Hey guys,
Happy New Year! Let’s continue with the red verses in Matthew. Read Mat 5:27-30 for discussion on Tuesday.
Matthew 5:27–32: You heard that it was said, You shall not commit adultery. But as for myself, I am saying to you, Everyone who is looking at a woman in order to indulge his sexual passion for her, already committed adultery with her in his heart. So then, if your eye, the right one, causes you to stumble, root it out and throw it from you, for it is to your profit that one of your members perish and not that your whole body be thrown into hell. And if your right hand causes you to stumble, cut it out and throw it from you, for it is to your profit that one of your members perish and that not your whole body go off into hell.
Moreover, it was said, Whoever dismisses his wife, let him give her a bill of divorce. But, as for myself, I am saying to you, Everyone who dismisses his wife except in a case of unchastity, causes her to commit adultery, and whoever marries her who has been dismissed, commits adultery. (WUESTNT) [1]
Verses 27–32
Matthew 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 of it: it is the law against uncleanness, which fitly follows upon the former; that laid a restraint upon sinful passions, this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged, are equally pernicious.
I. The command is here laid down (v. 27), Thou shalt not commit adultery; which includes a prohibition of all other acts of uncleanness, and the desire of them: but the Pharisees, in their expositions of this command, made it to extend no further than the act of adultery, suggesting, that if the iniquity was only regarded in the heart, and went no further, God could not hear it, would not regard it (Ps. 66:18), and therefore they thought it enough to be able to say that they were no adulterers, Lu. 18:11.
II. It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught.
1. We are here taught, that there is such a thing as heart-adultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication; and perhaps the defilement which these give to the soul, that is here so clearly asserted, was not only included in the seventh commandment, but was signified and intended in many of those ceremonial pollutions under the law, for which they were to wash their clothes, and bathe their flesh in water. Whosoever looketh on a woman (not only another man’s wife, as some would have it, but any woman), to lust after her, has committed adultery with her in his heart, v. 28. This command forbids not only the acts of fornication and adultery, but, (1.) All appetites to them, all lusting after the forbidden object; this is the beginning of the sin, lust conceiving (James 1:15); it is a bad step towards the sin; and where the lust is dwelt upon and approved, and the wanton desire is rolled under the tongue as a sweet morsel, it is the commission of sin, as far as the heart can do it; there wants nothing but convenient opportunity for the sin itself. Adultera mens est—The mind is debauched. Ovid. Lust is conscience baffled or biassed: biassed, if it say nothing against the sin; baffled, if it prevail not in what it says. (2.) All approaches toward them; feeding the eye with the sight of the forbidden fruit; not only looking for that end, that I may lust; but looking till I do lust, or looking to gratify the lust, where further satisfaction cannot be obtained. The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph’s mistress (Gen. 39:7), Samson (Jdg. 16:1), David, 2 Sa. 11:2. We read the eyes full of adultery, that cannot cease from sin, 2 Pt. 2:14. What need have we, therefore, with holy Job, to make a covenant with our eyes, to make this bargain with them that they should have the pleasure of beholding the light of the sun and the works of God, provided they would never fasten or dwell upon any thing that might occasion impure imaginations or desires; and under this penalty, that if they did, they must smart for it in penitential tears! Job 31:1. What have we the covering of the eyes for, but to restrain corrupt glances, and to keep out of their defiling impressions? This forbids also the using of any other of our senses to stir up lust. If ensnaring looks are forbidden fruit, much more unclean discourses, and wanton dalliances, the fuel and bellows of this hellish fire. These precepts are hedges about the law of heart-purity, v. 8. And if looking be lust, they who dress and deck, and expose themselves, with design to be looked at and lusted after (like Jezebel, that painted her face and tired her head, and looked out at the window) are no less guilty. Men sin, but devils tempt to sin.
2. That such looks and such dalliances are so very dangerous and destructive to the soul, that it is better to lose the eye and the hand that thus offend then to give way to the sin, and perish eternally in it. This lesson is here taught us, v. 29, 30. Corrupt nature would soon object against the prohibition of heart-adultery, that it is impossible to governed by it; “It is a hard saying, who can bear it? Flesh and blood cannot but look with pleasure upon a beautiful woman; and it is impossible to forbear lusting after and dallying with such an object.” Such pretences as these will scarcely be overcome by reason, and therefore must be argued against with the terrors of the Lord, and so they are here argued against.
I. The command is here laid down (v. 27), Thou shalt not commit adultery; which includes a prohibition of all other acts of uncleanness, and the desire of them: but the Pharisees, in their expositions of this command, made it to extend no further than the act of adultery, suggesting, that if the iniquity was only regarded in the heart, and went no further, God could not hear it, would not regard it (Ps. 66:18), and therefore they thought it enough to be able to say that they were no adulterers, Lu. 18:11.
II. It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught.
1. We are here taught, that there is such a thing as heart-adultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication; and perhaps the defilement which these give to the soul, that is here so clearly asserted, was not only included in the seventh commandment, but was signified and intended in many of those ceremonial pollutions under the law, for which they were to wash their clothes, and bathe their flesh in water. Whosoever looketh on a woman (not only another man’s wife, as some would have it, but any woman), to lust after her, has committed adultery with her in his heart, v. 28. This command forbids not only the acts of fornication and adultery, but, (1.) All appetites to them, all lusting after the forbidden object; this is the beginning of the sin, lust conceiving (James 1:15); it is a bad step towards the sin; and where the lust is dwelt upon and approved, and the wanton desire is rolled under the tongue as a sweet morsel, it is the commission of sin, as far as the heart can do it; there wants nothing but convenient opportunity for the sin itself. Adultera mens est—The mind is debauched. Ovid. Lust is conscience baffled or biassed: biassed, if it say nothing against the sin; baffled, if it prevail not in what it says. (2.) All approaches toward them; feeding the eye with the sight of the forbidden fruit; not only looking for that end, that I may lust; but looking till I do lust, or looking to gratify the lust, where further satisfaction cannot be obtained. The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph’s mistress (Gen. 39:7), Samson (Jdg. 16:1), David, 2 Sa. 11:2. We read the eyes full of adultery, that cannot cease from sin, 2 Pt. 2:14. What need have we, therefore, with holy Job, to make a covenant with our eyes, to make this bargain with them that they should have the pleasure of beholding the light of the sun and the works of God, provided they would never fasten or dwell upon any thing that might occasion impure imaginations or desires; and under this penalty, that if they did, they must smart for it in penitential tears! Job 31:1. What have we the covering of the eyes for, but to restrain corrupt glances, and to keep out of their defiling impressions? This forbids also the using of any other of our senses to stir up lust. If ensnaring looks are forbidden fruit, much more unclean discourses, and wanton dalliances, the fuel and bellows of this hellish fire. These precepts are hedges about the law of heart-purity, v. 8. And if looking be lust, they who dress and deck, and expose themselves, with design to be looked at and lusted after (like Jezebel, that painted her face and tired her head, and looked out at the window) are no less guilty. Men sin, but devils tempt to sin.
2. That such looks and such dalliances are so very dangerous and destructive to the soul, that it is better to lose the eye and the hand that thus offend then to give way to the sin, and perish eternally in it. This lesson is here taught us, v. 29, 30. Corrupt nature would soon object against the prohibition of heart-adultery, that it is impossible to governed by it; “It is a hard saying, who can bear it? Flesh and blood cannot but look with pleasure upon a beautiful woman; and it is impossible to forbear lusting after and dallying with such an object.” Such pretences as these will scarcely be overcome by reason, and therefore must be argued against with the terrors of the Lord, and so they are here argued against.
(1.) It is a severe operation that is here prescribed for the preventing of these fleshly lusts. If thy right eye offend thee, or cause thee to offend, by wanton glances, or wanton gazings, upon forbidden objects; if thy right hand offend thee, or cause thee to offend, by wanton dalliances; and if it were indeed impossible, as is pretended, to govern the eye and the hand, and they have been so accustomed to these wicked practices, that they will not be withheld from them; if there be no other way to restrain them (which, blessed be God, through his grace, there is), it were better for us to pluck out the eye, and cut off the hand, though the right eye, and right hand, the more honourable and useful, than to indulge them in sin to the ruin of the soul. And if this must be submitted to, at the thought of which nature startles, much more must we resolve to keep under the body, and to bring it into subjection; to live a life of mortification and self-denial; to keep a constant watch over our own hearts, and to suppress the first rising of lust and corruption there; to avoid the occasions of sin, to resist the beginnings of it, and to decline the company of those who will be a snare to us, though ever so pleasing; to keep out of harm’s way, and abridge ourselves in the use of lawful things, when we find them temptations to us; and to seek unto God for his grace, and depend upon that grace daily, and so to walk in the Spirit, as that we may not fulfil the lusts of the flesh; and this will be as effectual as cutting off a right hand or pulling out a right eye; and perhaps as much against the grain to flesh and blood; it is the destruction of the old man.
(2.) It is a startling argument that is made use of to enforce this prescription (v. 29), and it is repeated in the same words (v. 30), because we are loth to hear such rough things; Isa. 30:10. It is profitable for thee that one of thy members should perish, though it be an eye or a hand, which can be worse spared, and not that thy whole body should be cast into hell. Note, [1.] It is not unbecoming a minister of the gospel to preach of hell and damnation; nay, he must do it, for Christ himself did it; and we are unfaithful to our trust, if we give not warning of the wrath to come. [2.] There are some sins from which we need to be saved with fear, particularly fleshly lusts, which are such natural brute beasts as cannot be checked, but by being frightened; cannot be kept from a forbidden tree, but by cherubim, with a flaming sword. [3.] When we are tempted to think it hard to deny ourselves, and to crucify fleshly lusts, we ought to consider how much harder it will be to lie for ever in the lake that burns with fire and brimstone; those do not know or do not believe what hell is, that will rather venture their eternal ruin in those flames, than deny themselves the gratification of a base and brutish lust. [4.] In hell there will be torments for the body; the whole body will be cast into hell, and there will be torment in every part of it; so that if we have a care of our own bodies, we shall possess them in sanctification and honour, and not in the lusts of uncleanness. [5.] Even those duties that are most unpleasant to flesh and blood, are profitable for us; and our Master requires nothing from us but what he knows to be for our advantage.
3. That men’s divorcing of their wives upon dislike, or for any other cause except adultery, however tolerated and practised among the Jews, was a violation of the seventh commandment, as it opened a door to adultery, v. 31, 32. Here observe,
(1.) How the matter now stood with reference to divorce. It hath been said (he does not say as before, It hath been said by them of old time, because this was not a precept, as those were, though the Pharisees were willing so to understand it, ch. 19:7, but only a permission), “Whosoever shall put away his wife, let him give her a bill of divorce; let him not think to do it by word of mouth, when he is in a passion; but let him do it deliberately, by a legal instrument in writing, attested by witnesses; if he will dissolve the matrimonial bond, let him do it solemnly.” Thus the law had prevented rash and hasty divorces; and perhaps at first, when writing was not so common among the Jews, that made divorces rare things; but in process of time it became very common, and this direction of how to do it, when there was just cause for it, was construed into a permission of it for any cause, ch. 19:3.
(2.) How this matter was rectified and amended by our Saviour. He reduced the ordinance of marriage to its primitive institution: They two shall be one flesh, not to be easily separated, and therefore divorce is not to be allowed, except in case of adultery, which breaks the marriage covenant; but he that puts away his wife upon any other pretence, causeth her to commit adultery, and him also that shall marry her when she is thus divorced. Note, Those who lead others into temptation to sin, or leave them in it, or expose them to it, make themselves guilty of their sin, and will be accountable for it. This is one way of being partaker with adulterers Ps. 50:18.(MHCWB:CUOV) [2]
§ 5:29 pluck it out. The severity of the demand illustrates the radical nature of Jesus’ ethic and our radical need. Jesus is not advocating self-mutilation; not the eyes or hands cause lust, but the heart and mind. Christians must not only avoid the act of adultery (“hand”), but also those things that would lead to a lustful attitude (“eye”).The Reformation Study Bible [3]
Adultery | ||||||||||||||||||||||||||||||
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have
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that
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it
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not
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that
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Οὐ6
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moicheuseis
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a
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γυναῖκα9
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29
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αὐτὴν16
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ἐν17
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αὐτοῦ20
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τῇ18 καρδίᾳ19
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καὶ25 μὴ26
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τὸ28 σῶμά29
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βληθῇ31
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γέενναν33
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of
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your
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ἀπὸ13
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γάρ16
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→
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→
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ἵνα18
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members
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|
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|
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whole
|
body
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be
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cast
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into
| ||||||||||
τῶν21 μελῶν22
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ἀπόληται19
|
καὶ24 μὴ25
|
•
|
σου29
|
ὅλον26
|
τὸ27 σῶμά28
|
•
|
→
|
βληθῇ30
|
εἰς31
| |||||||||||
tōn melōn
|
apolētai
|
kai mē
|
sou
|
holon
|
to sōma
|
blēthē
|
eis
| ||||||||||||||
ο μελος
|
ολεθρος
|
και μη
|
συ
|
ολος
|
ο σωμα
|
βαλλω
|
εις 1
| ||||||||||||||
o melos
|
olethros
|
kai mē
|
sy
|
olos
|
o sōma
|
ballō
|
eis 1
| ||||||||||||||
3588 3196
|
622
|
2532 3361
|
4675
|
3650
|
3588 4983
|
906
|
1519
|
hell
|
.
| |
γέενναν32
| ||
geennan
| ||
γεεννα
| ||
geenna
| ||
1067
|
Divorce
| |||||||||||||||||||||
31
|
“
|
Furthermore
|
it
|
has
|
been
|
said
|
•
|
,
|
‘
|
Whoever
|
divorces
|
his
| |||||||||
δὲ2
|
→
|
→
|
→
|
ἐρρέθη1
|
ὅτι3
|
Ὃς4 ἂν5
|
ἀπολύσῃ6
|
αὐτοῦ9
| |||||||||||||
de
|
errethē
|
hoti
|
Hos an
|
apolysē
|
autou
| ||||||||||||||||
δε
|
λεγω
|
οτι
|
ος αν
|
λυω
|
αυτος
| ||||||||||||||||
de
|
legō
|
oti
|
os an
|
lyō
|
autos
| ||||||||||||||||
1161
|
4483
|
3754
|
3739 302
|
630
|
846
|
wife
|
,
|
let
|
him
|
give
|
her
|
a
|
certificate
|
of
|
divorce
|
.’
|
32
|
But
|
I
|
say
|
to
| ||||||||||||
τὴν7 γυναῖκα8
|
→
|
→
|
δότω10
|
αὐτῇ11
|
→
|
ἀποστάσιον12
|
←
|
←
|
δὲ2
|
ἐγὼ1
|
λέγω3
|
→
| |||||||||||||||
tēn gynaika
|
dotō
|
autē
|
apostasion
|
de
|
egō
|
legō
| |||||||||||||||||||||
ο γυνη
|
διδωμι
|
αυτος
|
ιστημι
|
δε
|
εγω
|
λεγω
| |||||||||||||||||||||
o gynē
|
didōmi
|
autos
|
istēmi
|
de
|
egō
|
legō
| |||||||||||||||||||||
3588 1135
|
1325
|
846
|
647
|
1161
|
1473
|
3004
|
you
|
that
|
whoever
|
divorces
|
his
|
wife
|
for
|
any
|
reason
|
except
| ||||||||||||
ὑμῖν4
|
ὅτι5
|
ὃς6 ἂν7
|
ἀπολύσῃ8
|
αὐτοῦ11
|
τὴν9 γυναῖκα10
|
►13
|
•
|
λόγου13
|
παρεκτὸς12
| ||||||||||||
hymin
|
hoti
|
hos an
|
apolysē
|
autou
|
tēn gynaika
|
logou
|
parektos
| ||||||||||||||
συ
|
οτι
|
ος αν
|
λυω
|
αυτος
|
ο γυνη
|
λεγω
|
εκ παρα
| ||||||||||||||
sy
|
oti
|
os an
|
lyō
|
autos
|
o gynē
|
legō
|
ek para
| ||||||||||||||
5213
|
3754
|
3739 302
|
630
|
846
|
3588 1135
|
3056
|
3924
|
sexual
|
immorality
|
causes
|
her
|
to
|
commit
|
adultery
|
;
|
and
|
whoever
| ||||||||
πορνείας14
|
←
|
ποιεῖ15
|
αὐτὴν16
|
→
|
μοιχᾶσθαι17
|
←
|
καὶ18
|
ὃς19 ἐὰν20
| |||||||||
porneias
|
poiei
|
autēn
|
moichasthai
|
kai
|
hos ean
| ||||||||||||
πορνη
|
ποιεω
|
αυτος
|
μοιχος
|
και
|
ος ει αν
| ||||||||||||
pornē
|
poieō
|
autos
|
moichos
|
kai
|
os ei an
| ||||||||||||
4202
|
4160
|
846
|
3429
|
2532
|
3739 1437
|
marries
|
a
|
woman
|
who
|
is
|
divorced
|
commits
|
adultery
|
.
| |||||||
γαμήσῃ22
|
→
|
→
|
→
|
→
|
ἀπολελυμένην21
|
μοιχᾶται23
|
←
| ||||||||
gamēsē
|
apolelymenēn
|
moichatai
| |||||||||||||
γαμος
|
λυω
|
μοιχος
| |||||||||||||
gamos
|
lyō
|
moichos
| |||||||||||||
1060
|
630
|
3429
|
NU, M omit to those of old
Lit. stumble or offend
Lit. stumble or offend
Or fornication
27
28
I say. Matt 5:22, 39; Matt. 7:28, 29.
hath. Ps. 119:96. Ro. 7:7, 8, 14.
29
if. Matt. 18:8, 9. Mar. 9:43–48.
offend thee. or, do cause thee to offend. pluck. Matt. 19:12. Ro. 6:6;8:13. 1 Co. 9:27. Ga. 5:24.Col. 3:5. 1 Pe. 4:1–3.
for. Matt. 16:26. Pr. 5:8–14. Mar. 8:36. Lu. 9:24, 25.
30
offend. Matt. 11:6; 13:21; 16:23; 18:6, 7; 26:31. Lu. 17:2. Ro. 9:33; 14:20, 21. 1 Co. 8:13. Ga. 5:11. 1 Pe. 2:8.
cast. Matt. 22:13; 25:20. Lu. 12:5.
31
Whosoever. Matt. 19:3, 7. De. 24:1–4. Je. 3:1. Mar. 10:2–9.
32
whosoever. Matt. 19:8, 9. Mal. 2:14–16. Mar. 10:5–12. Lu. 16:18. Ro. 7:3. 1 Co. 7:4, 10, 11.
The Treasury of Scripture knowledge[5]
Looking forward to getting together for the discussions…..
God Bless!
Nathan
This concludes the blog post
Appendix / Bibliography
- [1] The New Testament: An Expanded Translation Author: K. S. Wuest Publisher: Eerdmans Publication Date: 1961
- ISBN: 0802812295 / ISBN-13: 9780802812292
- Get it from Books A Million here $3.49
Get it from Alibris here $1.49 - The digital copy is available from Logos Bible Software for 9.99, but check your package to see if you already own it first
- Get it from Amazon here
$26.72
- Get it from Cokesbury
here $29.00$2049
[2] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume
(p. 1633). Peabody: Hendrickson. buy it from Amazon prices start at 2.88 and go up to 35.96
(p. 1633). Peabody: Hendrickson. buy it from Amazon prices start at 2.88 and go up to 35.96- Buy the digital edition from Logos Bible Software for 19.99 but check your package (mine has it) to see if you already own it first
Check your package (mine has it) from Olive Tree
Check your package (mine has it) from Blue Letter Bible
Check your package (mine has it) from Bible Gateway
Check your package (mine has it) from Quickverse
Buy it from Faith Gateway $25.99
Buy it from Cokesbury
The first Geneva Bible opened the pages of Scripture for all readers and provided helpful notes to assist in the understanding of its central message. The Reformation Study Bible, under the editorial leadership of reformed scholars such as R.C. Sproul and J.I. Packer, offers a modern restatement of Reformation truth for the broad evangelical community. A wonderful resource for anyone who desires to understand the impact the powerful truths of the Reformation have had on today’s church.
[3]Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible
: bringing the light of the Reformation to Scripture: English Standard Version (Mt 5:29). Nashville: T. Nelson
: bringing the light of the Reformation to Scripture: English Standard Version (Mt 5:29). Nashville: T. Nelson- Publisher: Reformation Trust Publishing; 2016 Edition edition (March 15, 2016)
- Language: English
- ISBN-10: 1567695027
- ISBN-13: 978-1567695021
- Publisher: Ligonier Ministries; 2015 Edition edition (March 16, 2015)
- Language: English
- ISBN-10: 1567694411
- ISBN-13: 978-1567694413
- The following review by sal4bass dated March 30, 2015 is one of the 214 reviews
- First the good news - this is an amazing study Bible! R.C. Sproul has produced an excellent resource for bible study. The 2015 version has been significantly updated from the 2005 release. The expanded commentary notes and book introductions are excellent. I can't put the 2015 Reformation Study Bible down, it is a joy to read and highly edifying.The bad news - the publisher should be ashamed of printing such a wonderful resource so poorly. I am on my second replacement copy of the 2015 Reformation Study Bible (black leather edition). All copies have suffered from smeared ink. The pages are very thin and text "bleed through" is the worst I have seen in a Bible. The scripture typeface has been reduced in size from 10.25 (ITC Berkeley font) to 9.5 (Proforma font) which is still quite easy to read. But the ESV cross-reference font size within the text is so small it makes reading them very difficult. Likewise the ESV textual footnotes at the bottom of the scripture are hard to read due the tiny font. Cross-references have been relocated to the interior margins and reside on "the fold" which makes them harder to see. I consider the ESV cross references an integral part of the study bible, and as such, find the tiny cross reference font limits ease of usability. I like the study notes and articles content of the 2015 Reformation Study Bible so much that despite the smeared print I decided to keep my copy, and I read it regularly. But regardless of how good the content is the print quality issues are unacceptable. Hopefully future printings will correct this. I would rate content at 5 stars, but overall I can only rate the 2015 Reformation Study Bible at 3 stars until the printing issues are resolved.
[5] Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge(Vol. 2, p. 3). London: Samuel Bagster and Sons.
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