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The Beatitudes

 5

When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying:

3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

4 “Blessed are those who mourn, for they will be comforted.

5 “Blessed are the meek, for they will inherit the earth.

6 “Blessed are those who hunger and thirst for righteousness, for they will be filled.

7 “Blessed are the merciful, for they will receive mercy.

8 “Blessed are the pure in heart, for they will see God.

9 “Blessed are the peacemakers, for they will be called children of God.

10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

11 “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

Salt and Light

13 “You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.

14 “You are the light of the world. A city built on a hill cannot be hid. 15No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. 16In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

The Law and the Prophets

17 “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. 18For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. 19Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. 20For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

Concerning Anger

21 “You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgment.’ 22But I say to you that if you are angry with a brother or sister, you will be liable to judgment; and if you insult a brother or sister, you will be liable to the council; and if you say, ‘You fool,’ you will be liable to the hell of fire. 23So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, 24leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift. 25Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. 26Truly I tell you, you will never get out until you have paid the last penny.

Concerning Adultery

27 “You have heard that it was said, ‘You shall not commit adultery.’ 28But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. 29If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. 30And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.

Concerning Divorce

31 “It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ 32But I say to you that anyone who divorces his wife, except on the ground of unchastity, causes her to commit adultery; and whoever marries a divorced woman commits adultery.

Concerning Oaths

33 “Again, you have heard that it was said to those of ancient times, ‘You shall not swear falsely, but carry out the vows you have made to the Lord.’ 34But I say to you, Do not swear at all, either by heaven, for it is the throne of God, 35or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36And do not swear by your head, for you cannot make one hair white or black. 37Let your word be ‘Yes, Yes’ or ‘No, No’; anything more than this comes from the evil one.

Concerning Retaliation

38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40and if anyone wants to sue you and take your coat, give your cloak as well; 41and if anyone forces you to go one mile, go also the second mile. 42Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.

Love for Enemies

43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44But I say to you, Love your enemies and pray for those who persecute you, 45so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. 46For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? 48Be perfect, therefore, as your heavenly Father is perfect.


Matthew 5:17. Think not. With regard to the perfection of his life, Christ might justly have maintained that he came to fulfill the law: but here he treats of doctrine, not of life. As he afterwards exclaimed, that “the kingdom of God is come,” (Matthew 12:28,) and raised the minds of men with unusual expectation, and even admitted disciples by baptism, it is probable, that the minds of many were in a state of suspense and doubt, and were eagerly inquiring, what was the design of that novelty. Christ, therefore, now declares, that his doctrine is so far from being at variance with the law, that it agrees perfectly with the law and the prophets, and not only so, but brings the complete fulfillment of them.

There appear to have been chiefly two reasons, which induced him to declare this agreement between the law and the Gospel. As soon as any new method of teaching makes its appearance, the body of the people immediately look upon it, as if everything were to be overturned. Now the preaching of the Gospel, as I mentioned a little ago, tended to raise the expectation, that the Church would assume a totally different form from what had previously belonged to it. They thought that the ancient and accustomed government was to be abolished. This opinion, in many respects, was very dangerous. Devout worshippers of God would never have embraced the Gospel, if it had been a revolt from the law; while light and turbulent spirits would eagerly have seized on an occasion offered to them for entirely overthrowing the state of religion: for we know in what insolent freaks rash people are ready to indulge when there is any thing new.

Besides, Christ saw that the greater part of the Jews, though they professed to believe the Law, were profane and degenerate. The condition of the people was so decayed, every thing was filled with so many corruptions, and the negligence or malice of the priests had so completely extinguished the pure light of doctrine, that there no longer remained any reverence for the Law. But if a new kind of doctrine had been introduced, which would destroy the authority of the Law and the Prophets, religion would have sustained a dreadful injury. This appears to be the first reason, why Christ declared that he had not come to destroy the Law. Indeed, the context makes this abundantly clear: for he immediately adds, by way of confirmation, that it is impossible for even one point of the Law to fail, — and pronounces a curse on those teachers who do not faithfully labor to maintain its authority.

The second reason was, to refute the wicked slander which, he knew was brought against him by the ignorant and unlearned. This charge, it is evident, had been fastened on his doctrine by the scribes: for he proceeds immediately to direct his discourse against them. We must keep in mind the object which Christ had in view. While he invites and exhorts the Jews to receive the Gospel, he still retains them in obedience to the Law; and, on the other hand, he boldly refutes the base reproaches and slanders, by which his enemies labored to make his preaching infamous or suspected.

If we intend to reform affairs which are in a state of disorder, we must always exercise such prudence and moderation, as will convince the people, that we do not oppose the eternal Word of God, or introduce any novelty that is contrary to Scripture. We must take care, that no suspicion of such contrariety shall injure the faith of the godly, and that rash men shall not be emboldened by a pretense of novelty. In short, we must endeavor to oppose a profane contempt of the Word of God, and to prevent religion from being despised by the ignorant. The defense which Christ makes, to free his doctrine from slanders, ought to encourage us, if we are now exposed to the same calumnies. That crime was charged against Paul, that he was an apostate from the law of God, (Acts 21:21) and we need not, therefore, wonder, if the Papists endeavor, in the same manner, to render us odious. Following the example of Christ, we ought to clear ourselves from false accusations, and, at the same time, to profess the truth freely, though it may expose us to unjust reproaches.

I am not come to destroy. God had, indeed, promised a new covenant at the coming of Christ; but had, at the same time, showed, that it would not be different from the first, but that, on the contrary, its design was, to give a perpetual sanction to the covenant, which he had made from the beginning, with his own people.

“I will write my law, (says he,) in their hearts,
and I will remember their iniquities no more,”
(Jeremiah 31:33, 34.)383383     The reader will find a copious illustration of this remarkable passage in Jeremiah, and of its bearing on the Christian system, in the author's commentary on the eighth chapter of the Epistle to the Hebrews. — Ed.

By these words he is so far from departing from the former covenant, that, on the contrary, he declares, that it will be confirmed and ratified, when it shall be succeeded by the new. This is also the meaning of Christ’s words, when he says, that he came to fulfill the law: for he actually fulfilled it, by quickening, with his Spirit, the dead letter, and then exhibiting, in reality, what had hitherto appeared only in figures.

With respect to doctrine, we must not imagine that the coming of Christ has freed us from the authority of the law: for it is the eternal rule of a devout and holy life, and must, therefore, be as unchangeable, as the justice of God, which it embraced, is constant and uniform. With respect to ceremonies, there is some appearance of a change having taken place; but it was only the use of them that was abolished, for their meaning was more fully confirmed. The coming of Christ has taken nothing away even from ceremonies, but, on the contrary, confirms them by exhibiting the truth of shadows: for, when we see their full effect, we acknowledge that they are not vain or useless. Let us therefore learn to maintain inviolable this sacred tie between the law and the Gospel, which many improperly attempt to break. For it contributes not a little to confirm the authority of the Gospel, when we learn, that it is nothing else than a fulfillment of the law; so that both, with one consent, declare God to be their Author.

18. Till heaven and earth pass Luke expresses it a little differently, but to the same import, that it is easier for heaven and earth to pass, than for one point of the law to fail The design of Christ, in both passages, was to teach, that the truth of the law and of every part of it, is secure, and that nothing so durable is to be found in the whole frame of the world. Some persons indulge in ingenious refinements on the word till, (ἓως ἂ ν,) as if the passing away of the heaven and earth, which will take place on the last day, the day of judgment, were to put an end to the law and the prophets And certainly, as

“tongues shall then cease, and prophecies shall be abolished,”
(1 Corinthians 13:8,)

I think that the written law, as well as the exposition of it, will come to an end; but, as I am of opinion that Christ spoke more simply, I do not choose to feed the ears of readers with such amusements. Let it suffice for us to hold, that sooner shall heaven fall to pieces, and the whole frame of the world become a mass of confusion, than the stability of the law shall give way. But what does it mean, that every part of the law shall be fulfilled down to the smallest point? for we see, that even those, who have been regenerated by the Spirit of God, are very far from keeping the law of God in a perfect manner. I answer, the expression, shall not pass away, must be viewed as referring, not to the life of men, but to the perfect truth of the doctrine. There is nothing in the law that is unimportant, nothing that was put there at, random; and so it is impossible that a single letter shall perish.”

19. Whoever then shall break Christ here speaks expressly of the commandments of life, or the ten words, which all the children of God ought to take as the rule of their life. He therefore declares, that they are false and deceitful teachers, who do not restrain their disciples within obedience to the law, and that they are unworthy to occupy a place in the Church, who weaken, in the slightest degree, the authority of the law; and, on the other hand, that they are honest and faithful ministers of God, who recommend, both by word and by example, the keeping of the law. The least commandments is an expression used in accommodation to the judgment of men: for though they have not all the same weight, (but, when they are compared together, some are less than others,) yet we are not at liberty to think any thing small, on which the heavenly Legislator has been pleased to issue a command. For what sacrilege is it to treat contemptuously any thing which has proceeded from his sacred mouth? This is to sink his majesty to the rank of creatures. Accordingly, when our Lord calls them little commandments, it is a sort of concession. He shall be called the least This is an allusion to what he had just said about the commandments: but the meaning is obvious. Those who shall pour contempt on the doctrine of the law, or on a single syllable of it, will be rejected as the lowest of men.384384     “Comme 1es plus inutiles du monde;” — “as the most useless in the world.”

The kingdom of heaven means the renovation of the Church, or the prosperous condition of the Church, such as was then beginning to appear by the preaching of the Gospel. In this sense, Christ tells us, that he who is least in the kingdom of God is greater than John,” (Luke 7:28.) The meaning of that phrase is, that God, restoring the world by the hand of his Son, has completely established his kingdom. Christ declares that, when his Church shall have been renewed, no teachers must be admitted to it, but those who are faithful expounders of the law, and who labor to maintain its doctrine entire. But it is asked, were not ceremonies among the commandments of God, the least of which we are now required to observe? I answer, We must look to the design and object of the Legislator. God enjoined ceremonies, that their outward use might be temporal, and their meaning eternal. That man does not break ceremonies, who omits what is shadowy, but retains their effect. But if Christ banishes from his kingdom all who accustom men to any contempt of the law how monstrous must be their stupidity, who are not ashamed to remit, by a sacrilegious indulgence, what God strictly demands, and, under the pretense of venial sin, to overthrow the righteousness of the law.385385     “De mettre la justice de la Loy sous les pieds;” — “to trample the justice of the law under their feet.” Again, we must observe the description he gives of good and holy teachers: that not only by words, but chiefly by the example of life, they exhort386386     “Ils exhortent et incitent les hommes;” — “they exhort and incite men.” men to keep the law.

Matthew 5:20. Unless your righteousness shall be more abundant. He takes a passing notice of the Scribes, who were laboring to throw a stain on the doctrine of the Gospel, as if it were the ruin of the Law. True, he does not reason on this subject, but only points out briefly, that nothing has less influence over their minds than zeal for the law. “They pretend, that their hostility to me arises from their strong desire, that the law should not be violated. But their life makes it evident, how coldly they observe the law, — nay more, how unconcerned they are about mocking God,392392     “Comme ils se moquent de Dieu sans en faire conscience.” — “How they mock God, without making conscience of it.” while they boast before men of an assumed and hypocritical righteousness.” This is the view which the most of commentators give of the passage.

But it deserves inquiry, whether he does not rather blame the corrupted manner of teaching, which the Pharisees and Scribes followed in instructing the people. By confining the law of God to outward duties only, they trained their disciples, like apes, to hypocrisy.393393     “Ils accoustumoyent leurs disc p es k ne hypocrisle, et en faisoyent des singes.” — “They accustomed their disciples to a hypocrisy, and made apes of them.” They lived, I readily admit, as ill as they taught, and even worse: and therefore, along with their corrupted doctrine, I willingly include their hypocritical parade of false righteousness. The principal charge brought by Christ against their doctrine may be easily learned from what follows in the discourse, where he removes from the law their false and wicked interpretations, and restores it to its purity. In short, the objection which, as we have already said, was unjustly brought against him by the Scribes, is powerfully thrown back on themselves.

We must bear in mind, what we have mentioned elsewhere, that the Pharisees are added to the Scribes by way of enlarging on what he had said: for that sect had, above all others, obtained a reputation for sanctity. It is a mistake, however, to suppose, that they were called Pharisees on account of division,394394     “De division, ou separation;” — “of division, or separation.” because they separated themselves from the ordinary class, and claimed a rank peculiar to themselves. They were called פרושים, that is, Expounders,395395     Among a host of opinions as to the origin of the name Pharisees, there is room to doubt if Calvin has hit upon the true etymology. There are two roots: פרׂש (paras,) to spread out, with Sin for the final letter, — and פרׁש (parash,). to explain, to separate, with Schin. Both have been pressed into the service. The former is chiefly quoted in support of an allusion to our Lord's description of them, that they make broad their phylacteries, (Matthew 23:5.) But the latter root has been more fertile in suggestions. John Alberti, no mean authority, in his Glossarium Grcecurn, (under Luke 11:38,) defines Φαρισαῖος, to be διακεχωρισμένος, separated, and quotes the Septuagint as employing that participle (Ezekiel 34:12) for, נפרׁשות the principhal participle of פרׁש, (parash.) From Hesychius he gives synonyms of like import, — Φαρισαῖος, ἀφωρισμένος, μεμερισμένος, καθαρός As to the last of those terms, καθαρός, the learned Vitringa, to whom Alberti also refers, has copiously illustrated its meaning in a passage, which has been often quoted as embodying the proud challenge of the Pharisee, Stand by: for I am holier than thou, (Isaiah 65:5 ) Suidas unhesitatingly defends the same idea of separation. His definition is as follows: Φαρισαῖοι οἱ ἑρμηνευόμενοι ἀφωρισμένοι, παρὰ τὸ μερίζειν καὶ ἀφορίζειν ἑαυτοὺς τῶν ἄλλων ἁπάντων, εἴς τε τὸ καθαρώτατον τοῦ βίου, καὶ ἀκριβέστατον, καὶ εἰς τὰ τοῦ νόμου ἐντάλματα. “Pharisees, which means separated, on account of their dividing and separating themselves from all others, to the greatest purity and strictness of life, and to the prescriptions of the law.” — Calvin's derivation is from the same root, and is certainly ingenious. That sect, we know, boasted of a rigid adherence to the law, though it may be questioned whether profound skill in exposition was claimed by all its members. Many of them might think that this belonged to the Scribes as a professional matter. — Ed. because they were not satisfied with the bare letter, but boasted of being in possession of a key to open up hidden meanings. Hence arose an immense mass of errors, when they assumed magisterial authority, and ventured, according to their wicked fancy and their equally wicked pride, to thrust forward their own inventions in place of Scripture.


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