Expository Thoughts on the Gospels

These verses teach us, in the first place, the character which true Christians must support and maintain in the world.

The Lord Jesus tells us that true Christians are to be in the world "Ye are the salt of the earth." Now salt has a peculiar taste of its own, utterly unlike anything else. When mingled with other substances it preserves them from corruption; it imparts a portion of its taste to everything it is mixed with. It is useful so long as it preserves its savour, but no longer. Are we true Christians? Then let us see here our office and our duties!

The Lord Jesus tells us that true Christians are to be in the world. "Ye are the light of the world." Now it is the property of light to be utterly distinct from darkness. The least spark in a dark room can be seen at once. Of all things created, light is the most useful: it fertilizes; it guides; it cheers. It was the first thing called into being (Genesis 1:3). Without it the world would be a gloomy blank. Are we true Christians? Then behold again our position and its responsibility!

Surely, if words mean anything, we are meant to learn from these two figures that there must be something marked, distinct and peculiar about our character if we are true Christians. It will never do to idle through life, thinking and living like others, if we mean to be owned by Christ as his people. Have we grace? Then it must be seen. Have we the Spirit? Then there must be fruit. Have we any saving religion? Then there must be a difference of habits, tastes and turn of mind, between us and those who think only of the world. It is perfectly clear that true Christianity is something more than being baptized and going to church. "Salt" and "light" evidently imply peculiarity both of heart and life, of faith and practice. We must dare to be singular and unlike the world if we mean to be saved

These verses teach us, in the second place, the relation between Christ's teaching and that of the Old Testament.

This is a point of great importance, and one about which great errors prevail. Our Lord clears up the point in one striking sentence. He says: "Think not that I am come to destroy the Law or the Prophets; I am not come to destroy but to fulfil." These are remarkable words. They were deeply important when spoken, as satisfying the natural anxiety of the Jews on the point; they will be deeply important as long as the world stands, as a testimony that the religion of the Old and New Testaments is one harmonious whole.

The Lord Jesus came to fulfil the predictions of the prophets, who had long foretold that a Saviour would one day appear. He came to fulfil the ceremonial law by becoming the great sacrifice for sin, to which all the Mosaic offerings had ever pointed. He came to fulfil the moral law, by yielding to it a perfect obedience, which we could never have yielded; and by paying the penalty for our breach of it with his atoning blood, which we could never have paid. In all these ways he exalted the law of God, and made its importance more evident even than it had been before. In a word, "He magnified the law and made it honourable." (Isaiah 42:21)

There are deep lessons of wisdom to be learned from these words of our Lord about "the Law and the Prophets." Let us consider them well, and lay them up in our hearts.

For one thing, let us beware of despising the Old Testament, under any pretence whatever. Let us never listen to those who bid us throw it aside as an obsolete, antiquated, useless book. The religion of the Old Testament is the germ of Christianity. The Old Testament is the Gospel in the bud; the New Testament is the Gospel in full flower. The Old Testament is the Gospel in the blade; the New Testament is the Gospel in full ear. The saints in the Old Testament saw many things through a glass darkly; but they all looked by faith to the same Saviour, and were led by the same Spirit as ourselves. These are no light matters. Much infidelity begins with an ignorant contempt of the Old Testament.

For another thing, let us beware of despising the law of the Ten Commandments. Let us not suppose for a moment that it is set aside by the Gospel, or that Christians have nothing to do with it. The coming of Christ did not alter the position of the Ten Commandments one hair's breadth. If anything, it exalted and raised their authority. (Romans 3:31) The law of the Ten Commandments is God's eternal measure of right and wrong. By it is the knowledge of sin; by it the Spirit shows men their need of Christ, and drives them to him. To it Christ refers his people as their rule and guide for holy living. In its right place it is just as important as "the glorious Gospel." It cannot save us: we cannot be justified by it; but never, never let us despise it. It is a symptom of an ignorant ministry, and an unhealthy state of religion, when the law is lightly esteemed. The true Christian delights in the law of God. (Romans 7:22)

In the last place, let us beware of supposing that the Gospel has lowered the standard of personal holiness, and that the Christian is not intended to be as strict and particular about his daily life as the Jew. This is an immense mistake, but one that is unhappily very common. So far from this being the case, the sanctification of the New Testament saint ought to exceed that of him who has nothing but the Old Testament for his guide. The more light we have, the more we ought to love God: the more clearly we see our own complete and full forgiveness in Christ, the more heartily ought we to work for his glory. We know what it cost to redeem us far better than the Old Testament saints did. We have read what happened in Gethsemane and on Calvary, and they only saw it dimly and indistinctly as a thing yet to come. May we never forget our obligations! The Christian who is content with a low standard of personal holiness has got much to learn.

These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, "I came not to destroy the law but to fulfil."He teaches us that his Gospel magnifies the Law, and exalts its authority: he shows us that the Law, as expounded by him, was a far more spiritual and heart-searching rule than most of the Jews supposed; and he proves this by selecting three commandments out of the ten as examples of what he means.

He expounds the sixth commandment. Many thought that they kept this part of God's law so long as they did not commit actual murder. The Lord Jesus shows that its requirements go much further than this. It condemns all angry and passionate language, and especially when used without a cause. Let us mark this well. We may be perfectly innocent of taking life, and yet be guilty of breaking the sixth commandment!

He expounds the seventh commandment. Many supposed that they kept this part of God's law if they did not actually commit adultery. The Lord Jesus teaches that we may break it in our thoughts, hearts and imaginations, even when our outward conduct is moral and correct. The God with whom we have to do looks far beyond actions. With him even a glance of the eye may be a sin!

He expounds the third commandment. Many fancied that they kept this part of God's law so long as they did not swear falsely, and performed their oaths. The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God's name is not brought forward—all calling upon God to witness, excepting on the most solemn occasions—is a great sin.

Now all this is very instructive. It ought to raise very serious reflections in our minds: it calls us loudly to use great searching of heart. And what does it teach?

It teaches us the exceeding holiness of God. He is a most pure and perfect Being, who sees faults and imperfections where man's eyes often see none. He reads our inward motives; he notes our words and thoughts, as well as our actions: "He desires truths in the inward parts." (Psalm 51:6) It would be well if men would consider this part of God's character more than they do! There would be no room for pride, and self-righteousness and carelessness if men only saw God "as he is." (1 John 3:2)

It teaches us the exceeding ignorance of man in spiritual things.There are thousands and tens of thousands of professing Christians it may be feared who know no more of the requirements of God's law than the most ignorant Jews. They know the letter of the Ten Commandments well enough; they fancy, like the young ruler, "all these I have kept from my youth up" (Matthew 19:20): They never dream that it is possible to break the sixth and seventh commandments if they do not break them by outward acts or deeds. And so they live on satisfied with themselves, and quite content with their little bit of religion. Happy indeed are they who really understand God's law!

It teaches us our exceeding need of the Lord Jesus Christ's atoning blood to save us. What man or woman upon earth can ever stand before such a God as this, and plead "not guilty"? Who is there that has ever grown to years of discretion, and not broken the commandments thousands of times? "There is no one righteous, no not one." (Romans 3:10) Without a mighty mediator we should every one be condemned in the judgment day. Ignorance of the real meaning of the law is one plain reason why so many do not value the Gospel, and content themselves with a little formal Christianity. They do not see the strictness and holiness of God's Ten Commandments; if they did, they would never rest till they were safe in Christ.

In the last place, this passage teaches us the exceeding importance of avoiding all occasions of sin. If we really desire to be holy, we must take heed to our ways that we sin not with our tongues. (Psalm 39:1) We must be ready to make up quarrels and disagreements, lest they gradually lead on to greater evils. "The beginning of strife is as when one letteth out water." (Proverbs 17:14) We must labour to crucify our flesh and mortify our members, to make any sacrifice and endure any bodily inconvenience rather than sin. We must keep our lips as it were with a bridle exercise an hourly strictness over our words. Let men call us precise, if they will, for so doing; let them say, if they please, that we are "too particular." We need not be moved. We are merely doing as our Lord Jesus Christ bids us, and if this is the case we have no cause to be ashamed.

We have here our Lord Jesus Christ's rules for our conduct one towards another. He that would know how he ought to feel and act towards his fellow men, should often study these verses. They deserve to be written in letters of gold. They have extorted praise even from the enemies of Christianity. Let us mark well what they contain.

The Lord Jesus forbids everything like an unforgiving and revengeful spirit. "I say unto you, that ye resist not evil." A readiness to resent injuries, a quickness in taking offense, a quarrelsome and contentious disposition, a keenness in asserting our rights—all all are contrary to the mind of Christ. The world may see no harm in these habits of mind, but they do not become the character of the Christian. Our Master says, "Resist not evil."

The Lord Jesus enjoins on us a spirit of universal love and charity. "I say unto you: Love your enemies." We ought to put away all malice: we ought to return good for evil, and blessing for cursing. Moreover we are not to love in word only, but in deed; we are to deny ourselves, and take trouble, in order to be kind and courteous: "if any man compel thee to go a mile go with him twain." We are to put up with much and bear much, rather than hurt another, or give offence. In all things we are to be unselfish. Our thought must never be, "How do others behave to me?" but "What would Christ have me to do?"

A standard of conduct like this may seem, at first sight, extravagantly high. But we must never content ourselves with aiming at one lower. We must observe the two weighty arguments which our Lord uses to back up this part of his instruction. They deserve serious attention.

For one thing, if we do not aim at the spirit and temper which are here recommended, we are not yet children of God. What does our "Father which is in heaven" do? He is kind to all: he sends rain on good and on evil alike; he causes "?his sun?" to shine on all without distinction. A child should be like his father: but where is our likeness to our Father in heaven if we cannot show mercy and kindness to everybody? Where is the evidence that we are new creatures if we lack charity? It is altogether wanting. We must yet be "born again" (John 3:7).

For another thing, if we do not aim at the spirit and temper here recommended, we are manifestly of the world. "What do ye more than others?" is our Lord's solemn question. Even those who have no religion can love those who love them. They can do good and show kindness when affection or interest moves them. But a Christian ought to be influenced by higher principles than these. Do we flinch from the test? Do we find it impossible to do good to our enemies? If that be the case we may be sure we have yet to be converted. As yet we have not "received? the Spirit of God." (1 Corinthians 2:12)

There is much in all this which calls loudly for solemn reflection. There are few passages of Scripture so calculated to raise in our minds humbling thoughts. We have here a lovely picture of the Christian as he ought to be. We cannot look at it without painful feelings: we must all allow that it differs widely from the Christian as he is. Let us carry away from it two general lessons.

In the first place, if the spirit of these ten verses were more continually remembered by true believers, they would recommend Christianity to the world far more than they do. We must not allow ourselves to suppose that the least words in this passage are trifling and of small moment: they are not so. It is attention to the spirit of this passage which makes our religion beautiful. It is then neglect of the things which it contains by which our religion is deformed. Unfailing courtesy, kindness, tenderness and consideration for others are some of the greatest ornaments to the character of a child of God. The world can understand these things if it cannot understand doctrine. There is no religion in rudeness, roughness, bluntness, and incivility. The perfection of practical Christianity consists in attending to the little duties of holiness as well as to the great.

In the second place, if the spirit of these ten verses had more dominion and power in the world, how much happier the world would be than it is. Who does not know that quarrellings, strifes, selfishness and unkindness cause half the miseries by which mankind is visited! Who can fail to see that nothing would so much tend to increase happiness as the spread of Christian love such as is here recommended by our Lord? Let us remember this. Those who fancy that true religion has any tendency to make men unhappy are greatly mistaken. It is the absence of it that does this, not the presence. True religion has the directly contrary effect. It tends to promote peace, and charity, and kindness and goodwill among men. The more men are brought under the teaching of the Holy Spirit, the more they will love one another, and the more happy they will be.