Chapter 5

1 Christ beginneth his sermon in the mount: 3 declaring who are blessed, 13 who are the salt of the earth, 14 the light of the world, the city on an hill, 15 the candle: 17 that he came to fulfil the law. 21 What it is to kill, 27 to commit adultery, 33 to swear: 38 exhorteth to suffer wrong, 44 to love even our enemies, 48 and to labour after perfectness.

1. Seeing the multitudes. [Sermon on the Mount, Matt. 5:1 to 8:1=Luke 6:17–49. Major comment: Matthew. See Early Galilean Ministry; The Ministry of Our Lord.] Apparently, the “great multitudes” of ch. 4:25 that followed Jesus after His first major missionary tour through the cities and villages of Galilee. The Sermon on the Mount was probably delivered in the late summer (MB 2, 45) of the year a.d. 29, about midway of the three and one-half years of His ministry. Luke clearly connects the Sermon on the Mount with the appointment and ordination of the Twelve (Luke 6:12–20; cf. MB 3, 4), and preserves the correct sequence of events on that notable day: (1) the night spent in prayer, (2) the ordination of the Twelve, (3) descent to the plain, (4) the sermon (see DA 298). He omits only notice of the fact that Jesus “went up [again] into a mountain” (Matt. 5:1), and this omission has led some to think that the sermon recorded in Luke was not delivered at the same time and in the same place as the one in Matthew.

Matthew, on the other hand, makes no mention of the appointment and ordination of the Twelve here, but refers to them in connection with his account of the third preaching tour a few months later (ch. 10:1–5). However, Matthew prefaces his reference to the crowds that followed Jesus with an account of the call by the Lake of Galilee (ch. 4:18–25). It seems apparent from the various Gospel accounts that the appointment of the Twelve came in response to the obvious need of more trained workers to care for the throngs that attended Jesus wherever He went.

The appointment of the Twelve constituted the first step in the organization of the Christian church. Christ was King in this new kingdom of divine grace (see on v. 23); the Twelve were its charter citizens, or subjects (see on Mark 3:14). On the very day the Twelve became charter subjects of the kingdom the King gave His inaugural address, in which He set forth the conditions of citizenship, proclaimed the law of the kingdom, and delineated its objectives (see DA 298; MB 3, 4). The Sermon on the Mount is thus at once Christ’s inaugural address as King of the kingdom of grace and also the constitution of the kingdom. Soon after the formal establishment of the kingdom and the proclamation of its constitution came the second tour through Galilee, during which Jesus gave a vivid and complete demonstration of the ways in which the kingdom, its principles, and its power can be of benefit to men (see on Luke 7:1, 11).

A mountain. Compare ch. 8:1. It was apparently the same mountain on which He had spent the night in prayer and where He had, a little earlier the same morning, ordained the Twelve (see DA 290, 298; see on Mark 3:14). The identity of the mountain here designated is not known. Since the time of the Crusades the Kurn Hattйµn, “Horns of Hattin,” 5 mi. (8 km.) west of ancient Tiberias, have been pointed out as marking the site, but this tradition cannot be traced earlier than the Crusades, and is therefore not reliable.

The mountain on which Christ delivered the Sermon on the Mount has been called the “Sinai of the New Testament,” inasmuch as it holds the same relationship to the Christian church as Mt. Sinai did to the Jewish nation. It was on Sinai that God proclaimed the divine law. It was on the unknown mountain of Galilee that Jesus reaffirmed the divine law, explaining its true meaning in greater detail and applying its precepts to the problems of daily life.

When he was set. That is, “when he was seated.” It is reasonable to conclude that, in harmony with ancient custom, Jesus usually sat as He taught and preached (see Matt. 13:1; 24:3; Mark 9:35; see on Luke 4:20). This was the usual manner of the rabbis. A teacher was expected to sit while teaching. On this occasion, at least, the multitude also sat down on the grass (DA 298).

His disciples. This includes, of course, the Twelve appointed and ordained earlier that morning (see on Mark 3:13, 14; cf. Luke 6:12–19). As the most intimate associates of Jesus, they formed an inner circle and naturally took their places next to Him; but there were, in addition, many others who followed Jesus and were also known as disciples (DA 488; see on Mark 3:13). Later in His ministry, at least, there were several women as well who accompanied Him and who ministered to the needs of the disciples (Luke 8:1–3; cf. Matt. 27:55). Some of these devout women were probably present upon this occasion. However, the audience was composed largely of peasants and fishermen (DA 299; MB 39). Spies were also present (DA 307; MB 47; see on ch. 4:12).

2. Opened his mouth. Luke observes that Jesus “lifted up his eyes” (ch. 6:20) as He began to speak. In spite of certain differences in the report of the sermon and its attendant circumstances, as reported by Matthew and Luke, there can be little question that the two reports refer to the same occasion. The similarities exceed the seeming differences in the two accounts, and the differences are apparent rather than real. The sermon was doubtless much longer than here indicated, and the two writers give independent summaries of the address. They embody in their synopses those features the Holy Spirit impressed them to include (see p. 274). Thus the reports are not mutually exclusive, but, rather, complementary. We are then to accept all points mentioned by both evangelists. Thus it is our privilege to have a more complete report of what Jesus said upon this occasion than either report alone would provide. See Additional Notes on Matt. 3, Note 2.

Matthew’s report of the sermon is practically three times as long as that of Luke. This may be due to the fact that Matthew, more than Luke, was concerned with, and devoted special space to, the teachings of Jesus. Luke, as he plainly states in his prologue (ch. 1:1–4), had a prime concern for the historical narrative. Matthew’s account of the Sermon on the Mount contains much that Luke does not mention, though Luke reports some things that Matthew omits. See p. 191. The major points of similarity are as follows:

Matthew

Luke

5:3, 4, 6

6:20, 21

5:11, 12

6:22, 23

5:39-42

6:27-30

5:42-48

6:32-36

7:1, 2

6:37, 38

7:3-5

6:41, 42

7:12

6:31

7:16-21

6:43-46

7:24-27

6:47-49

Numerous other sections of the Sermon on the Mount as given in Matthew appear in scattered places throughout the Gospel of Luke, no doubt as Christ repeated these same thoughts upon various occasions later in His ministry. See on Luke 6:17–49.

In the Sermon on the Mount, Christ discussed the nature of His kingdom. He also refuted the false ideas about Messiah’s kingdom that had been inculcated in the minds of the people by the Jewish leaders (MB 1, 3; see on chs. 3:2; 4:17). The Sermon on the Mount sets forth in striking contrast the character of Christianity and that of the Judaism of Christ’s day.

To appreciate fully the significance of the Sermon on the Mount it is important to understand not only each principle as it is individually set forth but also the relationship of each principle to the whole. The discourse is bound together by an over-all unity which is not apparent to the casual reader. The outline given below stresses this inherent unity and sets forth the relationship of the various parts of the discourse to the sermon a

3. Blessed. Gr. makarioi, singular makarios, “happy”; Heb. Хashre, “happy,” “blessed” (see on Ps. 1:1). ЃAshre and makarios are both generally translated “blessed” in the KJV, though occasionally as “happy” (1 Kings 10:8; Ps. 127:5; Prov. 29:18; John 13:17; Acts 26:2; 1 Peter 3:14). The English word “blessed,” in modern usage, is more nearly parallel to the Gr. eulogeµtos, “blessed” (Luke 1:68; 1 Peter 1:3; etc.), from the root eulogeoµ, “to speak well of,” “to praise,” “to honor” (Matt. 5:44; 21:9; 26:26; Rom. 12:14).

Our English word “beatitude” is from the Latin beatitudo. In the Latin Vulgate each statement in the first section of the sermon opens with the word beati, equivalent to makarioi.

The word makarios appears nine times in vs. 3–11. But vs. 10, 11, refer to the same aspect of Christian experience, and are therefore to be considered one beatitude, thus leaving eight rather than nine beatitudes. Luke gives only four beatitudes, the first, fourth, second, and eighth of Matthew, in that order (Luke 6:20–23), but he adds four corresponding woes (vs. 24–26).

In the opening words of the Sermon on the Mount, Christ addresses Himself to the supreme desire of every human heart—happiness. This desire was implanted in man by the Creator Himself, and was originally ordained to lead him to find true happiness through cooperation with the God who created him. Sin is involved when men attempt to achieve happiness as an end in itself, by a short cut that by-passes obedience to the divine requirements.

Thus at the commencement of His inaugural address as King of the kingdom of divine grace Christ proclaims that the main objective of the kingdom is to restore the lost happiness of Eden to the hearts of men, and that those who choose to enter in by the “strait” gate and the “narrow” way (Matt. 7:13, 14) will find true happiness. They will find inward peace and joy, true and lasting satisfaction for heart and soul that come only when “the peace of God, which passeth all understanding,” is present to keep their “hearts and minds through Christ Jesus” (Phil. 4:7). When Christ returned to the Father He left this peace with His followers, a peace that the world cannot give (John 14:27). Happiness comes only to the hearts of those who are at peace with God (cf. Rom. 5:1) and their fellow men (cf. Micah 6:8), walking according to the two great commandments of the law of

outline of the sermon on the mount

The Privileges and Responsibilities of Citizens of the Kingdom of Heaven

I.     Perfection of Character the Goal of Citizenship, ch. 5.

A.     How to become a citizen of the kingdom, ch. 5:3–12.

B.     Citizens of the kingdom as living representatives of its principles, ch. 5:13–16.

C.     The standard of conduct in the kingdom of heaven, ch. 5:17–47.

D.     Transformation and perfection of character the goal of citizenship, ch. 5:48.

II.     Incentives to Right Living and Exemplary Citizenship, ch. 6.

A.     Right motives in worship, service, and human relations, ch. 6:1–18.

B.     The aim of life: planning and living for the kingdom of heaven, ch. 6:19–24.

C.     God provides for those who make the kingdom first, ch. 6:25–34.

III.    Privileges and Responsibilities of Citizenship, ch. 7.

A.     The golden rule and power to apply it, ch. 7:1–12.

B.     Obedience and self-discipline the test of citizenship, ch. 7:13–23.

C.        A call to decisive action, ch. 7:24–27. love (see Matt. 22:37–40). This disposition of mind and heart belongs only to those who are true members of the kingdom of grace.

Poor. Gr. ptoµchos, a word indicating deep poverty, from ptassoµ, “to crouch,” “to cower” (see on Mark 12:42; Luke 4:18; Luke 6:20). Here ptoµchos refers to those who are in dire spiritual poverty and sense keenly their need of the things the kingdom of heaven has to offer (cf. Acts 3:6; see on Isa. 55:1). Those who do not feel their spiritual need, who think themselves “rich, and increased with goods” and in “need of nothing,” are, in the sight of Heaven, “wretched, and miserable, and poor” (Rev. 3:17). None but the “poor in spirit” will ever enter the kingdom of divine grace; all others feel no need of heaven’s riches, and decline its blessings.

Their’s. A sense of one’s need is the first condition of entrance into the kingdom of God’s grace (see MB 7, 8). It was through consciousness of his own spiritual poverty that the publican in the parable “went down to his house justified” rather than the self-righteous Pharisee (Luke 18:9–14). There is no room in the kingdom of heaven for the proud, the self-satisfied, the self-righteous. Christ bids the poor in heart to exchange their poverty for the riches of His grace.

The kingdom of heaven. See on Matt. 4:17; Luke 4:19. It is important to note that Christ was here speaking not so much of His future kingdom of glory as of the present kingdom of divine grace. In His teachings Christ dealt often with the kingdom of grace in the hearts of those who accept His sovereignty, as illustrated by the parables of the Tares, the Mustard Seed, the Leaven, the Dragnet (Matt. 13:24, 31, 33, 47), and many others (see MB 8, 108).

The Jews conceived of the kingdom of heaven as a kingdom based on force that would compel the nations of earth to submit to Israel. But the kingdom Christ came to establish was one that begins within men’s hearts, permeates their lives, and overflows into other men’s hearts and lives with the dynamic and compelling power of love.

4. Mourn. Gr. pentheoµ, a word that generally denotes intense mourning in contrast with lupeomai, a more general word meaning “to grieve” (Matt. 14:9; 1 Peter 1:6). Thus, the profound spiritual poverty of the “poor in spirit” (see on Matt. 5:3) is matched by the deep mourning of the persons described in v. 4. In fact, it is a deep sense of spiritual need that leads men to “mourn” for the imperfection they see in their own lives (see MB 9; cf. DA 300). Christ here refers to those who, in poverty of spirit, long to reach the standard of perfection (cf. Isa. 6:5; Rom. 7:24). There is a message of comfort here also for those who mourn because of disappointment, bereavement, or other sorrow (see MB 10–12).

Shall be comforted. Gr. parakaleoµ, “to call to the side of,” “to call to aid,” “to call in,” “to send for”; then “to exhort,” “to cheer,” “to console,” “to encourage,” and “to comfort.” A friend so summoned is a parakleµtos, and his ministration a parakleµsis. In 1 John 2:1 Jesus is called a parakleµtos. Upon His departure He promised to send “another Comforter” (see on John 14:16), Gr. parakleµtos, the Holy Spirit, to abide with us as an ever-present friend.

As God meets the sense of spiritual need with the riches of the grace of heaven (see on v. 3), so He meets the mourning over sin with the comfort of sins forgiven. Except there be first a sense of need, there will not be mourning for what one lacks—in this case, righteousness of character. Mourning for sin is thus the second requirement made of those who present themselves as candidates for the kingdom of heaven, and follows naturally in sequence after the first step.

5. Meek. Gr. praeis, singular prau¬s, “mild,” “gentle,” “meek.” Christ spoke of Himself as “meek [prau¬s] and lowly in heart” (ch. 11:29), and because He is, all “that labour and are heavy laden” (v. 28) may come to Him and find rest for their souls. The Hebrew equivalent of prau¬s is Фanaw, or Фani, “poor,” “afflicted,” “humble,” “meek.” This Hebrew word is used of Moses, who was very “meek” (Num. 12:3). It appears also in the Messianic passage of Isa. 61:1–3 (cf. on Matt. 5:3), and in Ps 37:11, where again it is translated “meek.”

Meekness is the attitude of heart and mind and life that prepares the way for sanctification. A “meek” spirit “is in the sight of God of great price” (1 Peter 3:4). “Meekness” is often mentioned by NT writers as a cardinal Christian virtue (see Gal. 5:23; 1 Tim. 6:11). “Meekness” toward God means that we accept His will and His dealing with us as good, that we submit to Him in all things, without hesitation (cf. MB 15). A “meek” man has self under complete control. Through self-exaltation our first parents lost the kingdom entrusted to them; through meekness it may be regained (MB 17). See on Micah 6:8.

Inherit the earth. Compare Ps 37:11. The “poor in spirit” are to receive the riches of the kingdom of heaven (Matt. 5:3); the “meek” are to “inherit the earth.” It is certain that the “meek” do not now inherit the earth, but rather the proud. Nevertheless, in due time the kingdoms of this world will be given to the saints, to those who have learned the grace of humility (cf. Dan. 7:27). Eventually, says Christ, those who humble themselves—those who learn meekness—will be exalted (see on Matt. 23:12).

6. Hunger and thirst. This metaphor was especially forceful in a country where the average annual rainfall is not more than 26 in. (see Vol. II, p. 110; see on Gen. 12:10). What is true in Palestine is generally true throughout large sections of the Near East. Bordering on large desert areas, even much inhabited land is semi-arid. No doubt many in the audience now listening to Jesus had experienced pangs of thirst. As illustrated in the case of Hagar and Ishmael, a traveler who lost his way or who missed one of the few springs en route could easily find himself in serious straits (see on Gen. 21:14).

But Jesus spoke of the hunger and thirst of the soul (see Ps. 42:1, 2). Only those who long for righteousness with the eager anxiety of a man starving for lack of food or famishing for want of water, will find it. No earthly source can satisfy the hunger and thirst of the soul, whether it be material riches, profound philosophies, the satisfaction of physical appetites, or honor and power. After experimenting with all of these things, Solomon concluded that “all is vanity” (Eccl. 1:2, 14 3:19; 11:8; 12:8; cf. 2:1, 15, 19; etc.). None brought the satisfaction and happiness for which every human heart longs. The wise man’s conclusion was that recognition of the Creator and cooperation with Him provided the only enduring satisfaction (Eccl. 12:1, 13).

Six or eight months after the Sermon on the Mount (see The Ministry of Our Lord ) Jesus gave another great discourse, on the Bread of Life (John 6:26–59), in which He discussed more fully the principle here briefly set forth. Jesus Himself is the “bread” for which men should hunger, and by partaking of which they can sustain spiritual life and satisfy the hunger of their souls (see John 6:35, 48, 58). Those who hunger and thirst are graciously invited to come to the heavenly Provider and receive supplies of food and drink “without money and without price” (Isa. 55:1, 2). The longing in one’s heart for righteousness is evidence that Christ has already begun His work there (MB 19).

Righteousness. Gr. dikaiosuneµ, from the root dikeµ, “custom,” “usage,” and thus “right” as determined by custom. In the NT it is used of “right” as determined by the principles of the kingdom of heaven. In every instance of its use in the NT (94 times) dikaiosuneµ is translated “righteousness.” Among the Greeks “righteousness” consisted in conformity to accepted customs. To the Jews it was essentially a matter of conformity to the requirements of the law as interpreted by Jewish tradition (see Gal. 2:16–21). But for Christ’s followers, righteousness took on a broader meaning. Instead of going about to establish their own righteousness, Christians were called to submit “themselves unto the righteousness of God” (Rom. 10:3). They sought for the righteousness “which is through the faith of Christ, the righteousness which is of God by faith” (Phil 3:9).

The righteousness of Christ is both imputed and imparted. Imputed righteousness brings justification. But the justified soul grows in grace. Through the power of the indwelling Christ he conforms his life to the requirements of the moral law as set forth by Jesus’ own precept and example. This is imparted righteousness (see COL 310–312). It was this that Christ had in mind when He encouraged His listeners to think in terms of being “perfect” as their heavenly Father is perfect (see on Matt. 5:48). Paul observes that the perfect life of Jesus has made it possible for “the just requirement of the law” to “be fulfilled in us, who walk not according to the flesh but according to the Spirit” (Rom. 8:4, RSV).

7. Merciful. Gr. eleeµmones, “pitiful,” “merciful,” “compassionate.” In Heb. 2:17 Christ is said to be a “merciful [eleeµmon] and faithful high priest.” Our English word “eleemosynary,” meaning “relating or devoted to charity or alms,” is derived, through the Latin, from this word. The mercy of which Christ here speaks is an active manward virtue. It is of little value until it takes the form of merciful deeds. In Matt. 25:31–46 deeds of mercy are presented as being the test of admission to the kingdom of glory. James includes deeds of mercy in his definition of “pure religion” (James 1:27). Micah (ch. 6:8) sums up man’s obligation to God and to his fellow men as “to do justly, and to love mercy, and to walk humbly” with God. Note that Micah, like Christ, mentions both humility before God and mercy toward men. These may be compared with the two commandments on which “all the law and the prophets” hang (Matt. 22:40).

Obtain mercy. This will be true both now and in the day of judgment, alike from men and from God. The principle of the golden rule (ch. 7:12) applies both to our treatment of others and to the kind of treatment they accord us in return. The cruel, hardhearted, mean-spirited man rarely receives kind and merciful treatment at the hand of his fellow man. But how often those who are kind and considerate of the needs and feelings of others find that the world often repays them in kind.

8. Pure in heart. The word translated “heart” designates the intellect (ch. 13:15), the conscience (1 John 3:20, 21), the inner man (1 Peter 3:4). Purity of heart, in the sense Christ used it, includes far more than sexual purity (MB 25); it includes all desirable character traits to the exclusion of all that are undesirable. To be “pure in heart” is equivalent to being clothed with the robe of Christ’s righteousness (see on Matt 22:11, 12), the “fine linen” with which the saints are arrayed (Rev. 19:8; cf. ch. 3:18, 19)—perfection of character.

It was not ceremonial purity that Jesus had in mind (Matt. 15:18–20; 23:25), but inward cleanness of heart. If the motives are pure, the life will be pure.

Those with pure hearts have forsaken sin as a ruling principle in the life, and their lives are without reserve consecrated to God (see Rom. 6:14–16; 8:14–17). To be “pure in heart” does not mean that one is absolutely sinless, but it does mean that his motives are right, that by the grace of Christ he has turned his back on past mistakes, and that he is pressing toward the mark of perfection in Christ Jesus (Phil. 3:13–15).

See God. Christ places emphasis upon the kingdom of divine grace in the hearts of men in this present age, though not to the exclusion of the kingdom of eternal glory in the age to come (see on v. 3). It is clear, therefore, that the words “see God” refer to spiritual as well as to physical sight. Those who feel their spiritual need enter the “kingdom of heaven” (v. 3) now; those who mourn for sin (v. 4) are comforted now; those who are humblehearted (v. 5) receive their title to the new earth now; those who hunger and thirst for the righteousness of Jesus Christ (v. 6) are filled now; the merciful (v. 7) obtain mercy now. In like manner, the pure in heart have the privilege of seeing God now, through eyes of faith; and eventually, in the glorious kingdom, it will be their privilege to see Him face to face (1 John 3:2; Rev. 22:4). Furthermore, only those who develop the heavenly vision in this present world will have the privilege of seeing God in the world to come.

As with physical narcotics and intoxicants, the first effect of sin is to becloud the higher faculties of mind and soul. It was only after the serpent had charmed Eve into seeing with the eyes of her soul that “the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise” that “she took of the fruit thereof, and did eat” (Gen. 3:6). When the serpent said, “Then your eyes shall be opened,” he referred to figurative sight, for the result of their “eyes” being “opened” was a knowledge of good and evil (Gen. 3:5). The devil first blinds men by persuading them to believe that experience with sin will give them clearer sight. However, sin leads to further blindness. Sinners “have eyes,” but they “see not” (Jer. 5:21; cf. Isa. 6:10; Eze. 12:2).

Only those with singleness of heart will ever “see God.” When the “eye” of the soul is “single” the life will be full of “light” (Matt. 6:22, 23). Too many Christians become spiritually cross-eyed in the attempt to keep one eye fixed on the heavenly Canaan and the other on the “pleasures of sin” (Heb. 11:25) and the “flesh pots” of Egypt (Ex. 16:3). Our only safety is to live by principle, to make God first in the life. Those today who see that the things of the world are to be “desired,” whose attention is fixed on the glittering baubles of earth that Satan displays, will never see the greater value of obeying God. The window of the soul must be kept clean if we would “see God.”

9. Peacemakers. Gr. eireµnopoioi, from eireµneµ, “peace,” and poieo_ “to make.” Christ here refers particularly to bringing men into harmony with God (DA 302–305; MB 28). “The carnal mind is enmity against God” (Rom. 8:7). But Christ, the Master Peacemaker, came to show men that God is not their enemy (see MB 25). Christ is “The Prince of Peace” (Isa. 9:6, 7; cf. Micah 5:5). He was the messenger of peace from God to man, and “justified by faith, we have peace with God” through Him (Rom. 5:1). When Jesus had completed His appointed task and returned to the Father, He could say, “Peace I leave with you, my peace I give unto you” (John 14:27; cf. 2 Thess. 3:16).

In order to appreciate what Christ meant when He spoke of “peacemakers” it is helpful to take note of the meaning of peace in Semitic thinking and speech. The Hebrew equivalent of the Greek eireµneµ, is shalom, meaning “completeness,” “soundness,” “prosperity,” “condition of well-being,” “peace.” In view of the fact that Christ and the common people used Aramaic, a language closely akin to the Hebrew, Jesus doubtless used the word with its Semitic connotations. Christians are to be at peace among themselves (1 Thess. 5:13) and to “follow peace with all men” (Heb. 12:14). They are to pray for peace, to work for peace, and to take a constructive interest in activities that contribute to a peaceful state of society.

Children of God. Literally, “sons of God.” The Jews thought of themselves as the “children of God” (Deut. 14:1; Hosea 1:10; etc.), a concept that Christians equally follow (1 John 3:1). To be a son of God means to resemble Him in character (1 John 3:2; cf. John 8:44). “Peace-makers” are the “sons of God” because they are at peace with Him themselves, and are devoted to the cause of leading their fellow men to be at peace with Him.

10. Persecuted. Here Christ refers primarily to persecution suffered in the process of forsaking the world for the kingdom of heaven. Since the entrance of sin there has been “enmity” between Christ and Satan, between the kingdom of heaven and the kingdom of this world, and between those who serve God and those who serve Satan (Gen. 3:15; Rev. 12:7–17). This conflict will go on until “the kingdoms of this world are become the kingdoms of our Lord, and of his Christ” (Rev. 11:15; cf. Dan. 2:44; 7:27). Paul warned the believers that “through much tribulation ” they must “enter into the kingdom of God” (Acts 14:22). Citizens of the heavenly kingdom may expect to have tribulation in this world (John 16:33), for their characters, ideals, aspirations, and conduct all bear silent witness against the evil of this present world (cf. 1 John 3:12). The foes of the heavenly kingdom persecuted Christ, the King, and they may be expected to persecute His loyal subjects (John 15:20). “All that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12).

Their’s is the kingdom. The same promise made in v. 3 to those who sense their spiritual need. “If we suffer, we shall also reign with him” (2 Tim. 2:12; cf. Dan. 7:18, 27). Those who suffer most for Christ here are best able to appreciate what He suffered for them. It is appropriate that the first and last beatitudes should contain the assurance of membership in the kingdom. Those who experience the eight qualifications for citizenship here enumerated are worthy of a place in the kingdom.

11. Revile. Gr. oneidizoµ, “to reproach,” “to slander,” “to insult.” See also on Luke 6:22. Matt. 4:11, 12 does not constitute an additional beatitude; it is simply an explanation of the forms in which persecution may manifest itself.

For my sake. Or, “on account of me.” Christians suffer for the name they bear, the name of Christ. In all ages, as in the early church, those who truly love their Lord have rejoiced at being “counted worthy to suffer shame for his name” (Acts 5:41; cf. 1 Peter 2:19–23; 3:14; 4:14). Christ warned those who would be His disciples that they would be “hated of all men for my name’s sake” (Matt. 10:22), but hastened to add that whoever “loseth his life for my sake shall find it” (ch. 10:39). Christians must expect to “suffer for his sake” (Phil. 1:29).

12. Rejoice. Whatever life may bring, the Christian is to rejoice (Phil. 4:4), knowing that God will work all things for his good (Rom. 8:28). This is particularly true of temptation or trial (James 1:2–4), because suffering develops patience and other traits of character essential to citizens of the heavenly kingdom.

Be exceeding glad. Compare Luke’s statement “leap for joy” (ch. 6:23).

Great is your reward. See also on Luke 6:24–26. To the mature Christian the thought of reward is not uppermost (see COL 398). He does not obey the rules solely for the purpose of getting into heaven; he obeys because he finds cooperating with his Creator the supreme goal and joy of existence. The sacrifice may be great, but the reward is also great. When the Son of man comes in glory “he shall reward every man according to his works” (Matt. 16:27; cf. Rev. 22:12).

The prophets. Such as Elijah, pursued by Ahab and Jezebel (1 Kings 18:7–10; 19:2), and Jeremiah, persecuted by his fellow countrymen (Jer. 15:20; 17:18; 18:18; 20:2; etc.). Persecution serves to purify the life and to purge the dross from the character (cf. Job 23:10).

13. Ye. In the Greek the pronoun “ye” is emphatic: “Ye are the salt of the earth.” It is important to remember that Jesus was addressing His disciples, particularly the Twelve, in their new role as charter members of the kingdom of His divine grace (see on vs. 1–3). Others were listening, principally peasants and fishermen (MB 39), but spies for the Pharisees were also present (DA 307; see on Mark 2:6).

Salt. In Palestine salt was gathered from marshes along the seashore or from inland lakes. The crude facilities for gathering it resulted in the presence of many impurities. In contact with dampness, or exposed to rain, the highly soluble salt itself would be washed away, leaving only the insipid impurities.

The underlying idea in comparing citizens of the kingdom to salt is in its quality as a preservative (cf. MB 35). Before the day of refrigeration and other modern modes of preserving food, salt and spices were largely used for preservation. In ancient Palestine salt was used almost exclusively for this purpose and for seasoning (see Job 6:6). In a similar way the Christian, by becoming an agent in saving others through the diffusion of the gospel, exerts a preserving and purifying influence in the world. The disciples were to recognize the salvation of their fellow men as their primary responsibility. They were not to withdraw from society, because of persecution (see Matt. 5:10–12) or for other reasons, but were to remain in close contact with their fellow men.

In his report of the Sermon on the Mount Luke does not include the content of Matt. 5:13–16, though he quotes a similar statement of Christ spoken upon another occasion (Luke 14:34, 35). Mark also has a similar passage, spoken to the disciples alone under other circumstances (Mark 9:50), and applied particularly to the trait of getting along with others. The fact that the same, or similar, sayings of Jesus are credited to Him at different times in His ministry by the various gospel writers has led some to conclude that the writers more or less casually and arbitrarily assigned the sayings to different times, irrespective of when He may actually have made the statements. This conclusion, however, is based on the naпve notion that Jesus gave expression to any particular idea once and only once during His ministry. But there is no valid reason to suppose that Jesus would not have repeated His remarks, in whole or in part, at various times to new audiences, and perhaps even to approximately the same audience.

Lost his savour. Or, “become insipid.” It would be as unthinkable for a Christian to lose his essential characteristics and still be a Christian as it would be for salt to lose its saltiness and still be considered and used as salt. If Christians are such in name only, their nominal citizenship in the kingdom of heaven becomes a farce. They are not Christians unless they reflect the character of Christ, regardless of what their profession may be.

Salted. That is, have its essential and useful quality as salt restored. When the love, power, and righteousness of Christ are lost from the life of a professed Christian, there is no other source to which he may turn to supply their lack. A nominal Christian cannot pass on to others that which he does not himself possess. Salt was added to every sacrifice in the ancient ceremonial ritual Lev. 2:13; Eze. 43:24; Mark 9:49), without which it was unacceptable. Here, the salt typified the righteousness of Christ (see DA 439). In order that our lives may be “a living sacrifice, holy, acceptable unto God” (Rom. 12:1), they must be preserved and seasoned by the perfect righteousness of Jesus Christ (see Gal. 2:20).

Good for nothing. A Christian from whose life the grace and power of Christ are lost is, as a Christian, “good for nothing.” Even more, he becomes a positive detriment to the cause of the kingdom by living a life that misrepresents the principles of the kingdom.

Trodden under foot. From where they sat, the listening throng could see pathways white with salt, cast there because it had become worthless (MB 36, 37).

14. Ye. In the Greek this pronoun is emphatic: “Ye are the light of the world.”

Light. Light has ever been a symbol of the divine presence (see on Gen. 1:3; 3:24). John refers to Jesus as “the light of men” shining forth amid the darkness of this world (ch. 1:4–9). Toward the close of His ministry Jesus referred to Himself as “the light of the world” (see on John 8:12; 9:5). Having accepted Jesus as the light of the world, a Christian, if true to his calling, becomes a reflector of that light. In Messianic prophecy Jesus is referred to as “a great light” (Isa. 9:2), and as the “Sun of righteousness” (Mal. 4:2; see on Luke 1:79). When the true Light illumines men, they are admonished to “arise, shine” (Isa. 60:1–3). Those who love and serve the Lord are pictured as being like the “sun” (see on Judges 5:31), both here and in the hereafter (see Matt. 13:43). It was yet morning as Christ spoke (MB 38), and the sun was ascending the heavens toward the zenith (cf. Ps. 19:4–6). In a similar way the Twelve—and all future citizens of the kingdom as well—were to go forth and let their light shine abroad in the world, dispelling the darkness of sin and ignorance of the will and ways of God. See on John 1:4, 7, 9.

World. Gr.kosmos (see on ch. 4:8).

Set on an hill. Ancient Palestinian cities were commonly situated on hills, as their ruins testify today. Such a city would be visible from a considerable distance. From the place where Christ and the multitude sat, many towns and villages were visible on the surrounding hills (MB 39).

15. A candle. Gr. luchnos, “a lamp,” not a candle such as we use today. Ancient lamps consisted of a clay or metal bowl often in the shape of a saucer, with the wick floating in the oil and its lighted portion resting on the side of the dish or projecting through a special orifice. Compare similar statements in Mark 4:21 and Luke 8:16; 11:33.

A bushel. Gr. modios, a grain measure containing about .25 bu. (8.75 liters). It was often used at home as a flour bin. Christ spoke of the “bushel” because in the average home of that day there was usually only one in the room. It was commonly made of earthenware. As a nation the Jews were effectively hiding their light (cf. Isa. 60:1) under “a bushel”; Jesus pointed out that the light entrusted to them belonged to all men. See Vol. IV, pp. 26-30.

A candlestick. Gr. luchnia, “lampstand.” In the homes of the common people this was usually a low earthenware stand. At other times a shelf on the stone or wooden center post supporting the roof served as a convenient stand for the lamp (see Ex. 25:31; Heb. 9:2; Rev. 1:12; 11:4; etc.).

Light unto all. All the members of a household may benefit from a lamp set properly on its lampstand. In a similar way it was God’s design that the entire human family should benefit from the light of truth God had entrusted to the descendants of Abraham (see Gen. 12:3; Deut. 4:6; Isa. 60:1–3; etc.; see also Vol. IV, pp. 28-30). Compare also the “candle” used in searching for the lost coin (see on Luke 15:8).

16. Let your light so shine. The light of truth comes from heaven (John 1:4), but when it illuminates our own lives it becomes our light (Isa. 60:1–3; Eph. 5:14). The Twelve, so recently appointed, were Christianity’s first commissioned light bearers. The effectiveness with which the disciples came to reflect the light of truth and the love of God became evident even to their most bitter foes, who “took knowledge of them, that they had been with Jesus” (Acts 4:13). He it was who had shed abroad the light of heaven in the world (John 1:4). No greater compliment could the Jewish rulers have paid to the disciples; no greater recognition could they have made of the effectiveness of Christ’s mission. He kindled a light in the hearts of men that was never to be extinguished.

See your good works. A lamp is known by the clearness and strength of the light it gives. The oil in a lamp on its stand may not be visible to those in the room, but the fact that the lamp gives forth light is evidence that there is a supply of oil in the lamp.

Glorify your Father. Satan has ever sought to misrepresent the Father. Christ came to dispel the darkness and to reveal the Father. This same work Christ committed to His disciples. Light shines, not so much that men may see the light, as that they may see other things because of the light. Our lights are to shine, not so that men may be attracted to us, but that they may be attracted to Christ, who is the light of life, and to things worth while (Matt. 6:31–34; John 6:27; cf. Isa. 55:1, 2).

This is the first time Matthew refers to God as “Father,” a term he uses frequently hereafter (chs. 5:45, 48; 6:1, 9; etc.). The concept of God as Father, and of men as His children appears often in the OT (Deut. 32:6; Isa. 63:16; 64:8; Jer. 3:4; etc.). But Christ endowed the Father-Son relationship with new meaning (COL 141, 142). In Jewish literature God is often represented as a “Father” in heaven.

17. Think not. As upon nearly all occasions during His last two years of ministry (see on Mark 2:6; Luke 6:11), spies assigned to investigate and report on the activities of Jesus were present. Even as He was speaking they were whispering to bystanders that He was making light of the law (DA 307; MB 47). But, as upon many other occasions (see on Mark 2:8; Luke 4:23; 6:8), Jesus read their thoughts (DA 307) and answered the objection they raised, so giving evidence of His divinity.

Am come. Or, “have come,” or “came.” Jesus here refers to His coming forth from the Father (John 16:28) into the world (ch. 18:37).

Destroy. Gr. kataluoµ, literally, “to loosen down,” as a house or a tent, hence, “to make invalid,” “to abolish,” “to annul.” It was Christ who had proclaimed the law on Mt. Sinai; why should He now annul it (see PP 366)? See on ch. 23:23.

The law. Gr. nomos (see on Rom. 3:19), here equivalent to the Heb. torah, which includes all of God’s revealed will (see on Ps. 119:1, 33; Prov. 3:1). The expression “the law and the prophets” represents a twofold division of the OT Scriptures (see (see Matt. 7:12; 11:13; 22:40; Luke 16:16; John 1:45; Rom. 3:21). The classification is found also in ancient Jewish literature (see 4 Macc. 18:10). However, the more common division among the Jews was the threefold division, the Law, the Prophets, and the Psalms (Luke 24:44), or, according to the title of the Hebrew Bible, “Law, Prophets, and Writings.” The context indicates that Jesus here probably refers primarily to the moral law and the civil statutes contained in the books of Moses and confirmed by the prophets (DA 307; MB 45). In Matt. 5:21–47 Jesus selects certain precepts from the Ten Commandments (see vs. 21, 27) and from the laws of Moses (see vs. 33, 38, 43), and proceeds to contrast His interpretation of them with that of the scribes, the official expositors and teachers of the law (see p. 55; see on Mark 1:22; 2:6, 16; Luke 5:17).

Christ makes clear that not He but they are destroying the law, making it of none effect by their tradition (Matt. 15:3, 6). It is probable that the illustrations taken from the law (ch. 5:21–47) represent only part of what Christ said upon this occasion (see on v. 2). His discussion may have been much broader. When He spoke of His coming to fulfill the law and the prophets He may have emphasized, in addition, His fulfillment of the types of the ritual law that pointed to Him and His fulfillment of all the Messianic predictions throughout the entire Scriptures (see Luke 24:44). He had not come to abolish any part of the Scriptures He Himself had given (1 Peter 1:11; PP 366), and which testified of Him (John 5:39; cf. Luke 4:21).

The great point of contention between Christ and the scribes had to do with traditions by which they interpreted God’s holy law (see p. 56; see on Mark 1:22, 44; 2:19, 24; 7:1–14; Luke 6:9). From childhood Jesus had acted independently of these rabbinical laws, which were without foundation in the OT (DA 84). What He now set aside was the false interpretation given to the Scriptures by the scribes (DA 307), not the law itself.

To fulfil. Gr. pleµrooµ, “to make full,” “to fill full.” In the Sermon on the Mount the Author of the law made clear the true meaning of its precepts, and the way in which its precepts, would find expression in the thinking and living of citizens of the kingdom He had come to establish (see on Isa. 59:7). The great Lawgiver Himself now reaffirmed the pronouncements of Sinai as binding upon those who would be His subjects, and announced that anyone who should presume to annul them either by precept or by example would “in no case enter into the kingdom of heaven” (Matt. 5:20).

The assertion that by fulfilling the moral law Christ abrogated that law is not in harmony with the context of Christ’s statement. Such an interpretation denies the meaning Christ obviously intended to convey, by making Him virtually say, contradictorily, that He did not come to “destroy” the law, but by fulfilling it to “abrogate” it! The interpretation ignores the strong antithesis in the word alla, “but,” and makes the two ideas virtually synonymous! By fulfilling the law Christ simply “filled” it “full” of meaning—by giving men an example of perfect obedience to the will of God, in order that the same law “might be fulfilled [pleµrooµ] in us” (Rom. 8:3, 4).

18. Verily. Gr. ameµn, from the Heb. Хamen, “firm,” “established,” “sure.” In Hebrew usage Хamen gave a confirmatory and emphatic answer to the saying of another (Num. 5:22; Deut. 27:15, 16; etc.). The same usage is carried over into the NT (1 Cor. 14:16). Amen is also frequent in the NT at the close of doxologies (Rom. 1:25; Gal. 1:5; etc.). But Jesus’ use of Amen to confirm and to strengthen His own saying is peculiar to Him. Many of His sayings are introduced by the phrase, “Verily I say unto you” (Matt. 6:2, 5, 16; etc.), or, as in the Gospel of John (25 times), “Verily, verily, I say unto thee” (John 3:3, 5, 11; etc; see on ch. 1:51).

Till heaven and earth pass. Compare Mark 13:31; Luke 16:17. The law being an expression of the will of God, and the plan of salvation an expression of the mercy of God, neither will fail. “The word of our God shall stand for ever” (Isa. 40:8).

Jot. Gr. ioµta, the ninth letter of the Greek alphabet, corresponding to the Heb. yod (see p. 14), the smallest letter in the Hebrew alphabet.

Tittle. Gr. keraia, literally, “a little horn,” probably to be identified with the little hook on the letter wau (w; see p. 14) or a part of some other letter needed to distinguish it from one similar to it. A look at the Hebrew equivalents of b and k, d and r, h and ch on p. 14 will show the importance of the minute details of various Hebrew letters. The Jews had a tradition that if all the men in the world should attempt to abolish the least letter of the law, they could not possibly succeed. To do so would incur guilt so great, they reasoned, that the world would be destroyed.

In no wise. A strong negation in the Greek. A change in the moral law is no more possible than a transformation of the character of God, who changes not (Mal. 3:6). The principles of the moral law are as permanent as God is.

Fulfilled. Gr. ginomai, “to become,” “to take place,” “to be established.” God will not modify or alter His expressed will (see on v. 17). His “word” will accomplish His beneficent purpose, and “prosper” (Isa. 55:11). There will be no change in the divine precepts, to bring them into conformity to man’s will.

19. Break. Gr. luoµ, “to loose” (see ch. 18:18), of commandments, “to break,” “to annul,” “to cancel.” Kataluoµ, “destroy” (ch. 5:17), is a stronger form of the same word. By using the weaker form, luoµ, Christ may have intended to show that even a limited relaxing of the commandments warrants the reputation of “least in the kingdom.”

Least commandments. The scribes (see p. 55) had meticulously arranged all the precepts of the law of God, the laws of Moses, civil and ceremonial, and their own regulations in a scale of relative importance, on the presumption that when in conflict a requirement of lesser importance was nullified by one of presumably greater importance. By means of this petty legalism it was possible to devise means of circumventing the plainest requirements of the law of God. For illustrations of the application of this principle see Matt. 23:4, 14, 17–19, 23, 24; Mark 7:7–13; John 7:23. It was considered a rabbinical prerogative to declare certain actions “permitted” or “forbidden.” Jesus made it clear that, far from releasing men from the precepts of the moral law, He was even more strict than the official expositors of the law, the scribes and rabbis, for He granted no exceptions at any time. All were equally and permanently binding.

Teach men so. Compare the example of “Jeroboam, who did sin, and who made Israel to sin” (1 Kings 14:16).

Called the least. That is, looked upon as the least worthy. Christ in no way implied that one who broke the commandments and taught others to do so would go to heaven. He here states clearly the attitude that the kingdom will take toward lawbreakers—the evaluation that will be placed upon their characters. This point is made clear in v. 20, where the “scribes and Pharisees,” who broke the commandments and taught others how they might do so, are emphatically excluded from the kingdom.

20. Your righteousness. It should be remembered that Christ was addressing the newly appointed inner circle of disciples, the Twelve, in particular, and all others who were prospective citizens of the newly established kingdom (see on v. 1). Christ here sets forth in unmistakable language the lofty standard of citizenship.

Exceed. The “righteousness” of citizens of the kingdom of heaven must surpass that of the scribes, the official expositors of the law, and of the Pharisees, who affected superior piety (see p. 51). It was as if, in an athletic contest, the disciples as amateurs were pitted against professionals and champions, and told that the least they must do is to excel the champions.

The righteousness. The righteousness of the scribes and Pharisees consisted in external adherence to the letter of the law; Christ called for insight into, and cooperation with, the underlying principles of the law. Like some modern religionists, the scribes made allowance for the weaknesses of human nature, so minimizing the seriousness of sin. Thereby they made it easy to disobey God, and encouraged men to do so (cf. GC 572). They taught that a man is to be judged by a majority of his deeds; that is, if his “good” deeds are in excess of his evil deeds, God will adjudge him righteous (Mishnah Aboth 3. 16, Soncino ed. of the Talmud, pp. 38, 39). To compensate for evil acts, they prescribed a system of works-righteousness, by means of which a person might earn sufficient merit to outweigh the unfavorable balance in his record. The Pharisees thought their system of works-righteousness a certain passport to heaven; in fact, that was their reason for being Pharisees. Here, Jesus brands their system as inadequate to qualify men so much as to step within the kingdom. Efforts to attain righteousness through formal acts or supposedly meritorious deeds are less than worthless (see Rom. 9:31–33).

Scribes and Pharisees. See pp. 51, 52, 55.

In no case. Gr. ou meµ, an emphatic double negative.

21. Ye have heard. Jesus now proceeds to give specific examples of His interpretation of the law. As its Author, He is its only true exponent. Sweeping away the rubbish of rabbinical casuistry, Jesus restored truth to its original beauty and luster. The expression “ye have heard” implies that the majority of the audience upon this occasion had not read the law for themselves. This was only to be expected, for most of them were ordinary peasants and fishermen (MB 39). When conversing with the learned priests and elders, Jesus later inquired, “Did ye never read in the scriptures?” (ch. 21:42). But that very day a group of common people within the Temple court, in addressing Jesus said “We have heard out of the law” (John 12:34).

It was said. When citing earlier expositors of the law as authority, the rabbis frequently introduced their remarks with the words Jesus here uses. In rabbinical writings these words are also used to introduce citations from the Scriptures.

By them of old time. Or, “to them of old time,” that is, “to the ancients.” The Greek may be read either way.

Thou shalt not kill. The sixth commandment of the Decalogue (see on Ex. 20:13).

In danger of the judgment. That is, “liable to prosecution.” In cases of manslaughter, as distinct from murder, the law gave protection to the slayer (see on Num. 35:6; Deut. 19:3). Of course, the reference here is to intentional shedding of blood and to conviction and punishment by the duly constituted authorities.

22. But I say unto you. The rabbis cited tradition as their authority for the interpretation of the law; Christ spoke on His own authority, and this fact distinguished His teaching from that of the rabbis, as the people were quick to observe (see Matt. 7:29; see on Luke 4:22). The expression “but I say unto you” appears six times in (see vs. 22, 28, 32, 34, 39, 44) Matt. 5. Christ showed that His requirements went far beyond the mere form of the law and that they included the spirit that would impart life and meaning to what was otherwise only form. He set forth six specific examples by way of making clear the distinction between outward acts and the motives that prompt those acts. This contrast, which runs like a thread of gold through the Sermon on the Mount, makes the address the supreme statement of the Christian philosophy of life, the greatest exposition of ethics of all time. Christ pointed out how far reaching the requirements of the law really are and emphasized that mere outward conformity to law avails nothing.

Angry with his brother. Murder is an end result of anger. But a man may hide his anger from his fellow men, even from those who are the objects of his anger. The best that the courts can do is to punish acts that result from anger; God alone is able to go to the root of the matter, and to condemn and punish a man for anger itself.

Without a cause. Textual evidence favors (cf. p. 146) the omission of this phrase (cf. MB 55). It appears to imply Christ’s approval of anger toward a “brother” who has done something to merit it, and seems contrary to Christ’s teachings with respect to loving one’s enemies and doing good to those who harbor hatred in their hearts (v. 44).

On the other hand, the Scriptures indicate that anger against sin may be justifiable (see on Mark 3:5), when the personal element is entirely absent and the righteous indignation is directed solely against evil itself (see Ex. 32:19; John 2:14–17; etc.). There is a certain sense in which God is spoken of as being angry (see Num. 25:4; Isa. 13:9; 30:27; 42:25; Dan. 9:16; etc.). It is thus clear that righteous indignation against acts that dishonor God or bring injury to innocent persons is not to be condemned (DA 310).

Judgment. This probably refers to the verdict of the local court of a town or city, and implies that the anger had found expression in threats or deeds.

Raca. Gr. rhaka, probably a transliteration of the Aramaic reqaХ (Heb. reqah), meaning “good for nothing,” “stupid.” It is an expression of strong contempt. In rabbinical literature reqaХ appears as the exclamation of an officer made to a man who had failed to salute him. The Christian will treat even the most ignorant and degraded with respect and tenderness (MB 57).

The council. Gr. sunedrion, here probably the local sanhedrin, or court, rather than the Great Sanhedrin in Jerusalem.

Thou fool. Gr. moµros, “dull,” “stupid,” “foolish.” It has been suggested that moµros is related to the Heb. marah, “to be contentious,” “to be refractory,” “to be rebellious.” Whereas rhaka expresses contempt for one’s intelligence, or rather the lack of it, moµros, as here used, seems also to include contempt for one’s motives. In the first case the person is called “stupid,” in the second, “scoundrel,” implying malicious intent. If Christ refused to bring a “railing accusation” against the devil (Jude 9), we should refrain from doing so in regard to our fellow men. We are to leave with God the work of judging and condemning a man because of his motives.

According to the Talmud (Kiddushin 28a, Soncino ed., p. 133) a man who became guilty of slandering another by using the epithet “slave” was to be excommunicated from the synagogue for 30 days, and a man who called another “bastard” was to receive 40 lashes. In the case of a man who called another “wicked,” the one offended could “strive against,” or “touch” his life (by depriving him of subsistence, etc.).

Hell fire. Literally, “the Gehenna [Gr. geenna] of fire,” or “the hell of fire.” Geenna, “hell,” is a transliteration of the Hebrew geХ ben hinnom, “valley of Hinnom,” or geХ ben hinnom, “valley of the son of Hinnom” (Joshua 15:8), the valley to the south and west of Jerusalem that meets with the Kidron Valley immediately south of the City of David and the Pool of Siloam (see on Jer. 19:2). Wicked King Ahaz (see Vol. II, p. 86) seems to have introduced the barbaric heathen rite of burning infant children to Molech at a high place called Tophet, in the Valley of Hinnom (2 Chron. 28:3; cf. PK 57), during the days of Isaiah. For a further description of these revolting rites see on Lev. 18:21; Deut. 18:10; 32:17; 2 Kings 16:3; 23:10; Jer. 7:31. Manasseh, a grandson of Ahaz, restored this practice (2 Chron. 33:1, 6; cf. Jer. 32:35). Years later good King Josiah formally desecrated the high places in the Valley of Hinnom, where this appalling form of worship had been conducted (2 Kings 23:10), so bringing it to a halt. In retribution for this and other evils God forewarned His people that the Valley of Hinnom would one day become “the valley of slaughter” for “the carcases of this people” (Jer. 7:32, 33; Jer. 19:6; cf. Isa. 30:33). Accordingly, the fires of Hinnom became symbolic of the consuming fire of the last great day of judgment and the punishment of the wicked (cf. Isa. 66:24). In Jewish eschatological thinking, derived in part from Greek philosophy, Gehenna was the place where the souls of the ungodly were reserved under punishment until the day of final judgment and rewards.

The tradition that makes the Valley of Gehenna a place for burning rubbish, and thus a type of the fires of the last day, appears to have originated with Rabbi Kimchi, a Jewish scholar of the 12th and 13th centuries. Ancient Jewish literature knows nothing of such an idea. The earlier rabbis base the idea of Gehenna as a type of the fires of the last day on Isa. 31:9. See Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 4, pp. 1029, 1030.

23. Gift. Gr. doµron, referring to presents generally or to special offerings. The ritual importance attached to a gift upon the altar is clear from ch. 23:18, 19.

Thy brother. Those who listened to the sermon no doubt understood “brother” to refer to a fellow Jew. To Christians he would be a fellow Christian. The term is rightly understood as designating those with whom we are closely associated in one way or another. But Christ later made it clear that all men are brothers, regardless of race of creed (see Luke 10:29–37).

24. Leave there. The act of offering a personal “gift,” or sacrifice, was considered to be among the most holy and important of all religious acts, but even it must take second place under the circumstances set forth. It is possible that the “gift” here mentioned was a sacrifice made to secure divine forgiveness and favor. Christ insists that men must make things right with their fellow men before they can be reconciled with God (see Matt. 6:15; 1 John 4:20). The more important obligation takes precedence over one of less importance. Reconciliation is more important than sacrifice. The living out of Christlike principles in the life (Gal. 2:20) is of far greater value in the sight of God than practicing the forms of religion (see 2 Tim. 3:5).

Be reconciled. See on chs. 6:12; 18:15–19.

25. Agree. Gr. eunoeoµ, “to be well inclined [toward someone],” related to eunoos, “well disposed,” “kindly,” “friendly.” Thus, to “agree” implies a change of attitude toward one’s former adversary.

Adversary. Gr. antidikos, “an opponent,” here an opponent in a lawsuit. The context implies that in this case the “adversary” is the “accuser,” and the person to whom Christ is speaking, the defendant. Compare Luke 12:58, 59.

In the way. That is, while on the way to court. It is preferable, Jesus says, to settle the case out of court.

The officer. Gr. hupeµreteµs, “a subordinate officer.” The term is used in the NT of synagogue assistants (see on Luke 4:20), of John Mark as an assistant to Paul and Barnabas (Acts 13:5), and of ministers of the gospel (Luke 1:2; Acts 26:16; 1 Cor. 4:1; etc.).

26. Verily. See on v. 18.

By no means. Gr. ou meµ, a double negative, and thus most emphatic.

Farthing. Gr. kodranteµs, Latin quadrans, about equal to the widow’s “two mites” (cf. Mark 12:42).

27. Ye have heard. See on v. 21. There is some textual evidence (cf. p. 146) for omitting the expression “by them of old time.”

Commit adultery. A quotation from Ex. 20:14 (cf. Deut. 5:18).

28. But I say. See on v. 22. Fundamentally, Jesus’ discussion of the marriage relationship and its responsibilities is based on God’s original plan for the home as stated in Gen. 2:21–24 (see Matt. 19:8) and not on the Mosaic law (see Deut. 24:1–4). In that plan, marriage was intended to meet the need for companionship (Gen. 2:18), and to provide a home and proper training for the children that would be born (see Gen. 1:28; 18:19; Prov. 22:6; Eph. 6:1–4). The home was thus established as an ideal environment in which both parents and children might learn of God and might develop characters that would measure up to the lofty ideals inherent in the divine purpose that led to their creation.

Looketh on a woman. Feminine beauty is a gift from a loving Creator, who is a lover of all true beauty. The pure appreciation of that beauty is both right and proper. Furthermore, the attraction each sex has for the other was implanted within men and women by the Creator, and when operating within the limits ordained of God, is inherently good, but when perverted to serve selfish, evil interests, becomes one of the strongest destructive forces in the world.

Lust. Gr. epithumeoµ, “to set one’s heart upon [a thing],” “to long for,” “to covet,” “to desire.” “Lust” is an old Anglo-Saxon word meaning “pleasure,” “longing.” “To lust” for a thing is to experience an intense, eager desire for it. Epithumeoµ is used in both a good and an evil sense. Jesus told the Twelve that with “desire” (epithumia) He had “desired” (epithumeoµ) to eat the last Passover with them (Luke 22:15). In its good sense epithumeoµ appears also in Matt. 13:17; Luke 17:22; Heb. 6:11; 1 Peter 1:12; etc.).

The related noun, epithumia, “desire,” is used similarly in Phil. 1:23; 1 Thess. 2:17. One of the Hebrew equivalents of epithumeoµ is chamad, “to desire,” “to take pleasure in.” Chamad is rendered “covet” in the tenth commandment (Ex. 20:17) and “desire” in Deut. 5:21 and Isa. 53:2. Christ was doubtless thinking of the tenth commandment when He warned against looking “on a woman to lust after her.” In other words, the man who orders his affections and his will in harmony with the tenth commandment is thereby protected against violating the seventh.

Heart. Gr.kardia, “heart,” here referring to the intellect, the affections, and the will. As a man “thinketh in his heart, so is he” (Prov. 23:7). Christ points out that character is determined, not so much by the outward act, as by the inward attitude that motivates the act. The outward act merely reflects and activates the inward attitude. He who would commit a wrong act if he thought he could escape detection, and who is restrained only by that fear, is, in the sight of God, guilty. Sin is first and above all else an act of the higher powers of the mind—the reason, the power of choice, the will (see on Prov. 7:19). The outward act is merely an extension of the inward decision.

29. Thy right eye. Compare ch. 18:8, 9. In ch. 5:28 Christ went behind the act to call attention to the motive that prompts the act, that is, to the attitude, or frame of mind, that gives birth to the act. Here He goes behind the motive or attitude to point to the avenues by which sin gains entrance into the life, the sensory nervous system. For the majority the strongest inducements to sin are those that reach the mind by way of the optic nerve, the auditory nerve, and other sensory nerves (AA 518).

He who refuses to see, hear, taste, smell, or touch that which is suggestive of sin has gone far toward avoiding sinful thoughts. He who immediately banishes evil thoughts when, momentarily, they may flash upon his consciousness, thereby avoids the development of a habitual thought pattern that conditions the mind to commit sin when the opportunity presents itself. Christ lived a sinless life because “there was in Him nothing that responded to Satan’s sophistry” (DA 123).

Offend. Gr. skandalizoµ, “to snare,” “to trip up,” “to cause to stumble,” from skandalon, the stick that springs a trap (see Rom. 11:9; 14:13; 1 John 2:10; Rev. 2:14).

Pluck it out. It would, in one sense of the word, be better to go through this life blind or otherwise maimed than to forfeit eternal life. But Christ here uses a figure of speech. He does not call for mutilating the body, but for controlling the thoughts. To refuse to behold that which is evil is fully as effective as making oneself blind, and has the added advantage that the power of sight is retained and may be applied to things that are good. A fox will sometimes gnaw off its own paw, held fast in a trap, in order to escape. Similarly, a lizard will sacrifice its tail, or a lobster its claw. By the plucking out of the eye or the cutting off of the hand Christ figuratively speaks of the resolute action that should be taken by the will in order to guard against evil. The Christian does well to follow the example of Job, who “made a covenant with … [his] eyes” (Job 31:1 cf. 1 Cor. 9:27).

Hell. Gr. geenna (see comment on v. 22).

30. Thy right hand. That is, as an instrument of evil desires (see on v. 29).

31. It hath been said. See on v. 21.

Put away. Gr. apoluoµ, “to set free,” “to release,” here meaning “to divorce.”

A writing of divorcement. Gr. apostasion, “a certificate [of divorce],” from aphisteµmi, “to separate,” “to put away.” The English word “apostasy” comes from the same root. As Christ later pointed out, divorce was not a part of God’s original plan, but came under the provisional approval of the law of Moses because of the “hardness” of men’s hearts (ch. 19:7, 8). As to the nature and purpose of the law of Moses with regard to divorce, see on Deut. 24:1–4. It should be emphasized that the law of Moses did not institute divorce. By divine direction Moses tolerated it and regulated it so as to prevent abuses. Christian marriage should rest on the basis of Gen. 2:24, not of Deut. 24:1.

32. Fornication. Gr. porneia, a general term applying to illicit sexual relationship. The liberal school of Hillel taught that a man might secure a divorce for the most trivial cause, such as his wife’s permitting his food to burn (Mishnah Gittin 9. 10, Soncino ed. of the Talmud, pp. 436, 437; cf. MB 63). The more conservative school of Shammai, however, interpreted the expression “some uncleanness” of Deut. 24:1 to mean “some unseemly thing,” meaning “immodest,” or “indecent” (Mishnah Gittin 9. 10, Soncino ed. of the Talmud, p. 436). But Jesus made plain that there should be no divorce except in the case of marital infidelity. The marriage relationship had been perverted by sin, and Jesus came to restore to it the purity and beauty originally ordained by the Creator. See on Deut. 14:26.

In the providence of God the marriage institution was designed to bless and uplift humanity. The companionship of husband and wife was ordained of God as the ideal environment in which to mature a Christian character. Most of the personality adjustments of married life, and the difficulties encountered by many in making these adjustments, call for the exercise of self-restraint and sometimes self-sacrifice. True “love is patient and kind,” it “does not insist on its own way,” it “bears all things, believes all things, hopes all things, endures all things” (1 Cor. 13:4–7, RSV). When Christians enter into the marriage relationship they should accept the responsibility of applying the principles here stated. Husbands and wives who thus apply these principles, and who are willing for the grace of Christ to operate in their lives, will find that there is no difficulty, however serious it may appear to be, that cannot be solved. Where dispositions are not congenial, the Christian solution is to change dispositions, not spouses.

To commit adultery. A wife put away would naturally seek to find a new home. But by marrying another she would commit fornication, because her previous marriage was not validly dissolved in God’s sight (cf. Mark 10:11, 12). Christ boldly set aside the rabbinical tradition of His day, especially that of the school of Hillel (see the foregoing under “Fornication”), which permitted divorce for any cause. It has been observed that no marriage existed among the Jews of the Mishnaic period from which the husband could not abruptly free himself in a legal fashion. Jesus emphasized that marriage was divinely ordained and, when properly entered into, was divinely ratified. What God had joined together no rabbinical tradition or practice could put asunder.

33. Again. This is the third illustration of Christ’s spiritual interpretation of the law.

Ye have heard. See on v. 21.

It hath been said. What follows is not an exact quotation, but rather a summary of the teachings of Lev. 19:12; Ex. 20:7; Num. 30:2; Deut. 23:22.

Forswear. Gr. epiorkeoµ, “to swear falsely.” Christ here refers to solemn statements made in affirmation of the truth of what has been said or of promises to perform certain acts. He speaks not of profanity, in the usual sense of the term, but of perjury, particularly of perjury that invokes the name of God and thereby dishonors and profanes that name.

Perform … thine oaths. Christ here speaks of promises, particularly those made to God. However, He thinks not so much of what is promised, but that the promise, whatever it be, is made good. He emphasizes, not the way the promises are made, but the way they are kept. For the solemnity and inviolability of vows made to God see on Lev. 19:12; Num. 30:2; Deut. 23:21.

34. But I say. See on v. 22.

Swear not at all. Jesus refers, not to the solemn judicial oath (MB 66; see on ch. 26:64), but to oaths common among the Jews. Generally speaking, to prefix an affirmation with the words “I swear” constituted the statement an oath. But, as in other things, the Jews contrived many devices by which to free themselves from obligations accepted under oath. Christ’s attitude toward the casuistry often involved in Jewish oath taking is set forth in greater detail in ch. 23:16–22.

Before Caiaphas, Christ Himself answered under oath (ch. 26:63, 64). Paul repeatedly invoked God as witness that what he said was true (2 Cor. 1:23; 11:31; cf. 1 Thess. 5:27). The Decalogue does not forbid oaths, but perjury (Ex. 20:7, 16). “If there is any one who can consistently testify under oath, it is the Christian” (MB 67).

When the disposition to speak the truth is in a man’s heart, oath taking becomes superfluous. The practice of invoking the name of God at certain times implies that what a man says under such circumstances is more to be depended on than what he says at other times. Christ enjoins truthfulness in all the relationships of life. “Everything that Christians do should be as transparent as the sunlight” (MB 68).

Neither by heaven. The rabbis claimed that swearing “by heaven and by earth” did not render a man as culpable as did swearing by a supposedly inoffensive substitute for the divine name (see Vol. I, p. 172) or by one of the attributes of God (Mishnah ShebuФoth 4. 13, Soncino ed. of the Talmud, pp. 202, 203). But Jesus denied their contention.

35. His footstool. Compare Isa. 66:1. A poetic expression emphasizing the insignificance of the earth and its inhabitants as compared with God (cf. Isa. 57:15; Eccl. 5:2; Lam. 2:1).

The great King. That is, God.

36. Swear by thy head. Another common formula of swearing.

37. Your communication. Compare such passages of Scripture as Eph. 4:29.

Yea, yea. Compare James 5:12. For the Christian, for one who respects his word, a simple Yes or No carries as much weight and reliability as a more elaborate declaration.

Cometh of evil. Or, “cometh of the evil one” (cf. Matt. 13:19; 1 John 3:12).

38. Ye have heard. See on v. 21. Christ presents His fourth illustration of the spirit of the law in contrast with the mere form of obeying it. Verses 38–42 are concerned with the attitude a Christian should take when suffering injury at the hands of another.

It hath been said. See on v. 21. The quotation in this verse is based on Ex. 21:24; Lev. 24:20; Deut. 19:21 (see on Ex. 21:24; see Vol. I, p. 618).

An eye for an eye. When this law was instituted it marked a great advance over the blood-feud system of justice common in ancient times, under which it was the general practice to repay injuries with compound interest. The law was a civil statute, and the punishment was to be carried out at the direction of the courts. It did not justify personal revenge (MB 70). For a similar provision in the law of Hammurabi see Vol. I, p. 618.

39. But I say. See on v. 22.

Resist not evil. That is, do not seek revenge for wrongs suffered. Jesus here seems to refer to active hostility rather than to passive resistance. The word for “evil” may refer either to an evil person or to an evil thing. Here the former seems indicated. It includes evil done to a person and evil done by a person. The Christian will not meet violence with violence. He will “overcome evil with good” (Rom. 12:21) and “heap coals of fire” upon the head of one who wrongs him (Prov. 25:21, 22).

Cheek. As in all the other illustrations listed in vs. 21–47, Jesus is more concerned with the spirit that prompts the act rather than with the act itself. The Christian will not fight for what he considers to be his rights. He will submit to injury rather than seek opportunity to inflict it. Jesus Himself fully observed the spirit of this command, though He did not literally invite additional injury (John 18:22, 23; cf. Isa. 50:6; 53:7). Nor did Paul (Acts 22:25; 23:3; Acts 25:9, 10). On the cross Christ manifested the spirit of which He here spoke when He called upon the Father to forgive those who tormented Him (Luke 23:34).

40. Sue thee at the law. That is, “hale you into court.” The Greek makes it clear that the trial had not yet begun; legal action was simply contemplated.

Coat. Gr. chitoµn, the shirtlike undergarment worn next to the body.

Let him have. The Christian will quietly, meekly submit to wrong.

Cloke. Gr.himation, here, the “mantle,” or outer garment, which was commonly used as a covering at night, in contrast with the chitoµn. The poor would sometimes have little or nothing besides the “mantle” to offer as security for a loan. The law of Moses, however, prohibited a creditor from retaining this garment overnight as a pledge (Ex. 22:26, 27). In view of the fact that the cloak was considered more essential than the “coat,” or undergarment, to yield it without resistance would demonstrate a higher degree of concession, particularly in view of the fact that the law gave a man certain rights with respect to it.

41. Compel. Gr. aggareuoµ, meaning “to press into service.” The related noun, aggaros, is a Persian loan word meaning “mounted courier.” Among the Persians the word was used with reference to royal couriers of the imperial postal system, which the Persians developed to an amazing degree of efficiency (see on Esther 3:13). In Roman times aggareuoµ and aggaros referred to compulsory service in the transport of military equipment. Epictetus (iv. 1. 79) advises with respect to such service: “If there is a requisition and a soldier seizes it [your ass], let it go. Do not resist or complain, otherwise you will be first beaten, and lose the ass after all.” To resist was to invite cruelty. In Matt. 27:32 and Mark 15:21 aggareuoµ is used of compelling Simon to carry the cross of Christ.

Jesus referred to such instances as that of a Jewish civilian’s being impressed by a Roman soldier to carry his baggage for the distance of 1 mi., as provided by the law (cf. Luke 3:14). The Christian would give double the service required by law, and that cheerfully. Capernaum was a Roman garrison town, and as Jesus spoke, those who listened saw a company of Roman soldiers passing along a nearby road (MB 70). The Jews hoped and believed that the Messiah would humble the pride of Rome; here, Jesus counseled submission to Roman authority.

42. Turn not thou away. That is, do not refuse him. Citizens of the kingdom of heaven will have, and act upon, generous impulses (see on Luke 6:30).

43. Ye have heard. See on v. 21.

It hath been said. See on v. 21.

Love. Gr. agapaoµ, whose wealth of meaning the English word “love” inadequately reflects. Our word “love” means so many different things, and conveys so many diverse ideas, that the true meaning of agapeµ is obscured by this translation. The Greeks had three words to convey the ideas we seek to express by our one word “love”: agapan, philein, and eran.

Philein in general describes affectionate, sentimental love based on the emotions and feelings. Insofar as it is based on the feelings it is subject to change as the feelings change. Eran denotes passionate, sensual “love,” love that operates essentially on the physical plane. Certain forms of infatuation may be classed under this variety of “love.” Eran is not used in the NT. In the NT agapan, when contrasted with philein, describes love from the standpoint of respect and esteem. It adds principle to feeling in such a way that principle controls the feelings. It brings into play the higher powers of the mind and intelligence. Whereas philein tends to make us “love” only those who “love” us, agapan extends love even to those who do not love us. Agapan is selfless, whereas eran is purely selfish, and even philein may, at times, be marred by selfishness.

The noun form, agapeµ, is confined almost exclusively to the Bible. The agapeµ of the NT is love in its highest and truest form, the love than which there is no greater—love that impels a man to sacrifice himself for others (John 15:13). It implies reverence for God and respect for one’s fellow men. It is a divine principle of thought and action that modifies the character, governs the impulses, controls the passions, and ennobles the affections. See on Luke 6:30.

Thy neighbour. To the Jews a “neighbor” was a fellow Israelite, either by birth or by conversion to Judaism. Even the halfbreed Samaritans were excluded, and considered strangers. In the parable of the good Samaritan (Luke 10:29–37) Jesus swept away this narrow concept by proclaiming the brotherhood, or neighborhood, of all men. Christian love seeks the good of all men, whatever their race or creed. “Neighbor” literally means a “near-dweller.”

Hate thine enemy. This is not a part of the quotation from Lev. 19:18, but doubtless a popular maxim. Hatred or contempt for others is the natural product of pride in self. Thinking themselves, as sons of Abraham (John 8:33; see on Matt. 3:9), superior to other men (cf. Luke 18:11), the Jews looked with contempt on all Gentiles. It was as if Jesus said, “The law says to love your neighbor; I say, love even your enemies” (see Matt. 5:44). He then goes on to explain why we should love our enemies—because God does so (vs. 45–48) and because we are sons of God (Matt. 5:45; 1 John 3:1, 2).

44. But I say. See on v. 22.

Love your enemies. Compare Rom. 12:20. The word for “love,” agapan, denotes the love of respect in contrast with philein, which describes the love of emotion (filial love), such as exists between members of the family (see on Matt. 5:43). The command would be impossible if it enjoined men to philein their enemies, for they could not feel toward their enemies the same emotional warmth of affection that they feel toward the immediate members of their families, nor is that expected. Philein is spontaneous, emotional, and is nowhere commanded in the NT. Agapan, on the other hand, can be and is commanded, for it is under the control of the will. To agapan our bitterest enemies is to treat them with respect and courtesy and to regard them as God regards them.

Bless. Important textual evidence may be cited (cf. p. 146) for omitting the second and third clauses of this declaration, as well as the words “despitefully use you.” According to these ancient witnesses Christ simply said, “Love your enemies, pray for them that persecute you.” However, compare Luke 6:27, 28.

45. Children of your Father. Literally, “sons of your Father.” They resemble their Father in character (MB 75; see on vs. 43, 48). The test of love for God is love for our fellow men (1 John 4:20).

Which is in heaven. The expression “my [or “your”] Father which is in heaven” is characteristic of Matthew.

On the evil. By this obvious illustration from the natural world Jesus discredits the popular Jewish fallacy that God bestows His blessings on saints and withholds them from sinners (see on John 9:2). The Jews attributed to God the same spirit of hatred for sinners and non-Jews that they themselves felt. But whether it be the blessings of nature or of salvation, “God is no respecter of persons” (Acts 10:34, 35).

46. Which love you. See on v. 43.

What reward have ye? That is, “What particular credit is that to you? What is there special about that?” See on Matt. 7:12; Luke 6:32–35.

Publicans. See p. 66.

47. Salute your brethren. The universal greeting of the Orient, shalom, or salaam, “peace,” includes the express wish that the one to whom it is spoken may enjoy every spiritual and material blessing. See on v. 9.

The publicans. There is nothing worthy of honorable mention in doing what everyone else does. Textual evidence favors (cf. p. 146) the reading “Gentiles” instead of “publicans” (cf. ch. 6:7).

48. Be ye therefore. With these words Christ introduces the conclusion to be drawn from His six illustrations of the higher, spiritual application of the law of the kingdom of heaven given in vs. 21–47, though v. 48 is perhaps more closely related to the line of thought in vs. 43–47. In all of these illustrations Christ has shown that, in the kingdom He came to establish, it is the inner attitudes and motives that determine perfection of character, and not the outward acts alone. Man may look on the outward appearance, but God looks on the heart (1 Sam. 16:7).

Perfect. From the Gr. teleios, literally, “one who has reached the goal,” or “complete,” from telos, “end,” “fulfillment,” “completion,” “limit.” In Greek literature teleioi is used of flawless sacrificial victims, of full-grown or mature animals, of full-grown or mature adult human beings, of trained and fully qualified professional men. Paul speaks of “them that are perfect” (1 Cor. 2:6) and of “as many as be perfect” (Phil. 3:15). At the same time he realizes that there are new heights to gain and that he himself has not reached the ultimate perfection. Teleioi is also used in the NT to denote physically and intellectually “mature” men (1 Cor. 14:20, “men”; Heb. 5:14, them that are “of full age”). For tam, the Hebrew equivalent, see on Job 1:1; Prov. 11:3, 5.

Jesus does not here deal with absolute sinlessness in this life (see SC 62; EGW RH March 18, 1890). Sanctification is a progressive work.

The Jews were toiling wearily to become righteous by their own efforts, to earn salvation by works. But in their scrupulous legalism they paid so much attention to the minute details of the letter of the law that they lost sight completely of its spirit (cf. ch. 23:23). In the Sermon on the Mount Christ sought to turn their attention from the husks to the wheat. They had made the law an end in itself, something to be kept for its own sake, and had forgotten that its purpose was to lift their gaze to the high ideals of supreme love toward God and self-sacrificing love toward one’s fellow men (ch. 22:34–40). The rabbis taught that righteousness consists in having an excess of good deeds over evil deeds credited to one’s account in heaven.

It is important to note the relationship between vs. 48 and 45 (ch. 5), for to be “children of your Father which is in heaven” (v. 45) is equivalent to being “perfect, even as your Father which is in heaven is perfect” (v. 48).

Ellen G. White comments

1    DA 298; MB 4

1, 2 MB 45

1–12Ed 79; 7T 269

1–48DA 298–312; 5T 253

2, 3 MB 6

3     COL 152; DA 299; WM 176

3–52T 631

4     DA 300; MB 9; 5T 475

5     DA 301; MB 13; 2T 164; 3T 334; 7T 26; WM 153

6     EW 108; FE 240; GW 255; MB 18, 85, 113; PK 371; SC 80, 95; SL 10, 49; TM 120, 199; 2T 266; 4T 449, 460; 5T 17; 6T 65; 7T 213; WM 176

6–9DA 302

7     MB 21; WM 15

8     CT 103, 429; DA 302; FE 385, 415; GW 53; MB 24; MYP 191; PP 87; 1T 136; 8T 331

9     MB 27; PP 667; 2T 164, 437; 5T 176

10   MB 29

10–12DA 305; 8T 127

11   MB 31; ML 69

11, 12  AA 176

12   MB 33, 34

13   CH 560, 592; DA 439; Ev 697; FE 468; MB 35, 53; ML 166; MYP 318; PK 231; TM 373; 2T 636; 3T 559; 5T 130, 256, 389; 6T 258

13, 14  DA 306; ML 166; MYP 349, 364; RC 52; Te 165; TM 422; 1T 303, 345, 425; 2T 394, 548; 3T 248; 4T 118, 319; 5T 238, 280, 361; 7T 114

13–152T 633

13–16CH 337; 2T 443; 9T 28

14   AA 12; AH 36, 39, 96, 536; CD 76; CG 110; CH 84, 445; COL 417; CS 38, 125; CSW 34; CT 531; Ev 382, 403; LS 295; MB 38, 42; MH 36; ML 8, 102, 220, 304; PK 718; TM 443; 1T 422, 458; 2T 123, 579, 631; 3T 161, 376, 404, 433; 4T 356, 535; 5T 113, 456, 520, 531, 554, 568, 579, 731; 6T 158, 188, 436; 7T 24; 8T 46, 141, 173; 9T 19; WM 36, 260

14, 15  6T 145

14–16PP 369; 3T 40; 5T 681; 6T 33; 8T 52

15   CD 416; MM 302; 2T 669; 3T 385; 4T 52, 391; 5T 404; 6T 37, 196; 7T 36, 161; 9T 75, 158

15, 16  CT 398; MB 39; 5T 381

16   AH 37, 252; CH 35, 242, 437, 592; COL 417; CS 346; CT 398, 531; Ev 202, 467; FE 203, 482; GW 195, 373, 394; MH 36; ML 220; MM 219; PK 718; SC 82; Te 247; TM 17, 296; 1T 193, 416, 422, 458, 485, 694; 2T 159, 161, 225, 239, 247, 389, 465; 3T 53, 56, 200, 376, 436; 4T 16, 59, 400; 5T 75, 306, 381, 460; 6T 121; 7T 92, 143; 8T 26, 46, 56, 245; 9T 70, 100, 148

17   DA 307; EW 215; GC 262; MB 45, 48; 2T 201; 8T 312

17, 18  COL 314; GC 466; PP 365

17–19GC 447; PK 183

18   AA 505; DA 283, 307, 762; GC 434; MB 49; PP 469

19   DA 308; MB 51; 4T 248; 5T 434, 627

19, 20  7T 114

20   DA 309; MB 53; 3T 193

22   MB 55

22–24DA 310

23, 24  MB 58; MH 486; 5T 646, 649; 8T 84; 9T 192

26   4T 476

28   MB 59; PP 308

29, 30  MYP 56; 3T 550; 5T 222, 340

30   MB 60

32   AH 340, 344, 345, 346; MB 63

34   ML 282

34–36MB 66

34–371T 201

37   Ed 236; MB 67

39   MB 69, 73

40, 41  MB 71

40–42MB 72

42   MH 188

43–45MB 73

44   DA 265; FE 177; MM 253; 4T 134

44, 45  DA 311; MH 423; MM 256; 8T 286

45   AA 359; COL 202; DA 649; MB 74; PK 231; TM 280; 6T 284; 9T 50; WM 15

47   COL 272

48        CT 257, 365; CS 24; DA 311; LS 342; MB 76; ML 15, 38, 271; MM 112, 200, 254; MYP 73, 144; PP 574; 2T 445, 549; 4T 332, 455, 520, 591; 5T 557; 8T 64, 86