Matthew 5:38, Ye have Heard that it hath been said, An eye for an eye, and a tooth for a tooth:

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1 Rice Memorial MBC Matthew 5:33-45 President of State Convention, Pastor Jimmy L. Harper, Sr. Apostle Walter Camp, 1 st Vice President Pastor Tremayne Harris, 2 nd Vice President Pastor Harry Noble, President of State Congress of Christian Education Pastor Michael Hansberry, Southern District Moderator Rice Memorial Missionary Baptist Church Apostle Walter F. Camp, Presiding Senior Pastor Pastor David K. Baker III, 2 nd Presiding Apostle Kenneth Freeman, Sr., 3 rd Presiding 802 W. 15 th, Little Rock, AR 72202, Christ s New Commands Definitions in bold letters are from Strong s Exhaustive Concordance Other definitions are from Webster s Dictionary, 1828 Edition or Roget's Thesaurus January 20, 2019 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 discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse there is NOT much of the credenda (articles of faith) of Christianity in it--the things to be believed, but it is wholly taken up with the agenda -- the things to be done; these Christ began with in his preaching for if any man will DO his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (Matthew 5:1,2), the sermon itself follows, the scope of which is, NOT to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes (proposition contrary to received opinion, or seemingly absurd, yet true in fact), Matt. 5:3-12. II. He prescribes DUTY as the WAY, and gives us standing rules of that duty. (Source: Matthew 5:33, Again, ye have HEARD that it hath been said by them of old time, Thou shalt NOT forswear thyself (commit perjury [false swearing]), but shalt perform unto the Lord thine OATHS (solemn declaration) NOTE: Thou shalt NOT forswear thyself - They dishonor the great God, and break this commandment, who use frequent oaths and imprecations (prayer that a curse or calamity may fall on any one), even in reference to things that are TRUE; and those who make vows and promises, which they either cannot perform, or do NOT design to FULFILL, are NOT less criminal. Swearing in civil matters is become so frequent, that the dread and obligation of an OATH are utterly lost in it. In certain places, where oaths are frequently administered, people have been known to kiss their thumb or pen, instead of the book, thinking thereby to avoid the sin of perjury; but this is a shocking imposition on their own souls. See the notes on Deuteronomy 4:26; Deuteronomy 6:13. Perform unto the Lord thine oaths - The morality of the Jews on this point was truly execrable (detestable): they maintained, that a man might swear with his lips, and annul it in the same moment in his heart. (Source: Matthew 5:34-35, But I say unto you, Swear NOT at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. NOTE: Neither by heaven, etc. - It was a custom among the Scythians, when they wished

2 Page 2 to bind themselves in the most solemn manner, to swear by the king's throne; and if the king was at any time sick, they believed it was occasioned by some one's having taken the oath falsely. Herod. l. iv. Who is there among the traders and people of this world who obey this law? A common swearer is constantly perjuring himself: such a person should NEVER be trusted. When we make any promise contrary to the command of God, taking, as a pledge of our SINCERITY, either God, or something belonging to him, we engage that which is NOT ours, without the Master's consent. Let it be our constant care to seek and honor God in all his works. (Source: Matthew 5:36-37, Neither shalt thou swear by thy head, because thou canst NOT make one hair WHITE or BLACK. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of EVIL. NOTE: The obvious meaning is that a Christian's WORD is his BOND. He does NOT need to reinforce his words with any oath or any appeal for heaven to witness, or by any other device to underscore the truth of his remarks. A Christian's speech is limited to "Yes" and "No" with regard to oath. The only possible exception, and there is no unanimity of opinion even on this, is that of a Christian's taking a judicial oath to assure proper and legal testimony in a court of law. Many courts allow the conscientious adherent to our Saviour's words in this place the privilege of "affirming under the penalties of perjury" instead of taking the customary oath. (Source: Matthew 5:38, Ye have Heard that it hath been said, An eye for an eye, and a tooth for a tooth: NOTE: Our Lord refers here to the law of retaliation mentioned See Exodus 21:24, (see the note there, and see Leviticus 24:20; (note)), which obliged the offender to suffer the same injury he had committed. The Greeks and Romans had the same law. So strictly was it attended to at Athens, that if a man put out the eye of another who had but one, the offender was condemned to lose both his eyes, as the loss of one would NOT be an equivalent misfortune. (Source: Matthew 5:39, But I SAY unto you, That ye resist (oppose) NOT evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. NOTE: The general principle which he laid down was, that we are NOT to resist evil; that is, as it is in the Greek, nor to SET ourselves against an evil person who is injuring us. But even this general direction is NOT to be pressed TOO STRICTLY. Christ did NOT intend to teach that we are to see our families murdered, or be murdered ourselves; rather than to make resistance. The law of nature, and ALL laws, human and divine, justify self-defense when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly and see his family butchered by savages, and NOT be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, inculcate this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention. A doctrine so unusual, so unlike all that the world had believed. and that the best people had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says that in these we had better TAKE wrong than to enter into strife and lawsuits. The first case is where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does NOT, however, prevent our remonstrating firmly yet mildly on the injustice of the thing, and insisting that justice

3 Page 3 should be done us, as is evident from the example of the Saviour himself. See John 18:23 Matthew 5:40, And IF any man will SUE thee at the law, and take away thy coat, let him have thy cloke also. NOTE: The second evil mentioned is where a man is litigious and determined to take all the advantage the law can give him, following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him rather than to contend with a revengeful spirit in courts of justice to take a trifling injury, and yield to him. This is merely a question about property, and NOT about CONSCIENCE and LIFE. Coat - The Jews wore TWO principal garments, an interior and an exterior. The interior, here called the COAT, or the TUNIC, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment corresponding to pantaloons. The coat, or tunic, was extended to the neck. and had long or short sleeves. Over this was commonly worn an upper garment, here called CLOAK, or MANTLE. It was made commonly nearly square, of different sizes, 5 or 6 cubits long and as many broad, and was wrapped around the body, and was thrown off when labor was performed. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him let him have the other also. Matthew 5:41, And whosoever shall compel (be a courier, i.e. (by implication) to press into public service) thee to go a MILE, go with him twain (TWO). NOTE: Whosoever shall compel thee to go a mile - The word translated shall compel is of Persian origin. POST-OFFICES were then unknown. In order that the royal commands might be delivered with safety and dispatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus RAPIDLY and SAFELY communicated. These heralds were permitted to compel any person, or to press any horse, boat, ship, or other vehicle that they might need for the quick transmission of the king s commandments. It was to this CUSTOM that our Saviour refers. Rather, says he, than resist a public authority requiring your attendance and aid for a certain distance, go peaceably twice the distance. A mile - A Roman mile was 1,000 paces. Matthew 5:42, Give to him that asketh thee, and from him that would borrow of (from) thee turn NOT thou away. NOTE: Give to him that asketh thee - This is the general rule. It is better to give sometimes to an undeserving person than to turn away one who is really in need. It is good to be in the habit of giving. At the same time, the rule must be interpreted so as to be consistent with our duty to our families 1 Timothy 5:8 and with other objects of justice and charity. It is seldom, perhaps NEVER, good to give to a person who is ABLE to work, 2 Thess. 3:10. To give to such is to encourage LAZINESS, and to support the idle at the expense of the industrious. If such a one is indeed hungry, feed him; if he needs anything further, give him employment. If a widow, an orphan, a man of misfortune, or an infirmed man, lame, or sick, is at your door, never send any of them away empty. See Hebrews 13:2; Matthew 25: So this is true of a poor and needy friend that wishes to borrow. We are NOT to turn away or deny him. This deserves, however, some limitation. It must be done in consistency with other DUTIES. To lend to every worthless man would be to throw away our property, encourage laziness and crime,

4 Page 4 and ruin our own families. It should be done consistently with every other obligation, and of this everyone is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in NEED, we should lend to him without usury, and without standing much about the security. Matthew 5:43-44, Ye have heard that it hath been said, Thou shalt LOVE thy neighbor, and HATE thine enemy. But I say unto you, LOVE your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you Love defined 25. agapao pronounced ag-ap-ah'-o; to love (in a SOCIAL or MORAL sense): LOVE (to have BENEVOLENCE or GOOD WILL for. SOCIAL, relating to men living in society. as social DUTIES: responsibilities. True SELF-love and social are the same. MORAL, In general, moral denotes something which respects the CONDUCT of men and their relations as social beings whose actions have a bearing on each other's RIGHTS and HAPPINESS, and are therefore RIGHT or WRONG, virtuous or vicious; as moral character; moral views; moral obligations. BENEVOLENCE, the disposition (frame of MIND) to do good; accompanied with a DESIRE to promote their HAPPINESS. the LOVE of MANKIND, Thought 1. We Christians are to LOVE each other as family: getting closer, having love-feasts, affection, and good fellowship. Love for our enemies is NOT like this. NOTE: Leviticus 19:18 is the Old Testament passage which says, "Love thy neighbor." It does NOT, however, say, "Hate thine enemy." THAT was an addition to God's word by the scribes and Pharisees. Thus, the people of Jesus' day had fallen into the old and vicious habit of linking a sublime (high in excellence) truth with a ridiculous error, thus "yoking the ox with the ass," to use an Old Testament figure of speech. (Source: Thought 2. In Romans, Paul wrote, instructing them/us what to do in loving enemies. Notice also, scripture is telling us that PEOPLE can be our ENEMY. Romans 12:19-21, Dearly beloved, avenge (retaliate) NOT yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine ENEMY hunger, feed him; if he thirst, give him drink NOTE: 1. Bless them that curse you. When we speak to them, we must answer their reviling with COURTEOUS and FRIENDLY words, and NOT render railing for railing, behind their backs, we must commend that in them which is commendable, and when we have said all the good we can of them, NOT be forward to say any thing more. See 1 Peter 3:9. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them. 2. That we must do well to them: "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and GLAD of an opportunity to do it, in their bodies, estates, names, families and especially to do good to their souls." 3. We must pray for them: Note, (1.) It is no new thing for the most excellent saints to be HATED, and CURSED, and persecuted, and despitefully used, by wicked people Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. (Source:

5 Page 5 Matthew 5:45, That ye may BE (be found, be showed) the children of your Father which is in heaven: for he maketh his SUN to rise on the EVIL and on the good, and sendeth rain on the JUST and on the UNJUST. Thought 1. Some Christian erroneously believe the phase, sendeth rain means that God is sending troubles into the lives of the just and unjust. Trouble does occur in the lives of the JUST and the UNJUST. But, that is NOT what this verse is saying. NOTE: That ye may be the children of your Father - In Greek, the sons of your Father. The word son has a variety of significations. See the notes at Matthew 1:1. Christians are called the sons or children of God in several of these senses: as his OFFSPRING; as ADOPTED; as his DISCIPLES; as IMITATORS of Him. In this passage the word is applied to them because, in doing good to enemies, they RESEMBLE God. He makes His sun to rise upon the evil and good, and sends rain, without distinction, on the just and unjust. So His people should SHOW that they imitate or resemble Him, or that they possess His spirit, by DOING good in a similar way. Matthew 5:46-47, For if ye LOVE them which LOVE you, what REWARD have ye? do NOT even the publicans the same? And if ye SALUTE your brethren only, what do ye MORE THAN others? do NOT even the publicans so? Salute defined 78, to enfold in the arms, i.e. (by implication) to salute, (figuratively) to welcome:-- embrace, greet. Matthew 5:48, BE YE therefore PERFECT, even AS your Father which is in heaven is perfect. Perfect defined 5046, teleios pronounced tel'-i-os; COMPLETE (in various applications of labor, GROWTH, mental and moral character, etc.); of full [mature] age, MAN (It sometimes bears the sense of a male adult of some uncommon qualifications; particularly, the sense of strength, vigor, bravery, virile powers, or MAGNANIMITY, as distinguished from the weakness, timidity or impotence [inability, helplessness]of a boy ). Hebrews 5:12-14, For when for the TIME ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and NOT of strong meat. For every one that useth MILK is unskilful in the word of righteousness: for he is a babe. But strong (solid) meat (food) belongeth to them that are of FULL AGE, even those who by reason of USE have their senses exercised to discern both GOOD and EVIL. Perfect defined 5046, complete (in various applications of labor, GROWTH, mental and moral character, etc.); man, PERFECT. Ephesians 4:11-16, And he gave some, apostles, prophets, evangelists, pastors, and teachers; for the perfecting (complete furnishing) of the saints, for the work of the ministry, for the EDIFYING (building up in Christian knowledge; improving the MIND) of the body of Christ: till we all come in the UNITY of the faith, and of the knowledge of the Son of God, UNTO a perfect (of full [mature] age) man, unto the measure of the stature (maturity) of the fullness (perfection) of Christ that we henceforth be NO more children (immature Christian, BABE), tossed to and fro, and carried about with every wind of DOCTRINE, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the TRUTH in LOVE, may GROW UP into him in all things, which is the head, even Christ; From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of EVERY PART, maketh increase of the body unto the edifying (building up in Christian knowledge; improving the MIND) of itself in love.

Introduction. A. The Sermon on The Mount. B. The context

Introduction. A. The Sermon on The Mount. B. The context Introduction A. The Sermon on The Mount B. The context Matthew 5:16-17 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.17 Think not