Matthew 5:35 Ulasan

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.

Nor by the earth, for it is his footstool,.... That the Jews were wont to swear by the earth, is clear from the above mentioned instances; and is condemned by Christ for this reason, because the earth is God's "footstool", referring, as before, to Isa 66:1 on which he treads; and where he also manifests forth his glory, and is a considerable part of the work of his hands. Neither by Jerusalem, which the Jews used to swear by: such forms of vows as these are to be met with in their writings (q); "as the altar, as the temple, "as Jerusalem";'' that is, by Jerusalem, I vow I will do this, or the other thing. "R. Judah says, he that says Jerusalem (i.e. as Bartenora observes (r), without the note of comparison, as) says nothing.'' In the Gemara (s) it is, "he that says as Jerusalem, does not say anything, till he has made his vow concerning a thing, which is offered up in Jerusalem.'' Dr. Lightfoot (t) has produced forms of vowing and swearing, which have not occurred to me. "Jerusalem; "for", or "unto Jerusalem", which exactly answers to , here; and "by Jerusalem";'' The reason given for prohibiting this kind of oath, is; for it is the city of the great king: not of David, but of the King of kings, the Lord of hosts; who had his residence, and his worship, here; see Psa 48:2. (q) Misn. Nedarim, c. 1. sect. 3. (r) In. ib. (s) T. Bab. Nedarim, fol. 11. 1. (t) In loc. ex Tosapht. in Nedarim, c. 1.

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.

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.

For this reason Jesus prohibits us from swearing by heaven or by the earth. This is in order that we should not give to creation an honor surpassing creation. Do not deify creation. Those who swear, he says, “swear by the greater,” as the apostle has said. And he also forbids swearing by Jerusalem. For the earthly Jerusalem is a type of the Jerusalem above, and God swears only by himself, that is, by his own glory. Wherefore, since the similarity transcends us, we are obliged to swear neither by ourselves nor by our own glory, for we are not free like God but are subject to God’s authority.

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.

Nor by the earth; for it is his footstool--(quoting Isa 66:1); neither by Jerusalem for it is the city of the great King--(quoting Psa 48:2).