Mateus 5:27-28

DISCOURSE: 1303
OUR LORD’S EXPOSITION OF THE SEVENTH COMMANDMENT

Mateus 5:27. Ye have heard that it was said by [to] them of old time, Thou shalt not commit adultery: but I say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

THAT the Jews were unacquainted with the spiritual nature of their law, we do not wonder; because their authorized instructors were chiefly occupied in ceremonial observances; but that Christians should be ignorant of it, is astonishing, since the strongest light has been cast upon it in the New Testament, and every minister of Christ must make it known, in order to state with accuracy the scope and excellence of the Gospel. Yet it is certain that few Christians comparatively have just views of the law: and it is to be feared, that, in many instances, ministers themselves are not sufficiently aware of the importance of setting it before their people in all its spirituality and extent. The exposition of it which our Lord has given us in this sermon, precludes all possibility of doubt respecting its real import. In the words which we have now read, he interprets the seventh commandment: in discoursing upon which, it will be proper to consider,

I. Its true import—

The Scribes and Pharisees imagined that the prohibition reached no further than to the actual commission of adultery; but our Lord shews that it extended,

1. To mental as well as bodily impurity—

[The intent of God’s law is, to regulate our hearts. It can never be supposed that God should require us to “cleanse the outside of the cup and platter,” and leave us at liberty to retain all manner of uncleanness within. He surely will not be satisfied with seeing us like “whited sepulchres.” He forbids an evil desire no less than an evil act [Note: Romanos 7:7.]: and especially in relation to the evil we are considering, he specifies every variety of it as alike hateful in his eyes: “adultery, fornication, uncleanness, lasciviousness,” are all distinctly mentioned as “works of the flesh,” which equally exclude us from the kingdom of God [Note: Gálatas 5:19; Gálatas 5:21.]. Of course, the law does not condemn that attachment which is cherished in order to an honourable marriage; but all desires which have not respect to that, it does condemn.

We forbear to enlarge upon the subject, wishing rather to commend it to your consciences before God; but we entreat you all attentively to consider what have been the workings of your own hearts on different occasions, when perhaps you little thought what construction God put upon them, and in what light you were viewed by him [Note: On such a subject as this, the utmost possible delicacy must bo observed.]

2. To the means and occasions of impurity, as well as to impurity itself—

[It is needless to observe, that the eye and the ear are inlets to evil, and that they need to be subjected to continual restraints. Our blessed Lord declares, that even a look, when employed for the purpose of exciting an impure desire, or when productive of that effect, involves the soul in guilt, no less than adultery itself. And St. Peter speaks of persons having “eyes full of adultery, and that cannot cease from sin.” If the eye then may bring so much defilement on the soul, what shall we say of frequenting those places of public amusement, where every thing that is seen and heard has a direct tendency to corrupt the mind? What shall we say of suffering our minds to be contaminated with light and frothy novels, with indecent pictures, with licentious conversation, or indeed with sensual thoughts? Can any one who allows himself in such liberties as these, acquit himself of the charge which is brought against him in the text? Nor are they less criminal, whose dress is framed for this unhallowed end, and who sacrifice both decency and health to the detested purpose of inflaming the appetites of men. It is obvious, that, whether we are the tempters, or the tempted, we are highly criminal: however the imagination becomes defiled, that defilement constitutes us guilty in the sight of God.]
Such being the view which our Lord himself gives us of the commandment, we proceed to consider,

II.

The effect which our Lord’s exposition of it should produce upon us—

Were the commandment restricted to its literal meaning, we might find cause perhaps for self-complacency in relation to it. But when it is rightly interpreted, it affords to all of us abundant occasion for,

1. Humiliation—

[“Who will say, My heart is clean, I am pure from this sin?” Who, if an adulteress were now to be stoned to death, would take up the first stone to cast at her? Who must not retire self-convicted, and self-condemned? If then we would know what ought to be our feelings before God, we have here an image whereby they may be illustrated in the clearest manner. Conceive a woman who has for many years maintained an honourable character, betrayed at last into a forgetfulness of her marriage vows, and exposed to all the shame which her misconduct has justly brought upon her: how degraded would she be in her own eyes! how ashamed would she be to appear in the presence of her injured husband! how would she even lothe her own existence, and hate the light which would expose her to public view! Such consciousness should we feel in the presence of our God, even when our conduct has been most blameless in the sight of men. We should take to ourselves our proper character; and, knowing what abominations the omniscient God has seen within us, we should humble ourselves before him, and lothe ourselves in dust and ashes. We should put our hands on our mouths, and “our mouths in the dust,” “crying, Unclean, unclean!”]

2. Gratitude—

[Many instances there are of persons, who, in former times, have been as moral in their habits as any of us, who yet, through the violence of temptation, have fallen, and brought indelible disgrace upon their names and families. Whence is it, we would ask, that this has not been our lot? Is it that we have never found any disposition to commit the evils which have ruined them? Is it that we are not actually chargeable with those very evils in the sight of God, who identifies the desire with the act itself? Or rather, is it not owing to the kind providence of God, who has screened us from temptation, or interposed in some way to break its force and rescue us from its power? We may perhaps be ready to ascribe our safety to a good education, and other secondary causes: but, if the First Great Cause had not rendered them effectual, they would have been as unavailing for us, as they have been for thousands all around us. Doubtless we have reason to be thankful for the restraints of education, for a dread of public shame, yea even for the laws of the land also: all of these have had their weight, when perhaps other barriers might have been broken down: we have reason therefore to be thankful for them. But especially have we cause to bless our God for the checks of conscience, if at any time the progress of evil has been impeded by them. Whatever have been the means of preserving us from the actual commission of iniquity, the true source of our deliverance is the same: it must ultimately be traced to the providence or grace of God; and all the glory must be given to our heavenly Benefactor.]

3. Circumspection—

[When we consider how many temptations to evil present themselves to us on every side, and what depraved appetites lurk within us, we shall see reason to maintain continual vigilance and circumspection. It was wise in Job, who “made a covenant with his eyes, that he would not even look upon a maid [Note: Jó 31:1.].” And Solomon has wisely cautioned us to let our eyes look strait forward [Note: Provérbios 4:25.]. If we regarded only the danger of falling into open sin, this advice would be good: but when we reflect on our Lord’s assertion, that an impure look will be considered by Amighty God as actual adultery, we had need to be on our guard against the very first assaults of evil: we should “watch and pray, that we enter not into temptation:” we should “keep,” not our feet only, but “our hearts also, with all diligence; knowing that out of them are the issues of life.” Remember then what we have already spoken respecting the means and occasions of impurity. Guard against the books, the places, the company, the conversation, that you have at any time perceived to be defiling to your souls. Be as careful of catching infection from those around you, as you would be if they were disordered with the plague. Go not into the world, without carrying with you, as an antidote, the fear of God. Come not from your intercourse with the world, without washing away your defilements in “the fountain opened for sin and for uncleanness.” Be on your guard also against your secret thoughts; remembering, that God is “a discerner of the thoughts and intents of your hearts,” and that he will bring every secret thing into judgment, whether it be good or evil.” It is awful to reflect, what evils will be disclosed in the last day, and what fearful judgments will be denounced on many, who in this world were reputed chaste. May God enable us all to walk as in his immediate presence; and give us such a measure of his grace, as shall “sanctify us wholly,” and “preserve us blameless unto his heavenly kingdom!”]