19 Whosoever therefore shall ments, and shall teach men so, he break one of these least command- shall be called the least in the kingIt is the same as saying, every thing moral law, and cannot be changed. So else may change, the very earth and the laws of the Jews. Those to regu heaven may pass away, but the law of late mere matters of ceremony, and God shall not be destroyed till its whole rites of worship, might be changed. design shall be accomplished. One Those requiring love and obedience to iot. The word jot, or yod--is the God, and love to men, could not be name of the Hebrew letter I, the changed, and Christ did not attempt smallest letter in the Hebrew alphabet. it. Matt. xix. 19, xxii. 37-39; Luke One titile. The Hebrew letters x. 27; Rom. xiii. 9. were written with small points or apices as in the letter Schin- or Sin --which serve to distinguish one letter from another. To change a small point of one letter, therefore, might vary the meaning of a word, and destroy the sense. Hence the Jews were exceedingly cautious in writing these letters, and considered the smallest change or omission a reason for destroying the whole manuscript when they were transcribing the Old Testament. The expression, one jot or tittle," became proverbial, and means that the smallest part of the law should not be destroyed. 66 The laws of the Jews are commonly divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, which cannot, therefore, be changed-such as the duty of loving God and his creatures. These cannot be abolished, as it can never be made right to hate God, or to hate our fellow men. Of this kind are the ten commandments; and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general may command his soldiers to appear sometimes in a red coat, and sometimes in blue, or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed. This is a moral law. A parent might suffer his children to have fifty different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a A third species of law was the judi cial, or those regulating courts of justice, contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law regulated the courts of justice of the Jews. It was adapted to their own civil society. When the form of the Jewish polity was changed, this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged. Shall 19. Shall break. Shall violate, or disobey. These least commandments. The Pharisees, it is probable, divided the precepts of the law into lesser and greater, teaching that they who violated the former were guilty of a trivial offence only. See Matt. xxiii. 23. Christ teaches that in his kingdom they who make this distinction, or who taught that any laws of God might be violated with iinpunity, should be called least; while they should be held in high regard who observed all the laws of God without distinction. be called least. That is, shall be least. See v. 9. The meaning of this passage seems to be this: in the kingdom of heaven, i. e. in the kingdom of the Messiah, or in the church which he is about to establish (See Note, Matt. iii. 2), he that breaks the least of these commandments shall be in no esteem, or shall not be regarded as a proper religious teacher. The Pharisees divided the law into greater and lesser precepts. They made no small part of it void by their traditions and divisions. Matt. xxiii. 23, xv. 3-6. Jesus says that in his kingdom all this vain division and tradition should cease. Such divisions and distinctions should be a small matter. He that attempted it should be the least of all. Men dom of heaven: but whosoever and Pharisees, ye shall in no case shall do and teach them, the same enter into the kingdom of heaven. shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes a 1 Sa 2.30. b c.23.23-28. Ph.3.9. would be engaged in yielding obedi ence to all the law of God, without any such vain distinctions. Shall be called great. He that teaches that all the law God is binding, and that all of it should be obeyed, without attempting to specify what is most important, shall be a teacher worthy of his office, shall teach the truth, and shall be called great. We learn hence, 1. That all the law of God is binding on Christians. Comp. James ii. 10. 2. That all the commands of God should be preached, in their proper place, by Christian ministers. 3. That they who pretend that there are any laws of God so small that they need not obey them, are unworthy of his kingdom. And 4. That true piety has respect to all the commandments of God, and keeps them. Ps. cxix. 6. 1 21 Ye have heard that it was said by them of old tine, Thou shalt not kill ; and whosoever shall kill shall be in danger of the judgment: 1 or, to them. c Ex.20.13. De.5.17. and making the life holy. . The kingdom of heaven. See ch. iii. 2. Shall not be a fit subject of his kingdom here, or saved in the world to come. 21. Ye have heard. Or, this is the common interpretation among the Jews. Jesus proceeds here to comment on some prevailing opinions among the Jews; to show that the righteousness of the scribes and Pharisees was defective; and that men needed a better righteousness, or they could not be saved. He shows what he meant by that better righteousness, by showing that the common opinions of the scribes were erroneous. By them of old time. This might be translated, to the ancients, referring to Moses and the prophets. But it is more probable that he here refers to the interpreters of the law and the prophets. Jesus did not set himself against the law of Moses, but against the false and pernicious interpretations of the law prevalent in his 20. Your righteousness. Your holiness, your views of the nature of righteousness, and your conduct and lives. Unless you are more holy than they are, you cannot be saved. ¶ Shall ex-time. Thou shalt not kill. See Ex. ceed. Shall excel, or abound more. xx. 13. This literally denotes taking This righteousness was external, and the life of another, with malice, or with was not real holiness. The righteous- intention to murder him. The Jews ness of true Christians is seated in the understood it as meaning no more. heart, and is therefore genuine. Jesus The comment of our Saviour shows means, that unless they had more real that it was spiritual, and was designed holiness of character than the scribes, to extend to the thoughts and feelings, they could not be saved. The right- as well as the external act. Shall be eousness of the scribes and Pharisees. in danger of Shall be held guilty, and See Notes on ch. iii. 7. Their righte- be punished by. The law of Moses ousness consisted in outward observan- declared that the murderer should be ces of the ceremonial and traditional | put to death. Lev. xxiv. 21. Num. law. They offered sacrifices, fasted xxxv. 16. It did not say, however, by often, prayed much, were very puncti- | whom this should be done, and it was lious about ablutions and tithes and the left to the Jews to organize courts to ceremonies of religion, but neglected have cognizance of such crimes. Deut justice, truth, purity, holiness of heart, xvi. 18. ¶ The judgment. This was and did not strive to be pure in their the tribunal that had cognizance of motives before God. See Matt. xxiii. cases of murder, &c. It was a court 13-33. The righteousness that Jesus that sat in each city or town, and conrequired in his kingdom was purity, sisted commonly of seven members. chastity, honesty, temperance, the fear It was the lowest court among the of God, and the love of man. It is Jews, and from it an appeal might be pure, eternal, reaching the motives, | taken to the Sanhedrim. 22 But I say unto you, That ther without a cause, " shall be in whosoever is angry with his bro- danger of the judgment: and who 22. But I say unto you. Jesus being God as well as man (John i. 1.), and, therefore, being the original giver of the law, had a right to expound it, or change it as he pleased. Comp. Matt. xii. 6. 8. He therefore spoke here and elsewhere as having authority, and not as the scribes. It may be added here, that no mere man ever spake as Jesus did, when explaining or enforcing the law. He did it as having a right to do it; and he that has a right to ordain and change laws in the government of God must be himself divine. Is angry-without a cause. Anger, or that feeling which we have when we are injured, and which prompts us to defend ourselves when in danger, is a natural feeling, given to us: Ist. As a natural expression of our disapprobation of a course of evil conduct; and, 2d. That we may defend ourselves when suddenly attacked. When excited against sin, it is lawful. God is angry with the wicked. Jesus looked on the hypocritical Pharisees with anger. Mark iii. 5. So it is said, Be ye angry, and sin not. Eph. iv. 26. This anger, or indignation against sin, is not what our Saviour speaks of here. That is anger without a cause; that is, unjustly, rashly, hastily, where no offence had been given or intended. In that case it is evil; and it is a violation of the sixth commandment, because he that hateth his brother is a murderer. 1 John iii. 15. He has a feeling which would lead him to commit murder, if it were fully acted out. His brother. By a brother here seems to be meant a neighbor, or perhaps any one with whom we may be associated. As all men are descended from one Father, and are all the creatures of the same God, so they are all brethren; and so every man should be regarded and treated as a brother. Heb. xi. 16. ¶ Raca. This is a Syriac word, expressive of great contempt. It comes from a verb signifying to be empty, vain; and hence, as a word of contempt, denotes senseless, stupid, shallow-brains. Jesus teaches here that to use such words is a violation of the sixth commandment. It is a violation of the spirit of that commandment, and if in a 1 Juo.3.15. dulged, may lead to a more open and dreadful infraction of that law. Children should learn that to use such words is highly offensive to God, for we must give an account of every idle word which we speak in the day of judg. ment. In danger of the council. The word translated council, is in the original Sanhedrim, and there can be no doubt that he refers to the Jewish tribunal of that name. This was instituted in the time of the Maccabees, probably about 200 years before Christ. It was composed of seventy-two judges; the high-priest was the presi dent of this tribunal. The seventy-two members were made up of the chief priests and elders of the people, and the scribes. The chief priests were such as had discharged the office of the high-priest, and those who were the heads of the twenty-four classes of priests, who were called in an honorary way high or chief priests. See Matt. ii. 4. The elders were the princes of the tribes, or heads of the family associations. It is not to be supposed that all the elders had a right to a seat here, but such only as were elected to the office. The scribes were learned men of the nation, elected to this tribunal, being neither of the rank of priests or elders. This tribunal had cognizance of the great affairs of the nation. Till the time when Judea was subjected to the Romans, it had the power of life and death. It still retained the power of passing sentence, though the Roman magistrate held the right of execution. It usually sat in Jerusalem, in a room near the temple. It was before this tribunal that our Saviour was tried. It was then assem bled in the palace of the high-priest. Matt. xxvi. 3-57. John xviii. 24. Thou fool. This term expressed more than want of wisdom. It was expressive of the highest guilt. It had been commonly used to denote those who were idolaters (Deut. xxii. 21.); and also one who is guilty of great crimes. Josh. vii. 15. Ps. xiv. 1. Hell fire. The original of this is "the GEHENNAH- of fire." The word GEHENNA, commonly translated hell, is made up of two Hebrew words, and soever shall say to his brother, 'cil: but whosoever shall say, Thou Raca, shall be in danger of the coun- fool, shall be in danger of hell fire. 1i.e. vain fellow. 2 Sa.6.20. signifies the valley of Hinnom. This was formerly a pleasant valley, near to Jerusalem, on the south. A small brook or torrent usually ran through this valley, and partly encompassed the city. This valley the idolatrous Israelites devoted formerly to the horrid worship of Moloch. 2 Kings xvi. 3. 2 Chron. xxviii. 3. In that worship, the ancient Jewish writers inform us, that the idol of Moloch was of brass, adorned with a royal crown, having the head of a calf, and his arms extended, as if to embrace any one. fered children to him, they heated the statue within by a great fire, and when it was burning hot, they put the miserable child into his arms, where it was soon consumed by the heat; and, in order that the cries of the child might not be heard, they made a great noise with drums and other instruments about the idol. These drums were called TоPH; and hence a common name of the place was TOPHET. Jer. vi. 31, 32. The following cut may furnish a When they of- I useful illustration of this idol. filth and putrefaction; the corruption of the atmosphere, and the lurid fires blazing by day and by night, made it one of the most appalling and terrifie objects with which a Jew was ac quainted. It was called the GEHENNA of fire; and was the image which our Saviour often employed to denote the future punishment of the wicked. After the return of the Jews from | treme loathsomeness of the place; the captivity, this place was held in such abhorrence, that, by the example of Josiah, (2 Kings xxiii. 10.), it was made the place where to throw all the dead carcasses and filth of the city; and was not unfrequently the place of executions. It became, therefore, extremely offensive; the sight was terrific; the air was polluted and pestilential; and to preserve it in any manner In this verse it denotes a degree of pure, it was necessary to keep fires suffering higher than the punishment continually burning there. The ex-inflicted by the court of seventy, or the sanhedrim, and the whole verse may therefore mean, 'He that hates his brother without a cause is guilty of a violation of the sixth commandment, and shall be punished with a severity similar to that inflicted by the court of judgment. He that shall suffer his passions to transport him to still greater extravagances, and shall make him an object of derision and contempt, shall be exposed to still severer punishment, corresponding to that which the sanhedrim, or council, inflicts. But he who shall load his brother with odious ap. pellations and abusive language, shall incur the severest degree of punishment, represented by being burnt alive in the horrid and awful valley of Hinnom.' The amount then of this difficult and important verse is this. The Jews considered but one crime a violation of the sixth commandment, viz., actual murder, or wilful, unlawful, taking life. Jesus says that the commandment is 'much broader. It relates not only to the external act, but to the feelings and words. He specifies three forms of such violation. 1st. Unjust anger. 2d. Anger accompanied with an expression of contempt. 3d. Anger, with an expression not only of contempt, but wickedness. Among the Jews there were three degrees of condemnation: that by the "judgment," the "council," and the fire of Hinnom." Jesus says likewise there shall be grades of condemnation for the different ways of violating the sixth commandment. Not only murder shall be punished by God; but anger, and contempt, shall be regarded by him as a violation of the law, and punished according to the offence. As these offences were not actually cognizable before the Jewish tribunals, he must mean that they will be punished hereafter. And all these expressions relate to degrees of punishment proportionate to crime in the future world the world of justice and of wo. 23, 24 Therefore, if thou bring the gift to the altar. &c. The Pharisees were intent only on the external act in 24 Leave there thy gift before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift. worship. They looked not at all to the internal acts of the mind. If a man conformed to the external rites of religion, however much envy, and malice, and secret hatred, he might have, they thought he was doing well. Our Saviour taught a different doctrine. It was of more consequence to have the heart right, than to perform the outward act. If therefore, says he, a man has gone so far as to bring his gift to the very altar, and should remember that any one had any thing against him, it was his duty there to leave his offering, and go and be reconciled. While a difference of this nature existed, his offering could not be acceptable. He was not to wait till the offended brother should come to him; he was to go and seek him out, and be reconciled. So now, the worship of God will not be acceptible, however well performed externally, until we are at peace with those that we have injured. obey is better than sacrifice." He that comes to worship his Maker filled with malice, and hatred, and envy, and at war with his brethren, is a hypocritical worshipper, and must meet with God's displeasure. God is not deceived; and he will not be mocked. Thy gift. Thy sacrifice. What thou art about to devote to God as an offering. To the altar. The altar was situated in front of the temple, (see the representation in following page,) and was the place on which sacrifices were made. See Note on Matt. xxi. 12. To bring a gift to the altar, was expressive of worshipping God, for this was the way in which he was formerly worshipped. "To Thy brother. Any man, especially any fellow worshipper. Any one of the same religious society. ¶ Hath aught. Is offended, or thinks he has been injured by you in any manner. T First be reconciled. This means to settle the difficulty; to make proper acknowledgment, or satisfaction, for the injury. If you have wronged him, make restitution. If you owe him a debt which ought to be paid, pay it. If you have injured his character, con |