Bible Commentaries

In his heart (εν τη καρδια αυτου). 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.

return to '

Causeth thee to stumble (σκανδαλιζε σε). 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 (σκανδαλον, from σκανδαληθρον) 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 σκανδαλον. And Wyc. renders, 'if thy right eye slander thee.'" Certainly slander is a scandal and a stumbling-block, a trap, and a snare.

return to '

A writing of divorcement (αποστασιον), "a divorce certificate" (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an abbreviation of βιβλιον αποστασιου (Malachi 19:7; Mark 10:4). Vulgate has here libellum repudii. The papyri use συγγραφη αποστασιου in commercial transactions as "a bond of release" (see Moulton and Milligan's Vocabulary, etc.) The written notice (βιβλιον) was a protection to the wife against an angry whim of the husband who might send her away with no paper to show for it.

return to '

Saving for the cause of fornication (παρεκτος λογου πορνειας). An unusual phrase that perhaps means "except for a matter of unchastity." "Except on the ground of unchastity" (Weymouth), "except unfaithfulness" (Goodspeed), and is equivalent to μη επ πορνεια in Matthew 19:9. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew's report of the words of Jesus. It looks like criticism to meet modern needs.

return to '

Swear not at all (μη ομοσα ολως). More exactly "not to swear at all" (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1 Thessalonians 5:27; 1 Corinthians 15:31). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular "cuss-words" and excuse themselves because they do not use the more flagrant forms.

return to '

An eye for an eye, and a tooth for a tooth (οφθαλμον αντ οφθαλμου κα οδοντα αντ οδοντος). Note αντ with the notion of exchange or substitution. The quotation is from Exodus 21:24; Deuteronomy 19:21; Leviticus 24:20. Like divorce this jus talionis is a restriction upon unrestrained vengeance. "It limited revenge by fixing an exact compensation for an injury" (McNeile). A money payment is allowed in the Mishna. The law of retaliation exists in Arabia today.

return to '

Resist not him that is evil (με αντιστηνα τω πονηρω). Here again it is the infinitive (second aorist active) in indirect command. But is it "the evil man" or the "evil deed"? The dative case is the same form for masculine and neuter. Weymouth puts it "not to resist a (the) wicked man," Moffatt "not to resist an injury," Goodspeed "not to resist injury." The examples will go with either view. Jesus protested when smitten on the cheek (John 18:22). And Jesus denounced the Pharisees (Matthew 5:23) and fought the devil always. The language of Jesus is bold and picturesque and is not to be pressed too literally. Paradoxes startle and make us think. We are expected to fill in the other side of the picture. One thing certainly is meant by Jesus and that is that personal revenge is taken out of our hands, and that applies to "lynch-law." Aggressive or offensive war by nations is also condemned, but not necessarily defensive war or defence against robbery and murder. Professional pacifism may be mere cowardice.

return to '

Thy coat ... thy cloke also (τον χιτωνα σου κα το ιματιον). The "coat" is really a sort of shirt or undergarment and would be demanded at law. A robber would seize first the outer garment or cloke (one coat). If one loses the undergarment at law, the outer one goes also (the more valuable one).

return to '