "first" in importance. Everything else must give way before its demands. (3) It must be "first" in our affections, have our whole hearts. We must "love the Lord our God with the whole heart" (Mt 22:37).

His righteousness. The righteousness that God bestows upon those who are in the Kingdom, Christ's righteousness, the forgiveness of sins in his name. Take, therefore, no thought for the morrow. Again, it should read, as in the Revised Version, "Have no anxiety about tomorrow".

The morrow shallll take thought for the things of itself. Not "take care of itself", but bring its own cares, anxieties and troubles. We should not foolishly increase our present burden by borrowing trouble about tomorrow.

‏ Matthew 7

The Sermon on the Mount (concluded) SUMMARY OF MATTHEW 7: Motes and Beams. Casting Pearls before Swine. Asking and Receiving. The Golden Rule. The Broad and Strait Gates. Wolves in Sheep's Clothing. The Tree Known by Its Fruits. The Kingdom Entered by Obedience. The Wise and Foolish Builders. The Wonderful Teacher.

Judge not, that ye be not judged. The term "judge" is used in more than one sense, but Christ's meaning is plain. (1) He does not prohibit the civil judgment of the courts upon evil doers, for this is approved throughout the whole Bible. (2) He does not prohibit the judgment of the church, through its officers, upon those who walk disorderly, for both he and the apostles have enjoined this. (3) He does not forbid those private judgments that we are compelled to form the wrong-doers, for he himself tell us that we are to judge men by their fruits. (See Mt 7:15-20.) What he designs to prohibit is rash, uncharitable judgments, a fault-finding spirit, a disposition to condemn without examination of charges. With what judgment ye judge, ye shall be judged. Not by men, but by God. He takes note of the unkind, harsh, censorious spirit, and deals with the man according to his own spirit. There is declared here a great principle that runs through the moral government of God: "Whatsoever a man soweth, that shall he also reap" (Ga 6:7). Why beholdest thou the mote that is in thy brother's eye? The Lord uses a figure to show the absurdity of judging severely the faults of others, while we have greater ones. The term translated "mote" means a little splinter, while the beam is something very large. Thou hypocrite, first cast out the beam out of thine own eye. The man who finds fault with another for sin, while he is more guilty, is a hypocrite. A great many are very zealous to convert the world, who are themselves unconverted. Give not that which is holy unto dogs. The dog was regarded an unclean animal by the Jewish law. They probably represent snarling, scoffing opposers. The characteristic of dogs is brutality. To try to instill holy things into such low, unclean, and sordid brutal minds is useless.

Neither cast ye your pearls before swine. The swine were also unclean. They would have no use for pearls, and perhaps would rush upon those who scattered the pearls. So, too, there are men so dull, imbruted and senseless, as to reject the pearls of truth. It is our duty to help and to try to save others, but we must use common sense. Ask, . . . seek, . . . knock. The terms are here used with reference to prayer, and these constitute a climax. "Ask" implies a simple petition. "Seek" indicates an earnest search. "Knock" shows perseverance in spite of hindrances. The three represent earnest prayer. For every one that asketh receiveth, etc. Every one of the class concerning whom the Savior speaks. That class is those who can say, "Our Father in heaven; Hallowed be thy name; Thy will be done" (Mt 6:9,10). If his son shall ask bread, will he give him a stone? The assurance of an answer to prayer is based on the fact that God is our Father. He treats his children as a good and wise earthly parent would. No kind parent would mock his child by answering his cry for bread with stones. Bread and fish were the chief articles of food of the Galilean peasant. If ye then, being evil. Men who have the natural affection of parents, even though sinful men, will not do such things. Whoever believes that the term "Father", as applied to God, is more than a figure of speech, must believe in prayer.

Give good gifts. Lu 11:13, in the parallel passage, says, instead of "good gifts", "the Holy Spirit", as though this is heaven's greatest blessing. Whatsoever . . . do ye even so to them. This does not imply that we are always to do to others as they wish, but what we would like to have done to ourselves if we were placed in their condition and they in ours. We might injure them by complying with their foolish wishes. A maxim similar to the Golden Rule is found in the teachings of various sages; Socrates among the Greeks ("What stirs you to anger when done to you by bothers, that do not to others"), Buddha and Confucius ("What you do not want done to yourself, do not do to others") among the Orientals, and Hillel ("Do not do to thy neighbor what is hateful to thyself") among the Jews. But the other teachers do not come up to Christ's standard. Their maxim is negative and passive. They say: "Do not do to others what you would not have done to you". It is a rule of "not" doing, rather than of "doing". Enter ye in at the strait gate. The leading thought of the whole discourse is the kingdom of heaven and its conditions. Hence, when the Lord says, "Enter ye in", he means into the kingdom of heaven. Nearly every town in Palestine is surrounded by walls and is entered by gates. The principal ones are wide, with double doors, closed with locks and fastened with iron bars. The "strait gates" are in retired corners, are narrow, and are only opened to those who knock. For strait [is] the gate. What is it, Augustine asks, that makes this gate so small to us? It is not that it is "strait", or narrow, in itself, but that we want to take in our pride, our self-will, our darling sins.

Few there be that find it. It has been to be sought. The reason that men do not find it is not because it is hard to find, but because they prefer to walk in the broad way. Beware of false prophets. The word "prophet", as used in the Scriptures, means any one who teaches authoritatively the will of God. A false prophet is one who is a false teacher. Christ refers to the scribes and Pharisees.

Come to you in sheep's clothing. While appearing as harmless as sheep they are wolves. Ye shall know them by their fruits. This common figure is wonderfully expressive. Not leaves (professions), or appearance, are the proper tests of the life that is in the tree, but the fruit it bears. We are to test men and every institution by this principle.

Grapes of thorns. Two of the most highly valued fruits of Palestine are grapes and figs. Nothing is more common than thorns and thistles. Geike says that it is the land of thorns and thorny plants. Good fruit cannot be expected on such evil stocks. A good tree cannot bring forth bad fruit. The Lord points to the uniform law of nature. Every tree bears after its kind. The same principle holds good in the moral world. A good man will show forth good deeds, while a bad man will bear fruit according to his nature. Every tree . . . is hewn down, and cast into the fire. The test of good and bad trees, good and bad men, good and bad systems, has been presented. Now the figure is carried further to show their destiny. The Savior states a principle that seems to run through the whole government of God. Whatever is useless and evil shall finally be swept away. Not every one, etc. The Lord has shown that the entrance into the kingdom is through the "strait gate". He now shows more particularly what is needed to enter. Certain ones are described who cannot enter in. "Not every one" implies that some who say, "Lord, Lord", etc., shall enter in. Those enter that doeth the will of my Father. No one can be a citizen of the kingdom who does not obey the King. Many will say to me in that day. The great day of the Lord.

Lord, Lord, have we not prophesied in thy name? The Lord chooses out of the greatest class of non-doers to show that all such will fail of entrance. They have omitted the one thing needful, a faithful obedience. I never knew you. "I never knew you" must be accepted in its deeper signification of "recognizing the disciples". Augustine says that for Christ to say, "I never knew you", is only another way of saying, "You never knew me".

Depart from me, ye that work iniquity. In spite of all their professions they had been evil doers. Their religion expended itself in professions and prayers. Hence, in "that day" they are commanded to depart. What it is to so depart we may learn from Mt 25:41. It is evident from this passage that many are self-deceived. Whosoever heareth these sayings of mine. The words that he has spoken in this discourse, and all his teachings.

I will liken him unto a wise man. The wise man, with wise forethought, has built on a firm foundation. In a country with a rainy season and heavy floods this was essential. The man who "hears and does" Christ's words is building upon the rock (Mt 16:16). The rain descended, . . . and it fell not. Palestine is a country of torrents and sands. This verse gives a picture of the sudden violent storms and sweeping floods which are so common during the rainy season. The house founded upon the rock could not be undermined and destroyed, but would stand firm. So, says the Lord, shall it be with those who hear and obey. "They shall stand in the judgment" (Ps 1:5). Heareth these sayings . . . and doeth them not. The hearer who obeys not is likened to the foolish man who built his house on the sand. Every one knows how transitory and shifting is a sandy foundation. Whole towns on the Missouri or lower Mississippi have been undermined and gone into the vortex because they were built upon the sand. So will fall the disobedient. Great was the fall of it. The Lord describes the thoughtfulness of the builder on the sand, the storm and the utter destruction. There is an awful solemnity about this close to the wonderful sermon. The people were astonished at his doctrine. At his teaching. No wonder they were astonished. The whole world still wonders as it studies this sermon. As [one] having authority. He spoke, not as a man, with human doubts and limitations, but as one who was omniscient. He came from God, and spoke as one divine; not as a human, hesitating, halting, limping expounders like the scribes, the interpreters of the Scriptures. On what are you building, my brother, Your hopes of an eternal home? Is it loose, shifting sand, or the firm, solid rock, You are trusting for the ages to come? Hearing and "doing", we build on the Rock; Hearing alone, we build on the sand; Both will be tried by the storm and the flood; Only the rock the trial will stand. --H.R. Trickett.