The two practical applications which follow press the searching subject home. The one has reference to the Throne of Grace, and teaches that all offences against a brother must be put away before approaching it. The other has reference to the Throne of Judgment, and teaches by a familiar illustration drawn from common experience in the courts of Palestine that it is an awful thing to think of standing there with the memory of a single angry feeling that had not been forgiven and utterly removed (v. 26).
The crime of adultery furnishes the next illustration; and He deals with it on the same lofty principles and with the same terrible severity. He shows that this crime, too, is of the heart--that even a wanton look is a commission of it; and again follows up His searching exposition by a twofold practical application, first showing that personal purity must be maintained at any cost (vv. 29, 30), and then guarding the sacredness of home, by that exaltation of the marriage bond which has secured the emancipation of woman and her elevation to her proper sphere, and kept in check those frightful evils which are ever threatening to defile the pure and sacred spring from which society derives its life and sustenance (vv. 31, 32).
Next comes the crime of perjury--a compound sin, which breaks at the same time two commandments of the Decalogue, the third and the ninth. Here, again, our Lord shows that, if only due homage is paid in the heart to reverence and to truth, all swearing is superseded. Let a man habitually live in the fear of the Lord all the day long, and "his word is as good as his oath"--he will always speak the truth, and will be incapable of taking the name of the Lord in vain. It is of course to be remembered that these are the laws of the kingdom of Christ; not laws meant for the kingdoms of this world, which have to do with men of all sorts, but for a kingdom made up of those who hunger and thirst after righteousness, who seek and find purity of heart. This passage accordingly has no bearing on the procedure of secular courts of justice. But, though the use of oaths may still be a necessity in the world, in the kingdom of heaven they have no place. The simple "Yea, yea," "Nay, nay," is quite enough where there is truth in the inward parts and the fear of God before the eyes; and the feeling of reverence, not only for God Himself but for all the works of His hands, will effectually prevent the most distant approach to profanity.
The sin of revenge furnishes the next illustration. The Pharisaic perversion of the old law actually sanctioned private revenge, on the ground of a statute intended for the guidance of the courts of justice, and given for the sake of curbing the revengeful spirit which without it would lead a prosecutor to demand that his enemy should suffer more than he had inflicted. In this way they really destroyed that part of the Mosaic legislation, whereas He fulfilled it by developing still further,--bringing, in fact, to perfection,--that spirit of humanity which had dictated the law at the first. The true spirit of the Mosaic legislation was to discourage private revenge by assigning such cases to the courts, and curbing it still further by the limitation of the penalty imposed. Was not this spirit most nobly fulfilled, carried to its highest development, when the Saviour laid it down as the law of His kingdom that our revenge is to be the returning of good for evil?
The four practical illustrations (vv. 39-42) have been a source of difficulty, but only to those who forget that our Saviour is all the while warning against "the letter that killeth," and showing the need of catching "the spirit" of a commandment which "giveth life" to it. To deal with these illustrations according to the letter, as telling us exactly what to do in particular cases, is not to fulfil but to destroy the Saviour's words. The great thing, therefore, is to catch their spirit; then they will be found of use, not for so many specified cases, but for all cases whatever. As an illustration of the difficulties to which we refer, mention may be made of the prejudice against the passage which suggests the turning of the other cheek, on the ground that it encourages a craven spirit. Take it as a definite command, and this would be in many cases the result. It would be the result wherever fear or pusillanimity was the motive. But where is there in all this passage the least trace of fear or pusillanimity? It is all love and magnanimity. It is the very antipodes of the craven spirit. It is the heroism of self-denying love!