Matthäus 5:34 Kommentar

This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it - the things to be believed, but it is wholly taken up with the agenda - the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (Mat 5:1, Mat 5:2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes (Mat 5:3-12). II. He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are - the salt of the earth, and the lights of the world (Mat 5:13-16). 2. To understand what they have to do - they are to be governed by the moral law. Here is, (1.) A general ratification of the law, and a recommendation of it to us, as our rule (Mat 5:17-20). (2.) A particular rectification of divers mistakes; or, rather, a reformation of divers wilful, gross corruptions, which the scribes and Pharisees had introduced in their exposition of the law; and an authentic explication of divers branches which most needed to be explained and vindicated (Mat 5:20). Particularly, here is an explication, [1.] Of the sixth commandment, which forbids murder (Mat 5:21-26). [2.] Of the seventh commandment, against adultery (Mat 5:27-32). [3.] Of the third commandment (Mat 5:33-37). [4.] Of the law of retaliation (Mat 5:38-42). [5.] Of the law of brotherly love (Mat 5:43-48). And the scope of the whole is, to show that the law is spiritual.

And seeing the multitudes,.... The great concourse of people that followed him from the places before mentioned, he went up into a mountain; either to pray alone, which was sometimes his custom to do, or to shun the multitude; or rather, because it was a commodious place for teaching the people: and when he was set: not for rest, but in order to teach; for sitting was the posture of masters, or teachers, see Mat 13:2 Luk 4:20. The form in which the master and his disciples sat is thus described by Maimonides (z). "The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.'' With respect to this latter custom, the Talmudists say (a), that "from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel died, the glory of the law ceased.'' His disciples came unto him; not only the twelve, but the company, or multitude, of his disciples, Luk 6:17 which he made in the several places, where he had been preaching; for the number of his disciples was larger than John's. (z) Hilch. Talmud Torah, c. 4. sect. 2. (a) T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c. 9. sect. 15. & Jarchi, Maimon, & Bartenora in ib.

But I say unto you, swear not at all,.... Which must not be understood in the strictest sense, as though it was not lawful to take an oath upon any occasion, in an affair of moment, in a solemn serious manner, and in the name of God; which may be safely done: but of rash swearing, about trivial matters, and by the creatures; as appears by what follows, neither by heaven; which is directly contrary to the Jewish canons (m), which say, "they that swear "by heaven", and by earth, are free.'' Upon the words in Sol 2:7, "I adjure you", &c. it is asked (n), "by what does she adjure them? R. Eliezer says, by the heavens, and by the earth; by the hosts, the host above, and the host below.'' So Philo the Jew says (o) that the most high and ancient cause need not to be immediately mentioned in swearing; but the "earth", the sun, the stars, "heaven", and the whole world. So R. Aben Ezra, and R. David Kimchi, explain Amo 4:2. "The Lord God hath sworn by his holiness"; that is, say they, "by heaven": which may be thought to justify them, in this form of swearing; though they did not look upon it as a binding oath, and therefore if broken they were not criminal (p). "He that swears by heaven, and by the earth, and by the sun, and the like; though his intention is nothing less than to him that created them, this is no oath.'' The reason why it is forbidden by Christ to swear by heaven, is, for it is God's throne; referring to Isa 66:1 where he sits, the glory of his majesty shines forth, and is itself glorious and excellent, and not to be mentioned in a vain way; and especially, for the reason Christ elsewhere gives, Mat 23:22 that "he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon"; so that they doubly sinned, first, by openly swearing by that which is God's creature; and then, by tacitly bringing God into their rash and vain oaths. (m) Misn. Shebuot, c. 4. sect. 13. (n) Shirhashirim Rabba, fol. 10. 4. (o) De Special. leg. p 770. (p) Maimon. Hilch. Shebuot, c. 12. sect. 3.

In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )-is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading.

Next, to lead them farther away from swearing by God, He saith, "Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:" still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and He intimates this custom near the end of His Gospel. But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, "because Heaven is beautiful and great," nor, "because earth is profitable;" but "because the one is God's throne, the other His footstool;" on every side urging them on towards their Lord.

"Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, swear not at all." Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing. But what means, "Thou shalt perform unto the Lord thine oaths?" It is this, "thou shalt be true in swearing." "But I say unto you, swear not at all."

Lastly, consider that the Saviour does not here forbid to swear by God, but by the Heaven, the Earth, by Jerusalem, by a man's head. For this evil practice of swearing by the elements the Jews had always, and are thereof often accused in the prophetic writing's. For he who swears, shows either reverence or love for that by which he swears. Thus when the Jews swore by the Angels, by the city of Jerusalem, by the temple and the elements, they paid to the creature the honour and worship belonging to God; for it is commanded in the Law that we should not swear but by the Lord our God.

(Verses 34 onwards) But I say to you, do not swear at all: neither by heaven, for it is the throne of God; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King. Nor should you swear by your head, because you cannot make a single hair white or black. The Jews have always had this wicked habit of swearing by the elements, as the prophetic word often accuses them (Isaiah 65). Whoever swears, worships, or loves the one by whom they swear. In the law it is commanded that we do not swear, except by the Lord our God (Deut. VI and VII). The Jews, by swearing by angels, and by the city of Jerusalem, and by the temple, and by the elements, honored and worshipped creatures and earthly things with the honor and worship due to God. Finally, consider that here the Savior did not prohibit swearing by God, but by heaven, and earth, and Jerusalem, and by your own head. And this was granted in the law as if to little children, so that just as they would sacrifice animals to God and not to idols, they would be allowed to swear by God: not that they would do this rightly, but because it was better to offer this to God than to demons.

(de Mendac. 15.) But what we could not understand by mere words, from the conduct of the saints we may gather in what sense should be understood what might easily be drawn the contrary way, unless explained by example. The Apostle has used oaths in his Epistles, and by this shows us how that ought to be taken, I say unto you, Swear not at all, namely, lest by allowing ourselves to swear at all we come to readiness in swearing, from readiness we come to a habit of swearing, and from a habit of swearing we fall into perjury. And so the Apostle is not found to have used an oath but only in writing, the greater thought and caution which that requires not allowing of slip of the tongue. Yet is the Lord's command so universal, Swear not at all, that He would seem to have forbidden it even in writing. But since it would be an impiety to accuse Paul of having violated this precept, especially in his Epistles, we must understand the word at all as implying that, as far as lays in your power, you should not make a practice of swearing, not aim at it as a good thing in which you should take delight. (cont. Faust. xix. 23.) Therefore in his writings, as writing allows of greater circumspection, the Apostle is found to have used an oath in several places, that none might suppose that there is any direct sin in swearing what is true; but only that our weak hearts are better preserved from perjury by abstaining from all swearing whatever. (Serm. in Mont. i. 17.) Or; It is added, By the Heaven, &c. because the Jews did not consider themselves bound when they swore by such things. As if He had said, When you swear by the Heaven and the Earth, think not that you do not owe your oath to the Lord your God, for you are proved to have sworn by Him whose throne the heaven is, and the earth His footstool; which is not meant as though God had such limbs set upon the heaven and the earth, after the manner of a man who is sitting; but that seat signifies God's judgment of us. And since in the whole extent of this universe it is the heaven that has the highest beauty, God is said to sit upon the heavens as showing divine power to be more excellent than the most surpassing show of beauty; and He is said to stand upon the earth, as putting to lowest use a lesser beauty. Spiritually by the heavens are denoted holy souls, by the earth the sinful, seeing He that is spiritual judgeth all things. (1 Cor. 2:15.) But to the sinner it is said, Earth thou art, and unto earth thou shalt return. (Gen. 3:19.) And he who would abide under a law, is put under a law, and therefore He adds, it is the footstool of His feet. Neither by Jerusalem, for it is the city of the Great King; this is better said than 'it is mine;' though it is understood to mean the same. And because He is also truly Lord, whoso swears by Jerusalem, owes his oath to the Lord. Neither by thy head. What could any think more entirely his own property than his own head? But how is it ours when we have not power to make one hair black or white? Whoso then swears by his own head also owes his vows to the Lord; and by this the rest may be understood.

By the grace of gospel teaching, the law given by Moses acquired an advantage. The law prescribes that one must not swear falsely; but according to the gospel one must not swear at all. The Holy Spirit had seen fit to order this through Solomon when he said, “Do not accustom your mouth to oaths.” And again: “Even as a well-chastised servant is not deterred from envy, whoever swears and does business will not be purged from sin.” Therefore it is absolutely inappropriate for us to swear. What need is there for us to swear when we are not allowed to lie at all and our words must always be true and trustworthy, so much so that they may be taken as an oath? On this, the Lord not only forbids us to swear falsely but even to swear, lest we appear to tell the truth only when we swear and lest (while we should be truthful in our every word) we think it is all right to lie when we do not take an oath. For this is the purpose of an oath: Everyone who swears, swears to the fact what he is saying is true. Therefore the Lord does not want a gap between our oath and our ordinary speech. Even as there must be no faithlessness in an oath, in our words there must be no lie. For both false swearing and lying are punished with divine judgment, as the Scripture says: “The mouth that lies kills the soul.” So whoever speaks the truth swears, for it is written: “A faithful witness will not lie.”

For no man can swear often, but he must sometimes forswear himself; as he who has a custom of much speaking will sometimes speak foolishly.

But I say unto, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is the footstool of His feet; neither by Jerusalem, for it is the city of the great king. Since the Jews had heard God say, "Heaven is My throne, and earth is My footstool" (Is. 66:1) they would swear by such things. In prohibiting them from swearing by these things, the Lord does not say, "Do not swear by them because heaven is good and great, and earth is useful." Instead He says, "Do not swear by them because the one is the throne of God and the other is His footstool," so that idolatry would not occur. For they might make gods out of those elements by which they swore, which indeed had happened before.

THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16) And seeing the multitudes--those mentioned in Mat 4:25. he went up into a mountain--one of the dozen mountains which ROBINSON says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of it, from JOSEPHUS downwards [Wars of the Jews, 4.10,8], are apt to be thought a little colored. and when he was set--had sat or seated Himself. his disciples came unto him--already a large circle, more or less attracted and subdued by His preaching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered to the subjects of His kingdom, described in this discourse, there were drawn from time to time into this inner circle souls from the outer one, who, by the power of His matchless word, were constrained to forsake their all for the Lord Jesus.