Matthew 5:47

DISCOURSE: 1310
CHRISTIANS DO MORE THAN OTHERS

Matthew 5:47. What do ye more than others?

OUR Lord is here rescuing the law from the false glosses with which the Scribes and Pharisees had obscured it. It is quite a mistake to imagine that he extended the law beyond its original meaning. The law was perfect, being a perfect transcript of God’s mind and will. Had it required less than it now does, it would have been unworthy of God: in fact, unless its demands are now extended beyond what they ought to be (which we know is not the case,) it must have given men a license to love God and our neighbour less than we really ought: or, in other words, it would have given a license to sin. The particular command to which our Lord refers in the context was, “Thou shalt love thy neighbour as thyself.” This the Scribes and Pharisees interpreted as giving a liberty, if not an absolute command, to hate our enemies. But our Lord shews, that every man, whether friend or enemy, is comprehended in the term “neighbour,” and that every man therefore has a claim upon us to be loved by us as ourselves. If we extend our regards to friends only, “What,” says our Lord, “do ye more than others?.” This is a very pointed question, importing that the Lord’s people ought to do more than others, and may reasonably be expected so to do. In confirmation of this truth, I will,

I. Shew why the Lord’s people may reasonably be expected to do more than others—

The question is founded in reason and justice: for, if we be the Lord’s people in truth,

1. We are more indebted to him than others—

[All are indebted to him for the gift of a Saviour, and for the offer of eternal life through him. (Of temporal blessings such as the whole world partake of, I forbear to speak.) But true Christians are indebted not merely for a gift of the Saviour to them, but for having from eternity been given to the Saviour as his peculiar people, whom he should redeem from death, and enjoy for ever as “his purchased possession.” It is surprising how often our blessed Lord speaks of them under this character in his last intercessory prayer [Note: John 17:2; John 17:6; John 17:9; John 17:24.] — — — And it is always mentioned as a distinguishing mercy, that raises them far above the rest of the world, and entails the greatest obligations upon them. Moreover, the faith by which they are brought into this union with Christ is also the gift of God. “To them it is given in the behalf of Christ to believe in him [Note: Philippians 1:29.].” And this is no less a distinguishing mercy than the other: for the whole world, with the exception of this little remnant, are in unbelief. The peace too that flows from this union, O what an inestimable gift is that! “To the wicked there is no peace:” but these have “a peace which passeth all understanding,” and “a joy that is unspeakable and glorified.”

Say, whether this be not a very abundant reason for our shewing to God more gratitude than others, and labouring to serve him with every faculty both of body and soul?]

2. We have greater assistances from him than others—

[Every man has, more or less, what may be called the common influences of the Spirit. For there is no man who has not occasionally felt some compunction for his sins, and some desire of amendment. But whence do “these good thoughts and holy desires proceed, but from God?” They would no more arise in the heart of fallen man than of the fallen angels, if they were not suggested by the Spirit of God [Note: 2 Corinthians 3:5; 2 Corinthians 5:5.]. But believers have what may be called the special grace of God; by which I understand, not a different kind of grace, but a different degree, even such a degree as shall prevail over all the resistance which it meets with in the soul [Note: Psalms 110:3.Philippians 2:13.]. Nor is it only in order to their first conversion to God that they are so wrought upon, but through the whole of their lives are they preserved and strengthened by the same Spirit, in order to their final salvation [Note: 1 Thessalonians 5:23.]. To what a degree this strength is communicated to them, may be seen in various passages of Holy Writ: it is equal to that which God exerted in raising up Jesus Christ from the dead, and setting him at his own right hand, above all the principalities and powers of earth and hell [Note: Ephesians 1:19.]. It is such as to display the powers of Omnipotence itself [Note: Ephesians 3:16 and Colossians 1:11.], and to approve itself the workmanship of Him who created the universe out of nothing [Note: Ephesians 2:10. 2 Corinthians 5:17.].

All this is unknown to others, who, having never earnestly implored this aid, are left under the power of Satan, and are “carried captive by the devil at his will.” And is not this a call upon them for exertion? And does it not afford a just ground of expectation, that they shall do more than others who have no such assistance?]

3. We make a greater profession of zeal for God than others—

[The generality not only make no particular profession of love to God, but account this very want of profession a sufficient reason for all the carelessness and indifference which they manifest. But the believer does not thus glory in his shame. He knows his obligations to God; nor is he ashamed to confess them. He knows that he has been redeemed by the blood of God’s only dear Son; and that, “having been bought with a price, he is bound to glorify God with his body and his spirit, which are God’s [Note: 1 Corinthians 6:20.].” He considers himself as called to die unto the world,” yea, to be “crucified unto it, and to have it crucified unto him, by the cross of Christ [Note: Galatians 6:14.].” He acknowledges that “his affections are to be set, not upon things below, but on things above [Note: Colossians 3:1.]:” and that he has nothing to do in this world but to prepare for a better. Hence, if occasion require, he speaks of himself as running in a race, wrestling for the mastery, and engaged in a warfare. These things he professes, not from vain ostentation, but from necessity; or rather, he does not so much profess them as do them: and the profession is rather the result of his efforts, than any declaration independent of them. As far as mere profession is concerned, he would rather be silent than talkative: but his life speaks; and he is content that it should speak, if only it may afford a light which may be instructive and animating to those around him.

But this profession, whether voluntary or not, calls for consistency in his conduct, and makes it indispensable for him, whilst calling himself “a child of light and of the day,” not to walk as those who are “children of darkness and of the night [Note: 1 Thessalonians 5:5.].”]

4. God’s honour is more involved in our conduct than in that of others—

[Others may do what they will, and no one thinks of reflecting on religion on their account. Nay, even the grossest immoralities may he committed by them, without exciting any surprise, or attracting any notice. But let a follower of the Lord Jesus Christ do any thing amiss, and the whole world hears of it: nor is he alone blamed, who commits the evil condemned, but all who are connected with him in the same religious society are blamed also; yea, and all religious persons generally, as being all alike. Even the Gospel itself too is condemned as sanctioning such conduct, and as having a natural tendency to produce it. The general feeling on such an occasion is that of exultation and triumph: “There, there, so would we have it [Note: Psalms 35:25.].” Had Saul committed the evils which David did, though the act might have been blamed, God’s honour would not have suffered. But when David sinned, “the name of God was everywhere blasphemed on his account [Note: 2 Samuel 12:14.].”

What an obligation then does this lay on Christians to “walk holily, justly, and unblameably” before men, that “the way of truth may not be evil spoken of through them [Note: 2 Peter 2:2.]!” If there is a “woe unto the world because of the offences” which are committed in the Church, and which harden multitudes in their infidelity, much more does woe attach to that man who commits the offences, and casts a stumbling-block in the way of others, to the destruction of their souls as well as of his own [Note: Matthew 18:7.]. In proportion therefore as any deviation from the path of duty in us may prove injurious to God’s honour and the interests of his Gospel, we are bound to “walk circumspectly, not as fools, but as wise [Note: Ephesians 5:15.];” that all who behold our light may be led rather to approve of our principles, and to glorify our God [Note: Matthew 5:16.]

If our obligation to approve ourselves “more excellent than our neighbours” has been established [Note: Proverbs 12:26.], let us,

II.

Inquire what we do more than others—

What do we more,

1. For our own souls?

[The world, alas! evince but little concern for their own souls. A formal round of duties is all that they judge necessary: and if they are observant of the outward decencies of religion, such as frequenting the House of God, attending upon the Lord’s table, maintaining family prayer, and repeating some form of devotion twice a day in their closets, they think they have done all that is required of them, and are ready to say, “What lack I more [Note: Matthew 19:20.]?” But all this may be only “a form of godliness, without the power [Note: 2 Timothy 3:5.],” and a service wholly unacceptable to the heart-searching God [Note: Matthew 15:7.].

“What then do ye more than this?” Are all of you doing even as much? Are not even these forms neglected by too many? But supposing you to be observant of these, what do ye more? Alas! the generality would be utterly at a loss to answer this question. But the true Christian shall answer it, even though he be only at present as “a babe in Christ.” Do you ask me, What I do more? (he may say,) I search out my sins yet daily, in order to humble myself before God on account of them. I mourn over all that I have seen amiss in my whole conduct through life. I sigh, I groan, I weep, I smite upon my breast from day to day, crying, “God be merciful to me a sinner!” I flee to the Lord Jesus Christ for refuge: I renounce utterly all other ground of hope: I trust altogether in his atoning sacrifice, as expiating my guilt, and reconciling me to my offended God. I set my face towards Zion: and, though I travel not so expeditiously as I could wish, I make it my daily labour to advance; and I make no account of any difficulties, if only I may get forward in my heavenly way. The one concern of my life from day to day is, how shall I save my soul? “What shall it profit me if I gain the whole world, and lose my own soul?”

Now, my dear brethren, is this your state? are you thus concerned about your souls? and does your conscience bear witness, that, whilst others are occupied chiefly about the things of time and sense, “you account the whole world but as dross and dung, that you may win Christ, and be found in him, not having your own righteousness, but his [Note: Philippians 3:7.]?” Is this, I say, your state? Is it the state of all amongst you? of all? O would to God it were! But, if the truth were known, and it is most assuredly known to God, there are but few who can truly declare this to be the daily habit of their minds: yet must it be your habit, if ever you would be Christians indeed, and behold the face of God in peace.]

2. For the honour of our God?

[Little is this thought of by the world at large. But the true Christians are not unconcerned about it. They know that God may be honoured by them: and it is their most anxious desire to bring glory to their God. There is not a perfection of the Deity which they do not endeavour to honour and exalt: his omniscience, by walking as in his immediate presence: his omnipotence, by committing altogether to him their every concern: his love, his mercy, his truth, his faithfulness, by embracing his gracious offers in the Gospel, and relying on his promises as a sure ground of their hope. They walk with him, as Enoch did: they maintain “fellowship with him and with his Son Jesus Christ” all the day long [Note: 1 John 1:3.]: accounting it their chief joy to have a sense of his presence, and the light of his countenance lifted up upon them. In their actions, they consider not what will advance their own honour or interests, but what will promote his glory: and, having ascertained that, they go forward in the prosecution of it, without any regard to consequences: a fiery furnace, or a den of lions, has no terrors for them: they fear nothing but sin: and account it an honour and a privilege to lay down life itself in His service, and for His glory [Note: Philippians 2:17.].

And now let me ask, is it thus with all of you? Are all of you thus studious to exalt, to honour, and to glorify your God? Have earthly things no value in your eyes, in comparison of God’s favour, and of his love shed abroad in your hearts? Yet without this you cannot be Christians indeed. Our blessed Lord has said, that “whoso loveth his life shall lose it; and that he only who is willing to lose it for his sake, shall find it unto life eternal [Note: Matthew 10:39.].”]

3. For the benefit of mankind?

[To this there is a special respect in my text. The Pharisees maintained, that we were at liberty to hate our enemies: but our Lord said, “If you love your friends only, what do ye more than others?” The loving of enemies is an attainment far above the reach of the world at large. If they abstain from revenge, it is quite as much as they ever aim at. And as for endeavouring to “win the souls” of their enemies, the thought never so much as enters into their minds. But the true Christian has a far higher standard of duty in reference to these things. He feels, indeed, that it is no easy thing to “love his enemies, to bless them that curse him, to do good to them that hate him, and to pray for them that despitefully use him and persecute him [Note: ver. 44.];” but he labours to do it, and implores grace from God that he may be able to do it; and determines, through grace, “not to be overcome of evil, but to overcome evil with good.” Nor is he forgetful of his obligation to seek the eternal welfare of mankind. Hence he labours for the diffusion of the sacred oracles throughout the world: he finds delight in aiding every effort that is made for the salvation both of Jews and Gentiles: and in his more immediate neighbourhood he strives to promote, as far as in him lies, the spiritual and eternal interests of all around him. In his relative duties also especially he endeavours to shew the influence of true religion: as a parent or child, as a husband or wife, as a master or servant, as a ruler or subject, he makes a point of fulfilling his duties, so that the most watchful enemy shall have no reason to speak reproachfully.

Once more then let me ask, is it thus with you? Is there amongst all of you such government of your own tempers, and such a victory over all your evil passions, as that you adorn the doctrine of God our Saviour, and exhibit in the whole of your deportment his blessed image? As followers of Christ, all this is required of you: you are called, “as the elect of God, holy and beloved, to put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; and to be forbearing one another and forgiving one another, if you have a quarrel against any man, even as God for Christ’s sake hath forgiven you [Note: Colossians 3:12.]:” and if you will approve yourselves to be Christ’s, “your righteousness must exceed that of the Scribes and Pharisees.” You must take even God himself for your pattern, and seek to be “perfect, even as your Father which is in heaven is perfect [Note: ver. 20 and 48.].”]

See then,
1.

How vain is that plea, that you are as good as others!

[Before that plea can be of any avail, you must inquire whether others are as holy as they ought to be: for if they be not, your equality with them can be no ground of satisfaction in the prospect of the future judgment. What consolation will it be to those who shall experience the wrath of God in hell, that they were as good as any who walked in “the broad road that led them to destruction?” It is not by any human standard that you will be judged in the last day, but by the standard of God’s unerring word: and whether you be as good or better than others, it will avail you nothing, if you be not found such as God requires, “Israelites indeed, and without guile” — — —]

2. How desirable is it to have our evidences of piety clear and decisive!

[The question put to us in the text, will be put to us in the last day; “What did ye more than others?” This question we ought to be able to answer now, in order that we may give a satisfactory answer then: and the more satisfactorily we can answer it now, the more comfort we shall have in looking forward to that day, and the more boldness when we shall stand at the judgment-seat of Christ [Note: 1 John 3:20; 1 John 4:17.]. Whatever then ye have attained, forget it all, and press forward for yet higher attainments [Note: Philippians 3:13.], that so, whenever the day of Christ shall arrive, ye may rejoice, “and not be ashamed before him at his coming [Note: 1 John 2:28.].”]