3; 2 Chron. xxviii. 3. In that worship, the ancient Jewish writers inform us, that the idol of Molech was of brass, adorned with a royal crown, having the head of a calf, and his arms extended, as if to embrace any one. When they offered children to him, they heated the statue within by a great fire, and when it was intensely hot, they put the miserable child into his arms, where it was soon consumed; 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 Torn; and hence a common name of the place was TOPHET. Jer. vii. 31, 32.

After the return of the Jews from captivity, the Valley of Hinnom was held in such abhorrence, that, by the example of Josiah (2 Kings xxiii. 10), it was made the place where were thrown 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 pure, it was necessary to keep fires continually burning there. The extreme loathsomeness of the place the 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 terrific objects with which a Jew was acquainted. It was called the GEHENNA of fire, and was the image which our Saviour often employed to denote the future punishment of the wicked.

In this verse it denotes a degree of suffering higher than the punishment inflicted by the Court of Seven, or the Sanhedrim; and the whole verse may, therefore, be paraphrased, "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 appellations and abusive language, shall incur the severest degree of punishment, represented by being burned alive in the horrid and awful valley of Hinnom."

The Jews seem to have considered one crime only as a violation of the Sixth Commandment, viz., actual murder, or wilful, unlawful destruction of life. Jesus teaches 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. 1. Unjust anger. 2. Anger, accompanied with an expression of contempt. 3. Anger, with an expression not only of contempt, but wickedness. The actual crime of murder is not the only breach of the Sixth Commandment; groundless anger against a brother, and contempt of him, are also violations of it, and expose those who entertain them to the threatened condemnation.

23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 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.

c Chap. viii. 4, xxiii. 19. d See Job xlii. 8; Chap. xviii. 19; 1 Tim. ii. 8; 1 Pet. iii. 7.

23, 24. Therefore if thou bring thy gift to the altar, &c. The Pharisees were intent only on the external act in 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 acceptable, however well performed externally, until we are at peace with those that we have injured. "To 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, 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. ¶ Thy brother. Any man, especially any fellow-worshipper. Any one of the same religious society. Hath ought. Is offended, or thinks he has been injured by you in any manner. 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, confess it, and seek pardon. If he is under an erroneous impression—if your conduct has been such as to lead him to suspect that you have injured him, make an explanation. Do all in your power, and all you ought to do, to have the matter settled. From this we learn, 1. That in order to worship God acceptably, we must do justice to our fellow-men. 2. Our worship will not be acceptable, unless we do all we can to live peaceably with others. 3. It is our duty to seek reconciliation with others when we have injured them. 4. This should be done before we attempt to worship God. 5. This is often the reason why God does not accept our offerings, and we go empty away from our devotions. We do not what we ought to others; we cherish improper feelings, or refuse to make proper acknowledgments.

25 Agree with thine adversary quickly, 'whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

e Prov. xxv. 8; Luke xii. 58, 59. f See Ps. xxxii. 6; Isa. lv. 6.

25, 26. Agree with thine adversary quickly. This is still an illustration of the Sixth Commandment. To be in hostility-to go to law-to be litigious, is a violation always, on one side or the other, of the law requiring us to love our neighbour; and our Saviour shows it to be a violation of the Sixth Commandment. While you are in the way with him, says he—that is, while you are going to the court, before the trial has taken place-it is your duty, if possible, to come to an agreement. It is wrong to carry the contention to a court of law. See 1 Cor. vi. 6, 7. The consequence of not being reconciled, he expresses in the language of courts. The adversary shall deliver to the judge, and he to the executioner, and he shall throw you into prison. He did not say, that this would be literally the way with God; but that his dealings with those that harboured these feelings, and refused to be reconciled with their brethren, were represented by the punishment inflicted by human tribunals; that is, he will hold all such as violators of the Sixth Commandment, and punish them accordingly.

the trial comes on.

¶ Thine adversary. A man that is opposed to us in law. It here means a creditor-a man who has a just claim on us. In the way with him. While you are going before the court. Before The officer. The executioner; or, as we should say, the sheriff. The uttermost farthing. The last farthing. All that is due. 27¶Ye have heard that it was said by them of old time, "Thou shalt not commit adultery: 28 But I say unto you, That whosoever "looketh on a woman to lust after her hath committed adultery with her already in his heart.

g Exod. xx. 14; Deut. v. 18. h Job xxxi. 1; Prov. vi. 25. See Gen. xxxiv. 2; 2 Sam. xi. 2.

27, 28. Ye have heard, Thou shalt not commit adultery. Our Saviour in these verses explains the Seventh Commandment. It is probable that the Pharisees had explained this commandment as they had the Sixth, as extending only to the external act; and that they regarded evils thoughts and a wanton imagination as of little consequence, or as not forbidden by the law. Our Saviour assures them that the commandment did not regard the external act merely, but the secrets of the heart and the movements of the eye. That they who indulge a wanton desire, do, in the sight of God, violate the commandment. So exceeding strict and broad is the law of God! And so heinous in his sight are the thoughts and feelings, which may be for ever concealed from the world! 29 And if thy right eye || offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

Chap. xviii. 8, 9; Mark ix. 43-47.

Or, do cause thee to offend.
1 Cor. ix. 27; Col. iii. 5.

k See Chap. xix. 12; Rom. viii. 13;

29, 30. Thy right eye. The Hebrews, like others, were accustomed to represent the affections of the mind by the members or parts of the body. Rom. vii. 23, vi. 13. Thus the bowels, denoted compassion; the heart, affection or feeling; the reins, understanding, secret purpose. An evil eye denotes sometimes envy (Matt. xx. 15); sometimes an evil passion, or sin in general. Mark vii. 21, 22, "Out of the heart proceedeth an evil eye." The right eye and the right hand are perhaps particularly mentioned, because they are most useful and serviceable members. The lesson here taught is, that however dear to us our sins may be, and however difficult to part with, yet they must be abandoned. God has promised grace to his people, which shall enable them to triumph over sin. If the power of sin be not destroyed within us, it shall at length destroy us and torment us for ever. Shall offend thee. The noun from which the verb "offend," in the original, is derived, commonly means a stumbling-block, or a stone placed in the way, over which one might fall. It also means a net, or a certain part of a net, against which, if a bird strikes, it springs the net and is taken. It comes to signify, therefore, any thing by which we fall or are ensnared; and, in religious discourse, means any thing by which we fall into sin, or by which we are ensnared. The English word offend commonly means to displease-to make angry-to affront. This is not the sense of the word in Scripture. In Scripture it signifies to cause to fall, or to allure, into sin. Pluck it out, &c. It is not to be supposed that Christ intended this to be taken literally. His design was to teach that the dearest objects, if they caused us to sin, were to be abandoned; that, in dependence on the assistance of Divine grace, by all sacrifices and self-denials, the evil propensities of our corrupt natures must be overcome, and our vain, wicked, and ungodly imaginations resisted to the uttermost. In a word—that all sin must be forsaken, though it should cost great pain, and inflict as great a pang as would be occasioned by the cutting off of a right hand, or the plucking out of the right eye. Our Saviour frequently used this form of expression. See Matt. xviii. 9; Mark ix. 43-47; see also Col. iii. 5. ¶ It is profitable for thee. It is better for thee. You will be a gainer by it. One of thy members perish. It is better to deny yourself the gratification of an evil passion here, however much it may cost you, than to go down to hell for ever.

m

31 It hath been said, 'Whosoever shall put away his wife, let him give her a writing of divorcement: 32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

/ Deut. xxiv. 1; Jer. iii. 1; Mark x. 2, 9. m Chap. xix. 9; Luke xvi. 18; Rom. vii. 3; 1 Cor. vii. 10, 11.

31, 32. It hath been said, &c. The husband was directed, if he put his wife away, to give her a bill of divorce, that is, a certificate of the fact, that she had been his wife, and that he had dissolved the marriage. Our Saviour, in Mark x. 1-12, teaches that this was permitted on account of the hardness of their hearts; but in the beginning it was not so. God made a single pair, and ordained marriage for life. Our Saviour brought back marriage to its original institution, and declared that whosoever should henceforward put away his wife, except for the crime of adultery, should incur a fearful amount of guilt. No man, and no set of men, may innocently interfere, and assert that divorces may righteously be granted for any other cause. Whosoever, therefore, are divorced for any cause, except the single one of adultery, if they marry again, are, according to the Scriptures, living in adultery. No earthly laws can trample down the laws of God, or make that right which he has solemnly pronounced wrong.

33 ¶ Again, ye have heard that "it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

n Cnap. xxiii. 16. o Exod. xx. 7; Lev. xix. 12; Num. xxx. 2; Deut. v. 11. p Deut. xxiii. 23.

33. Thou shalt not forswear thyself. Our Saviour here proceeds to correct another false interpretation of the law. The law respecting oaths is found in Lev. xix. 12, and Deut. xxiii. 21, 22. By those laws, men were forbidden to perjure themselves, or to forswear, that is, swear falsely. Perform unto the Lord. Perform literally, really, and religiously what is promised in an oath. Thine oaths. An oath is a solemn affirmation or declaration, made with an appeal to God for the truth of what is affirmed, and imprecating his vengeance, and renouncing his favour, if what is affirmed is false. A false oath is called perjury, or, as in this place, forswearing.

G

34 But I say unto you, "Swear not at all; neither by heaven; for it is 'God's throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem for it is 'the city of the great King.

34, 35. Swear not at all. That is, in the manner which our Saviour proceeds to specify. Swear not in any of the common and profane ways customary at the time. By heaven; for it is God's throne. To swear by that, is to swear by Him that sitteth thereon. Matt. xxiii. 22. ¶ The earth; it is his footstool. Swearing by the earth, therefore, is really swearing by God. Or, perhaps, it means, 1. We have no right to pledge or swear by what belongs to God; and, 2. That oaths by inanimate objects are unmeaning and wicked. If they are real oaths, they are by a living Being, who has power to take vengeance. ¶ Jerusalem. Chap. ii. 1. City of the great King. That is, of God; "the King eternal, immortal, and invisible"-the King of his ancient Church and people. Jerusalem was the capital of the nation, and the place where he was peculiarly honoured.

36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

36. Thy head. This was a common oath. The Gentiles also, many of them, used this oath. To swear by the head, was the same as to swear by the life; or to say, I will forfeit my life, if what I say is not true. God is the author of the life; and to swear by that, therefore, is the same as to swear by him. One hair, &c. You have no control or right over your own life. You cannot even change one single hair. God has all power and sovereignty; and it is, therefore, wicked and profane to pledge what is God's gift and God's property. It is the same as swearing by God himself. 37 'But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

t Col. iv. 6; James v. 12.

37. Your communication. Your word-what you say. Be, Yea. Yes. This does not mean that we should always use the word yea, for it might as well have been translated yes. But it means that we should simply affirm, or declare that a thing is so. More than these. More than these affirmations. Profane oaths come of evil. ¶ Cometh of evil. Is evil. Proceeds from some evil disposition or purpose. And from this we may learn, 1. That profane swearing is always the evidence of a depraved heart. To trifle with the name of God, or with any of his works, is itself most decided proof of depravity. 2. That, in common conversation, a more ready assent ought not to be given to what any one affirms, because he swears to its truth. Indeed, when we hear a man, in ordinary communication, swear to a thing, it is a pretty good evidence that he knows what he is saying to be false, and we should be on our guard. He that will break the Third Commandment, will not hesitate to break the Ninth also. And this explains the fact, that profane swearers are seldom believed. A man that is truly a Christian, and leads a Christian life, does not need oaths and profaneness to make him believed. 3. Profane swearing is a vice of the most worthless and vile; and he who, with superior advantages of education and knowledge, is guilty of that loathsome crime, in this respect, identifies himself with the refuse of mankind. 4. Profaneness does no man any good. No man is the richer, or wiser, or happier, for it. It helps no one's education or manners. It commends no one to any society. It is disgusting to the refined; abominable to the good; insulting to those with whom we associate; degrading to the mind; unprofitable, needless, and injurious in society; and charged with atrocious guilt in the sight of God. 5. God will not hold the profane swearer guiltless. Wantonly to profane his name to call his vengeance down-to curse him on his throne--to invoke damnation, is, perhaps, of all offences the most awful. And there is not, perhaps, a greater proof of the Divine forbearance, than that God does not rise in vengeance, and smite the profane swearer at once to hell. Verily, in a world like this, where his name is profaned every day, and hour, and moment, by thousands, God shows that he is slow to anger-that his mercy is infinite.

38 Ye have heard that it hath been said, "An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil; but who

u Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21, * Prov. xx. 22, xxiv. 29; Luke vi. 29; Rom. xii. 17, 19; 1 Cor. vi. 7; 1 Thess. v. 15; 1 Pet. iii. 9. y Isa. 1. 6; Lam. iii. 30.

soever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain.

z Chap. xxvii. 32; Mark xv. 21.

38-41. "Exod. xxi. 24, 25; Lev. xxiv. 19, 20. The law referred to was a judicial regulation, and the magistrate's rule in deciding causes; declaring the utmost punishment which he might inflict, when nothing less would satisfy the offended party: yet the Scribes explained it as if it had authorised private revenge, and had even required people to demand or exact this severe retaliation. But Christ declared, that the moral law required the reverse of this vindictive spirit and conduct. His disciples are not allowed to "resist evil," or the injurious party, either by violent opposition or vexatious law-suits. In the present state of human nature, there is little need to enumerate exceptions and limitations to such general rules-self-love will suffice, and more than suffice. The preservation of life, or liberty, or important property, authorise, and in many cases require, a man to stand in his own defence, at the peril of the illegal assailant; but in ordinary cases, it is better to give way, and yield to insults and injuries, than to repel them by force or legal process; and it does not accord with the spirit of Christianity, to put the life and soul of man in competition with a sum of money, however great, when there is no reason to fear farther violence. In smaller matters, however, the case is quite clear. If a man give a disciple of Christ a contemptuous or painful blow on the cheek, it is his duty and wisdom to imitate his Master, and take it patiently, nay, rather to turn the other, and expose himself to farther insult, than to begin a contest, by returning the blow, sending a challenge, or commencing a law-suit-even though he should be ridiculed and despised for his want of spirit and courage, through his obedience to his Lord. If a man be sued at law, and injuriously deprived of his coat, or outer garment, which, though of small value, he could ill spare, he had better suffer himself to be defrauded of his cloke also, than be involved in the temptations and evils of seeking legal redress. Indeed, in cases of great importance, other duties may require a man to avail himself of the protection of the law: justice to his creditors, and to the public, and even to his family, may engage him to defend his estate, and to give a check to the exorbitancy of unreasonable men; and a Christian may prosecute a criminal, out of love to public justice, though not from private revenge. Yet, there are generally men of the world enough to deal with such depredators; and a disciple of Christ seldom has occasion to waste his time, or endanger the loss of his temper, about them. Under various pretences, also, unreasonable men may require Christ's disciples to attend them about business, public or private; but if they should insist upon a man's going a mile out of his way to serve them, it would be better to go two than quarrel about it: and it would be expedient rather to give or lend, to those who injuriously required it, than to refuse with harshness or apparent selfishness: and much more to give, or to lend, where there is need, and a prospect of doing good. It is self-evident, that many and great limitations and exceptions must be admitted in the last instance: for no man could go on giving and lending to every one who should ask him; but he must consider his own ability and the nature of the case, and act accordingly and, therefore, we must suppose that limitations and exceptions are implied in the other admonitions, which must be judged of according to the general law of loving our neighbour as ourselves. The grand and obvious instruction is this, Suffer any injury for the sake of peace, when no duty requires the contrary; and commit your interests and concerns to the Lord's keeping." The case of those who were compelled, by authority, to accompany and convey the baggage of travellers, sustaining a public character, is supposed to be meant in the 41st verse. Even if the case were oppressive, or the person compelled were legally exempted, compliance would be preferable to a contest."-Scott.

"Coat." The Jews wore two principal garments, an interior and an exterior. The interior, hero called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment corresponding to pantaloons. The coat or tunic was extended to the neck, and had long or short sleeves. Över this was commonly worn an upper garment, here called "cloke," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped round the body, and thrown off when labour was performed. The Asiatic modes of dress are nearly the same from age to age, and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. In regard to the sandals, see Note on chap. iii. 11. As reference to various articles of apparel occurs frequently in the New Testament, it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible,