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Text -- Matthew 5:27-30 (NET)

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Context
Adultery
5:27 “You have heard that it was said, ‘Do not commit adultery.’ 5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. 5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.
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Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

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NET Notes , Geneva Bible

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 5:27 - -- Thou shalt not commit adultery ( ou moicheuseis ). These quotations (Mat 5:21, Mat 5:27, Mat 5:33) from the Decalogue (Exodus 20 and Deuteronomy 5) a...

Thou shalt not commit adultery ( ou moicheuseis ).

These quotations (Mat 5:21, Mat 5:27, Mat 5:33) from the Decalogue (Exodus 20 and Deuteronomy 5) are from the Septuagint and use ou and the future indicative (volitive future, common Greek idiom). In Mat 5:43 the positive form, volitive future, occurs (agapēseis ). In Mat 5:41 the third person (dotō ) singular second aorist active imperative is used. In Mat 5:38 no verb occurs.

Robertson: Mat 5:28 - -- In his heart ( en tēi kardiāi autou ). Not just the centre of the blood circulation though it means that. Not just the emotional part of man̵...

In his heart ( en tēi kardiāi autou ).

Not just the centre of the blood circulation though it means that. Not just the emotional part of man’ s nature, but here the inner man including the intellect, the affections, the will. This word is exceedingly common in the New Testament and repays careful study always. It is from a root that means to quiver or palpitate. Jesus locates adultery in the eye and heart before the outward act. Wunsche ( Beitrage ) quotes two pertinent rabbinical sayings as translated by Bruce: "The eye and the heart are the two brokers of sin.""Passions lodge only in him who sees."Hence the peril of lewd pictures and plays to the pure.

Robertson: Mat 5:29 - -- Causeth thee to stumble ( skandalizei se ). This is far better than the Authorized Version " Offend thee ." Braid Scots has it rightly "ensnare ye."...

Causeth thee to stumble ( skandalizei se ).

This is far better than the Authorized Version " Offend thee ." Braid Scots has it rightly "ensnare ye."It is not the notion of giving offence or provoking, but of setting a trap or snare for one. The substantive (skandalon , from skandalēthron ) means the stick in the trap that springs and closes the trap when the animal touches it. Pluck out the eye when it is a snare, cut off the hand, even the right hand. These vivid pictures are not to be taken literally, but powerfully plead for self-mastery. Bengel says: Non oculum, sed scandalizentem oculum. It is not mutilating of the body that Christ enjoins, but control of the body against sin. The man who plays with fire will get burnt. Modern surgery finely illustrates the teaching of Jesus. The tonsils, the teeth, the appendix, to go no further, if left diseased, will destroy the whole body. Cut them out in time and the life will be saved. Vincent notes that "the words scandal and slander are both derived from skandalon . And Wyc. renders, ‘ if thy right eye slander thee.’ "Certainly slander is a scandal and a stumbling-block, a trap, and a snare.

Vincent: Mat 5:29 - -- Offend ( σκανδαλίξει ) The word offend carries to the English reader the sense of giving offence, provoking. Hence the Rev., by ...

Offend ( σκανδαλίξει )

The word offend carries to the English reader the sense of giving offence, provoking. Hence the Rev., by restoring the picture in the word, restores its true meaning, causeth to stumble. The kindred noun is σκάνδαλον , a later form of σκανδάληθρον , the stick in a trap on which the bait is placed, and which springs up and shuts the trap at the touch of an animal. Hence, generally, a snare, a stumbling-block. Christ's meaning here is: " If your eye or your hand serve as an obstacle or trap to ensnare or make you fall in your moral walk." How the eye might do this may be seen in the previous verse. Bengel observes: " He who, when his eye proves a stumbling-block, takes care not to see, does in reality blind himself." The words scandal and slander are both derived from σκάνδαλον ; and Wyc. renders, " If thy right eye slander thee." Compare Aeschylus, " Choephori," 301,372.

Wesley: Mat 5:27 - -- And this, as well as the sixth commandment, the scribes and Pharisees interpreted barely of the outward act. Exo 20:14.

And this, as well as the sixth commandment, the scribes and Pharisees interpreted barely of the outward act. Exo 20:14.

Wesley: Mat 5:29-30 - -- 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...

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 Mat 5:29 may refer to Mat 5:27-28; and Mat 5:30 to Mat 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. Mat 18:8; Mar 9:43.

Wesley: Mat 5:30 - -- See note ... "Mat 5:29".

See note ... "Mat 5:29".

JFB: Mat 5:27 - -- The words "by," or "to them of old time," in this verse are insufficiently supported, and probably were not in the original text.

The words "by," or "to them of old time," in this verse are insufficiently supported, and probably were not in the original text.

JFB: Mat 5:27 - -- Interpreting this seventh, as they did the sixth commandment, the traditional perverters of the law restricted the breach of it to acts of criminal in...

Interpreting this seventh, as they did the sixth commandment, the traditional perverters of the law restricted the breach of it to acts of criminal intercourse between, or with, married persons exclusively. Our Lord now dissipates such delusions.

JFB: Mat 5:28 - -- With the intent to do so, as the same expression is used in Mat 6:1; or, with the full consent of his will, to feed thereby his unholy desires.

With the intent to do so, as the same expression is used in Mat 6:1; or, with the full consent of his will, to feed thereby his unholy desires.

JFB: Mat 5:28 - -- We are not to suppose, from the word here used--"adultery"--that our Lord means to restrict the breach of this commandment to married persons, or to c...

We are not to suppose, from the word here used--"adultery"--that our Lord means to restrict the breach of this commandment to married persons, or to criminal intercourse with such. The expressions, "whosoever looketh," and "looketh upon a woman," seem clearly to extend the range of this commandment to all forms of impurity, and the counsels which follow--as they most certainly were intended for all, whether married or unmarried--seem to confirm this. As in dealing with the sixth commandment our Lord first expounds it, and then in the four following verses applies His exposition (Mat 5:21-25), so here He first expounds the seventh commandment, and then in the four following verses applies His exposition (Mat 5:28-32).

JFB: Mat 5:29 - -- The readier and the dearer of the two.

The readier and the dearer of the two.

JFB: Mat 5:29 - -- Be a "trap spring," or as in the New Testament, be "an occasion of stumbling" to thee.

Be a "trap spring," or as in the New Testament, be "an occasion of stumbling" to thee.

JFB: Mat 5:29 - -- Implying a certain indignant promptitude, heedless of whatever cost to feeling the act may involve. Of course, it is not the eye simply of which our L...

Implying a certain indignant promptitude, heedless of whatever cost to feeling the act may involve. Of course, it is not the eye simply of which our Lord speaks--as if execution were to be done upon the bodily organ--though there have been fanatical ascetics who have both advocated and practiced this, showing a very low apprehension of spiritual things--but the offending eye, or the eye considered as the occasion of sin; and consequently, only the sinful exercise of the organ which is meant. For as one might put out his eyes without in the least quenching the lust to which they ministered, so, "if thine eye be single, thy whole body shall be full of light," and, when directed by a holy mind, becomes an "instrument of righteousness unto God." At the same time, just as by cutting off a hand, or plucking out an eye, the power of acting and of seeing would be destroyed, our Lord certainly means that we are to strike at the root of such unholy dispositions, as well as cut off the occasions which tend to stimulate them.

JFB: Mat 5:29 - -- He who despises the warning to cast from him, with indignant promptitude, an offending member, will find his whole body "cast," with a retributive pro...

He who despises the warning to cast from him, with indignant promptitude, an offending member, will find his whole body "cast," with a retributive promptitude of indignation, "into hell." Sharp language, this, from the lips of Love incarnate!

JFB: Mat 5:30 - -- The organ of action, to which the eye excites.

The organ of action, to which the eye excites.

JFB: Mat 5:30 - -- See on Mat 5:29. The repetition, in identical terms, of such stern truths and awful lessons seems characteristic of our Lord's manner of teaching. Com...

See on Mat 5:29. The repetition, in identical terms, of such stern truths and awful lessons seems characteristic of our Lord's manner of teaching. Compare Mar 9:43-48.

Clarke: Mat 5:27 - -- Ye have heard that it was said by them of old - By the ancients, τοις αρχαιοις, is omitted by nearly a hundred MSS., and some of them o...

Ye have heard that it was said by them of old - By the ancients, τοις αρχαιοις, is omitted by nearly a hundred MSS., and some of them of the very greatest antiquity and authority; also by the Coptic, Ethiopic, Armenian, Gothic, and Sclavonian versions; by four copies of the old Itala; and by Origen, Cyril, Theophylact, Euthymius, and Hilary. On this authority Wetstein and Griesbach have left it out of the text.

Clarke: Mat 5:28 - -- Whosoever looketh on a woman to lust after her - Επιθυμησαι αυτην, earnestly to covet her. The verb, επιθυμεω, is undoubted...

Whosoever looketh on a woman to lust after her - Επιθυμησαι αυτην, earnestly to covet her. The verb, επιθυμεω, is undoubtedly used here by our Lord, in the sense of coveting through the influence of impure desire. The word is used in precisely the same sense, on the same subject, by Herodotus, book the first, near the end. I will give the passage, but I dare not translate it. To the learned reader it will justify my translation, and the unlearned must take my word. Της ΕΠΙΘΥΜΗΣΕΙ γυναικος Μασσαγετης ανηρ, μισγεται αδεως, Raphelius, on this verse, says, επιθυμειν hoc loco, est turpi cupiditate mulieris potiundae flagrare . In all these eases, our blessed Lord points out the spirituality of the law; which was a matter to which the Jews paid very little attention. Indeed it is the property of a Pharisee to abstain only from the outward crime. Men are very often less inquisitive to know how far the will of God extends, that they may please him in performing it, than they are to know how far they may satisfy their lusts without destroying their bodies and souls, utterly, by an open violation of his law

Clarke: Mat 5:28 - -- Hath committed adultery with her already in his heart - It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the ...

Hath committed adultery with her already in his heart - It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the good or evil of an act. If a man earnestly wish to commit an evil, but cannot, because God puts time, place, and opportunity out of his power, he is fully chargeable with the iniquity of the act, by that God who searches and judges the heart. So, if a man earnestly wish to do some kindness, which it is out of his power to perform, the act is considered as his; because God, in this case, as in that above, takes the will for the deed. If voluntary and deliberate looks and desires make adulterers and adulteresses, how many persons are there whose whole life is one continued crime! whose eyes being full of adultery, they cannot cease from sin, 2Pe 2:14. Many would abhor to commit one external act before the eyes of men, in a temple of stone; and yet they are not afraid to commit a multitude of such acts in the temple of their hearts, and in the sight of God!

Clarke: Mat 5:29-30 - -- Pluck it out - cut it off - We must shut our senses against dangerous objects, to avoid the occasions of sin, and deprive ourselves of all that is m...

Pluck it out - cut it off - We must shut our senses against dangerous objects, to avoid the occasions of sin, and deprive ourselves of all that is most dear and profitable to us, in order to save our souls, when we find that these dear and profitable things, however innocent in themselves, cause us to sin against God

Clarke: Mat 5:29-30 - -- It is profitable for thee that one of thy members - Men often part with some members of the body, at the discretion of a surgeon, that they may pres...

It is profitable for thee that one of thy members - Men often part with some members of the body, at the discretion of a surgeon, that they may preserve the trunk, and die a little later; and yet they will not deprive themselves of a look, a touch, a small pleasure, which endanger the eternal death of the soul. It is not enough to shut the eye, or stop the hand; the one must be plucked out, and the other cut off. Neither is this enough, we must cast them both from us. Not one moment’ s truce with an evil passion, or a sinful appetite. If you indulge them, they will gain strength, and you shall be ruined. The rabbins have a saying similar to this: "It is better for thee to be scorched with a little fire in this world, than to be burned with a devouring fire in the world to come."

Calvin: Mat 5:27 - -- Mat 5:27.Thou shalt not commit adultery Christ proceeds with his subject, and shows, that the law of God not only has authority over the life, in a po...

Mat 5:27.Thou shalt not commit adultery Christ proceeds with his subject, and shows, that the law of God not only has authority over the life, in a political view, to form the outward manners, but that it requires pure and holy affections of the heart. We must remember what I have already stated, that though Christ quotes the very words of the law, it is the gross and false meaning, which had been put upon it by dishonest interpreters, that he blames. He has already told us, that he did not come as a new Legislator, but as the faithful expounder of a law which had been already given. It might be objected that, through long practice, that interpretation had grown old. Christ expressly admits this, but meets it by saying, that the antiquity of an error ought not to be allowed to plead in its favor.

Calvin: Mat 5:28 - -- 28.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...

28.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 a synec-doche: 406 for not only the eyes, but even the concealed flames of the heart, render men guilty of adultery. Accordingly, Paul makes chastity (1Co 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.

Calvin: Mat 5:29 - -- 29.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 ...

29.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 exaggerated 407 form 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.

TSK: Mat 5:27 - -- Thou : Exo 20:14; Lev 20:10; Deu 5:18, Deu 22:22-24; Pro 6:32

TSK: Mat 5:28 - -- I say : Mat 5:22, Mat 5:39, Mat 7:28, Mat 7:29 That : Gen 34:2, 39:7-23; Exo 20:17; 2Sa 11:2; Job 31:1, Job 31:9; Pro 6:25; Jam 1:14, Jam 1:15; 2Pe 2:...

TSK: Mat 5:29 - -- if : Mat 18:8, Mat 18:9; Mar 9:43-48 offend thee : or, do cause thee to offend pluck : Mat 19:12; Rom 6:6, Rom 8:13; 1Co 9:27; Gal 5:24; Col 3:5; 1Pe ...

if : Mat 18:8, Mat 18:9; Mar 9:43-48

offend thee : or, do cause thee to offend

pluck : Mat 19:12; Rom 6:6, Rom 8:13; 1Co 9:27; Gal 5:24; Col 3:5; 1Pe 4:1-3

for : Mat 16:26; Pro 5:8-14; Mar 8:36; Luk 9:24, Luk 9:25

TSK: Mat 5:30 - -- offend : Mat 11:6, Mat 13:21, Mat 16:23, Mat 18:6, Mat 18:7, Mat 26:31; Luk 17:2; Rom 9:33, Rom 14:20,Rom 14:21; 1Co 8:13; Gal 5:11; 1Pe 2:8 cast : Ma...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 5:27-28 - -- Ye have heard that it was said by them of old time, Thou shalt not commit adultery - See the notes at Mat 5:21. Our Saviour in these verses exp...

Ye have heard that it was said by them of old time, Thou shalt not commit adultery - See the notes at Mat 5:21. Our Saviour in these verses explains the seventh commandment. It is probable that the Pharisees had explained this commandment, as they had the sixth, as extending only to the external act; and that they regarded evil thoughts and a wanton imagination as of little consequence, or as not forbidden by the law. Our Saviour assures them that the commandment did not regard the external act merely, but the secrets of the heart, and the movements of the eye. He declares that they who indulge a wanton desire, that they who look on a woman to increase their lust, have already, in the sight of God, violated the commandment, and committed adultery in the heart. Such was the guilt of David, whose deep and awful crime fully shows the danger of indulging in evil desires, and in the rovings of a wanton eye. See 2 Sam. 11; Ps. 51. See also 2Pe 2:14. So exceeding strict and broad is the law of God! And so heinous in his sight axe thoughts and feelings which may be forever concealed from the world!

Barnes: Mat 5:29 - -- Thy right eye - The Hebrews, like others, were accustomed to represent the affections of the mind by the members or parts of the body, Rom 7:23...

Thy right eye - The Hebrews, like others, were accustomed to represent the affections of the mind by the members or parts of the body, Rom 7:23; Rom 6:13. Thus, the bowels denoted compassion; the heart, affection or feeling; the reins, understanding, secret purpose. An evil eye denotes sometimes envy Mat 20:15, and sometimes an evil passion, or sin in general. Mar 7:21-22; "out of the heart proceedeth an evil eye."In this place, as in 2Pe 2:14, the expression is used to denote strong adulterous passion, unlawful desire, or wicked inclination. The right eye and hand are mentioned, because they are of most use to us, and denote that, however strong the passion may be, or difficult to part with, yet that we should do it.

Offend thee - The noun from which the verb "offend,"in the original, is derived, commonly means a stumbling-block, or a stone placed in the way, over which one might fall. It also means a net, or a certain part of a net against which, if a bird strikes, it springs the net, and is taken. It comes to signify, therefore, anything by which we fall, or are ensnared; and applied to morals, means anything by which we fall into sin, or by which we are ensnared. The English word "offend"means now, commonly, to displease; to make angry; to affront. This is by no means the sense of the word in Scripture. It means to cause to fall into sin. The eye does this when it wantonly looks upon a woman to lust after her.

Pluck it out ... - It cannot be supposed that Christ intended this to be taken literally. His design was to teach that the dearest objects, if they cause us to sin, are to be abandoned; that by all sacrifices and self-denials we must overcome the evil propensities of our nature, and resist our wanton imaginations. Some of the fathers, however, took this commandment literally. Our Saviour several times repeated this sentiment. See Mat 18:9; Mar 9:43-47. Compare also Col 3:5.

It is profitable for thee - It is better for thee. You will have gained by it.

One of thy members perish - It is better to deny yourself the gratification of an evil passion here, however much it may cost you, than to go down to hell forever.

Thy whole body should be cast into hell - Thy body, with all its unsubdued and vicious propensities. This will constitute no small part of the misery of hell. The sinner will be sent there as he is, with every evil desire, every unsubdued propensity, every wicked and troublesome passion, and yet with no possibility of gratification. It constitutes our highest notions of misery when we think of a man filled with anger, pride, malice, avarice, envy and lust, and with no opportunity of gratifying them forever. This is all that is necessary to make an eternal hell. On the word hell, see the notes at Mat 5:22.

Barnes: Mat 5:30 - -- And if thy right hand offend thee - The right hand is selected for the same reason as the right eye, because it is one of the most important me...

And if thy right hand offend thee - The right hand is selected for the same reason as the right eye, because it is one of the most important members of the human body. The idea is, that the dearest earthly objects are to be sacrificed rather than that we should commit sin; that the most rigid self-denial should be practiced, and that the most absolute self-government should be maintained at any sacrifice, rather than that we should suffer the mind to be polluted by unholy thoughts and impure desires.

Poole: Mat 5:28 - -- The scope of our Saviour in these verses is the very same as in the verses immediately preceding, viz. to correct the jejune interpretation which th...

The scope of our Saviour in these verses is the very same as in the verses immediately preceding, viz. to correct the jejune interpretation which the Pharisees had put upon the Divine law, and to show that he, instead of coming to destroy the law, came to fulfil it, as other ways, so by giving a more strict and true interpretation of it; and whereas they interpreted it only as to overt acts, which disturb human society and break civil order, he showeth that it reacheth to the inward thoughts, and unlawful desires of the heart, and any means that have a tendency to such prohibited acts. It was said by God to those fathers of the Jews,

Thou shalt not commit adultery Exo 20:14 . This law (saith our Saviour) your doctors expound, You shall not carnally lie with a woman that is not your wife; but there is a great deal more in it than so, for he that but secretly in his heart desireth such a thing, or taketh pleasure in such thoughts, and casts his eyes upon a woman in order to such a thing, is in the sight of God an adulterer. Hence we read of eyes full of adultery, to avoid which Job made a covenant with his eyes, Job 31:1 , and would not suffer his heart to walk after his eyes, Job 31:7 . We must so interpret the commandments of God, as not to extend them only to forbid or command those acts which are plainly mentioned in them, but the inward pleasing of our hearts with such things as are forbidden, the desires of our hearts after them, or whatsoever is a probable means to give us that sinful pleasure of our thoughts, or further inflame such unlawful desires in our souls.

Poole: Mat 5:29-30 - -- Ver. 29,30. The sum of these two verses is, that the salvation of our immortal souls is to be preferred before all things, be they never so dear and ...

Ver. 29,30. The sum of these two verses is, that the salvation of our immortal souls is to be preferred before all things, be they never so dear and precious to us; and that if men’ s ordinary discretion teacheth them for the preservation of their bodies to cut off a particular member, which would necessarily endanger the whole body, it much more teacheth them to part with any thing which will prejudice the salvation of their souls. Not that any person is by this text obliged to cut off any bodily member, (as some have done), because there can be no such necessity; but only to mortify their members, Col 3:5 , the deeds of the body, Rom 8:13 , their inward lusts, which being mortified there will be no need of mutilating ourselves; for the members of the body are but commanded and animated to their motions from the inward lusts of the heart: but if there could happen such a case, as that a man must voluntarily part with the most useful member of his body, or sin against God to the damnation of his soul, he ought rather to choose the former than the latter. How much more then ought Christians to mortify their inward lusts and unlawful desires, which can be of no profit nor advantage to them; but will certainly make them to offend God, and so run them upon the danger of hell fire!

Lightfoot: Mat 5:27 - -- Ye have heard that it was said by them of old time, Thou shalt not commit adultery:   [Ye have heard, that it hath been said by them of ol...

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

[Ye have heard, that it hath been said by them of old time, Thou shalt not commit adultery.] He citeth not the command or text of Moses, as barely delivered by Moses, but as deformed by those of old time with such a gloss as almost evacuated all the force of the command; for they interpreted it of the act of adultery only, and that with a married woman. So the enumeration of the six hundred and thirteen precepts of the law, and that, Exo 20:14; 'Thou shalt not commit adultery,' hath these words, "This is the thirty-fifth precept of the law, namely, That no man lie with another man's wife."

Lightfoot: Mat 5:28 - -- But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.   [Whosoever...

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

[Whosoever looketh upon a woman to lust after her, etc.] "He that looketh upon a woman's heel, is as if he looked upon her belly: and he that looks upon her belly, is as if he lay with her." And yet, It was Rabban Gamaliel's custom to look upon women. And in the other Talmud; "He that looks upon the little finger of a woman, is as if he looked upon her privy parts." And yet "Rabh Gidal and R. Jochanan were wont to sit at the place of dipping, where the women were washed; and when they were admonished by some of the danger of lasciviousness, R. Jochanan answered, 'I am of the seed of Joseph, over whom an evil affection could not rule.' "

Lightfoot: 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 n...

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.   

[If thy right hand offend thee, cut it off.] See here Babylonian Niddah, folio 13, quite through. Among other things, R. Tarphon saith, "Whosoever brings his hand to his modest parts, let his hand be cut off unto his navel." And a little after; "It is better that his belly should be cleft in two, than that he should descend into the well of corruption." The discourse is of moving the hand to the privy member, that, by the handling it, it might be known whether the party had the gonorrhea, or no: and yet they adjudge never so little handling it to cutting off the hand. Read the place, if you have leisure.

Haydock: Mat 5:27 - -- Jesus Christ here perfects the old law, which makes no mention of the acts of the mind and will. (Menochius)

Jesus Christ here perfects the old law, which makes no mention of the acts of the mind and will. (Menochius)

Haydock: Mat 5:29 - -- Whatever is an immediate occasion of sin, however near or dear it may be, must be abandoned (Menochius), though it prove as dear to us, or as necessar...

Whatever is an immediate occasion of sin, however near or dear it may be, must be abandoned (Menochius), though it prove as dear to us, or as necessary as a hand, or an eye, and without delay or demur. (Haydock)

Gill: Mat 5:27 - -- Ye have heard that it was said,.... These forms of speech, as well as what follows, by them of old time, have been explained, in ver. 21. The law h...

Ye have heard that it was said,.... These forms of speech, as well as what follows,

by them of old time, have been explained, in ver. 21. The law here mentioned,

thou shalt not commit adultery, is recorded in Exo 20:14 and the meaning of our Lord is, not that the then present Jews had heard that such a law had been delivered "to the ancients", their fathers, at Mount Sinai; for that they could read in their Bibles: but they had received it by tradition, that the sense of it, which had been given to their ancestors, by the ancient doctors of the church, was, that this law is to be taken strictly, as it lies, and only regards the sin of uncleanness in married persons; or, what was strictly adultery, and that actual; so that it had no respect to fornication, or unchaste thoughts, words, or actions, but that single act only.

Gill: Mat 5:28 - -- But I say unto you, that whosoever looketh on a woman,.... Many and severe are the prohibitions of the Jews, concerning looking upon a woman, which th...

But I say unto you, that whosoever looketh on a woman,.... Many and severe are the prohibitions of the Jews, concerning looking upon a woman, which they aggravate as a very great sin: they say k, it is not lawful to look upon a beautiful woman, though unmarried; nor upon another man's wife, though deformed; nor upon a woman's coloured garments: they forbid l looking on a woman's little finger, and say m, that he that tells money to a woman, out of his hand into her's, that he may look upon her, though he is possessed of the law and good works, even as Moses, he shall not escape the damnation of hell: they affirm n, that he that looks upon a woman's heel, his children shall not be virtuous; and that a man may not go after a woman in the way, no, not after his wife: should he meet her on a bridge, he must take her to the side of him; and whoever goes through a river after a woman, shall have no part in the world to o come: nay, they forbid p a man looking on the beauty of his own wife. Now these things were said by them, chiefly to cover themselves, and because they would be thought to be very chaste; when they were, as Christ calls them, an "adulterous generation" in a literal sense: they usually did what our Lord observes, "strain at a gnat, and swallow a camel". We read in the Talmud q, of חסיד שוטה, a "foolish saint" and it is asked, who is he? and it is answered, one that sees a woman drowning in a river, and says it is not lawful for me לאיסתכולי בה, "to look" upon her, and deliver her. It was not any looking upon a woman, that is forbid by Christ as criminal; but so to look, as "to lust after her"; for such an one

hath committed adultery with her already in his heart. But these men, who forbad external looking upon a woman, generally speaking, had no notion of heart sins; and which was the prevailing opinion of the Pharisees, in Christ's time.

"A good thought, they r allow, is reckoned as if done; as it is said, Mal 3:16. Upon which it is asked, what is the meaning of that, and "that thought" upon "his name?" Says R. Ase, if a man thinks to do a good work, and is hindered, and does it not, the Scripture reckons it to him, as if he did it; but an evil thought, the holy blessed God does not account of it as if done, as is said, Psa 66:18.''

Upon which words, a noted commentator s of their's has this remark:

"Though I regard iniquity in my heart to do it, even in thought, yea, against God himself, as if I had expressed it with my lips, he does not hear it; that is, לא חשב לי עון, "he does not reckon it to me for sin"; because the holy blessed God does not account an evil thought for an action, to them that are in the faith of God, or of the true religion.''

For it seems, this is only true of the Israelites; it is just the reverse with the Gentiles, in whom God does not reckon of a good thought, as if it was done, but does of an evil one, as if it was in act t. It must be owned, that this is not the sense of them all; for some of them have gone so far as to say u, that

"the thoughts of sin are greater, or harder, than sin itself:''

by which they mean, that it is more difficult to subdue sinful lusts, than to refrain from the act of sin itself; and particularly, some of them say things which agree with, and come very near to what our Lord here says; as when they affirm w, that

"everyone that looks upon a woman בכוונה, with intention, it is all one as if he lay with her.''

And that נואף בעיניו נקרא נואף, "he that committeth adultery with his eyes, is called an adulterer" x. Yea, they also observe y, that a woman may commit adultery in her heart, as well as a man; but the Pharisees of Christ's time were of another mind.

Gill: Mat 5:29 - -- And if thy right eye offend thee,.... Or "cause thee to offend", to stumble, and fall into sin. Our Lord has no regard here to near and dear relations...

And if thy right eye offend thee,.... Or "cause thee to offend", to stumble, and fall into sin. Our Lord has no regard here to near and dear relations seeking to alienate us from God and Christ, and hinder us in the pursuit of divine things; whose solicitations are to be rejected with the utmost indignation, and they themselves to be parted with, and forsaken, rather than complied with; which is the sense some give of the words: for both in this, and the following verse, respect is had only to the law of adultery; and to such members of the body, which often are the means of leading persons on to the breach of it; particularly the eye and hand. The eye is often the instrument of ensnaring the heart this way: hence the Jews have a z saying,

"whoever looks upon women, at the end comes into the hands of transgression.''

Mention is only made of the right eye; not but that the left may be an occasion of sinning, as well as the right; but that being most dear and valuable, is instanced in, and ordered to be parted with:

pluck it out, and cast it from thee: which is not to be understood literally; for no man is obliged to mutilate any part of his body, to prevent sin, or on account of the commission of it; this is no where required, and if done, would be sinful, as in the case of Origen: but figuratively; and the sense is, that persons should make a covenant with their eyes, as Job did; and turn them away from beholding such objects, which may tend to excite impure thoughts and desires; deny themselves the gratification of the sense of seeing, or feeding the eyes with such sights, as are graceful to the flesh; and with indignation and contempt, reject, and avoid all opportunities and occasions of sinning; which the eye may be the instrument of, and lead unto:

for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. This is still a continuation of the figure here used; and the meaning is, that it will turn to better account, to lose all the carnal pleasures of the eye, or all those pleasing sights, which are grateful to a carnal heart, than, by enjoying them, to expose the whole man, body and soul, to everlasting destruction, in the fire of hell.

Gill: Mat 5:30 - -- And if thy right hand offend thee,.... Or "cause thee to offend"; that is, is the means of ensnaring thine heart; and of drawing thee into either ment...

And if thy right hand offend thee,.... Or "cause thee to offend"; that is, is the means of ensnaring thine heart; and of drawing thee into either mental, or actual adultery; for, as before, all unchaste looks, so here, all unchaste touches, embraces, &c. are condemned. As adultery may be committed in the heart, and by the eye, so with the hand:

"says R. Eliezer a what is the meaning of that Scripture, "your hands are full of blood", Isa 1:15? It is replied, אלו המנאפים ביד, "these are they, that commit adultery with the hand". It is a tradition of the house of R. Ishmael, that the sense of that command, "thou shalt not commit adultery", is, there shall be none that commits adultery in thee, whether "with the hand", or "with the foot".''

Like orders are given as before,

cut it off, and cast it from thee; as a man would choose to do, or have it done for him, when such a part of the body is mortified, and endangers all the rest. The Jews enjoined cutting off of the hand, on several accounts; if in a morning, before a man had washed his hands, he put his hand to his eye, nose, mouth, ear, &c. תיקצץ, it was to be "cut off" b; particularly, the handling of the "membrum virile", was punishable with cutting off of the hand.

"Says R. c Tarphon, if the hand is moved to the privy parts, תקצץ ידו, "let his hand be cut off to his navel".''

That is, that it may reach no further; for below that part of the body the hand might not be put d; lest unclean thoughts, and desires, should be excited. In the above e place it is added,

"what if a thorn should be in his belly, must he not take it away? It is replied, no: it is further asked, must not his belly be ripped up then? It is answered, it is better that his belly be ripped up, ואל ירד לבאר שחת, "than that he should go down to the pit of corruption."''

A way of speaking, much like what our Lord here uses; and to the above orders and canons, he may be very well thought to allude: but he is not to be understood literally, as enjoining the cutting off of the right hand, as they did; but of men's refraining from all such impure practices, either with themselves, or women, which are of a defiling nature; and endanger the salvation of them, body and soul; the same reason is given as before.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 5:27 A quotation from Exod 20:14; Deut 5:17.

NET Notes: Mat 5:29 On this word here and in the following verse, see the note on the word hell in 5:22.

Geneva Bible: Mat 5:27 ( 7 ) Ye have heard that it was said by them of old time, Thou shalt not commit adultery: ( 7 ) He is taken for an adulterer before God, whoever he i...

Geneva Bible: Mat 5:29 And if thy ( r ) right eye ( s ) offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should peri...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 5:1-48 - --1 Christ's sermon on the mount.3 Who are blessed;13 the salt of the earth;14 the light of the world.17 He came to fulfil the law.21 What it is to kill...

MHCC: Mat 5:27-32 - --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,...

Matthew Henry: Mat 5:27-32 - -- We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter ...

Barclay: Mat 5:27-28 - --Here is Jesus' second example of the new standard. The Law laid it down: You shall not commit adultery (Exo 20:14). So serious a view did the Jewi...

Barclay: Mat 5:29-30 - --Here Jesus makes a great and a surgical demand: he insists that anything which is a cause of, or a seduction to, sin should be completely cut out o...

Constable: Mat 5:1--8:1 - --B. Jesus' revelations concerning participation in His kingdom 5:1-7:29 The Sermon on the Mount is the fi...

Constable: Mat 5:17--7:13 - --3. The importance of true righteousness 5:17-7:12 Jesus had just been speaking about the importa...

Constable: Mat 5:17-48 - --Righteousness and the Scriptures 5:17-48 In His discussion of righteousness (character a...

Constable: Mat 5:27-30 - --God's will concerning adultery 5:27-30 5:27-28 Jesus proceeded to clarify God's intended meaning in the seventh commandment (Exod. 20:14; Deut. 5:18)....

College: Mat 5:1-48 - --MATTHEW 5 D. SERMON ON THE MOUNT: MINISTRY IN WORD (5:1-7:29) The Sermon on the Mount (= SM ) is the first of five major discourses in Matthew, each...

McGarvey: Mat 5:17-48 - -- XLII. THE SERMON ON THE MOUNT. (A Mountain Plateau not far from Capernaum.) Subdivision D. RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADIT...

Lapide: Mat 5:1-48 - --CHAPTER 5 Went up into a mountain. Let us inquire what mountain this was? "Some simple brethren," says S. Jerome, "think that Christ taught the Beat...

Lapide: Mat 5:13-47 - --ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudes—ye are, by M...

Lapide: Mat 5:23-47 - --Leave there thy gift, &c. This is a precept both of law and of natural religion, which has been by Christ in this place most strictly sanctioned, both...

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Commentary -- Other

Critics Ask: Mat 5:29 MATTHEW 5:29 —Is hell the grave or a place of conscious torment? PROBLEM: Jesus refers here to the “body” being “cast into hell,” and t...

Evidence: Mat 5:27 God knows what's in the heart: "For God will bring every work into judgment, including every secret thing, whether good or evil" ( Ecc 12:14 ). "But a...

Evidence: Mat 5:28 QUESTIONS & OBJECTIONS " What should I say if someone asks, ‘Have you ever lusted?’" An individual may challenge you on this issue while you’r...

Evidence: Mat 5:29 Hell : For verses warning of its reality, see Mat 10:28 .

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 5 (Chapter Introduction) Overview Mat 5:1, Christ’s sermon on the mount; Mat 5:3, Who are blessed; Mat 5:13, the salt of the earth; Mat 5:14, the light of the world; Mat...

Poole: Matthew 5 (Chapter Introduction) CHAPTER 5

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 5 (Chapter Introduction) (Mat 5:1, Mat 5:2) Christ's sermon on the mount. (Mat 5:3-12) Who are blessed. (Mat 5:13-16) Exhortations and warnings. (Mat 5:17-20) Christ came t...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 5 (Chapter Introduction) This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discour...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 5 (Chapter Introduction) The Sermon On The Mount (Mat_5:1-48) As we have already seen, Matthew has a careful pattern in his gospel. In his story of the baptism of Jesus he s...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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