Spurgeon Verse Expositions - Matthew 5:1 - 5:30

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Spurgeon Verse Expositions - Matthew 5:1 - 5:30

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This Chapter Verse Commentaries:

Mat_5:1-2. And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying,-

Our Saviour soon gathered a congregation. The multitudes perceived in him a love to them, and a willingness to impart blessing to them, and therefore they gathered about him. He chose the mountain and the open air for the delivery of this great discourse, and we should be glad to find such a place for our assemblies; but in this variable climate we cannot often do so. “And when he was set.” The Preacher sat, and the people stood. We might make a helpful change if we were sometimes to adopt a similar plan now. I am afraid that ease of posture may contribute to the creation of slumber of heart in the hearers. There Christ sat, and “his disciples came unto him.” They formed the inner circle that was ever nearest to him, and to them he imparted his choicest secrets, but he also spoke to the multitude, and therefore it is said that “he opened his mouth,” as well he might when there were such great truths to proceed from it, and so vast a crowd to hear them: “He opened his mouth, and taught them, saying,” —

Mat_5:3. Blessed are the poor in spirit: for theirs is the kingdom of heaven.

This is a gracious beginning to our Saviour’s discourse, “Blessed are the poor.” None ever considered the poor as Jesus did, but here he is speaking of a poverty of spirit, a lowliness of heart, an absence of self-esteem. Where that kind of spirit is found, it is sweet poverty: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”

Mat_5:4. Blessed are they that mourn: for they shall be comforted.

There is a blessing which often goes with mourning itself; but when the sorrow is of a spiritual sort,-mourning for sin,-then is it blest indeed.

Lord, let me weep for nought but sin,

And after none but thee;

And then I would-oh, that I might-

A constant mourner be!”

Mat_5:5. Blessed are the meek:

The quiet-spirited, the gentle, the self-sacrificing,-

Mat_5:5. For they shall inherit the earth.

It looks as if they would be pushed out of the world but they shall not be, “for they shall inherit the earth.” The wolves devour the sheep, yet there are more sheep in the world than there are wolves, and the sheep, continue to multiply, and to feed in green pastures.

Mat_5:6. Blessed are they which do hunger and thirst after righteousness:

Pining to be holy, longing to serve God, anxious to spread every righteous principle,-blessed are they.

Mat_5:6-7. For they shall be filled.

Blessed are the merciful: Those who are kind, generous, sympathetic, ready to forgive those who have wronged them,-blessed are they.

Mat_5:7-8. For they shall obtain mercy. Blessed are the pure in heart:-

It is a most blessed attainment to have such a longing for purity as to love everything that is chaste and holy, and to abhor everything that is questionable and unhallowed: blessed are the pure in heart:-

Mat_5:8.For they shall see God.

There is a wonderful connection between hearts and eyes. A man who has the stains of filth on his soul cannot see God, but they who are purified in heart are purified in vision too: “they shall see God.”

Mat_5:9. Blessed are the peacemakers:

Those who always end a quarrel if they can, those who lay themselves out to prevent discord,-

Mat_5:9-10. For they shall be called the children of God.

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. They share the kingdom of heaven with the poor in spirit. They are often evil spoken of, they have sometimes to suffer the spoiling of their goods, many of them have laid down their lives for Christ’s sake, but they are truly blessed, for “theirs is the kingdom of heaven.”

Mat_5:11. Blessed are ye, when men shall revile you, and persecute you, and shalt say all manner of evil against you falsely, for my sake.

Mind, it must be said falsely, and it must be for Christ’s sake, if you are to be blessed; but there is no blessing in having evil spoken of you truthfully, or in having it spoken of you falsely because of some bitterness in your own spirit.

Mat_5:12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

You are in the true prophetic succession, if you cheerfully bear reproach of this kind for Christ’s sake, you prove that you have the stamp and seal of those who are in the service of God.

Mat_5:13. Ye are the salt of the earth:

Followers of Christ, “ye are the salt of the earth.” You help to preserve it, and to subdue the corruption that is in it.

Mat_5:13. But if the salt have lost his savor, wherewith shall it be salted?

A professing Christian with no grace in him, a religious man whose very religion is dead, what is the good of him? And he is himself in a hopeless condition. You can salt meat, but you cannot salt salt.

Mat_5:13. It is thenceforth good for nothing but to be cast out, and to be trodden under foot of men.

There are people who believe that you can be children of God today, and children of the devil tomorrow; then again children of God the next day and children of the devil again the day after; but, believe me, it is not so. If the work of grace be really wrought of God in your soul, it will last through your whole life, and if it does not so last, that proves that it is not the work of God. God does not put his hand to this work a second time. There is no regeneration twice over, you can be born again, but you cannot be born again, and again, and again, as some teach there is no note in Scripture of that kind. Hence I do rejoice that regeneration once truly wrought of the Spirit of God, is an incorruptible seed which liveth and abideth for ever. But beware, professor, lest you should be like salt that has lost its savor, and that therefore is good for nothing.

Mat_5:14. Ye are the light of the world.

Christ never contemplated the production of secret Christians, Christians whose virtues would never be displayed, pilgrims who would travel to heaven by night, and never be seen by their fellow-pilgrims or anyone else.

Mat_5:14-15. A city that is set on an hill cannot be hid. 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.

Christians ought to be seen, and they ought to let their light be seen. They should never even attempt to conceal it. If you are a lamp, you have no right to be under a bushel, or under a bed; your place is on the lampstand where your light can be seen.

Mat_5:16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Not that they may glorify you, but that they may glorify your Father who is in heaven.

Mat_5:17-18. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. 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.

No cross of a “t” and no dot of an “I” shall be taken from God’s law. Its requirements will always be the same; immutably fixed, and never to be abated by so little as “one jot or one tittle.”

Mat_5:19-20. 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. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees,-

Who seemed to have reached the very highest degree of it; indeed, they themselves thought they went rather over the mark than under it, but Christ says to his disciples, “Unless your righteousness goes beyond that,-

Mat_5:20. Ye shall in no case enter into the kingdom of heaven.

These are solemn words of warning. God grant that we may have a righteousness which exceeds that of the scribes and Pharisees, a righteousness inwrought by the Spirit of God, a righteousness of the heart and of the life!

Mat_5:21. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

Antiquity is often pleaded as an authority; but our King makes short work of “them of old time.” He begins with one of their alterations of his Father’s law. They added to the saved oracles. The first part of the saying which our Lord quoted was divine; but it was dragged down to a low level by the addition about the human court, and the murderer’s liability to appear there. It thus became rather a proverb among men than an inspired utterance from the mouth of God. Its meaning, as God spake it, had a far wider range than when the offence was restrained to actual killing, such as could be brought before a human judgment-seat. To narrow a command is measurably to annul it. We may not do this even with antiquity for our warrant. Better the whole truth newly stated than an old falsehood in ancient language.

Mat_5:22. 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.

Murder lies within anger, for we wish harm to the object of our wrath, or even wish that he did not exist, and this is to kill him in desire. Anger “without a cause” is forbidden by the command which says “Thou shalt not kill;” for unjust anger is killing in intent. Such anger without cause brings us under higher judgment than that of Jewish police-courts. God takes cognizance of the emotions from which acts of hate may spring, and calls us to account as much for the angry feeling as for the murderous deed. Words also come under the same condemnation: a man shall be judged for what he “shall say to his brother.” To call a man Raca, or a worthless fellow, is to kill him in his reputation, and to say to him, “Thou fool,” is to kill him as to the noblest characteristics of a man. Hence all this comes under such censure as men distribute in their councils; yes, under what is far worse, the punishment awarded by the highest court of the universe, which dooms men to “hell fire.” Thus our Lord and King restores the law of God to its true force, and warns us that it denounces not only the overt act of killing, but every thought, feeling, and word which would tend to injure a brother, or annihilate him by contempt.

Mat_5:23-24. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

The Pharisee would urge as a cover for his malice that he brought a sacrifice to make atonement, but our Lord will have forgiveness rendered to our brother first, and then the offering presented. We ought to worship God thoughtfully, and if in the course of that thought we remember that our brother hath ought against us, we must stop. If we have wronged another, we are to pause, cease from the worship, and hasten to seek reconciliation. We easily remember if we have ought against our brother, but now the memory is to be turned the other way. Only when we have remembered our wrong doing, and made reconciliation can we hope for acceptance with the Lord. The rule is-first peace with man, and then acceptance with God. The holy must be traversed to reach the Holiest of all. Peace being made with our brother, then let us conclude our service towards our Father, and we shall do so with lighter heart and truer zeal. I would anxiously desire to be at peace with all men before I attempt to worship God, lest I present to God the sacrifice of fools.

Mat_5:25-26. 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. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

In all disagreements be eager for peace. Leave off strife before you begin. In law-suits, seek speedy and peaceful settlements. Often in our Lord’s days, this was the most gainful way, and usually it is so now. Better lose your rights than get into the hands of those who with will only fleece you in the name of justice, and hold you fast so long as a semblance of a demand can stand against you, or another penny can be extracted from you. In a country where “just fee” meant robbery, it was wisdom to be robbed, and to make no complaint. Even in our own country, a lean settlement is better than a fat law-suit. Many go into the court to get wool, but come out closely shorn. Carry on no angry suits in courts, but make peace with the utmost promptitude.

Mat_5:27-28 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

In this case our King again sets aside the glosses of men upon the commands of God, and makes the law to be seen in its vast spiritual breadth. Whereas tradition had confined the prohibition to an overt act of unchastity, the King shows that it forbade the unclean desires of the heart. Here the divine law is shown to refer, not only to the act of criminal conversation, but even to the desire, imagination, or passion which would suggest such an infamy. What a King is ours, who stretches his scepter over the realm of our inward lusts! How sovereignly he puts it: “But, I say unto you”! Who but a divine being has authority to speak in this fashion? His word is law. So it ought to be, seeing he touches vice at the fountain-head, and forbids uncleanness in the heart. If sin were not allowed in the mind, it would never be made manifest in the body this, therefore, is a very effectual way of dealing with the evil. But how searching? how condemning! Irregular looks, unchaste desires and strong passions are of the very essence of adultery; and who can claim a life-long freedom from them? Yet these are the things which defile a man. Lord, purge them out of my nature, and make me pure within!

Mat_5:29. 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.

That which is the cause of sin is to be given up as well as the sin itself. It is not sinful to have an eye, or to cultivate keen perception; but if the eye of speculative knowledge leads us to offend by intellectual sin, it becomes the cause of evil, and must be mortified. Anything, however harmless, which leads me to do, or think, or feel wrongly, I am to get rid of as much as if it were in itself an evil. Though to have done with it would involve deprivation, yet must it be dispensed with, since even a serious loss in one direction is far better than the losing of the whole man. Better a blind saint than a quick-sighted sinner. If abstaining from alcohol caused weakness of body, it would be better to be weak, than to be strong and fall into drunkenness Since vain speculations and reasonings land men in unbelief, we will have none of them. To “be cast into hell” is too great a risk to run, merely to indulge the evil eye of lust or curiosity.

Mat_5:30. 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.

The cause of offence may be rather active as the hand than intellectual as the eye, but we had better be hindered in our work than drawn aside into temptation. The most dexterous hand must not be spared if it encourages us in doing evil. It is not because a certain thing may make us clever and successful that therefore we are to allow it, if it should prove to be the frequent cause of our falling into sin, we must have done with it, and place ourselves at a disadvantage for our life-work, rather than ruin our whole being by sin. Holiness is to be our first object; everything else must take a very secondary place. Right eyes and right hands are no longer right if they lead us wrong. Even hands and eyes must go that we may not offend our God by them. Yet, let no man read this literally, and therefore mutilate his body, as some foolish fanatics have done. The real meaning is clear enough.